Abstract

During the twentieth century, Catholic theology moved to reject the misuse of imaginaries of the afterlife. By insisting on a de-cosmologization of the “last things”, theologians endorsed a Christocentric eschatology. However, a physical material view remains dominant in the popular perception of the afterworld. Recently, some authors have engaged in a reevaluation of the role of imagination. In eschatology as well, several theologians assert the need for a more affective and effective Christian imaginary of the hereafter. In this essay, the image of fire serves as a case study. References to fire are frequent in the Bible, and many mystics also describe their encounter with God in terms of burning. For instance, Catherine of Genoa’s experience of purification through Christ’s fire of love led to a commitment to social justice. Appreciating the contribution of mystics of fire, theologians might fashion a revised imaginary of fire to address certain eschatological issues such as Purgatory. Despite the fact that in Islam “the Fire” is a synonym for Hell, Christian theologians could enter into dialogue with certain Shi’i authors and Sufi experiences regarding the ontology of imagination, the importance of unity with God, and the fiery imaginary of God’s love.

Highlights

  • The contemporary Catholic imaginary seems to be a “confused heap of elements”mainly forged by the eclectic taste of the late eighteenth century—often “pop” religious representations tend towards the kitsch and, above all, “may even be an obstacle to the real reception of an updated theological vision” (Zanchi 2020)

  • Purgatory developed beyond the evangelical vision and the dictates of the Council of Trent, which in its XXV session (3 December 1536) approved both a Decree Concerning Purgatory and On the Invocation, Veneration, and Relics, of Saints, and on Sacred Images (Waterworth 1848)

  • As a reaction against the widespread misuse of these images, in the past century, Catholic theologians insisted on a de-cosmologization1 of eschatology, to focus on its ultimate Christocentric reality rather than on “last things”

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Summary

Introduction

Mainly forged by the eclectic taste of the late eighteenth century—often “pop” religious representations tend towards the kitsch and, above all, “may even be an obstacle to the real reception of an updated theological vision” (Zanchi 2020). Representations of non-Christian paths to salvation (e.g., “esotericism, occultism, reincarnation, New Age”) are becoming increasingly popularin Western societies, where they are sold in a curious “afterworld market”, as Uríbarri (2001) puts it, who is not alone in claiming the “necessity of a Christian imaginary of the hereafter” Recently, this call has been taken up by a variety of authors who converge on two points: on the one hand, the reevaluation of the category of imagination in epistemology and in Christian theology; on the other hand, the warning that a future (eschaton) without its peculiar eschatological realities (eschata) will prove to be an empty hope A quick glance at Islamic tradition—in which (purgatorial) Hell is habitually called “the Fire” (al-nār)—will identify parallel perspectives which could be worthy of future attention for a Muslim–Christian dialogue on eschatological themes

The Abuse of Eschatological Imagery and Contemporary Catholic Caution
Contemporary Hermeneutics of Christian Eschatology
Revising the Role of Imagination
The Contemporary Theological Need for Imagination, including in Catholic Eschatology
Imaginaries of Fire and Their Ambivalence
74 Itinwas the
Christian Mystics of Fire
Fire as an Eschatological Encounter
Transformative Impact of Eschatological Imagination
Implications in Christian Systematic Theology
Consequences for Ecumenical and Inter-Religious Dialogue
Exploring Islamic Perspectives
Walvoord
6: Western
Full Text
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