Religions

Although an edition of Petrus Hispanus’ commentary on Pseudo-Dionysius’ De divinis nominibus has long been available, his contribution to the pivotal question of beauty—so extensively explored by medieval commentators on this treatise—has remained virtually unnoticed. This article seeks to address that lacuna by examining the principal passages devoted to beauty, primarily in Chapter 4, where Pseudo-Dionysius’s presents God as subsistent beauty and as the source of both good and beauty, thereby articulating a profound connection between goodness, beauty and being. The study undertakes a comparative analysis of Petrus Hispanus’ commentary and the gloss on the same Dionysian text by Thomas Gallus, upon whom Petrus Hispanus depends to a considerable degree. This comparison reveals that, in the section on beauty, Petrus Hispanus offers a richer and more nuanced treatment than Gallus’ paraphrase. The theme of beauty emerges in close relation to the soul’s ascent toward God within a Christian framework deeply shaped by Neoplatonic thought. While Petrus Hispanus retains traditional descriptions of beauty—such as harmony or order—he also emphasizes its intelligible nature more strongly than either Dionysius or Vercelli did, assigning to the intellect a privileged role in the apprehension of beauty.

In today’s plural and global context, the Theology of Religions and Interreligious Dialogue play a decisive role in fostering mutual understanding and a genuine culture of encounter. This article examines the theological and spiritual foundations of this task through a re-reading of Paul Tillich and Jacques-Albert Cuttat. Starting from Tillich’s unfinished reflection on the significance of the history of religions, this study reconstructs his ontological and pneumatological framework, with particular attention to the notion of a mystical a priori as the structural condition of all religious experience. On this basis, it analyses Cuttat’s model of “assumptive convergence” between the two “religious hemispheres”—East and West—as an experiential and spiritual unfolding of Tillich’s intuition. This article argues that Cuttat’s proposal anticipates, in practical and mystical terms, the theology of religions outlined by Tillich, showing how Christian mystical experience can assume, discern, and transfigure other religious traditions without syncretism or relativism. In this perspective, mysticism emerges as a fundamental theological principle for articulating truth, plurality, and ethical responsibility in interreligious dialogue.

This essay argues that a canonical reading of Scripture that is attentive to the experiences it portrays must notice the centrality of the migrant experience throughout both the Old and New Testaments. We begin by tracing patterns of displacement, forced migration, and exile that define the lives of biblical figures such as Adam and Eve, Abraham, Ruth, Jesus, Paul, and the Early Christians. We also explore contemporary uses of the Bible that justify anti-immigrant policies and the dehumanization of immigrants, arguing that such interpretations contradict the text’s narrative. By reading Scripture through the lens of migration, Christians can better identify how the migration experience is both a theological and hermeneutical key to understanding God’s redemptive work in history.

In Indian religious traditions, the attainment of death with full conscious awareness has long been idealized, reflecting the deep ontological connection posited between death and liberation (mokṣa). Within this framework, Jainism—grounded in a rigorous soul–matter dualism—developed highly systematized practices that aim to separate consciousness from both the body and karma not only at the moment of death but throughout daily practice, as exemplified by kāyotsarga. Although sallekhaṇā (fasting unto death) has received considerable attention beyond Jain communities in the context of “death with dignity,” its deeper meditative dimensions have remained largely understudied. This article elucidates the meditative techniques of samādhimaraṇa underlying sallekhaṇā by examining classical Jain sources on deathbed meditation, particularly the kevalin’s procedures at the third and fourth stages of pure meditation (śukladhyāna). The analysis also addresses kevali-samudghāta—the uniquely Jain technique of “omniscient soul projection” incorporated into the third stage of śukladhyāna in Hemacandra’s twelfth-century Yogaśāstra—thereby clarifying the broader meditative context of sallekhaṇā. By situating samādhimaraṇa within its doctrinal, meditative, and soteriological contexts—rather than reducing it to suicide or to a religious variant of “death with dignity”—this article contributes to a more precise and contextualized understanding of Jain deathbed meditation. In doing so, it also contributes to the expanding field of death-yoga studies that has so far focused primarily on Hindu and Buddhist traditions, highlighting the distinctive role of Jainism in the landscape of Indian contemplative practice.