Repositório RCAAP

Especially in the 16th and 17th centuries the protestant reform and the Catholic reform were articulated particularly through a genre that is little remembered today, books with engraved emblems. This genre is of interest to confessional studies, because it involves its readers in a joint interpretation of images and texts. In this study a comparison is made between the works Iesv amanti sacrvm (The Sacred Heart of Jesus [devoted] to whoever Loves him), by Anton Wierix of 1586 or 1587, and Schola cordis, by Benedictus van Haeften of 1623. The present article focuses on the different visual strategies of the two authors, on their distinct structures and their respective spiritual accents. While Wierix promotes the ideal of the mystic union, van Haeften focuses on the conformity with Christ crucified, bearing the cross in his daily life.

This article is a synthesis of the Doctoral Thesis Eroticism and metaphor in mystical discourse: Portuguese authors of the Renaissance and of the Baroque. A study that considers a set of mystics representative of different experiences and inspirations, such as: Iehudah Abrabanel (1464-1535), also known as Leão Hebreu, D. Manoel de Portugal (1516-1606), D. Gaspar de Leão (?-1576), Frei Heitor Pinto (1528?-1584?), Frei Tomé de Jesus (1529-1582/83), Frei Amador Arrais (1530-1600), Frei Agostinho da Cruz, (1540-1619), Frei António das Chagas (1631-1682) and Father Manuel Bernardes (1644-1710).

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Daimōn is an ambiguous concept in Greek Religion, specially when we try do define it in opposition to theos: already in Homer the boundaries between what is considered a proper theos and a nameless and supernatural daimōn are not easy to grasp. In this study we propose an etymological study of all Greek words derived or composed from daimōn (e.g. daimonaō, deisidaimonia, daimonoblabeia, dysdaimonia, eudaimonia, etc.) in a corpus of Hellenistic authors, providing linguistic arguments to what Jonathan Smith (ANRW 2, 16, 1978) already put forward: that daimōn ought to be considered not so much as a substantive category, but as a situational or relational one.

The aim is merely to confront these great players: the Angel, the nations, and the beast. This presupposes that the primary place is occupied by the Lamb. Before the Lamb the reactions and the intentions of these three players do not coincide, because the words they hear or refuse do not coincide either. The reader/listener is left with the hermeneutic task of reading and interpreting what these players hear or refuse, in order, thereby, to stand beside them before their angels and their beasts, before the angels of the world and the beasts of history. The reader/listener has to carry out the same hermeneutic operation as the nations do throughout the stage of the Apocalypse, placed between positive and negative characters, as is proper and normal in human life. But the author of the Apocalypse does not stop at presenting the two sides of a combat.

The paper examines Augustine’s polemics in Book 11 of the City of God against Origen about protology and especially the creation of the angels. Augustine locates the latter at the very beginning of the hexaemeron, in this way refusing Origen’s idea of the fall of rational souls, originally created identical, into angels, human beings and demons. In Augustine’ views, intelligible and sensible creation was made contemporarily, so that Origen’s two-phase protology makes no sense. Also in Augustine’s apparently compact scheme, however, there is an interruption related to the consciousness of the angels before and after the fall of some of them. This fact affects also Augustine’s anthropology and reverses Origen’s angelology, who considers angels in function of human beings and their salvation, while for Augustine their fate depends upon the angels’ previous events. Key words: Augustine, City of God,

The aim of this contribution is to illustrate the issue of the language and communication of the angels in mediaeval thought, particularly taking the thinking of St Thomas Aquinas as a starting point. We know that in the mediaeval Latin cultural context word and language are called upon to assume an essential role, not only as instruments of pastoral work and preaching, but also as an object of abundant theological and philosophical speculation. In this study the aim is to present the principal theories on the language of the angels present in mediaeval philosophers and theologians; there are, in fact, a great many mediaeval sources that deal with this subject. As it is not possible to include all, particular attention is given to the doctrine of St. Thomas.

