Repositório RCAAP

The scientific contributions of Teixeira de Aragão are determined by a combination of various social, cultural and economic factors that also explained the emergence of archaeological collections in Europe in the second half of the 19th century. In a universe that unfolded between the exercise of a militar career (as a) and the cultivation of art and erudition, Aragão develop a network of contacts that included the most financially wealthy collectors, including King D. Luís. The beginnings of his long activity as collector was characterized by its relationship with landowners or simple rural workers in a geographical area located near the city of Tavira, close to which abundant Roman remains were collected, which constituted the essence of its archaeological collection. He worked with two of the main archaeologists and authors of museological projects of his time – Estácio da Veiga and Leite de Vasconcelos – and the effective contributions in the field of Archeology that are owed to him, were until now underestimated by his notoriety and excellence in the field of Numismatics. Such are the objectives of the present work, which will also contribute to the knowledge of the trajectories of some archaeological pieces of this collection, from the last decades of the 1800s to to the present.

Julio Martínez Santa-Olalla (1905-1972), the Spanish Commissioner General of Archaeological Excavations (1939-1956) and acting Full Professor of Primitive History of Man at the University of Madrid (1939-1954), was an amateur archaeologist since he was very young. After studying at the universities of Madrid, Barcelona and Valladolid (1923-26), Santa-Olalla obtained a position as a lecturer at the University of Bonn (Germany) between 1927 and 1931. He defended his doctoral thesis in Spain (1932) and became Hugo Obermaier’s assistant (1931-32), Assistant Professor (1932-36), secretary of the Spanish Society of Anthropology, Ethnography and Prehistory (1935) and Full Professor of Archaeology at the University of Santiago de Compostela (1936). This enabled him to join the Association of Portuguese Archaeologists in 1934 and the Portuguese Society of Anthropology and Ethnology in 1938. In 1944, 1945 and 1947 he visited Portugal, lecturing in Lisbon, Coimbra and Oporto, but was unable to undertake other trips planned for 1945 and 1948. His correspondence shows that he maintained relations with the leading Portuguese archaeologists of the time, although he kept a more distant relationship with Veiga Ferreira. He had a special interest in the Chalcolithic and Late Bronze Age phases of Portuguese archaeology.

A synthesis of the research until now carried out at the remarkable cultural space Barcarena Gunpowder Factory is presented, from the time of the founding of the Ferrarias, in the time of D. João II (1487), until the definitive closure of the gunpowder complex, at the end of the 20th century (1988), five hundred years after.

João Manuel Neves Mendes Rosa nasceu na Guarda, freguesia da Sé, a 14 de Fevereiro de 1968. Faleceu em Oeiras a 7 de Dezembro de 2021.

The text addresses the meaning and justification of the presence of theological science within the University as such, while also taking into account the constant influence of the Church and of delete society in that same University. In an opening section, we briefly examine the legitimacy of theology as a science, as both the subjective factor and the presence of historical tradition are also to be found in other university disciplines. In the second part, we show what theology has to gain by being in a university campus, particularly due to the constant challenge that the other disciplines pose. In the final section we describe the critical function of theology in relation to other disciplines, by preventing them from shutting themselves within their respective epistemological horizons. For theology draws conclusions from the whole of reality, offers rich symbolic material, raises the question as to the ultimate meaning of what exists and alerts to the centrality of the human person in a society dominated by the economic factor.

