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Por uma convergência de fatores fora do comum, mas historicamente compreensíveis e bem conhecidos, o início do séc. XVII vê, em França, o surgir de, nas palavras de Henri Bremond, uma série de “invasões místicas”. Estas invasões configuraram uma espiritualidade católica centrada na vivência de uma relação íntima do sujeito com Deus, que, não poucas vezes, parecia colocar “entre parêntesis” o valor das mediações instituídas e da reflexão teológica abstrata. Surge, neste contexto e ao longo de “100 anos”, um feroz debate logomáquico acerca da legitimidade e da importância, dentro do edifício teológico católico, da “ciência experimental das coisas da outra vida”; quer dizer, de uma “mística” que passa a ser um substantivo justamente nesta centúria. O presente estudo, baseado numa epistemologia do amor consentânea com o estilo garciano de redação de textos acerca da mística, visa apresentar alguns dos mais salientes episódios e intervenientes de tal debate que marcou, como poucos, a compreensão de tão nobre aspeto da vida cristã. E apresenta-los ao redor de três etapas: a) A invasão mística; b) o apocalipse místico; e c) a capitulação da mística.
By a convergence of unusual factors, but historically understandable and well known, the beginning of the XVIIth century watches, in France, the appearance of, in the words of Henri Bremond, a series of “mystical invasions” . These invasions configured a Catholic spirituality centered on the experience of an intimate relationship of the subject with God, which, not infrequently, seemed to place “in brackets” the value of instituted mediations and abstract theological reflection . In this context, and over the course of “100 years”, a fierce terminological debate arises about the “legitimacy” and “importance”, within the Catholic theological building, of the “experimental science of the afterlife issues”; that is to say, of a “mystique” that becomes a noun (after had been an adjective), precisely in this century . This article, based on an epistemology of love in line with the Garcian style of writing texts about mystique, aims to present some of the most salient episodes and participants in such debate that marked, as few, the understanding of this noble aspect of the Christian life . This article deals with them around three stages: a) The mystical invasion; b) the mystical apocalypse; and c) the capitulation of mystique .
By a convergence of unusual factors, but historically understandable and well known, the beginning of the XVIIth century watches, in France, the appearance of, in the words of Henri Bremond, a series of “mystical invasions” . These invasions configured a Catholic spirituality centered on the experience of an intimate relationship of the subject with God, which, not infrequently, seemed to place “in brackets” the value of instituted mediations and abstract theological reflection . In this context, and over the course of “100 years”, a fierce terminological debate arises about the “legitimacy” and “importance”, within the Catholic theological building, of the “experimental science of the afterlife issues”; that is to say, of a “mystique” that becomes a noun (after had been an adjective), precisely in this century . This article, based on an epistemology of love in line with the Garcian style of writing texts about mystique, aims to present some of the most salient episodes and participants in such debate that marked, as few, the understanding of this noble aspect of the Christian life . This article deals with them around three stages: a) The mystical invasion; b) the mystical apocalypse; and c) the capitulation of mystique .
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Keywords
Mística François Fénelon Jacques-Bénigne Bossuet Jean-Joseph Surin Louis Lallemant Linguagem mística França Século XVII Mystic Mystical language France XVII century