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Although there has always been a hermeneutic problem in Christianity, the hermeneutic question today seems to us a new one.

But myth is something else than an explanation of the world, of history, and of destiny.

First, it is not unimportant that the legislative texts of the Old Testament are placed in the mouth of Moses and within the narrative framework of the sojourn at Sinai.

For my own part, I abandon the ethics of duty to the Hegelian critique with no regrets; it would appear to me, indeed, to have been correctly characterized by Hegel as an abstract thought, as a thought of understanding.

Hope, insofar as it is hope of resurrection, is the living contradiction of what it proceeds from and what is placed under the sign of the Cross and death.

If it is true that there is always more than one way of construing a text, it is not true that all interpretations are equal.

If the Resurrection is resurrection from the dead, all hope and freedom are in spite of death.

It is always possible to argue against an interpretation, to confront interpretations, to arbitrate between them and to seek for an agreement, even if this agreement remains beyond our reach.

Man is this plural and collective unity in which the unity of destination and the differences of destinies are to be understood through each other.

Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence.

Narrative identity takes part in the story's movement, in the dialectic between order and disorder.

On a cosmic scale, our life is insignificant, yet this brief period when we appear in the world is the time in which all meaningful questions arise.

Ordinary language carries with it conditions of meaning which it is easy to recognize by classifying the contexts in which the expression is employed in a meaningful manner.

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