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- A theological aesthetics of resistance: Vincent van Gogh as reader of DostoevskyPublication . Villas Boas, AlexThe perspective adopted in this paper is that of political spirituality, in the sense that the intersection between religion and politics mutually produces the insertion of elements from one field into the other in order to create ethical resistance. In this context, the archeology of theological knowledge aims to map how theology constitutes fields for genealogies of both power and ethics. Ethics represents a social practice in which poetics and arts represent discursive and aesthetic practices that are an opening of a space that does not need to be authorized by the established order of reality, a seed of possibility in the cracks of the walls of impossibility that creates bridges for hope. The apparently impossible unfolds not only as contestation but, potentially in culture, as an emergence of the impossible that dwells first in desire. It is the beginning of a new social learning and the engine of a new collective intelligence through empathy for the pain of an era. In this sense, theological criticism can emerge through a new sensibility concerning the suffering of a time—before theological enunciations, through the theological aesthetics of resistance.
- Promoting integral human development to innovation and business transformation: and what if a territory changes for the better?Publication . d'Araújo, Maria Alexandra; Abalroado, Tiago; Carvalho, Cristina S.; Santos, Maria Isabel; Nunes, Maria Vânia SilvaThe Alentejo Region (AR)faces challenges of poverty, a severely ageing population, and a lack of qualified human resources, among others, which bring a severe burden to the social and care responses in the territory. There is a recognized and urgent need to innovate in social responses. The Integral Human Development (IHD) (Pope Paul VI, 1967), centered on the development of “every man and all men” (Pope Paul VI,1967, p.14), that concerns person’s every single dimension, has the potential to guide that innovation (Benedict XVI, 2009). Here we present preliminary data of two ongoing programs that are being implemented in the AR which aim to promote IHD. We look for a preventive, innovative and multidisciplinary path in social care institutions, thus contributing to the common good. The two programmes are led by two different institutions, focusing on different aspects that promote IHD. The first programme is ledby Fundação Unitate and aims to promote the IHD of people in social care institutions through social innovation and the empowerment of social institutions in the territory. The second program is ledby Lavrar o Tempo and aims to promote IHD through training in Serious Leisure. This programme consists of a Serious Leisure pilot training action to capacitate all professionals in the field of Ageing to promote IHD in their professional context among colleagues and elderly people. Both programs integrate the post-doctoral program in IHD at the Universidade Católica Portuguesa in Lisbon. In the first programme’s preliminary data on social impact, it has been shown that the program has helped to improve the quality of life of people in social care institutions, as well as strengthened the relationships between the institutions and the community. Regarding the second programme, preliminary data indicates that the training action develops the professionals’ interpersonal relationships, promotes a positive impact on professional practice and contributes to the acknowledgement of the elderly person’s innate dignity.
- A missão no coração da Igreja localPublication . Duque, João
- The riddle of an ending: the beauty of Job's daughters! (Jb 42,15)Publication . Almendra, Luísa MariaThis presentation wants to consider how the biblical assertion of the exceptional beauty of the last three daughters of Job must be re-read as an unusual case; a riddle that keeps the intensity of the drama developed in the book until the end. We know that in the Bible beauty can establish unusual cases. This is the case of Léa, Delilah, Susanna, Bathsheba and Esther, where their beauty plays a relevant role in the story: the beauty of Léa has always been a challenge in the relationship with her sister and with Jacob (Gn 29 -30; by her beauty, Delilah seduces Samson and manages to extract from him the secret of his enigma (Jz 14); the beauty of Beersheba leads the admirable King David to commit adultery and to cover him with death (2Sm 11 -12); and thanks to her beauty, Esther succeeded in obtaining a decree from the great King Ahasuerus to save the Jewish people exiled in Babylon from violent extermination (Est 5-9). However, in this specific case of the book of Job, the unusual seems to lead beyond beauty; a strategic literary work of the author, confirmed by the declaration to the heritage that immediately follows (Job 42,15b). The objective of this presentation is to unveil and understand this literary strategy which uses the argument of beauty as a support for intensity and challenge.
