{"id":1015,"date":"2009-03-25T02:54:46","date_gmt":"2009-03-25T02:54:46","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/biblical-studies\/biblical-general-studies\/gospel-of-john-and-aghannusip\/"},"modified":"2009-03-25T02:54:46","modified_gmt":"2009-03-25T02:54:46","slug":"gospel-of-john-and-aghannusip","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/fr\/biblical-studies\/biblical-general-studies\/gospel-of-john-and-aghannusip\/","title":{"rendered":"Dans quelle mesure Jean l\u2019\u00c9vang\u00e9liste a-t-il \u00e9t\u00e9 influenc\u00e9 par l\u2019atmosph\u00e8re gnostique dans sa r\u00e9daction de l\u2019\u00c9vangile ?"},"content":{"rendered":"

De nombreux \u00e9rudits ont discut\u00e9 de l\u2019id\u00e9e selon laquelle Jean l\u2019\u00c9vang\u00e9liste aurait \u00e9t\u00e9 influenc\u00e9 par le gnosticisme lors de la r\u00e9daction de son \u00c9vangile. Cette th\u00e9orie a trouv\u00e9 des partisans et des opposants. Discuter de cette th\u00e9orie n\u2019est pas facile car, comme le dit l\u2019un d\u2019eux, le gnosticisme est \u00ab une expression scientifique qui n\u2019a pas de d\u00e9finition scientifique largement accept\u00e9e \u00bb. Mais nous pouvons rechercher des sch\u00e9mas g\u00e9n\u00e9raux qui caract\u00e9risent le gnosticisme. Par exemple : le double dualisme, l'existence d'\u00eatres interm\u00e9diaires entre Dieu et l'homme, la m\u00e9diation de ces \u00eatres dans la r\u00e9alisation des humains et du monde mat\u00e9riel, l'\u00e2me comme rayon divin emprisonn\u00e9 dans la mati\u00e8re, la n\u00e9cessit\u00e9 d'une connaissance acquise par inspiration (r\u00e9v\u00e9lation) pour lib\u00e9rer l'\u00e2me et la conduire \u00e0 la lumi\u00e8re, la limitation num\u00e9rique de ceux qui peuvent recevoir cette inspiration, le Sauveur, le propri\u00e9taire de la r\u00e9v\u00e9lation divine. Aucun de ces \u00e9l\u00e9ments n\u2019est reconnu comme la caract\u00e9ristique essentielle du gnosticisme.<\/p>\n

<\/p>\n

Le mot Gnosticisme vient du mot grec gnose, qui signifie connaissance. Le gnosticisme, que nous connaissons gr\u00e2ce aux observations des P\u00e8res de l'\u00c9glise dans leurs \u00e9crits, est un mouvement apparu au IIe si\u00e8cle sous une forme d\u00e9velopp\u00e9e. Par cons\u00e9quent, puisque l\u2019\u00c9vangile de Jean a \u00e9t\u00e9 \u00e9crit dans les ann\u00e9es 90-100, il n\u2019a pas \u00e9t\u00e9 influenc\u00e9 par ce gnosticisme particulier. Il existe plut\u00f4t une tendance parmi les chercheurs \u00e0 supposer l\u2019existence d\u2019une forme ant\u00e9rieure de gnosticisme (gnosticisme juif et pr\u00e9chr\u00e9tien).<\/p>\n

Comparaison de l'\u00c9vangile de Jean avec le gnosticisme chr\u00e9tien\u00a0:<\/span><\/strong> En 1953, un groupe de documents chr\u00e9tiens gnostiques furent d\u00e9couverts en \u00c9gypte, \u00e9crits en langue copte et datant du deuxi\u00e8me si\u00e8cle. Parmi ces \u0153uvres gnostiques figurent \u00ab l\u2019\u00c9vangile de la V\u00e9rit\u00e9 \u00bb de l\u2019\u00e9cole gnostique de Valentin et \u00ab l\u2019\u00c9vangile de Thomas \u00bb. Des \u00e9tudes comparatives entre ces deux ouvrages et l'\u00c9vangile de Jean ont montr\u00e9 qu'il existe une tr\u00e8s grande diff\u00e9rence entre eux et que les expressions qui y sont employ\u00e9es sont tr\u00e8s diff\u00e9rentes. S\u2019il existe une relation entre le gnosticisme du IIe si\u00e8cle et l\u2019\u00c9vangile de Jean, alors ce gnosticisme a cit\u00e9 les expressions de l\u2019\u00c9vangile de Jean (et non l\u2019inverse) et les a utilis\u00e9es de mani\u00e8re gnostique.<\/p>\n

