Estudos sobre Patrística (Cristianismo Primitivo)

En la obra de Clemente de Alejandría existen ciertos motivos temáticos que reflejan
situaciones de hibridismo cultural. El caso de las sirenas constituye un ejemplo de esa realidad híbrida.
Por esta razón, se aborda el análisis de dos textos donde el alejandrino cita de manera explícita a estos
seres mitológicos. El primero de ellos es un pasaje de la Septuaginta (Strom. VI 50.4), el segundo es
un fragmento atribuido a Eurípides. En ambos textos Clemente introduce algunas modificaciones con
la intención de adecuar el texto recibido al contexto cultural desde donde realiza la lectura. Este hecho
es un indicio de un permanente diálogo desde el hibridismo cultural, pues termina realizando lecturas
novedosas de sus fuentes como producto de las preocupaciones temáticas de su horizonte cultural.

Resumo: São Tomás apresenta, no capítulo 8 de seu comentário à carta aos romanos, o processo que expressa uma profunda relação entre a graça de Cristo, o Espírito Santo e o ser humano em sua travessia neste mundo. Efetivamente, a graça de Cristo liberta o ser finito, o ser humano, da condenação, da culpa e do castigo (Rm 8,1-6). Esta libertação se dá pelo Espírito Santo (Rm 8,7-13). O Espírito Santo concede a vida de glória e a filiação adotiva (Rm 8,14-17). Cristo liberta, mas, neste texto, São Tomás vai mais adiante e afirma que não é somente Cristo, mas o mesmo Espírito que liberta. Assim, por meio deste mesmo Espírito, é-nos dada a vida da glória e recebemos o espírito de filhos(as). Palavras-chave: Dramaticidade do ser. Transcendência. Tomás de Aquino. L o que se persigue en el presente trabajo es responder a la siempre inquietante cuestión del porqué de la situación que tiene que vivir el hombre en este mundo y la imperiosa necesidad de superarse, es decir de ser más. Esto nos plantea una situación dramática que exige respuestas y propuestas. En esta ocasión se trata de dar una respuesta desde la Sagrada Escritura, específicamente desde el Nuevo Testamento en la carta de San Pablo a los Romanos con una teología particular analizada y comentada por Santo Tomás. Se trata de buscar una respuesta a esta tensión que vive el hombre en una realidad que se hace cada vez más angustiante en varias instancias de su vida. En los pasajes escogidos de la obra de Santo Tomás, se optó por el capítulo 8 y particularmente los primeros versículos: 1-17.-* Recebido em: 24.04.2019. Aprovado em: 02.08.2019. ** Alumno del programa de Magíster en Teología con especialidad en Patrística en la Pontificia Universidad Católica de Chile. Magíster en Educación en la misma Universidad y candidato a Magíster en Filosofía Latinoamericana en la Universidad Mayor de San Marcos (Perú).

Justin's clear intention in his Apologies is to placate the institutum neronianum, represented by the sentence christianos esse non licet. For this reason the document is conceived as a libellus, an instrument provided for in Roman law to reverse current jurisprudence. Its intention is to evoke the reason and philosophy of the roman imperial entourage, in spite of the evident semiotic clashes caused by the myth, rite and Christian ethos marked in the Roman Empire. The legal argument is mixed with the religious one, because the injustice is considered by the apologist as consequence of the influence of the demons, the corruption of λόγος per si. By evoking the ἀληθὴς λόγος (true Logos) he seeks to dissuade injustice and ungodliness imposed against Christians. The expression concerns the evidence of λόγος among men, both in the seminal and fragmented stage (λόγος σπερματικός), and integral and sufficient. The ἀληθὴς λόγος corresponds to “revelation”, expressing both its content and its author, i.e., Jesus Christ, the divine Logos. The philosophical problem derived from the assertion permeates the Apologies deeply, namely, how does “revelation” relate to the knowledge of the true or the good granted to men by God? The elucidation of the problem is circumscribed to the theses listed in chapter twenty-three of the First Apology. “Revelation” provides unequivocal knowledge of the truth, for (i) Christianity is the one, oldest, and truest teaching; it enables knowledge of God, for it attests that (ii) Jesus Christ is the first-born of God and master of men; it provides knowledge of the good while it dissuades men from legal, ethical, and religious misunderstandings caused by the influence of demons. Justin attests that (iii) revelation precedes incarnation, demons have corrupted it. The infusion of “revelation” is considered by the apologist to be a sufficient means of cushioning the institutum neronianum.

