Theology as an Intellectual Vocation: Some Thoughts on the Theo-logical Vision of Simone Weil

in International Journal of Public Theology
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Abstract

The French philosopher Simone Weil always understood her privileged access to the intellectual world as a ‘terrible’ responsibility, and at the same time as a way opened for the service she was called to provide to society, particularly to the oppressed and the unfortunate in its midst. Her life, experience and reflection are the content of this article. The experience and reflection of Weil can be understood as theo-logy, as it is and wants to be a permanent search and encounter with truth, which at a certain point of her life she will identify with the God of Jesus Christ. The consequences of this ‘theo-logy’ for the public space generate a true ‘fundamental public theology’, especially in the domain of intelligence and culture. Weil’s thought can be considered an important contribution for what we understand today, dynamically, as ‘public theology’; that is, a presence of faith in the world of science and thinking.

Theology as an Intellectual Vocation: Some Thoughts on the Theo-logical Vision of Simone Weil

in International Journal of Public Theology

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References

1)

Gustave ThibonSimone Weil telle que nous l’avons connue (Paris: La Colombe1952) p. 127.

3)

Ibid. p. 54.

4)

Simone WeilAttente de Dieu (Paris: Fayard1966) p. 38.

5)

See PétrementLa Vie de Simone Weil p. 54.

6)

WeilAttente de Dieu p. 39.

12)

Simone de BeauvoirMémoires d’une jeune fille rangée (Paris: Gallimard1958) p. 236.

13)

Ibid. p. 243.

15)

See Simone WeilEcrits Historiques et Politiques II (Paris : Gallimard1994) p. 135; see also the ‘Lettre aux Indochinois de 1936’ ibid. p. 121.

17)

See ibid. p. 412.

19)

Ibid. p. 9.

23)

Ibid. p. 22.

24)

Simone WeilLa condition ouvrière (Paris: Gallimard1951) p. 24 as cited by ibid. n. 2.

26)

WeilLa condition ouvrière p. 40 as cited by Pétrement La Vie de Simone Weil vol. 2 p. 24 n. 2.

27)

WeilLa condition ouvrière p. 46 as cited by Pétrement La Vie de Simone Weil vol. 2 p. 28 n. 2.

28)

WeilLa condition ouvrière p. 51 as cited by Pétrement La Vie de Simone Weil vol. 2 p. 28 n. 3.

32)

WeilLa condition ouvrière pp. 151–307 as cited by Pétrement La Vie de Simone Weil vol. 2 p. 37. Weil repeatedly states that her biggest fear is to ‘waste her death’ (see Weil Attente de Dieu p. 37 and Simone Weil Ecrits des Londres et dernières letters (Paris: Gallimard 1957) p. 213).

36)

Ibid. p. 43.

40)

Ibid. p. 52.

42)

WeilAttente de Dieu pp. 85–97.

43)

Ibid. p. 85.

44)

Ibid. p. 86.

46)

Ibid. p. 88. For example she states: ‘The useless efforts accomplished by the Curé d’Ars during long and painful years to learn Latin were fruitful in the marvellous discernment by which he perceived the very soul of the penitents behind their words and even behind their silence’.

48)

Ibid. p. 90.

49)

Ibid. p. 91.

50)

Ibid. p. 92.

51)

Ibid. p. 91.

52)

Ibid. p. 94.

53)

Ibid. p. 96.

54)

Ibid. p. 97.

56)

J. M. Perrin and G. ThibonSimone Weil telle que nous l´avons connue (Paris: La Colombe1952) p. 137.

58)

WeilAttente de Dieu pp. 63–7.

59)

Ibid. p. 65.

61)

Ibid. p. 66.

62)

See G. P. di Nicola and A. DaneseAbissi e vete (Roma: Città del Vaticano2003).

63)

Ibid. p. 205.

64)

See Clodovis BoffTeologia e prática. Teologia do político e suas mediações (Petrópolis: Vozes1978) [available in English as Clodovis Boff Theology and Praxis: Epistemological Foundations (Maryknoll: Orbis 1987)] and Leonardo Boff and Clodovis Boff Como fazer teologia da libertação (Petrópolis: Vozes 1986) [available in English as Leonardo Boff and Clodovis Boff Introducing Liberation Theology (Maryknoll: Orbis 1987)].

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