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<dc:title xml:lang="fr">L'eschatologie chrétienne en Afrique à l'ombre de la théologie du Christ-Ancêtre</dc:title>
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<dc:subject xml:lang="fr">Ancestralité</dc:subject>
<dc:subject xml:lang="fr">Au-delà</dc:subject>
<dc:subject xml:lang="fr">Christ-Ancêtre</dc:subject>
<dc:subject xml:lang="fr">Communion des saints</dc:subject>
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<dc:subject xml:lang="fr">Culte des morts</dc:subject>
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<dc:subject xml:lang="fr">Théologie de l’inculturation</dc:subject>
<dc:subject xml:lang="fr">Purgatoire</dc:subject>
<dc:subject xml:lang="fr">Eschatologie</dc:subject>
<dc:subject xml:lang="en">Ancestralism</dc:subject>
<dc:subject xml:lang="en">Christ-Ancestor</dc:subject>
<dc:subject xml:lang="en">Communion of saints</dc:subject>
<dc:subject xml:lang="en">Ancestor worship</dc:subject>
<dc:subject xml:lang="en">Veneration of the dead</dc:subject>
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<dc:subject xml:lang="en">Theology of inculturation</dc:subject>
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<dcterms:abstract xml:lang="fr">Le contexte culturel du continent africain est marqué par la prégnance des ancêtres. C’est pourquoi la théologie de l’inculturation de la foi a pensé devoir s’approprier la thématique de l’ancêtre afin de rapatrier sa signification symbolique au service de la foi chrétienne. Mais, par-delà une mise en rapport informelle entre le Christ et l’ancêtre, l’inculturation de la foi a évolué vers la formalité spéculative d’une ancestralisation du Christ. En cela, la théologie du Christ-Ancêtre nous place devant un procédé périlleux de subsomption logique qui introduit et risque d’absorber le Novum du Christ dans les catégories et genres antérieurs de la culture de réception. L’ancestralisme n’est pas une réalité simplement africaine ; il traverse la Bible et d’autres cultures comme celle de la Rome antique et de la Chine ancienne. Par-delà la causalité exemplaire de l’ancêtre que la mémoire du passé suffit à fonder métaphysiquement, la théologie chrétienne ne peut pas lui reconnaître une causalité efficiente. En juste foi chrétienne, c’est l’efficience du Ressuscité qui bouleverse tout le régime d’efficience salvifique antérieur à la nouveauté chrétienne. Le Christ n’est pas un Ancêtre, il est l’Eschaton.</dcterms:abstract>
<dcterms:abstract xml:lang="en">The cultural context of the african continent is marked by the pregnancy of the ancestors.That is why the theology of the inculturation of the faith thought of having to appropriate the theme of the ancestor to repatriate its symbolic meaning in the service of the christian faith. But beyond an informal putting in report between the Christ and the ancestor, the inculturation of the faith evolved towards the speculative formality of an ancestralisation of the Christ. In that respect, the theology of Christ-Ancestor places us in front of a precarious process of logical subsumption which introduces and risks to absorb the Novum of Christ in the categories and the previous kinds of the culture of reception. The ancestralism is not only african reality; it crosses the Bible and the other cultures as that of ancient Rome and ancient China. Beyond the exemplary causality of the ancestor which the memory of past is enough to establish metaphysically, the christian theology cannot recognize it an efficient causality. In christian faith, it is the efficiency of the Resuscitated that upsets all the category of salvific efficiency previous to the Christian novelty. Christ is not an Ancestor, he is Eschaton.</dcterms:abstract>
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