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This article seeks to show that a metaphysics is engendered at the very heart of Orphism, through the self-exegesis of myth, a metaphysics that went on to irrigate Platonism and neoplatonism. It is placed under the figure of a conceptual character, Dionysus, from whom are thought the relations of the One and the multiple, and therefore also, the way in which souls are generated from the One.

This article attempts to grasp the relationship between exegesis, rhetoric and philosophy in the texts of Philo from a particular angle: the Philonian use of biblical images and the specific role assigned to images in Hellenic thought. If there is in the Alexandrine a reflection on the virtues of language deployed between the exegesis of biblical texts and the constant recourse to theoretical models of philosophy, this reflection explicitly aims to establish a science, rational theology, legitimized by its foundation on the biblical letter and validated at the same time by a specifically philosophical approach and lexicon. However, the practice of images falls within this Philonian attempt to found theological reflection on the relationship of language with the sensitive and intellectual faculties, from the figures and concepts with which philosophical language works to the establishment of a knowledge from the paradigm of the epiphanic virtues with which the biblical letter is provided.

This article examines the three « grammatical analyses » at the heart of Franz Rosenzweig's The Star of Redemption (1921). In these fragments of exegesis associated with the study of the notions of Creation, Revelation and Redemption, Rosenzweig gives himself to a singular reading of the Hebrew Bible, which seems to obey above all a philosophical purpose. After ascertaining the guiding principles of this exegetical practice, we show how the grammatical analyses offer a variation on traditional methods of interpretation, without abandoning concern for the letter or denying fidelity to the primary meaning of the text. The relation between the philosophical subject and the sacred text then appears as a form of translation, thanks to which the « new thinking » called for by Rosenzweig finds its own language. A grammar guided by philosophical principles therefore assumes the task of preparing us to receive the testimony of the sacred text.

The aim of this essay is to analyse the relationship between exegesis and philosophy by comparing the Eckhartian and Albertian interpretations of the term castellum in the pericope of Martha and Mary, taken from the Gospel of Saint Luke (Lk 10, 38-42), in particular, in Meister Eckhart's German sermon 2 and his Latin sermon XXXI, as well as in Albert the Great's commentary Super Lucam (Lk 10, 38-42). The particular matters at stake in this passage's exegesis are as follows : an ethical reflection on the active life and the contemplative life, an anthropological inquiry into the status of woman, a theological questioning of union with the divine Principle. Albert the Great interprets castellum in a sense apparently very different from the theory of the human soul as the place of the One and the simple, as proposed by Meister Eckhart. However, the hypothesis of this essay is that Eckhart states in a more radical and explicit way the theses that Master Albert presents as his most personal intuitions.

This article examines the role that Meister Eckhart's philosophical approach plays in his biblical exegesis. Through an analysis of his Trinitarian theology, his theology of creation, his theory of the intellect and his philosophy of language, we show that Eckhart interprets the Bible from the « deep grammar » that underlies reality as a whole. While insisting on the importance of the « book of creatures », Eckhart nevertheless highlights the biblical text's perduring indispensability for theology, insofar as it bespeaks the permanent immanence of all things in God, notwithstanding their efflux in the form of creation. Ultimately, all the books of which Eckhart speaks – the Trinity, the created world and the Scriptures – must be left behind to give way to silence, which alone provides us access to the absolute oneness of the origin.

This article offers a reading, or rather a journey through Søren Kierkegaard's Fear and Trembling to underline its complexity and paradoxical force, in the light of other places in the work of the Danish thinker in these same 1840s. The existential dialectic acknowledges its infinite surpassing by faith, embodied by the figure of Abraham offering sacrifice.

Since the publication of the Black Notebooks, unraveling the enigma of Heidegger's relationship with Christianity and Judaism has been a task of new urgency. While hostility and competition characterize this relationship, this is a matter of accurately determining what is at stake, as well as the arena. Between the thought of Being and the Word of God, the preceding pages endeavor to show that for Heidegger there is a conflict surrounding truth itself. The place of this struggle then turns out to be the Greek language, wherein the beginning of the question of being was once and for all inscribed and in which the call of God was finally expressed. This is then a question of presenting the way in which Heidegger will have conceived the event of this encounter which took place in philosophy's native language. In the placement of his reading of the biblical letter, and his understanding of the spirit which animates it, in relation to the exegesis of his former colleague and friend Rudolf Bultmann, will also appear the limits which were those of the Heideggerian understanding of words gathered in the Bible and the secret dependencies that his philosophy holds for them.