Une telle entreprise, qui s'étendit sur une vingtaine d'années, supposait la collaboration d'éditeurs, et ne put se réaliser sans crises ni scandales. Le premier volume parut avec un privilège du roi, mais suscita les critiques de la Sorbonne. La publication des 17 volumes d'articles et des 11 de planches se poursuivit à l'aide de subterfuges et d'autocensures, malgré la révocation du privilège et le départ de d'Alembert, et grâce au soutien discret de Malesherbes, le directeur de la librairie. Le premier tirage, sous forme de luxueux in-folio, ne pouvait toucher qu'une élite restreinte, mais, rapidement, les éditions in-4o puis in-8o se multiplièrent, ainsi que de nombreuses éditions en Italie et en Suisse : à Lucques (1758-1775), Livourne (1770-1776), Genève (1771-1773), puis Neuchâtel, Berne, Lausanne, Yverdon.
L'Encyclopédie de Diderot fut complétée par un supplément et une table, puis refondue dans une nouvelle entreprise monumentale, classée, cette fois, par disciplines, l'Encyclopédie méthodique, qui comptera 157 volumes de textes et 53 de planches, et dont la publication s'étalera jusqu'en 1832.
Enfantin (Barthélemy Prosper),
dit le Père Enfantin, ingénieur et réformateur socialiste (Paris 1796 - id. 1864).
Après des études à l'École polytechnique, puis diverses expériences professionnelles à travers l'Europe (négoce des vins, banque), Enfantin se fixe à Paris en 1823. La lecture du Catéchisme des industriels le sensibilise au saint-simonisme, dont il devient un fervent adepte. Passionné par les questions d'économie politique et de spiritualité, il engage la transformation de la doctrine saint-simonienne en une église dont il devient « Père », avec Saint-Amand Bazard, en décembre 1829. Un an plus tard, il participe à l'acquisition du Globe, journal d'opposition libérale. Peu à peu se forme autour de lui une communauté dont les membres, vêtus de bleu, sont séduits par son éloquence. La question de la femme prend une place croissante dans sa pensée : il appelle à son émancipation et la présente comme la prophétesse de la religion nouvelle. Ces théories entraînent le schisme de Bazard (1831), suivi de quelques autres. Enfantin décide alors de mettre en pratique la fraternité saint-simonienne, et fonde au printemps 1832 un monastère à Ménilmontant. Toutefois ses écrits et ses expériences communautaires le conduisent en cour d'assises pour infraction à la loi sur les associations et outrage aux mœurs ; malgré le sermon bienveillant qu'il adresse à ses juges dans son costume de « Père suprême », il est condamné à un an de prison. À sa sortie, à l'automne 1833, il s'embarque pour l'Égypte avec une douzaine de fidèles, espérant à la fois y trouver la « Mère » et convaincre Méhémet Ali de percer un canal à Suez. C'est un double échec.
Isolé à son retour en France en 1837, Enfantin participe à une mission décevante en Algérie (1839-1841), avant de s'engager avec enthousiasme dans l'aventure du chemin de fer et de devenir administrateur d'une compagnie. Il n'abandonne pas pour autant son projet de percement d'un canal dans l'isthme de Suez : il fonde à cet effet en 1846 une Société d'études avec des ingénieurs français, anglais et allemands. L'accession de Louis Napoléon Bonaparte au pouvoir, puis la proclamation du Second Empire le persuadent que le contexte est enfin favorable à la réalisation de son rêve. Il fait cause commune avec Ferdinand de Lesseps, mais ce dernier l'écarte après avoir obtenu en 1854 la concession du canal. Enfantin se lance alors de nouveau dans les affaires, écrit (la Vie éternelle, 1858 ; la Science de l'homme, 1861), projette de fonder un Crédit intellectuel, décide en 1863 de rassembler les archives saint-simoniennes. Même s'il ne conserve plus à cette date qu'une poignée de fidèles que son enthousiasme et son obstination continuent à séduire, sa pensée trouve des échos parmi les théoriciens de l'utopie ou les ingénieurs saint-simoniens du Second Empire.
enfants (croisade des),
mouvement populaire spontané apparu simultanément en Vendômois et dans la région de Cologne durant l'été 1212, et composé en partie de jeunes gens (juvenes).
De leur propre initiative, des troupes de pauvres gens se constituent dans l'espoir de reconquérir Jérusalem par les seules armes de la foi et de la pureté. Mais ces rassemblements, qui mêlent indistinctement des personnes de tous âges et des deux sexes, et qui échappent totalement aux autorités ecclésiastiques et laïques, se heurtent à l'hostilité de l'Église et des institutions civiles. La troupe partie de la région de Vendôme et de Chartres en direction de Paris est ainsi dissoute sur l'ordre du roi Philippe Auguste. Quant au mouvement parti de Rhénanie vers la Méditerranée, il se heurte à l'hostilité des villes (Venise, Pise, Gênes, Marseille) et finit décimé par l'hiver, la famine, les naufrages en mer ou les pirates musulmans.
La spontanéité et la vigueur de ces mouvements, qui ont profondément surpris les chroniqueurs contemporains, s'expliquent en partie par l'échec, en 1204, de la quatrième croisade voulue par le pape Innocent III, et par la tension qu'instaure la répression du catharisme depuis 1209. En outre, les processions générales ordonnées par le pape Innocent III dans toute l'Europe chrétienne, à la Pentecôte de l'année 1212, afin d'aider les chrétiens dans la lutte contre les Sarrasins d'Espagne, ont contribué à entretenir un climat de ferveur propice à l'essor de ces mouvements. Enfin, ceux-ci témoignent de la profonde adhésion des populations à l'idée de croisade, et de la diffusion des espérances millénaristes, de la sévérité avec laquelle sont jugées les défaillances des puissants.
Enfer,
lieu dans lequel, pour la religion chrétienne, les damnés subissent des peines éternelles, châtiments de leurs fautes.
La spécificité de l'Enfer chrétien réside dans la place centrale que lui réserve le système de croyance - il peut concerner chaque homme - et dans son caractère éternel. Les autres religions de l'Antiquité imaginent soit un au-delà indifférencié, où se retrouvent tous les morts, soit un lieu de tourments temporaires ou exceptionnels. Au contraire, le christianisme fait de la sanction des actes humains - par une récompense ou un châtiment éternels, différés après la mort - un principe général. En cela, il systématise les tendances de l'Apocalyptique juive des IIe et Ier siècles avant J.-C., qui rompaient avec le Shéol, séjour indifférencié des morts selon la conception judaïque ancienne. L'éternité de l'Enfer est objet de débat théologique jusqu'à saint Augustin, qui réfute définitivement l'apocatastase d'Origène, selon laquelle toutes les créatures seront sauvées en fin de compte, y compris Satan.
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