In this article, we offer a reflection on the eschatological valence of angeology. Angels are the symbol of consummate sociability in eternal life, of the communal greatness of Heaven, of the beauty of life eternally celebrated in praise and worship, of the luminous face of the person in his relational fullness (personal glorious body in the glorious body of Christ). They are, by excellence, the typification of the eschatological language marked by the symbol and the metaphor, by the indication of a reality other than the reference to the known and the experienceable.

The present text proposes a further synthesis of what the historical witnesses say about the apparitions of the Angel at Fátima 100 year ago. It is concerned above all to be faithful to the faithful narrative of the facts on the bases of the documents, hoping that others will interpret both the one and the other.

Study based on three angles of reflexion: a recent inquiry about “angels”, some comments on the religiosity of this actual phenomenon and an assessment of its catholicity mainly based on Holy Scripture. A final note frames this question from the perspective of Ecclesial Tradition. This text provides the bibliography used and supports a path of solidarity.

The theme of angels is generally tackled in regard to their relation to the single individual. In this contribution the aim is to broaden the context and see to what extent the angelic wings of the Invisible broaden so far as to protect and to guide not only the individual, but also the peoples and the nations. In what terms, then, may we speak of ‘political angelology’? Hence the aim of this essay is essentially that of seeing how far the theological-political figure of the ‘Angel of the nations’ or of the ‘Angel of the peoples’ is present in some of the great angelologies of the 20th century: as well as that of Romano Guardini, those of John Henry Newman, Jean Daniélou, Edith Stein and Eugenio D’Ors.

Following in the footsteps of tradition, the sage of the book of Qoheleth (Ecclesiastes), like all the authors of the Old Testament, assumes an understanding of the term ‘heart’ that expresses in vivid imagery the language of the affections and emotions proper to every human being. While outlining the tradition, Qoheleth, like all the sages, differs in the way he is able to enlarge and probe the biblical tradition of the human and theological place of the heart. This process of continuity and deepening calls for a more careful and intelligent reflection on existence. Getting to the essence of the tradition, Qoheleth makes the heart a singular and determining place, where human and religious discourse happens. It is in and through the heart that the wise person experiences the challenges of will, of fear and courage, the pangs of conscience and the very awareness of intellectual questioning. The heart is a central place for thought, will and inner strength. In the book of Quoheleth, in singular and clear discontinuity, the center ceases to be the place (the heart) and becomes the self-thinking that develops within the human being; an intense activity of self-reflection by those who seek to understand life.

The present paper studies the 1Pe 3,20 (diesôthêsan di’hudatos), considered a crux interpretum, proposing an interpretation in the light of the Old Testament and Jewish tradition. After mentioning the different proposals for interpretation, we will try to read this passage as an echo and christological rereading of Jewish traditions.

Seeking to bring together dynamically the pair ‘meaning of life’ and ‘Christian reconciliation’, my research presents the following as its main question: What relation can we establish between the meaning of life and Christian reconciliation? Note that the present text is just a summary of my doctoral dissertation in Dogmatic Theology, with the title: “Looking for the Meaning of Life and Christian Reconciliation. Theological reading of the thought of Viktor Frankl” (2016).

It is the aims of this article to discuss the unavoidable vulnerability of patients in clinic situations. It explores this topic through a reading of the book De Profundis, Valsa Lenta, written by the Portuguese writer José Cardoso Pires. The main purpose of the text is to discuss the ethical questions involved in the forms adopted by professionals in the health areas in order to deal with vulnerability on the part of their patients.

The present paper studies the problem of a philosophical theology in Heidegger’s thought, trying to show how it guides and structures his ontology in depth. Thus, after a brief presentation of the author’s theological training and the way he diverges from it through criticism of onto-theology, it analyzes the central questions of secularization and nihilism, which characterize the present time from an onto-historical point of view. They determine the program of a new philosophical theology on a phenomenological basis, which constitutes the key for a possible reading of the author.

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