The relationship between the Western university and the social and ecological environment in times of late modernity is complex because it moves between the poles of a model of civilization in crisis and the dawn of a new configuration of knowledge that makes life of both the planet and Humanity sustainable. It is here that we find the coordinates of that complex knowledge in which the university and the social movements of systemic victims – as witnesses of the other side of modernity – open up to a new epistemic relation. At this crucial time, it is urgent to rescue the cognitive status of traditional knowledge denied by instrumental rationality, in order to preserve life, in a dialogue with the Western culture's own critical thinking, which is finally conscious of its own limits. A model of decolonial theology is thus drawn, in its early stages – as part of a critical dialogue – to construct a new cultural, political, and spiritual ethos in theses times marked by an apocalyptic rationality. Rethinking interdisciplinarity therefore requires not only a scientific dialogue, but also the capacity to construct knowledge as an “ecology of knowledges”, beyond a hegemonic model of knowledge based on an instrumental rationality, that is coming to an end. Within this dialogue, theology has an irrevocable role, which is to return to its messianic and kairological intentionality, to think about the redemption that takes place in this “time of the end”. Keywords: Interdisciplinary; Post-modernity; Decolonial Thought; Apocalypse; Messianism.

In this text, the author presents a number of ways of approaching theological knowledge with the evidence that nowadays is expected. Taking as a starting point an understanding of truth that is generated by the tension between permanence and evolution, open to a Trinitarian basis and bearing in mind the Christological and temporal fabric of what theology is called upon to bring about in its work, it offers our thinking a number of possible horizons. Faced with the permanent temptation of weaving a theological discourse in which revelation is subordinated to the human word, accepting as our task the construction of dialectic power structures, this collaboration closes with suggestions about the challenges of the intelligence of faith.

Born as a study about mythological gods (Plato), Theology has been built up during the adventure of the formation of Christian communities and from them; it got epistemic statute in palmy medieval days; it dialogized with social and human sciences «as a queen» and, more recently, it accepted the interdisciplinary character after the emergence of secularization. We present some modern anthropological methods used in the study of Theology and we reflect about a reciprocal dialogue between the two matters (Theology and Anthropology).

This paper aims to highlight how a perspective of Christian poiesis, as a form of poetic thought, is present since biblical literature and permeates the literature of Christian inspiration, especially in two closely related elements – the contemplation of poetic images and the idea of a search itinerary. Such trends can be found throughout the literature of Christian inspiration, but are especially evident in Dante Alighieri as a theological poetic thought, which would later inspire modern and contemporary literature.

A scarce space was given to historiography among the varied areas covered by the editorial production regarding the Fátima Centennial. Based on the characterization of the titles published, this essay questions some of the reasons for this fact, pointing out potential subjects of the historiographic work that can broaden and deepen the knowledge of the various impacts of Fátima.

The adventure of believing lives off the re-reading of those founding texts that have codified in language an original experience that becomes archetypal of believe. Experience, narrative, language are structuring terms of our reflection that imply each other. The founding experience of Fátima, lived by the three seers in 1917, would be codified in the text Memoirs by Sister Lúcia, 20 years later. This text is a (re)telling of the same experience in new existential and cultural contexts. Does Fátima configure itself, then, as a hermeneutic experience, as a narrative that offers itself to new interpretations, in a circularity between founding event and new existential appropriations? Our work is structured into four topics. In the first, we specify the scope of the bibliographic corpus that constitutes the object of our study: a total of 16 works published between 2015 and 2017, which includes 9 books and six issues of the magazine published by the Sanctuary, Fátima XXI, valuing, above all, the articles of the thematic ones. In the plurality of publications emerges a return to the founding narrative of the Shepherds’ experience, and consequent valuation of their anthropological dimension (second topic). This founding narrative is open to new interpretations and existential narratives (third topic). Whether in its founding experience or in its existential translation by the pilgrims, the Fátima narrative has a corporeal inscription: it is a passio corporis / passion of the body (fourth topic).

The analysis of the literary production on the subject of Fátima, published in Portugal between 2015 and 2017 on the occasion of the centennial of the events in Cova da Iria, is an opportunity to reflect on the role of the literary device within the ecclesial discourse, showing that the more autonomous in its aesthetic rationality, the more spiritually and sapientially effective it is. Affirming itself as one of the possible expressive vectors of the symbolic conversion of vision into apparition (in the hermeneutical sense of the term), the poetic word is especially receptive to the mystical dimension that constitutes the Fátima secret, and its force of attraction for so many souls, be they believers or not. Finally, this paper provides a short overview of the works analysed.

