As enfermidades do amor: uma leitura do "Sermão do Mandato" (1643), do Padre Antonio Vieira
Data
2024-08-30
Autores
Fonseca, Ines Barros 
Tipo
Dissertação de mestrado
Título da Revista
ISSN da Revista
Título de Volume
Resumo
Ao longo dos séculos, a abordagem temática do amor e sobre o amor resultou em inúmeras produções literárias, poéticas, sacras, filosóficas e sócio-históricas. Porém, nem sempre o amor foi premissa de associação à virtude humana. Objeto de profundo interesse nos Estudos Retóricos, os quase 200 sermões pregados por Padre Antônio Vieira (1608-1697) fazem uso do poder discursivo para instruir as condutas morais vivenciadas no século XVII, período este em que a Igreja contribuiu sistematicamente na condução de seus fiéis e clérigos sobre as concepções atribuídas ao amor e agiu de maneira contundente com o interesse de coibir as paixões tidas como mundanas. É baseado nessas conjecturas que esta pesquisa busca compreender como o amor, Eros (conceito platônico), foi considerado uma doença, seja pelo prisma da Igreja, que se utilizou de clérigos para a produção de tratados de amor voltados apenas a Deus e intensificou represálias às paixões, seja pela vertente da medicina, que, através de estudos clínicos, contribuiu para a propagação de
que certos tipos de amor e de condutas amorosas provocavam enfermidades físicas e metafísicas. O ponto de partida para a elaboração de um panorama do amor por esse viés é o Sermão do Mandato de 1643, de Antonio Vieira, no qual o autor, utilizando como locus de seu discurso o Hospital Real de Lisboa, cita a obra De Remedia: Amoris e se propõe a arguir sobre o Cristo que estava enfermo de tanto amor em suas últimas horas de vida. A causa da enfermidade, segundo Vieira, é descrita como: “Diz que é de amor, e de amor nosso, e de amor incurável: de amor: cum dilexisset; de amor nosso: suos qui erant in mundo; e de amor incurável, e sem remédio: in finem dilexit eos”. Se é de amor que o Cristo perece, logo, Vieira apresenta seus quatro remédios, a saber: tempo, ausência, ingratidão e melhorar de objeto. Com o ponto de partida vieiriano de que há um tipo de amor que é causador de enfermidades, para compreender a concepção vieiriana do amor como um possuidor de enfermidades, a pesquisa perpassa pela análise de concepções do amor pré- romântico. É realizado, então, o percurso de como autoridades filosóficas, tais como Platão, Aristóteles e Ovídio, conceituavam o amor, passando para autoridades dos doutores da fé, como São Bernardo de Claraval e São Francisco de Sales, que escreveram dois tratados ensinando como se deve amar a Deus, e, por fim, as influências da medicina que também contribuiu para a mutação do amor/virtude em amor/vício. Utilizamos para a construção deste contexto sócio-histórico a obra de Mary Del Priore, História do amor no Brasil (2005), e observamos algumas doenças como a melancolia, tratada na obra Anatomia da Melancolia (1621), de Robert Burton, a extinta Clorose ou “doença
das virgens”, que deflagrou pelos séculos XVII, XVIII e XIX, e, por fim, a Síndrome de Clérambault, um conceito mais moderno (1921). Todas estas doenças corroboram com a ideia do amor como uma patologia. Com a grande exegese de Padre Antonio Vieira, há no Sermão do Mandato (1643) o páthos desencadeado de que o único amor incorruptível é só o de Cristo, e este se fez enfermo por amor aos homens.
