Giglioni, Guido Maria (Author)
Bruniana & Campanelliana: Ricerche Filosofiche e Materiali Storico-testuali
Volume: 28
Issue: 2
Pages: 409-430
The Universalis philosophia (1638) in eighteen books, Tommaso Campanella’s metaphysical masterpiece, culminates in a final section entirely devoted to discussing the notion of eternal duration (saecula saeculorum). In a mirror-like fashion, the Universalis philosophia has its theological counterpart in the Theologicorum libri xxx, composed between 1613 and 1624, in which the final book, too, examines the meaning of everlasting life. The difference is that in the Universalis philosophia Campanella concentrates on the metaphysical significance of eschatological eternity rather than on its biblical account or its soteriological implications. And yet the context in which the whole discussion is framed remains remorselessly apocalyptic. It cannot be otherwise, for the end of the world in Campanella’s oeuvre is as philosophically relevant as is religiously impending. This article intends to demonstrate the critical extent to which Campanella’s ideas of justice and happiness are essential to understand both his metaphysical and his theological programmes. If the universe has been created by a just God, and if the universe is patterned on the primal attributes of power, knowledge and love (the so-called primalitates of being), then the saecula saeculorum of uninterrupted bliss must succeed to the saecula corruptionis of decaying creation. Most of all, beatitude must be eternal. This is the philosophical and theological gist of Campanella’s argument underpinning his view on saecula saeculorum. Campanella’s Great Instauration presupposes the restoration of life, once this has been emended and lifted to the pure joy of everlasting existence.
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