God | Mirabilia Journal

View
Edit

Ascensio in Deum per vestigia et in vestigiis. The St. Bonaventure’s immanent Aesthetics and its possible reflections in the iconography of the Basilica of St. Francis in Assisi

José María SALVADOR GONZÁLEZ

Original title: Ascensio in Deum per vestigia et in vestigiis. La Estética inmanente de San Buenaventura y sus posibles reflejos en la iconografía de la Basílica de San Francisco en Asís

Published in Monastic and Scholastic Philosophy in the Middle Ages

Keywords: Aesthetics, Basilica of St. Francis in Assisi, Created world, God, Iconography, Medieval Philosophy, St. Bonaventure, Vestige.

In his Itinerarium mentis in Deum (1259), St. Bonaventure (1221-1274) discusses the six degrees (with a seventh of ecstatic enjoyment) by which man can and should ascend from the created world to contemplate God. In this paper we will analyze only the first two grades of this Itinerarium, which constitute both of them what we might call the “immanent aesthetic” of St. Bonaventure. Highlighting then two of the central theses of this “immanent aesthetic”, we shall try to show the possible reflections that these theses may have had in the iconography of some frescoes in the Basilica of St. Francis in Assisi.

Considerations about Liber Contemplationis in Deum

Matilde CONDE SALAZAR, Carmen Teresa PABÓN DE ACUÑA

Original title: Consideraciones en torno al Liber Contemplationis in Deum

Published in Ramon Llull. Seventh centenary

Keywords: Faith, God, Hope, Infidels, Liber Contemplationis in Deum, Mercy, Parallel schemes, Repentance.

The aim of this brief study is to offer some characteristics that have caught our attention in the very broad “Liber contemplationis in Deum”. These aspects are, from a formal point of view, the use of schemes, generally in the form of very carefully designed parallel patterns throughout the Liber; the overwhelming passion that is reflected in the wealth and variety of adjectives that invoke God; and above all, and underlying all the text, the continuous manifestation of Llull’s deep regret and repentance as a sinner, the need to share his faith with infidels and the song of hope and trust in the mercy and pity of God, which marks the culminating points of each chapter.

If God is eternal

Pe. Dilonei Pedro MÜLLER

Original title: Se Deus é eterno

Published in The Time and the Eternity in the Ancient and Medieval World

Keywords: Being, Duration, Eternity, God, Time.

This study focuses on comprehending some of the aspects about God’s eternity in São Tomas. He talks about the question of the eternity of God in the first part of the Summa Theologiae, the tenth question. The eternity concept acquires itself throughout the knowledge of time. Such as to the knowledge of the simple things gets through the knowledge of the composed things, and the knowledge of God’s eternity is acquired through the knowledge of time. Time is the enumeration of the movement one second before and one second after and characterizes itself by own succession. In a not moving endowed being, which, in fact is always the same one, there isn’t one second before and one after. This comprehension derives the idea of eternity. So, what is totally immutable doesn’t carry any succession, and, because of this it doesn’t have either a beginning or an end.

Much more than flesh and bones: the body and the relationship with God in the Hebrew Bible

Renan FRIGHETTO, Willibaldo RUPPENTHAL NETO

Original title: Muito mais que carne e ossos: o corpo e a relação com Deus na Bíblia Hebraica

Published in War and Disease in Antiquity and the Middle Ages

Keywords: Body, God, Hebrew Bible, Soul.

This paper aims to analyze how the Hebrew Bible presents the human body, studying the biblical texts with particular attention to important terms for Jewish anthropology, like bāsār, usually translated as “body”, and nefesh, normally translated as “soul”, in order to highlight their particularity. This study intends to present not only the valuation of the body in the Hebrew Bible, but also its importance in the relationship between man and God according to the biblical perspective.

Saint Augustine: Faith, Hope and Charity

Emerson DETONI

Original title: Santo Agostinho: Fé, Esperança e Caridade

Published in The Time and the Eternity in the Ancient and Medieval World

Keywords: Faith, God, Saint Augustine, Virtue.

Before the God’s revelation, that proposes his salvation project, the human being is invited to answer through faith, hope and charity. Believing, waiting and loving the man place himself into the dynamic of the existence towards to God. More than a set of contents, it is a life path, a disposition, a capability and availability of complying every day “acts of faith”, to place oneself in the God’s Hands with full confidence, hoping from Him the fullness of property and the eternal life. Saint Augustine has deepened the interiority of the faith decision, his connection with the hope and the charity. Everything with a strong suffering towards Christ.

The Gottesgeburtszyklus by Master Eckhart: the fundamental mystic of “birth of God in soul” (Sermons 101 to 104)

Bento Silva SANTOS

Original title: O Gottesgeburtszyklus de Meister Eckhart: a mística fundamental do “nascimento de Deus na alma” (Sermões 101 a 104)

Published in Mystic and Millenarianism in Middle Ages

Keywords: God, Master Eckhart, Medieval Philosophy, soul.

This work analyses the famous sermons of “the birth of God in soul” (101-104), wrote in Middle High German by Master Eckhart, one of the main themes of his studies about the “fundamental mystic”. In the words of the Rhine master has been an unequivocally mystic and will to be free of psychological horizon of human subjectivity, as an expression to God and to soul’s union with the divinity. Eckhart affirmed in these sermons the intellectual necessity of “internalize itself”, i.e., the intellect would come back to his “essence”. Thus, it will perform the “birth of God in soul”. How it happens to Eckhart? The coronation of God’s action into the “deep of soul” will resemble to the top of “knowledge unknown”, it means, a condition of “epistemic obscurity” to the intellect. Therefore, the absence of knowledge is the condition for the union with the deity (Gottheit): we can’t see God unless by the blindness. We can’t know him unless by the “unknowledge”. The “return” from the multiply world to the indistinct One means to pass from the condition of know to the unknown; It means yet the transition between the created being to the nonbeing of God until culminate the nonbeing of deity. This is the condition of this “birth”.