Two hearts and a new relationship
17
Dec
Peter Sloterdijk’s wit penetrates the post-reform Catholic 
mystique, “particularly under the mystical influence of the Sacred Heart of Jesus, Marguerite Marie Alacoque (1647-1690). a vast cult movement, which also ended up imposing liturgical concessions and doctrinal formulations ”(p. 115).
It will highlight the work of the oratorian priest and popular missionary João Eudes (1601-1980) “born in Normandy, who entered the Catholic annals as the founder of a cult of great liturgical strength, the cult of two hearts” (p. 116), the Immaculate Heart of Mary and the Sacred Heart of Jesus.
Contrary to many interpretations, this atheist philosopher, in addition to maintaining the topicality of the topic, since the foundation of this type of mystique, is “a struggle against outside, non-Catholic life, separated from something that is not within God” ( page 116).
According to Eudes, the life of the saints was sustained in a “continuous suspension of the amniotic bag of the Absolute” (the quote is from Sloterdijk), but the important thing is to highlight the typical engagement of Mary, which consists according to the philosopher “in the fact that she created a heaven bipolar heart, in which the Son’s heart could merge into a mystical union with the mother’s heart ”(p. 116), something with the theme of the previous post, but in much higher quality.
After the atheistic manifestation of the “bipolar”, it can be said that these hearts in a deep relationship is not an ancient spirituality, something of ladies who wear a red ribbon on festive days of the Apostolate of the Sacred Heart of Jesus, but what the priest Eudes elaborated in the post-reform period and what the philosopher calls “the canopy of the double heart of the Son and the Mother … an intercordial family, metaphysically enlarged” (idem, p. 116).
This relationship of these hearts, interpreted in the heart of nature, burning in collaboration that touches the radiant heart of love from the upper world in the work of Jacob Böhme (Theosophical Works, 1682), in the photo illustrated on page 117 of the book, the broader relationship appears in the final pages on tour 10 “Matris no grêmio” (on her mother’s lap), detailed as a “marylogical whim”.
The idea of the child in Mary’s womb takes on a divine figure (of the Father God), what the Orthodox and Catholics call Teotokos (mother of God) (in the photo the icon of G. Gashev) that for evangelicals is heresy, but what do they mean for this moment of pandemic crisis, and of a previous civilization crisis?
SLOTERDIJK, P. (2016) Esferas I, trad. José Oscar de Almeida Marques, Brazil/São Paulo: Estação Memória.
