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Abstract(s)
Depois de elaboramos uma análise da antropologia do crer e dos efeitos do processo de
“folclorização”, propomos uma definição que nos conduz, em primeiro lugar, à consequência
da fábula, essa presença poética do conto de Cristo entre os humanos. Na verdade, voltarmos
para a fábula é reabilitarmos, na voz e no corpo, a presença de Deus que habita o mundo. É
nessa perspetiva que procuramos observar a mística. Não tanto no seu fenómeno, mas sim nas
suas consequências, enquanto envolvimento com o mundo e com o quotidiano. Esta trajetória
de um possível conceito concretizou-se sob a orientação de Michel de Certeau e de Maria Clara
Bingemer. Seguidamente, vemos o modo como o conceito de mística se relaciona com o
quotidiano, dado que este se identifica com a fábula. Ora, aqui, chegamos à nova tarefa da
teologia, inclusivamente da mística. Na verdade, voltamos para o corpo a corpo, no qual os
místicos habitam, com o desejo de criar o excesso.
After analyzing the anthropology of belief and the respective effects on the process of “folklorization”, we propose a work definition relative to the consequences of the fable, as a poetic presence between the humans in tale of Christ. In fact, the fable allows us to rehabilitate His presence in voice and body, God inhabiting the world. Such was the perspective taken to observe the mystic. Not as a phenomenon, but through its consequences, as involvement with the world and the daily lives of men. This path materialized itself under the helm of Michel de Certeau and Maria Clara Bingemer. Finally, we approach concept of mystic in its relationship with the daily lives of men, as this is patent in the fable. And, thus, we are confronted with the new task of theology, and also the mystic. In reality, we come back to body, in which most mystics willfully inhabit live creation of excess.
After analyzing the anthropology of belief and the respective effects on the process of “folklorization”, we propose a work definition relative to the consequences of the fable, as a poetic presence between the humans in tale of Christ. In fact, the fable allows us to rehabilitate His presence in voice and body, God inhabiting the world. Such was the perspective taken to observe the mystic. Not as a phenomenon, but through its consequences, as involvement with the world and the daily lives of men. This path materialized itself under the helm of Michel de Certeau and Maria Clara Bingemer. Finally, we approach concept of mystic in its relationship with the daily lives of men, as this is patent in the fable. And, thus, we are confronted with the new task of theology, and also the mystic. In reality, we come back to body, in which most mystics willfully inhabit live creation of excess.
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Keywords
Fábula Mística Quotidiano Mundo Fable Mystic Everyday World