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The mechanisms for linking people to their gods have much in common with the mechanisms of their relationship with music. Thus, human beings are left to act by 'an object' to which they confer the capacity to act autonomously (agency) while themselves producing the latter's fugitive presence. Music composed and interpreted by men acts on them in a way similar to how God can act in the world; that is to say, by means of a system of actions, know-how and objects through which these intangible or non-human 'things' are attached to the real world [1]. Both music [2] and divin have the power [3] over the production agents of their presence in the world, through a fabric of heterogeneous mediations by men: they are able to take them into action, inspire them, transmit emotions to them and subjuguate them with a taste of rescursivity; all this regardless of their patented creators. In their immateriality and invisibility, they offer the possibility of being thought of as agis 'objects' and acting independently of the action of those who act first. Similar in theory, they are also linked in practice in pentecôtist and Christian rite in general. Is it a measure that takes place without music or singing around the world [4]? Do the believers feel God's presence at the strongest when music is at its culmination? ; International audience ; The mechanisms for linking people to their gods have much in common with the mechanisms of their relationship with music. Thus, human beings are left to act by 'an object' to which they confer the capacity to act autonomously (agency) while themselves producing the latter's fugitive presence. Music composed and interpreted by men acts on them in a way similar to how God can act in the world; that is to say, by means of a system of actions, know-how and objects through which these intangible or non-human 'things' are attached to the real world [1]. Both music [2] and divin have the power [3] over the production agents of their presence in the world, through a fabric of heterogeneous ...

In the Theologico-Political Treaty Spinoza makes several criticisms of haemorrhagic prophetia: it proved unable to formulate clearly the very simple moral rules necessary for obedience and salvation. These criticisms are also accompanied by a relative apology of Christianity or, more precisely, of its founder, Jésus-Christ. Christ would have succeeded where the entire prophetic tradition had failed before it, that is to say, that he conceived God in an intellectual way and, as a result, managed to enact divine law in simple language, intelligible to vulgar. In this article we offer a comparison between Christ and prophets. First, it will be necessary to see how christic knowledge supersedes prophetic knowledge, and then try to clarify the exact consequences of this epistemological ascendant for Christ. ; Dans le Traité Théologico-politique, Spinoza formule plusieurs critiques à l'endroit de la prophétie hébraïque : celle-ci se serait avouée incapable de formuler clairement les règles morales, pourtant fort simples, nécessaires à l'obéissance et au salut. Ces reproches se doublent par ailleurs d'une relative apologie du christianisme ou plus exactement de son fondateur, Jésus-Christ. Le Christ aurait en effet réussi là où toute la tradition prophétique avait avant lui échoué, c'est-à- dire qu'il a conçu Dieu de manière intellectuelle et, de ce fait, est parvenu à énoncer la loi divine dans un langage simple, intelligible au vulgaire. Dans cet article, nous proposons une comparaison entre le Christ et les prophètes. Il s'agira d'abord de voir en quoi la connaissance christique supplante la connaissance prophétique, pour ensuite tâcher de préciser quelles sont, quant à la personne du Christ, les conséquences exactes de cet ascendant épistémologique.