- O sofrimento de Job na perspectiva de uma sabedoria da criação. As tentativas da exegese recentePublication . Almendra, Luísa MariaMy presentation dares to establish a dialogue with some contributions of current exegesis, in which the traditional themes as the one of justice and suffering give up their centrality and are repositioned on a new horizon. The literary omnipresence of creation (heaven and earth; human beings and divine beings; animals and the cosmos...), dominates in an imperceptible visibility, the unfolding of the drama and it is in a pressing connection with it that what current exegesis calls Job's "eco-conversion" takes place. The cadenced rhythms of harmony and chaos, the consequent convulsion and appeal flow into a God who redirects a Job, entirely focused on a debate about divine justice and his suffering, towards the horizon of creation. Job is challenged to explore the innate wisdom in the realms of the universe and to take a journey through the cosmos. Where Job's friends repeatedly seek to confirm their preconceived beliefs about God's system of retributive justice, Job is driven to develop a 'cosmic awareness' of the vast and mysterious nature of creation of which he is an integral part. And it is in a unique way, in this context of cosmic design, that Job has the possibility to resize a retributive worldview and his anthropocentric search for justice. In this literary omnipresence of creation that runs through the book, the reading appeals to the representations of the created world and emphasizes God as creator and human beings as recipients of all that the created world offers, allowing them to understand and interact with the complex world around them and to find a voice of the earth and its creatures that might be lost in other readings.
- O sofrimento de Job na perspectiva de uma sabedoria da criação: as tentativas da exegese recentePublication . Almendra, Luísa MariaNo contexto da relevância do tema da justiça e do sofrimento no livro de Job, aos quais a literatura, a pintura e a música associaram tantos outros mais, a minha apresentação ousa estabelecer um diálogo com alguns contributos da exegese atual, onde estes temas cedem a sua centralidade e são recolocados num novo horizonte. A omnipresença literária da criação (o céu e a terra; os seres humanos e os seres divinos; os animais e o cosmos...), domina numa visibilidade impercetível, o desenrolar do drama e é numa conexão premente com ela que acontece aquilo a que a exegese atual designa “eco conversão” de Job. Os ritmos cadenciados da harmonia e do caos, a consequente convulsão e apelo desaguam num Deus que redireciona um Job, inteiramente centrado num debate sobre a justiça divina e o seu sofrimento, para o horizonte da criação. Job é desafiado a explorar a sabedoria inata nos domínios do universo e a fazer uma viagem através do cosmos. Ali onde os amigos de Job repetidamente procuram confirmar as suas crenças preconcebidas sobre o sistema de uma justiça retributiva de Deus, Job é impelido a desenvolver uma "consciência cósmica" da natureza vasta e misteriosa da criação da qual ele é parte integrante. E é de um modo singular, neste contexto de desígnio cósmico, que Job tem a possibilidade de redimensionar uma visão retributiva do mundo e a sua busca antropocêntrica da justiça. Nesta omnipresença literária da criação que percorre o livro, a leitura apela para as representações do mundo criado e dá ênfase a Deus como criador e aos seres humanos como destinatários de tudo o que o mundo criado oferece, permitindolhes compreender e interagir com o mundo complexo que os rodeia e encontrar uma voz da terra e das suas criaturas que se podem perder noutras leituras.
- The central enigma of God’s Justice, according to Jb 32-37. The significant contribution of Biblical rhetoricalPublication . Almendra, Luísa MariaNot withstanding its presence across the full message of the Old Testament, the question of justice and principally divine justice assumes a unique place in the reflection of the sages of Israel of which the book of Job is unanimously accepted as the greatest exponent. I propose that we look briefly at the unique reflection that the book of Job offers us on this subject. It is excellently set out in the literary (con)text. This is why I am concentrating on chapters 32–37 applying to the studies of R. Meynet, mainly to his new and surprising notion of literary context, fully developed and assumed in Biblical Rhetorical Analysis. 1 The uniqueness of the reflection on the justice of God which I want to present emerges as a fruit of this new idea of context. It deals with a study of the Book of Job never done before, in which the newness is based on the challenge of a careful reading that propels the text into new horizons of understanding.
- Reaching the full meaning of God’s words to Job: remarks on the composition and meaning of Jb 40:6-24Publication . Almendra, Luísa MariaThis presentation focuses its attention on the composition of Job 40,6-24, which we consider as a sequence composed of two passages. The first passage (40:6-14) opens with a direct challenge to Job, questioning whether he has the power to govern the earth with an arm as glorious and mighty as God’s; while the second passage (40:15-24) introduces the figure of the Behemoth, whose description accentuates a suggestive difference that Job needs to consider. The first passage (40:9-14) clarifies that God’s justice embraces dimensions of universal power and control, which cannot be reduced to the simple administration of rigid laws of reward and retribution. It is this justice that calls Job to move from his personal situation and knowledge to another truth. In the second passage (40:15-24), the power by which God controls Behemoth, despite the monster’s amazing strength, entails God’s power also to control Job’s disruptive indignation and outbursts. He will control Job as he does Behemoth. Job must move from his knowledge and experience to a knowledge of God’s ways as Creator, who maintains his designs within a wisdom of perfect balance and freedom, inscrutable to human understanding.
- Métodos de leitura diacrónicosPublication . Almendra, Luísa Maria
- O perfil de Paulo no livro dos Atos dos ApóstolosPublication . Almendra, Luísa Maria Varela