Comparaison de l'\u00c9vangile de Jean au gnosticisme pr\u00e9chr\u00e9tien<\/span><\/strong>Bultmann est l\u2019un des plus grands partisans de la th\u00e9orie selon laquelle Jean aurait \u00e9t\u00e9 influenc\u00e9 par le gnosticisme. Il reformula l'\u00c9vangile pour en r\u00e9v\u00e9ler les \u00e9l\u00e9ments gnostiques qui y sont inh\u00e9rents. Bultmann a postul\u00e9 les \u00e9l\u00e9ments gnostiques suivants\u00a0: la dualit\u00e9 de la lumi\u00e8re et des t\u00e9n\u00e8bres, l'existence d'\u00eatres aux c\u00f4t\u00e9s de Dieu (les anges) et l'existence de l'\u00eatre humain originel, l'\u00eatre humain de lumi\u00e8re et de bont\u00e9 qui \u00e9tait divis\u00e9 en petites particules de lumi\u00e8re qui sont \u00e2mes humaines transplant\u00e9es dans le monde des t\u00e9n\u00e8bres. La mission des d\u00e9mons est de faire oublier \u00e0 ces \u00e2mes leur origine c\u00e9leste. Puis Dieu a envoy\u00e9 son Fils sous une forme physique pour r\u00e9veiller ces \u00e2mes, les lib\u00e9rer de ses corps, les corps des t\u00e9n\u00e8bres, et les ramener dans leur demeure c\u00e9leste. Il le fait en d\u00e9clarant la v\u00e9rit\u00e9 et en donnant aux \u00e2mes la vraie connaissance (gnose) qui leur permettra de retourner au ciel. J\u00e9sus est le suppos\u00e9 R\u00e9dempteur Gnostique qui a pr\u00e9exist\u00e9 (Jean 1\u00a0:1) et est devenu chair (Jean 1\u00a0:14) et est finalement revenu \u00e0 Dieu. La principale accusation port\u00e9e contre Bultmann est qu\u2019il suppose qu\u2019il y avait du gnosticisme derri\u00e8re Jean l\u2019\u00c9vang\u00e9liste.<\/p>\n

Bultmann utilise alors Jean comme source principale pour reformuler ce gnosticisme. Mais Bultmann affirme qu'il existe d'autres preuves de ce gnosticisme pr\u00e9chr\u00e9tien dans la po\u00e9sie de Salomon, en particulier dans les \u00e9crits mand\u00e9ens. (1)<\/a> Mand\u00e9en. Les formes les plus anciennes de la th\u00e9ologie mand\u00e9enne remontent \u00e0 une p\u00e9riode tardive de l\u2019\u00e8re chr\u00e9tienne, et il est impossible que Jean ait \u00e9t\u00e9 influenc\u00e9 par cette pens\u00e9e gnostique. Mais Bultmann suppose que la pens\u00e9e mand\u00e9enne repr\u00e9sente un d\u00e9veloppement ult\u00e9rieur du gnosticisme dont il supposait qu'il existait parmi les disciples de Jean-Baptiste, et que cette pens\u00e9e \u00e9tait la base sur laquelle Jean l'\u00c9vang\u00e9liste \u00e9crivit son \u00c9vangile. Mais la critique litt\u00e9raire indique que la pens\u00e9e gnostique mand\u00e9enne est tardive. Lorsque le gnosticisme apparut au IIe si\u00e8cle, il \u00e9tait un m\u00e9lange de diff\u00e9rents courants intellectuels, dont certains \u00e9taient anciens. Mais la question est : ces tendances \u00e9taient-elles unies \u00e0 l\u2019\u00e9poque pr\u00e9chr\u00e9tienne ? Parce que c\u2019est l\u2019union de ces courants qui a produit le gnosticisme. Les d\u00e9couvertes de manuscrits gnostiques en \u00c9gypte ont prouv\u00e9 la justesse de l'opinion des P\u00e8res selon laquelle le gnosticisme est une h\u00e9r\u00e9sie chr\u00e9tienne parce que la personne du Christ a aid\u00e9 \u00e0 formuler des positions et des \u00e9l\u00e9ments gnostiques primitifs dans un corps sp\u00e9cifique de pens\u00e9e gnostique. Par exemple, le sauveur gnostique a \u00e9t\u00e9 identifi\u00e9 au Fils de l\u2019Homme dans un d\u00e9veloppement ult\u00e9rieur apr\u00e8s la r\u00e9daction de l\u2019\u00c9vangile de Jean. Il y a aussi un autre \u00e9l\u00e9ment qui remet en cause la th\u00e9orie de Bultmann, c'est que la pens\u00e9e du groupe de Qumr\u00e2n ne s'applique pas \u00e0 la pens\u00e9e de l'h\u00e9r\u00e9sie mand\u00e9enne du premier si\u00e8cle. Il est vrai que la communaut\u00e9 de Qumr\u00e2n avait modifi\u00e9 le dualisme et les \u00e9l\u00e9ments gnostiques primitifs, mais il n'y avait pas de mythe r\u00e9dempteur ni de gnosticisme d\u00e9velopp\u00e9.<\/p>\n

