Teresianum

«L’unità delle tre persone è l’unità più grande, a motivo della semplicità dell’essenza». Questa affermazione di san Tommaso d’Aquino (cf. 3 Sent., d. 1, q. 2, a. 5, ad 4) è in grado di sintetizzare il proposito del presente contributo che si sofferma sul rapporto fra unità e pluralità, all’interno di un’intelligenza teologica della verità della fede trinitaria, fondata sulla semplicità di Dio. La riflessione verte su una considerazione dell’attributo della semplicità, così come è articolato con gli altri attributi, cercando di approfondire il significato dell’identità, in Dio Trinità, dell’essere e dell’essenza. Tale approfondimento si concentra sulla dottrina della moltitudine trascendentale, legata alla definizione della persona, in Dio, come “relazione sussistente”, al fine di accogliere, in un cammino di fede viva, la ricchezza ineffabile della Trinità consustanziale, a cui siamo resi partecipi, per grazia, in Cristo.

«The unity of the three persons is the greatest unity, due to the simplicity of essence». This reference to saint Thomas Aquinas (cf. 3 Sent., d. 1, q. 2, a. 5, ad 4) provides an adequate summary of our purpose in the present contribution. Unity and plurality are herein considered as part of a theological understanding of the truth of Trinitarian faith, which is based on the simplicity of God. Our reflection focuses on the attribute of simplicity, in connection with the other attributes, in an endeavor to better understand the unity of being and essence in God Trinity. Our research here considers in particular the doctrine of transcendental multitude as related to the definition of the person which, in God, is «subsistant relation». A reflection of this kind enables us, in the life of faith, to more fully receive the ineffable riches of the consubstantial Trinity in which, through grace, we participate in Christ.

La noche oscura es una experiencia purificadora del proceso místico que vive Teresa de Jesús. En el presente artículo, abordaremos uno de los aspectos fundamentales a la hora de interpretar dicha noche: su dimensión cristológica. Partiendo del análisis de la visión del infierno, teniendo de fondo el estudio realizado sobre las sextas moradas, se describe esta experiencia espiritual como el proceso mediante el cual la persona culmina el proceso de identificación con Cristo, insertándose a través de ella en el Misterio pascual. Dos experiencias cristológicas marcarán nuestra pauta de interpretación: la kénosis y el descenso a los infiernos. La transformación del gusano en mariposa será el marco simbólico sobre el que realizaremos esta lectura cristológica de la noche oscura teresiana.

The Dark Night of the soul is a purifying experience within the mystical life of Teresa of Jesus. In the present article we shall consider one of the fundamental aspects of this Night: its Christological dimension. Based on an analysis of her vision of hell and in reference to a study of the Sixth Dwelling Places, this spiritual experience is described here as the process by which the person is identified with Christ, and thus enters into the Paschal Mystery. Two Christological experiences guide this interpretation: Christ’s kenosis and his descent into hell. The transformation by which the silkworm becomes a butterfly is the symbolic indicator by which this Christological reading of Teresa’s Dark Night is accomplished.

The article seeks in Juan de la Cruz light on what it means for Christ to be risen; what that means for humanity, and what for Christ himself. We concentrate on the writing Llama de amor viva, consider its experiential quality, and identify “the Bridegroom” there as Christ in the Trinity. This enables us to gather from Llama global impressions of Christ’s power and vitality. We then look to Llama for evidence of how Christ establishes his lordship in Juan; and for evidence of how Llama discloses something of the risen Jesus’ praise of his Father.

Dans la première partie de cet article, nous avons tenté de définir “éros”. Dans cette deuxième partie, nous relirons le Cantique spirituel B à partir du contenu que nous avons défini. Il apparaîtra qu’éros, avec son enracinement humain, est ce que Dieu nous a donné pour accueillir le don qu’Il nous fait de Lui-même, ainsi que ce qui nous conforme au Fils Unique.

In the first part of this article we attempted to define “eros”. In the second part, we shall read the Spiritual Canticle B based on this definition. We shall discover that eros, with its human basis, is God’s gift, enabling us to receive His gift of self to us. It is also what brings us to conformity with God’s only Son.

Saint Thérèse underwent a deep personal encounter with the thirst of Jesus, an experience which intensified her love for Him and established a certain change of direction in her life. The experience was initiated by God, and the result was a lasting change in her soul. Saint Thérèse encountered Jesus’ «I thirst» from the cross as a word of life. She listened to it, she took it to heart, and in her life it yielded fruit a hundredfold (cf. Mk 4,20). Thérèse’s encounter with Jesus’ thirst and the significance it played in her spiritual life is the subject of the present article.

Studi carmelitani, 207

Teologia, 232