Introduction Maurice Bellet, professor of philosophy and theology is one of the writers who address issues of faith and

religious language: he seeks to translate/communicate his religious ideas to contemporary audiences. To construct a suitable language to do so, Maurice Bellet focuses his attention on different aspects of modernity that has lost its connection with the sacred, the divine. Indeed, we find throughout the twentieth century a rupture between Western society and religion. This break was strong enough to remove some believers both from their faith and from the certainty of religious language, and rightly, Maurice Bellet sheds some light of certainty on this language. Our objective in this article is to investigate how Bellet fills this gap and what language strategies he utilizes to eliminate this break. For this, it is necessary to take close look at his work. The work of Maurice Bellet is marked by the presence of various kinds of discourse. Each of his books, in its own way attempt to find a meaning for religious language in the modern age. We have divided his works into four main groups: 1. Between 1960 and 1966 he wrote several books in an obviously polemical style. As he noted in Construire un langage: Working to express faith, we therefore seek a language that defuses the risk of causing deconversion, i.e., a language that respects others in truth, without any diminishing of faith at all. (Bellet, 1967a,19). Indeed the issue is Christianitythe lives of believers, their problems, the Bible and what they say to the modern age. Bellet first directs his attack upon Christians and especially their use of traditional language. In his little book La Force de vivre, addressing the Christians, the author speaks of the liveliness of faith, vapidness of daily life, of people who have no taste for life. Bellet emphasized that daily life for believers is meaningless if it is without flavor, the author quotes such as fun, work, relationships, and spiritual life (ibid.). When there is a flaw in any of these areas "(...) disease invades what should be for them joy and peace, momentum and rest: life family, friendship, service, relationship God "(ibid.). Bellet is a believer yet it is this flaw even within the Church that is Bored of praying. Bored of the Church. A Christ that is distant and vague, like everything else" (Ibid., 11). The author tries to highlight and elicidate the disater of such faith in his adversarial language. 1.2 The retrun path Such is the objective of Maurice Bellet: building a language designed for removing the wall between faith and Current world. This language is the way Conversely, that is to say, starting from the non-religious, he insists on the characters of others, the noncroyant.In this context, it is worth notice what the author says in his first texts: "Let us go, not us, but the world certainly not to approve everything flatly is being said or done there, but at least for we insert a real way, to be first really men in this world, to do something that makes sense for people "(Bellet, 1967b, 112). The author does not confine himself only accepting the presence of religious among others as representative a culture of a particular world. This he is trying to show is the presence and the efficacy of faith in all sectors life. He wants to tear

down the wall that separates the believer and the unbeliever. Bellet studies and analyzes whenever a religious phenomenon coming from the point of religious views and focusing on perspective which opens to all people. The author