{"id":56632,"date":"2025-12-29T06:22:00","date_gmt":"2025-12-29T05:22:00","guid":{"rendered":"https:\/\/www.omnesmag.com\/?p=56632"},"modified":"2025-12-26T10:49:41","modified_gmt":"2025-12-26T09:49:41","slug":"religion-obsoleta","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/fr\/actualidad\/religion-obsoleta\/","title":{"rendered":"La religion est-elle obsol\u00e8te ?"},"content":{"rendered":"

Christian Smith (1960), professeur de sociologie religieuse \u00e0 l'Universit\u00e9 de \u201c Notre Dame \u201d dans l'Indiana, aux \u00c9tats-Unis, est un sp\u00e9cialiste de la transmission de la foi aux nouvelles g\u00e9n\u00e9rations et de l'influence de la foi chr\u00e9tienne sur les relations sociales.<\/p>\n\n\n\n

Dans cet ouvrage, il quantifiera de mani\u00e8re exhaustive la sociologie de la religion pour nous donner des donn\u00e9es pr\u00e9cises afin que nous puissions \u00eatre d\u2019accord ou contredire ses conclusions int\u00e9ressantes (29). <\/p>\n\n\n\n

La premi\u00e8re conclusion de ce travail, tir\u00e9e de l'expos\u00e9, des tableaux et analyses et des auteurs cit\u00e9s, serait que les sociologues des religions aux \u00c9tats-Unis sont plus proches de la r\u00e9alit\u00e9 que les sociologues des religions espagnols qui, comme nous avons eu l'occasion de l'expliquer \u00e0 d'autres occasions, sont tr\u00e8s influenc\u00e9s par les id\u00e9ologies politiques de la transition espagnole et de l'\u00e9poque actuelle.<\/p>\n\n\n\n

Le r\u00e9alisme critique de ce professeur de sociologie de l'Universit\u00e9 de Notre Dame aux \u00c9tats-Unis n'est pas parfait et ne correspond pas exactement \u00e0 la r\u00e9alit\u00e9, car seul Dieu poss\u00e8de une vision compl\u00e8te de celle-ci, scrutant les m\u00e9andres de notre conscience, connaissant nos pens\u00e9es les plus profondes et la sinc\u00e9rit\u00e9 de nos intentions. Cependant, cette vision r\u00e9aliste et l'id\u00e9ologie minimale avec laquelle il aborde les probl\u00e8mes la rendent d'autant plus apte \u00e0 guider une red\u00e9couverte personnelle et familiale de Dieu (41).<\/p>\n\n\n\n

Le christianisme n'est pas obsol\u00e8te : la foi comme relation personnelle<\/h2>\n\n\n\n

Certes, le christianisme n\u2019est pas obsol\u00e8te et ne le sera jamais, car m\u00eame si l\u2019homme d\u2019aujourd\u2019hui peut \u00eatre moins croyant ou pratiquant, ou poss\u00e9der une formation doctrinale et liturgique moins solide qu\u2019\u00e0 d\u2019autres \u00e9poques, il poss\u00e9dera toujours le pouvoir d\u2019ob\u00e9issance pour \u00eatre trouv\u00e9 et aim\u00e9 par J\u00e9sus-Christ notre Sauveur, comme saint Paul l\u2019affirmait \u00e0 Timoth\u00e9e : \u201c Dieu veut que tous les hommes soient sauv\u00e9s et parviennent \u00e0 la connaissance de la v\u00e9rit\u00e9 \u201d (1 Timoth\u00e9e 2, 3-4).<\/p>\n\n\n\n

De plus, il existe et existera toujours un pont infaillible par lequel J\u00e9sus-Christ communique avec chaque homme et chaque femme qu'il a cr\u00e9\u00e9s, ceux en qui il a insuffl\u00e9 une \u00e2me immortelle. Ce pont, accessible en tout temps, r\u00e9side dans le fait que nous sommes \u201c faits \u00e0 l'image et \u00e0 la ressemblance de Dieu \u201d (Gen\u00e8se 1, 36). Ainsi, par notre intelligence et par nos c\u0153urs, J\u00e9sus-Christ nous accompagne chaque jour et nous invite \u00e0 une relation personnelle avec lui, au ciel sur la terre et au ciel dans les cieux, comme en t\u00e9moignent nos vies.<\/p>\n\n\n\n

l'anthropologie chr\u00e9tienne<\/h2>\n\n\n\n

Alors que nous c\u00e9l\u00e9brons le 5e centenaire de la fondation de l'\u00c9cole de Salamanque, depuis le d\u00e9but de l'enseignement de Francisco de Vitoria OP en 1526 \u00e0 la Facult\u00e9 de th\u00e9ologie de l'Universit\u00e9 de Salamanque, il convient d'examiner comment le ma\u00eetre de Salamanque a d\u00e9velopp\u00e9 le concept de la dignit\u00e9 de la personne humaine et, en particulier, le concept fondamental de libert\u00e9 \u00e0 travers ses cours, ses opinions et ses conf\u00e9rences. <\/p>\n\n\n\n

Ce qui est donc obsol\u00e8te, c'est une conception de l'homme et de l'anthropologie qui a pu \u00eatre int\u00e9ressante \u00e0 d'autres \u00e9poques et faciliter la coexistence et la construction de l'ordre social, mais qui doit c\u00e9der la place \u00e0 des mod\u00e8les anthropologiques plus en phase avec la pens\u00e9e de notre temps.<\/p>\n\n\n\n

Pour Victoria, l'homme est essentiellement relation, \u00e0 l'image de Dieu dans sa vie int\u00e9rieure\u00a0: trois relations fondamentales\u00a0: la relation fondamentale de paternit\u00e9, la relation fondamentale de filiation et la relation fondamentale d'amour. Ainsi, l'homme, cr\u00e9\u00e9 \u00e0 l'image et \u00e0 la ressemblance de Dieu, est aussi essentiellement relation \u00e0 Dieu et aux autres.\u00a0<\/p>\n\n\n\n

