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Partindo da experiência da beleza na arte e na teologia, sem menosprezar a dimensão histórica e estética e a sua contribuição no âmbito litúrgico e eclesial, entendemos que é possível fazer teologia a partir do conceito belo. Assumindo que a abordagem da estética teológica proferiria sobre a Revelação e o seu desdobramento no tempo, no espaço e na história, começando por mostrar a beleza da própria Revelação, depreende-se que contemplar a Revelação não é diferente de contemplar a beleza de uma obra de arte.
A “via média”, no âmbito da estética teológica promove e oferece o novo sentido.
A teologia diz que a Revelação ensina a sua própria estética sendo Jesus Cristo o lugar da mediação. Ele traduz a beleza Divina e os seus reflexos e, por sua vez, apresenta a Deus a beleza da Criação. Trata-se da estreita ligação entre a fundamentação da Fé e a evidência da Fé.
Assim, neste estudo, realiza-se uma reflexão sobre a mediação entre o ser humano actual e a figura de Cristo. Reflecte-se sobre a beleza que vem das obras humanas, ou via pulchritudinis, apelando à beleza que impele a consciência humana à transcendência.
Este estudo pretende levar-nos a compreender, entre outros aspetos, que a arte e o sagrado se estreitam unanimemente: são intrinsecamente interligados.
Do nosso ponto de vista, precisamos de uma unidade “intermediária”, que realize a harmonia e conduza à grandeza da liturgia celeste que será vivenciada na sua totalidade na plenitude dos tempos.
Numa visio mystique temos de buscar a beleza do paraíso na unidade dos filhos, hoje em Cristo, beleza e Mestre da arte e arte do Pai Nosso.
A Igreja necessita da beleza e de continuar a procurar redescobrir o caminho da beleza como um dos itinerários, talvez o mais atraente e fascinante, para encontrar e amar a Deus
Based on the experience of beauty in art and theology, without neglecting the historical and aesthetic dimension and its contribution in the liturgical and ecclesial realms, we understand that it is possible to look at theology trough the concept of beauty. Assuming that the theological aesthetics approach would speak about the Revelation and its unfolding in time, space and history, starting by showing the beauty of Revelation itself, we can admit that contemplating Revelation is no different from contemplating the beauty of a work of art. The ‘via media’, within the scope of theological aesthetics, promotes and offers a new meaning. Theology says that Revelation teaches its own aesthetics with Jesus Christ being the place of mediation. It translates divine beauty and its reflections, and in turn presents the beauty of the Creation to God. It is the close link between the foundation of the Faith and the evidence of the Faith. Thus, in this study, there is a reflection on the mediation between the current human being and the figure of Christ. We reflect on the beauty that comes from human works, or via pulchritudinis, appealing to the beauty that impels human consciousness to transcendence. This study aims to understand, among other aspects, that art and the sacred are united: intrinsically interconnected. From our point of view, we need an ‘intermediate’ unit, which brings about harmony and leads to the greatness of the heavenly liturgy that will be experienced in its entirety in the fullness of time. In the visio mystique we have to seek the beauty of paradise in the unity of children; today in Christ, beauty and arts’ Master, and in the art of ‘Our Father’. The Church needs beauty and continues to seek to rediscover the path of beauty as one of the itineraries perhaps the most attractive and fascinating in order to find God and love God.
Based on the experience of beauty in art and theology, without neglecting the historical and aesthetic dimension and its contribution in the liturgical and ecclesial realms, we understand that it is possible to look at theology trough the concept of beauty. Assuming that the theological aesthetics approach would speak about the Revelation and its unfolding in time, space and history, starting by showing the beauty of Revelation itself, we can admit that contemplating Revelation is no different from contemplating the beauty of a work of art. The ‘via media’, within the scope of theological aesthetics, promotes and offers a new meaning. Theology says that Revelation teaches its own aesthetics with Jesus Christ being the place of mediation. It translates divine beauty and its reflections, and in turn presents the beauty of the Creation to God. It is the close link between the foundation of the Faith and the evidence of the Faith. Thus, in this study, there is a reflection on the mediation between the current human being and the figure of Christ. We reflect on the beauty that comes from human works, or via pulchritudinis, appealing to the beauty that impels human consciousness to transcendence. This study aims to understand, among other aspects, that art and the sacred are united: intrinsically interconnected. From our point of view, we need an ‘intermediate’ unit, which brings about harmony and leads to the greatness of the heavenly liturgy that will be experienced in its entirety in the fullness of time. In the visio mystique we have to seek the beauty of paradise in the unity of children; today in Christ, beauty and arts’ Master, and in the art of ‘Our Father’. The Church needs beauty and continues to seek to rediscover the path of beauty as one of the itineraries perhaps the most attractive and fascinating in order to find God and love God.
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Arte Beleza Estética teológica Via média Art Beauty Theological aesthetics