Concernant la dualit\u00e9 lumi\u00e8re et t\u00e9n\u00e8bres : Dans l\u2019Ancien Testament, le th\u00e8me de la \u00ab lumi\u00e8re \u00bb est important depuis le d\u00e9but du livre de la Gen\u00e8se et de la colonne de nuages. Matthieu l'\u00e9vang\u00e9liste (4\u00a0:16) a cit\u00e9 un texte c\u00e9l\u00e8bre d'Isa\u00efe (8\u00a0:23 et 9\u00a0:1)\u00a0: Les gens qui \u00e9taient assis dans les t\u00e9n\u00e8bres ont vu une grande lumi\u00e8re, et sur ceux qui \u00e9taient assis dans la r\u00e9gion et l'ombre de la mort, la lumi\u00e8re a \u00e9t\u00e9 brill\u00e9 \u00bb (Matthieu 4:15). Le chapitre 9 d'Isa\u00efe est une proph\u00e9tie sur l'apparition du Christ Sauveur.<\/p>\n

L'ancien Sim\u00e9on a appel\u00e9 J\u00e9sus \u00ab une lumi\u00e8re pour les nations \u00bb comme dans Isa\u00efe (Luc 3\u00a0:32, Isa\u00efe 42\u00a0:6, 49\u00a0:6, 60\u00a0:19-20). Et dans les Psaumes : \u00ab L'\u00c9ternel est ma lumi\u00e8re et mon Sauveur \u00bb (26\/27:1 et 35\/36:10 et Mich\u00e9e 7:...8.). Et \u00ab Seigneur mon Dieu, tu es tr\u00e8s grand. Tu es rev\u00eatu de splendeur et de majest\u00e9, toi qui es rev\u00eatu de lumi\u00e8re comme un v\u00eatement \u00bb (103\u00a0:\u00a01-2). (2)<\/a>.<\/p>\n

En bref, l\u2019hypoth\u00e8se selon laquelle Jean l\u2019\u00c9vang\u00e9liste aurait assum\u00e9 certaines id\u00e9es gnostiques primitives qui existaient avant le christianisme ne peut \u00eatre prouv\u00e9e comme \u00e9tant correcte. En revanche, il est certain que Jean l\u2019\u00c9vang\u00e9liste a \u00e9t\u00e9 influenc\u00e9 par certains \u00e9l\u00e9ments importants dans la r\u00e9daction de son \u00c9vangile. J\u00e9sus expliquait la sagesse personnelle en termes de l'Ancien Testament. La pens\u00e9e du pharisien \u00e9tait plus claire dans ses deux \u00c9vangiles (J\u00e9sus \u00e9tait appel\u00e9 mon Seigneur dans son \u00c9vangile de Jean plus que dans les Synoptiques). Il a soulign\u00e9 dans l\u2019\u00c9vangile et l\u2019Apocalypse que J\u00e9sus est J\u00e9hovah (8\u00a0:24, 28, 58, 13\u00a0:19 et Apocalypse 1\u00a0:8), le Seigneur Dieu Tout-Puissant, l\u2019Alpha et l\u2019Omega (Apocalypse 1\u00a0:8 et Isa\u00efe). Concentrez-vous sur la filiation de J\u00e9sus avec le P\u00e8re et sur le fait qu'il est le v\u00e9ritable agneau de P\u00e2ques. Ses th\u00e8mes sont enracin\u00e9s dans l'Ancien Testament. La vision contient 508 versets, alors qu\u2019elle fait allusion \u00e0 516 versets de l\u2019Ancien Testament. J\u00e9sus est l'\u00e9poux et l'\u00c9glise est l'\u00e9pouse. Th\u00e8mes bibliques de l'Ancien Testament et du Nouveau Testament.<\/p>\n<\/p>\n

Extrait de : Le livre Tu m'as demand\u00e9, je t'ai r\u00e9pondu
Question\u00a0:\u00a036
Dr.. Adnan Trabelsi<\/p>\n<\/p>\n

\n

(1)<\/a> Le mand\u00e9isme et ses adeptes mand\u00e9ens sont une h\u00e9r\u00e9sie attribu\u00e9e \u00e0 Manda, dont le nom signifie connaissance de la vie. Il a \u00e9t\u00e9 baptis\u00e9 par Jean-Baptiste. Sa th\u00e9ologie est un m\u00e9lange de traditions juives, de mythes gnostiques, de christianisme nestorien et syriaque, dont les vestiges \u00ab sabiens \u00bb se trouvent encore en Irak.<\/p>\n

(2)<\/a> Dans les Psaumes : \u00ab La lumi\u00e8re de ta face \u00bb (4\u00a0:7, 43\u00a0:4, 88\u00a0:16, 67\u00a0:1). Et \u00ab Dans ta lumi\u00e8re nous verrons la lumi\u00e8re \u00bb et \u00ab Envoie ta lumi\u00e8re et ta v\u00e9rit\u00e9 \u00bb (42\u00a0:\u00a03). Dans Isa\u00efe, \u00ab la lumi\u00e8re du Seigneur \u00bb (3\u00a0:\u00a05). Au chapitre 13 du livre du P\u00e8re Espero Djabour, \u00ab J\u00e9hovah ou J\u00e9sus ? Discussion approfondie sur la gloire de J\u00e9hovah et la maison de J\u00e9hovah. Voir aussi l\u2019Index biblique, le mot \u00ab lumi\u00e8re \u00bb.<\/p>","protected":false},"excerpt":{"rendered":"

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