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Fascicule 168 : Lazare ou le hasard ?

6 posts · 2 participants · started Jul 9, 2025, 11:10 AM

  1. “Lazare, ami de Jésus, symbolise l’ignorance.”
    Lazare est simplement un ami de Jésus qui tombe malade et meurt. Sa résurrection est un miracle qui démontre le pouvoir de Jésus sur la mort et anticipe sa propre résurrection mais le symbolisme est à entendre.

    Et imaginons si …

    Lazare symbolise l’ignorance, la pureté originelle ….

    La “mort” de Lazare représente un état d’esprit où la connaissance (la “science”) n’a pas encore illuminé certains aspects, ou un manque de compréhension des voies divines. La “résurrection” de Lazare signifie alors que l’amour (Jésus) vient dissiper cette ignorance.
    Ainsi donc, le monde croyait la Providence morte à cause de la science.
    Cela fait écho à une tension historique et philosophique entre la science et la religion. À mesure que la science progressait et expliquait des phénomènes autrefois attribués à la main de Dieu (comme les orages, les maladies), certains ont pu percevoir cela comme une remise en question de la Providence divine, c’est-à-dire l’idée que Dieu intervient dans les affaires du monde et les guide. La science, en cherchant des causes naturelles, pouvait donner l’impression de “démythifier” le monde et de rendre la Providence obsolète.
    Mais l’amour symbolisé par Jésus a ressuscité le hasard pour lui donner longue vie par l’ordalie et autres actes de foi.
    L’amour symbolisé par Jésus a ressuscité le hasard”:
    Puisque le “hasard” était “mort” ou nié par la rationalité, la foi redonne une place à l’ignorance.
    Comment l’amour “ressuscite” le hasard ? Peut-être en acceptant l’imprévisibilité de la vie, en reconnaissant que tout n’est pas explicable par des chaînes de causes et d’effets strictement déterministes, et en faisant confiance à un ordre supérieur même lorsque les événements semblent aléatoires. L’amour pourrait ici représenter la capacité à embrasser l’incertitude et à y voir un potentiel plutôt qu’une menace.
    L’idée derrière l’ordalie médiévale est précisément de remettre la décision à une force divine, d’introduire le divin dans le cours des événements humains, même si cela peut sembler “hasardeux” d’un point de vue rationnel. C’est une négation du déterminisme humain au profit d’un interventionnisme divin perçu.
    Celle-ci et les autres actes de foi pourraient incluant la prière, la confiance en Dieu malgré l’absence de preuves tangibles, les miracles, et toute action où l’individu s’en remet à une puissance supérieure, acceptant que le résultat puisse être au-delà de sa propre compréhension ou contrôle.
    :
    En résumé …
    * L’ignorance (symbolisée par Lazare) est un état où l’humain ne perçoit pas la dimension divine du monde.
    * La science, en expliquant le monde, a pu donner l’impression de rendre la Providence (l’intervention divine) obsolète, en niant l’idée que Dieu agit directement.
    * L’amour (Jésus) représente la foi qui, loin d’être anéantie par la science, “ressuscite le hasard”. Cela signifie que la foi permet de voir dans l’imprévisible et l’aléatoire non pas une absence de sens, mais un espace où le divin peut se manifester.
    * Des pratiques comme l’ordalie et d’autres actes de foi sont les mécanismes par lesquels ce “hasard divinisé” est mis en œuvre, permettant à l’amour (la foi) de s’exprimer et de donner une “longue vie” à cette interaction entre le divin et l’aléatoire, là où la science cherchait des causes strictes.

     

    Pulchrum nimis ut sit falsus

  2. Cela fait écho à une tension historique et philosophique entre la science et la religion. À mesure que la science progressait et expliquait des phénomènes autrefois attribués à la main de Dieu (comme les orages, les maladies), certains ont pu percevoir cela comme une remise en question de la Providence divine, c’est-à-dire l’idée que Dieu intervient dans les affaires du monde et les guide. La science, en cherchant des causes naturelles, pouvait donner l’impression de “démythifier” le monde et de rendre la Providence obsolète.

    Hello Yannick,

    I am in a muddle over the opening of your topic “Fascicule 168 : Lazare ou le hasard ?”, “Booklet 168: Lazarus or chance?”  I reread  Paper 168 | Urantia Association  to discover what you are getting at. The Paper, a short one, filled me with emotion.

    I Googled the words of the paragraph I selected  above,  and found the AI verbatim translation as follows.

    Google:. . . This echoes a historical and philosophical tension between science and religion. As
    science progressed and explained phenomena once attributed to the hand of God (such as
    storms and disease), some may have perceived this as a challenge to divine providence—
    the idea that God intervenes in and guides world affairs. By seeking natural causes,
    science could appear to be “demystifying” the world and rendering providence obsolete. 

    ……………………..

    I think a huge number of people do not know what the word providence means, They know what chance means – the roll of the dice, good luck, bad luck.  When something good happens by chance, we get all excited and jump up and down. When something bad happens, do we attribute chance to it?  Or blame someone for it?

     

    The resurrection of Lazarus was the greatest manifestation of Jesus-God.  I do not get how you think it was/is related to providence or chance.