The notion that christophanic exegesis is, essentially, a pre-Nicene tradition with little or no relevance for the study of later Christian literature is woefully inadequate: it minimizes the continued appeal to theophanies across much of the fourth-century theological spectrum, and does not account for the pervasive and insistent references to theophanies in Byzantine hymnography. This article seeks to demonstrate that the christological exegesis of theophanies, widely recognized as an element of shared tradition, continued to function as a polemical ‘adjuvant’ in fourth-century anti-Jewish, anti-Arian, anti-modalistic, and anti-Apollinarian argumentation.

La aparición de la estrella en Belén en el momento del nacimiento de Jesús se ha analizado desde el punto de vista histórico, intentando averiguar si realmente sucedió tal acontecimiento, y astronómico, tratando de explicar qué tipo de fenómeno celeste pudo ser. Sin embargo, existe un plano de gran importancia que no ha sido visto en profundidad y podría proporcionar interesantes conclusiones. Nos referimos al ideológico, al significado que para la mentalidad del ciudadano antiguo tendría tal suceso, así como a los comentarios que sobre él hicieron los Padres de la Iglesia y algunos autores paganos, aportando cada uno el bagaje cultural que poseía, para interpretarlo de una manera u otra. 1 En este trabajo nos centraremos en aquellas explicaciones que idearon de tipo real, es decir, en referencia al mundo que les rodeaba para profundizar en los diferentes elementos que se pueden extraer; y, de manera especial, en el significado del evento en el plano material: el presagio de realeza.

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to English: « The Immortality of the Human Soul and the Dionysiac Mysteries in the 4th Century Allegory [in Connection with the Interpretation of the Mosaic from the “House of Aion” at Paphos in Cyprus]»), where he proposed reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; 3. The Dionysian thiasos; 4. Apollo and Marsyas; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception and ending with the liberation of the soul and its apotheosis, the author now enhances his initial interpretation with numerous reflections concerning the historical context of this work of art, created in the years 320-360.
If, according to the author, the mosaic is a “Hymn” in honour of the pagan gods, Man (his soul) and his place in the (pagan) universe, then at the same time it polemicises with the Christian faith and its God, Jesus Christ.
The author puts forward numerous new solutions relating to the mosaic’s iconography and iconology. Analysis of the mosaic also leads him to propose a solution to the as-yet unanswered question regarding the absence of images of the crucified Christ in Christian art of the 3rd and 4th centuries, up until 420/430, when the first images of Christ on the cross appear.
CONTENTS:
Introduction
1. Research to-date (recap)
2. Description of mosaic (recap)
2.1. Composition of five mythological scenes
2.2. Brief iconographic description of mythological panels
2.3. Outline of individual iconographic elements and their respective roles
2.4. The pagan gods’ air of majesty and dignity as an expression of piety
3. A few words about the pagan reaction
4. An apology of pious human life according to pagan principles and a polemic on the Christian model of Man and his theological idol, Jesus Christ
4.1. Divine intervention in the act of human conception (allusion to/polemic on the Annunciation to the Virgin Mary)
4.2. The Epiphany of Dionysus (an allusion to the Epiphany of Christ – Theou Pais)
4.3. The procession and dissemination of Dionysian order (allusion to/polemic on Christ’s entry into Jerusalem)
4.4. The error of Marsyas (polemic on/allusion to the error of Jesus the Messiah): arrest, sentencing for arrogance and lack of piety (asebeia) and condemnation to a martyr’s death
4.5. The anabasis (or anagoge psyches) of a ‘beautiful soul’ (allusion to/polemic on the Ascension of Christ)
5. A few words on the mosaic programme prior to final conclusions
Final conclusions
Key words: mythological mosaic, House of Aion, Nea Paphos, Late Antiquity, Roman art, allegorical narrative, allusive language of mythological pictures, wordplay (Marsyas-Messias), Jesus Christ, anti-Christian polemic, Dionysos, Cassiopeia, Apollon, Nereides, Abstract Personifications, Greek Mythology, ΚΥΠΡΟΣ