Participants’ area
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Talks and sermons

For a service of worship, a parish evening, an association or a curious audience: a single engagement or a cycle, in French, English, Italian, Spanish or another language.

Talk

  • For a wide audience, believers or not
  • A structured presentation on a question: the Bible, theology, technology, economics, literature
  • Followed by a time of discussion with the audience

Sermon

  • At the heart of the service, addressed to the gathered community
  • Based on the readings of the day or a series followed over several Sundays
  • In liaison with the pastor or the parish council
This year’s cycle of sermons

God’s action

A series to say once more, amid the anxieties of our time, that God has not deserted his creation. The world is not left to itself: it remains the object of God's faithfulness.

  1. Genesis 1God saw that it was good.Creation is not a mistake to flee, but a work that God willed and that he loves.
  2. John 16:33The world is not abandoned to evil.Evil is real, but it does not have the last word on history.
  3. Philippians 2Christ is Lord there.The crucified and risen one already reigns, not by force but by the cross.
  4. Ephesians 1God pursues his purpose for the world.What he has begun, he brings to fulfilment.

Series on offer

Each can be hosted as a cycle or serve as the starting point for a single engagement.

Where I speak from

So that a parish or an association knows what to expect, here is where I stand.

Two distinct questions: how to read the Bible, how to understand revelation.

A theology of the WordLutheran and Reformed, nourished by Barth, Bonhoeffer, Jüngel, in dialogue with Tillich
A map with two axes, for two distinct questions. Horizontally, the way of reading the Bible, without historical distance or with the tools of history. Vertically, the way of understanding revelation, with the primacy of the believer's experience or the primacy of God's initiative. My approach, a theology of the Word, sits at the top right, a little towards the bottom.

I read the Bible with the tools of history. Historical-critical exegesis does not threaten faith: it obliges faith to listen to the text rather than make it say what we expect.

I preach a Word that does not come from us. Its centre is Christ crucified and risen, received by grace. This Word does not only challenge those who listen to it: it lets itself be questioned by what they live through.

I place myself within European Protestantism, Lutheran and Reformed, which combines the historical-critical study of the Scriptures with the conviction that through them God addresses to us a Word that does not come from us, following in particular Barth, Bonhoeffer and Jüngel, and in dialogue with Tillich.

I bear witness to what I have received. I do not think in anyone's place: each person remains the judge of what they hear.

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