    168:1.9 [Part IV]
    And so, on this Thursday afternoon at about half past two o’clock, was the stage all set in this little hamlet of Bethany for the enactment of the greatest of all works connected with the earth ministry of Michael of Nebadon, the greatest manifestation of divine power during his incarnation in the flesh, since his own resurrection occurred after he had been liberated from the bonds of mortal habitation.

    Both before and after Joshua ben Joseph, beliefs in luck, charms, chance, ghosts, omens, relics and what not did and still prevail here and there on our world.

    86:1.2 [Part III]
    The limited intellectual horizon of the savage so concentrates the attention upon chance that luck becomes a constant factor in his life. Primitive Urantians struggled for existence, not for a standard of living; they lived lives of peril in which chance played an important role. The constant dread of unknown and unseen calamity hung over these savages as a cloud of despair which effectively eclipsed every pleasure; they lived in constant dread of doing something that would bring bad luck. Superstitious savages always feared a run of good luck; they viewed such good fortune as a certain harbinger of calamity.
    .
    87:5.14 [Part III]
    It was not merely out of curiosity that the ancients sought to know the future; they wanted to dodge ill luck. Divination was simply an attempt to avoid trouble. During these times, dreams were regarded as prophetic, while everything out of the ordinary was considered an omen. And even today the civilized races are cursed with the belief in signs, tokens, and other superstitious remnants of the advancing ghost cult of old. Slow, very slow, is man to abandon those methods whereby he so gradually and painfully ascended the evolutionary scale of life.1
    .
    155:5.8 [Part IV]
    Until the races become highly intelligent and more fully civilized, there will persist many of those childlike and superstitious ceremonies which are so characteristic of the evolutionary religious practices of primitive and backward peoples. Until the human race progresses to the level of a higher and more general recognition of the realities of spiritual experience, large numbers of men and women will continue to show a personal preference for those religions of authority which require only intellectual assent, in contrast to the religion of the spirit, which entails active participation of mind and soul in the faith adventure of grappling with the rigorous realities of progressive human experience.
    .
    155:6.17 [Part IV]
    Now, mistake not, my Father will ever respond to the faintest flicker of faith. He takes note of the physical and superstitious emotions of the primitive man. And with those honest but fearful souls whose faith is so weak that it amounts to little more than an intellectual conformity to a passive attitude of assent to religions of authority, the Father is ever alert to honor and foster even all such feeble attempts to reach out for him. But you who have been called out of darkness into the light are expected to believe with a whole heart; your faith shall dominate the combined attitudes of body, mind, and spirit
    .
    195:9.6 [Part IV]
    Primitive man lived a life of superstitious bondage to religious fear. Modern, civilized men dread the thought of falling under the dominance of strong religious convictions. Thinking man has always feared to be held by a religion. When a strong and moving religion threatens to dominate him, he invariably tries to rationalize, traditionalize, and institutionalize it, thereby hoping to gain control of it. By such procedure, even a revealed religion becomes man-made and man-dominated. Modern men and women of intelligence evade the religion of Jesus because of their fears of what it will do to them — and with them. And all such fears are well founded. The religion of Jesus does, indeed, dominate and transform its believers, demanding that men dedicate their lives to seeking for a knowledge of the will of the Father in heaven and requiring that the energies of living be consecrated to the unselfish service of the brotherhood of man.
  3. For our nutual edification,

    168:0.6 [Part IV]
    When Martha met Jesus, she fell at his feet, exclaiming, “Master, if you had been here, my brother would not have died!” Many fears were passing through Martha’s mind, but she gave expression to no doubt, nor did she venture to criticize or question the Master’s conduct as related to Lazarus’s death. When she had spoken, Jesus reached down and, lifting her upon her feet, said, “Only have faith, Martha, and your brother shall rise again.” Then answered Martha: “I know that he will rise again in the resurrection of the last day; and even now I believe that whatever you shall ask of God, our Father will give you.”
    .
    168:0.7 [Part IV]
    Then said Jesus, looking straight into the eyes of Martha: “I am the resurrection and the life; he who believes in me, though he dies, yet shall he live. In truth, whosoever lives and believes in me shall never really die. Martha, do you believe this?” And Martha answered the Master: “Yes, I have long believed that you are the Deliverer, the Son of the living God, even he who should come to this world.”
  4. Mara,

     

    The resurrection of Lazarus was the greatest manifestation of Jesus-God. I do not get how you think it was/is related to providence or chance.

    Je n’affirme pas que cela procède ni de la Providence ni du hasard.

    Je dis que Lazare symbolise le hasard (c’est le même mot en français, en tout cas, la même consonance).

    La rationalité à outrance a symboliquement tué le hasard, le caractère indéterminé de l’instant.

    La foi en Dieu l’a ressuscité.

     

    Sainte-marthe symbolise l’intériorité, cela de par la signification de son prénom.

     

    L’intériorité aurait voulu garder vivant le hasard et reproche à la foi de ne pas être venue avant.

    Celle-ci lui répond qu’elle-même suffit.

     

    C’est cohérent.

    Pulchrum nimis ut sit falsus

  5. C’est cohérent.

    When you say, “It makes sense”, do you mean your mind, your intellect, makes sense of it?

    I am straining to comprehend your line of thought – the symbolism you refer to.

    Maybe my mind is deficient in some way.

  6. Je ne sais malheureusement pas expliquer plus clairement.

    Désolé de n’avoir pas su passer l’idée correctement.

    Pulchrum nimis ut sit falsus

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