Enrico Beltramini – författare

The essential objective of this study is to unpack the complicity between historians and secularization theory in the study of late ancient and early medieval Christianity-and then suggest a way out. In this work of historiography of religion, Enrico Beltramini argues that religious history is inherently secular and produces distorted representations of the Christian past. He suggests moving from an epistemological to a hermeneutical approach so that the supernatural worldview of the Christian past can be addressed on its own terms. This work also engages Markus's saeculum and replaces Markus's secularized relationship between the Kingdom and the government of the civitas with the Augustinian association of the Kingdom and divine government.

The essential objective of this study is to unpack the complicity between historians and secularization theory in the study of late ancient and early medieval Christianity-and then suggest a way out. In this work of historiography of religion, Enrico Beltramini argues that religious history is inherently secular and produces distorted representations of the Christian past. He suggests moving from an epistemological to a hermeneutical approach so that the supernatural worldview of the Christian past can be addressed on its own terms. This work also engages Markus's saeculum and replaces Markus's secularized relationship between the Kingdom and the government of the civitas with the Augustinian association of the Kingdom and divine government.

The essential objective of this study is to unpack the complicity between historians and secularization theory in the study of late ancient and early medieval Christianity—and then suggest a way out. In this work of historiography of religion, Enrico Beltramini argues that religious history is inherently secular and produces distorted representations of the Christian past. He suggests moving from an epistemological to a hermeneutical approach so that the supernatural worldview of the Christian past can be addressed on its own terms. This work also engages Markus’s saeculum and replaces Markus’s secularized relationship between the Kingdom and the government of the civitas with the Augustinian association of the Kingdom and divine government.

Since its publication in 1964, The Unknown Christ of Hinduism has been singled out for praise as the quintessential example of Raimon Panikkar’s engagement with theology of religions. Controversies over the real meaning of the title and the author’s remark that Christ is unknown to Hindus and a fortiori to Christians have been waged among generations of scholars. Refusing to isolate Panikkar’s concerns with the Hindu-Christian dialogue from much larger theological and biblical debates occurring in the period before and during the Vatican Council II, this book suggests that the unknown Christ of Christianity is the plastic representation of an insufficient degree of universality of the Church. Rejecting traditional interpretations that identify a gulf between the first and the second edition of The Unknown, this book argues for a continuity in Raimon Panikkar’s thought.

Abhishiktānanda (also known as Henri le Saux OSB) is among the most studied Roman Catholic expatriates in India. His life and work have been investigated mainly in the fields of spirituality and interreligious dialogue. While his search for the spiritual awakening is well known, however, less known is his effort to reawaken the sacramental sensibility within the Roman Catholic Church. No scholar has, in fact, extensively analyzed Abhishiktānanda''s understanding of issues surrounding nature and the supernatural. In this book, the focus is primarily on Abhishiktānanda''s concern for the sacramental character of all created existence in terms of the connection between the ecclesial character of his spiritual search and the underlying theme of his theological and literary writings. While the scope of this study is limited, it nonetheless subjects Abhishiktānanda to an interpretative turn by proposing a reinterpretation of him as primarily a product of mid-twentieth century French Roman Catholicism in transition from the reigning neo-Scholasticism to the theology of ressourcement.

This study explores the relationship between the sacred and the virtual, emphasizing the sacred as a divinely dependent, consecrated space activated through ritual, mediating between the profane and the holy. The central argument is that the virtual is fundamentally incompatible with the ritual form—a concept developed by Romano Guardini and others, including Joseph Ratzinger—which holds that the sacred is not merely acknowledged but made present through ritualized actions that require tangible, participatory engagement. Even if the virtual realm were acknowledged as real and retained both the bodily presence of the faithful and the Divine Presence, the rite would still be ineffective. Virtuality prevents the proper enactment of the rite, rendering it ineffective. At its core, the ritual form is performative, embodied, and consecratory. It requires physical presence, material elements, and a structured sequence of gestures, symbols, and words that together make the divine encounter possible. Their absence in virtual spaces disrupts ritual form, compromising its sacramental function.

This study explores the relationship between the sacred and the virtual, emphasizing the sacred as a divinely dependent, consecrated space activated through ritual, mediating between the profane and the holy. The central argument is that the virtual is fundamentally incompatible with the ritual form—a concept developed by Romano Guardini and others, including Joseph Ratzinger—which holds that the sacred is not merely acknowledged but made present through ritualized actions that require tangible, participatory engagement. Even if the virtual realm were acknowledged as real and retained both the bodily presence of the faithful and the Divine Presence, the rite would still be ineffective. Virtuality prevents the proper enactment of the rite, rendering it ineffective. At its core, the ritual form is performative, embodied, and consecratory. It requires physical presence, material elements, and a structured sequence of gestures, symbols, and words that together make the divine encounter possible. Their absence in virtual spaces disrupts ritual form, compromising its sacramental function.