En r\u00e9alit\u00e9, c\u2019est dans la plus importante des relations, celle de l\u2019amour, que l\u2019homme atteint sa pleine maturit\u00e9. N\u2019oublions pas que \u201c Dieu est amour \u201d (1 Jean 4,8) ; ainsi, dans nos relations, nous donnons de l\u2019amour, fruit de l\u2019amour re\u00e7u de Dieu.<\/p>\n\n\n\n

S\u00e9cularisation, formation et avenir de la foi<\/h2>\n\n\n\n

Revenons maintenant \u00e0 l'analyse du professeur Christian Smith pour relever certaines de ses observations int\u00e9ressantes sur l'importance de promouvoir ce concept anthropologique que nous venons d'aborder. <\/p>\n\n\n\n

En effet, notre auteur explore \u00e0 plusieurs reprises la mani\u00e8re de prier et les sujets que jeunes et moins jeunes abordent avec Dieu dans leurs pri\u00e8res. Logiquement, s'appuyant sur la tradition espagnole du Si\u00e8cle d'or du mysticisme castillan et sur l'appel universel \u00e0 la saintet\u00e9 lanc\u00e9 \u00e0 tous les chr\u00e9tiens par le Concile Vatican II (Constitution \u201c\u00a0Lumen Gentium\u00a0\u201d, n\u00b0\u00a011), il propose un christianisme renouvel\u00e9, fond\u00e9 sur une relation personnelle et r\u00e9elle entre les chr\u00e9tiens et Dieu. Ainsi, s'il existe une relation personnelle, le christianisme est vivant\u00a0; sinon, il est mort et dispara\u00eet rapidement de l'horizon de la vie (49).<\/p>\n\n\n\n

Certes, Christian Smith nous dira que le niveau intellectuel et d'instruction des croyants a consid\u00e9rablement progress\u00e9 au cours des XXe et XXIe si\u00e8cles. Il est certain que, dans la civilisation occidentale, la formation que nous pouvons dispenser aux chr\u00e9tiens est bien plus pouss\u00e9e et approfondie qu'\u00e0 d'autres \u00e9poques de l'histoire. En ce sens, on suppose que, dans les ann\u00e9es \u00e0 venir, la formation doctrinale dispens\u00e9e par les pr\u00eatres et les agents pastoraux sera plus attrayante et plus profonde qu'elle ne l'est actuellement, ce qui aura des r\u00e9percussions sur l'attrait de J\u00e9sus-Christ\u00a0: car aimer J\u00e9sus-Christ implique de mieux le conna\u00eetre. (99).<\/p>\n\n\n\n

Le choix des titres de chapitres est int\u00e9ressant\u00a0: \u201c\u00a0Les ann\u00e9es 1990, le d\u00e9but de la fin\u00a0\u201d, o\u00f9 la r\u00e9volution technologique et Internet sont pr\u00e9sent\u00e9s comme un acc\u00e9l\u00e9rateur de la rupture entre n\u00e9olib\u00e9ralisme et catholicisme (137). Certes, en Europe, le processus de s\u00e9cularisation \u00e9tait d\u00e9j\u00e0 en cours depuis un certain temps, et il a surtout d\u00e9montr\u00e9 que le christianisme, par sa dimension relationnelle, ne peut se r\u00e9duire \u00e0 un simple ensemble d\u2019id\u00e9es ou \u00e0 un corpus de croyances.<\/p>\n\n\n\n

Nous conclurons par cette question de J\u00e9sus lui-m\u00eame\u00a0: \u201c\u00a0Quand le Fils de l\u2019homme viendra, trouvera-t-il la foi sur la terre\u00a0?\u00a0\u201d (Lc 18, 8). En effet, dans la vie liturgique et sacramentelle, chacun trouvera toujours le commencement ou la nourriture d\u2019une vie de connaissance et d\u2019amour de J\u00e9sus-Christ, ainsi que d\u2019une exp\u00e9rience communautaire de la foi, qui contribuera aussi \u00e0 d\u00e9passer l\u2019individualisme exacerb\u00e9 de notre temps.<\/p>\n\n\n

\n\t
\n\t\t

Pourquoi la religion est devenue obsol\u00e8te<\/h2>\n\t\t\n\t\t
Auteur<\/strong>Christian Smith<\/div>
Editorial<\/strong>OUP USA<\/div>
Ann\u00e9e de publication<\/strong>: 2025<\/div>
Pages<\/strong>: 440<\/div>\t<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Christian Smith (1960), profesor de Sociolog\u00eda religiosa de la Universidad de \u201cNotre Dame\u201d en, Indiana, Estados Unidos, es especialista en trasmisi\u00f3n de la fe a las nuevas generaciones y del influjo de la fe cristiana en las relaciones sociales. En este trabajo cuantificar\u00e1 de manera exhaustiva la sociolog\u00eda de la religi\u00f3n para darnos los datos […]<\/p>\n","protected":false},"author":2431,"featured_media":56633,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[36,39,45],"tags":[],"class_list":["post-56632","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-actualidad","category-cultura","category-libros"],"yoast_head":"\n\u00bfLa religi\u00f3n est\u00e1 obsoleta? - Omnes<\/title>\n<meta name=\"description\" content=\"Este art\u00edculo cuestiona la supuesta decadencia del cristianismo y defiende su permanente vigencia como relaci\u00f3n personal con Dios.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.omnesmag.com\/fr\/nouvelles\/religion-obsoleta\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00bfLa religi\u00f3n est\u00e1 obsoleta? 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