Throughout the centuries, the thematic approach to love and about love has resulted in numerous literary, poetic, sacred, philosophical, and socio-historical productions. However, love has not always been associated with human virtue. A subject of profound interest in Rhetorical Studies, the nearly 200 sermons preached by Father Antônio Vieira (1608-1697) make use of power to instruct the moral conduct experienced in the 17th century, a period during which the Church systematically contributed to guiding its faithful and clergy on the conceptions attributed to love and acted decisively with the intention of curbing passions considered worldly. It is based on these conjectures that this research seeks to understand how love, Eros (Platonic concept), was considered a disease, either from the Church’s perspective, which employed clerics to produce treatises on love directed only towards God and intensified reprisals against passions, or from the medical perspective, which, through clinical studies, contributed to the propagation of the idea that certain types of love and loving behaviors caused physical and metaphysical ailments. The starting point for developing a panorama of love from this perspective is the Sermon of the Mandate of 1643 by Antonio Vieira, in which the author, using the Royal Hospital of Lisbon as the locus of his discourse, references the work De Remedia: Amoris and sets out to argue about the Lord who was so ill that he was in his last hours of life. The cause of the illness, according to Vieira, is described as: “It is said to be of love, and of our love, and of incurable love: of love: cum dilexisset; of our love: suos qui erant in mundo; and of incurable love, and without remedy: in finem dilexit eos.” If it is of love that Christ perishes, Vieira then presents his four remedies, namely: time, absence, ingratitude, and improving the object. Starting from Vieira’s premise that there is a type of love that causes ailments, to understand Vieira’s conception of love as possessing ailments, the research traverses the analysis of pre-romantic conceptions of love. It then examines how philosophical authorities, such as Plato, Aristotle, and Ovid, conceived of love, moving on to faith authorities like Saint Bernard of Clairvaux and Saint Francis de Sales, who wrote two treatises teaching how to love God, and finally, the influences of medicine that also contributed to the mutation of love/virtue into love/vice. To construct this socio-historical context, we use Mary Del Priore’s work, História do amor no Brasil (2005), and observe certain diseases such as melancholy, addressed in Robert Burton’s work Anatomy of Melancholy (1621), the extinct Chlorosis or “disease of virgins,” which emerged in the 17th, 18th, and 19th centuries, and finally, the Clerambault Syndrome, a more modern concept (1921). All these diseases support the idea of love as a pathology. With the extensive exegesis of Padre Antonio Vieira, there is in the Sermon of the Mandate (1643) the pathos triggered that the only incorruptible love is that of Christ, and this love made him ill for love of mankind.
Throughout the centuries, the thematic approach to love and about love has resulted in numerous literary, poetic, sacred, philosophical, and socio-historical productions. However, love has not always been associated with human virtue. A subject of profound interest in Rhetorical Studies, the nearly 200 sermons preached by Father Antônio Vieira (1608-1697) make use of power to instruct the moral conduct experienced in the 17th century, a period during which the Church systematically contributed to guiding its faithful and clergy on the conceptions attributed to love and acted decisively with the intention of curbing passions considered worldly. It is based on these conjectures that this research seeks to understand how love, Eros (Platonic concept), was considered a disease, either from the Church’s perspective, which employed clerics to produce treatises on love directed only towards God and intensified reprisals against passions, or from the medical perspective, which, through clinical studies, contributed to the propagation of the idea that certain types of love and loving behaviors caused physical and metaphysical ailments. The starting point for developing a panorama of love from this perspective is the Sermon of the Mandate of 1643 by Antonio Vieira, in which the author, using the Royal Hospital of Lisbon as the locus of his discourse, references the work De Remedia: Amoris and sets out to argue about the Lord who was so ill that he was in his last hours of life. The cause of the illness, according to Vieira, is described as: “It is said to be of love, and of our love, and of incurable love: of love: cum dilexisset; of our love: suos qui erant in mundo; and of incurable love, and without remedy: in finem dilexit eos.” If it is of love that Christ perishes, Vieira then presents his four remedies, namely: time, absence, ingratitude, and improving the object. Starting from Vieira’s premise that there is a type of love that causes ailments, to understand Vieira’s conception of love as possessing ailments, the research traverses the analysis of pre-romantic conceptions of love. It then examines how philosophical authorities, such as Plato, Aristotle, and Ovid, conceived of love, moving on to faith authorities like Saint Bernard of Clairvaux and Saint Francis de Sales, who wrote two treatises teaching how to love God, and finally, the influences of medicine that also contributed to the mutation of love/virtue into love/vice. To construct this socio-historical context, we use Mary Del Priore’s work, História do amor no Brasil (2005), and observe certain diseases such as melancholy, addressed in Robert Burton’s work Anatomy of Melancholy (1621), the extinct Chlorosis or “disease of virgins,” which emerged in the 17th, 18th, and 19th centuries, and finally, the Clerambault Syndrome, a more modern concept (1921). All these diseases support the idea of love as a pathology. With the extensive exegesis of Padre Antonio Vieira, there is in the Sermon of the Mandate (1643) the pathos triggered that the only incorruptible love is that of Christ, and this love made him ill for love of mankind.