This paper is part of the project «The Centenary of Fátima: A Moment of Plural Hermeneutics». The archive studied consists of four publications of photographic works, published during the Centennial of the “Apparitions of Fátima” (Portugal). The study identifies the different imagistic perspectives on the “Fátima phenomenon”, concluding that these visual hermeneutics makes clear a strong tension/articulation between the “great narrative” of the Sanctuary and the “micronarrative” of the pilgrims, presented as bodies situated in a salvation scenography.

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This article strives to convey the correlation between philosophy and theology, reason and faith in the work of Joaquim Cerqueira Gonçalves, who rejected the modern enlightened and positivist division of associating faith and religion to the irrational and to superstition to the contrary of philosophy and science identified as rational and true. Philosophy emerged in Greece through the appropriation of problems previously raised by mythical and religious cultural manifestations and with religion developing in the West through the appropriation of the Greco-Roman philosophic categories. However, this author put forward a new religious rationality that conceives of the world as a gift under development and not as a degraded reality subject to restoration. In opposition to the Greek metaphysics of degradation and reintegration into the One and in opposition to the Christmas gnostic metaphysics of the fall and redemption, the Franciscan thinker, in dialogue not only with the medieval thinking of Duns Escoto and Saint Bonaventure but also with the contemporary phenomenology of E. Lévinas and Michel Henry, proposed a metaphysics of creation and manifestation founded on the differentiated Unity of God, a triune that fosters the values of ecology and religious ecumenism.

Philosophy, as much as theology, can induce categorically to a privileged relation with God. Still, neither one nor the other easily escape the accusation of thematizing the Absolute Other and, therefore, break its radical otherness. Besides, this thematization is intermundane, so it may not do justice to divine reality. It is precisely with the radical assumption of such challenge, through a rortian perspective , that one intends to finally find a supported prediction on God, as blindfolded as possible to the relativize criticisms. To achieve it, we must ultimately leave a linguistic onto-epistemological order to reach a praxis-loving order.

The relationship between Biblical Sciences and Theology is a key issue for comprehension and practice of both exegesis and theological work. The answer one gives to this question brings along significant methodological repercussions for these two fields of study. As a contribution to the reflection on this theme, the present study focuses on a chapter within the work “Introduction to Christianity” by J. Ratzinger, seeking to unravel the methodological path taken.

The article aims at identifying some keys that may provide an understanding of the Coimbra Jesuit Commentary beyond the usual commonplace of it being a mere exercise in Aristotelian philosophy. The four following subjects, it is claimed, allow one to capture the spiritual dimension of the Commentary: the service philosophy provides to theology, Salamanca epistemological turn, the Ignatian imprint, and the methodological commitement to the so-called middle knowledge.

The paper shows how a racional ethics began as an autonomous discourse in the portughese university, together with the moral theology, from XVI until XVIII century. After the Pombal reformation, rational etics follows two ways: the first separates etics from theology; the second, maintains ethical discouse openess to theology and religious faith. That is the case of Amorim Viana and Newton de Macedo philosophical work.

The main purpose of this article was to expose the fundamental content of an unpublished manuscript by the oratorian João Baptista, in which controversial theological issues are exposed, regarding the middle science, a conception that was defended by Luís de Molina in his work Concordia. The thought of Father João Baptista has been little studied. On the philosophical plane, the most renowned work is that which, using Aristotelian logic and physics, develops a doctrine that opens up to modernity. The theological work that is the object of this study, on the other hand, evaluates the problem of ‘middle science’ by articulating it with grace and divine providence. We tried to investigate Father Baptista's ideas regarding the validity of this midle science and the repercussions it had in the 18th century, to justify the importance of the Oratorian for the progress of portuguese theological science.