Abstract In this article I aim to investigate the role of two ancient Greek priestesses from the region of Boeotia. In doing so, I further asses the relationship of these women not only with the goddesses they honoured, but also with Dionysus, a versatile and agglutinating divinity who played a leading role in that region. The following lines are intended as part of a broader study of priestesses of Dionysus (or priestesses of other divinities related to this god) in ancient Greece, a subject that has been little studied. It should be noted that the study examines the Greek term ἱέρεια and a derivative (the generic name of “priestess” in ancient Greece given to women who exercised the priesthood in civic cults) found in epigraphic texts. It is necessary to emphasize the importance of epigraphic sources because they provide data on real figures or historically verifiable personages who took part in the cult of the divinities, as opposed to literary sources, which often focus on anecdotal aspects.

Resumen Los objetivos del presente artículo son estudiar en mayor profundidad el papel de dos sacerdotisas griegas antiguas de la región de Beocia y arrojar luz sobre la relación de estas mujeres no solo con las diosas a las que honraban, sino también con Dioniso, divinidad versátil y aglutinante, protagonista en dicha región. Las siguientes líneas pretenden formar parte de un estudio más amplio sobre las sacerdotisas de Dioniso (o sacerdotisas de otras divinidades relacionadas con este dios) en la antigua Grecia, un tema cuyos estudios son mínimos. Cabe decir que el análisis se ha centrado en el término griego ἱέρεια y un derivado (la denominación genérica de “sacerdotisa” en la Grecia antigua que se otorgaba a las mujeres que ejercían el sacerdocio en cultos cívicos) que encontramos en textos epigráficos. Es necesario destacar la importancia de las fuentes epigráficas, ya que en ámbito religioso aportan datos sobre figuras reales o personajes históricamente constatables que participaron en el culto de las divinidades, frente a las fuentes literarias, que muchas veces se detienen en aspectos anecdóticos.

Abstract In the writing rescued here, originally published by the Universidad Nacional del Litoral in 1936, Vicente Fatone (Buenos Aires, 1903-1962) conceives dance and architecture as privileged modes of access to the absolute. The Argentine philosopher identifies architecture, as spatial infinity, with asceticism and dance, as temporal infinity: while the first is understood as the establishment of a world, the second is considered as an exercise of freedom, which expresses the divine that inhabits in the human being through a dynamic principle.

Resumen En el escrito que aquí se rescata, publicado originalmente por la Universidad Nacional del Litoral en 1936, Vicente Fatone (Buenos aires, 1903-1962) concibe la danza y la arquitectura como modos privilegiados de acceso a lo absoluto. El filósofo argentino identifica la arquitectura como un infinito espacial y con una ascética, y a la danza, como infinito temporal, con una mística: mientras la primera es entendida como instauración de un mundo, la segunda es considerada como un ejercicio de libertad, que expresa lo divino que habita en el ser humano a través de un principio dinámico.

RESUMEN Los rápidos avances de la biomedicina y la biotecnología en las últimas décadas han abierto nuevos dilemas bioéticos que requieren un enfoque integral. ¿Estamos jugando a ser Dios manipulando la vida? ¿Existen límites éticos que la ciencia no debería cruzar? Estas preguntas conectan inevitablemente con fundamentos teológicos sobre el significado de la existencia, el origen y destino de la persona y la relación entre la humanidad y la divinidad. Por lo tanto, una bioética sólida requiere revisar las fuentes espirituales y religiosas que históricamente han proporcionado sabiduría sobre el valor de la vida. Teniendo esto en cuenta, el objetivo de este trabajo es discutir la bioética desde la perspectiva del Islam considerando sus diferentes fuentes teológicas. Es importante señalar que, si bien existe un espectro de posiciones sobre estas cuestiones emergentes, la base común en la sociedad islámica proviene de fuentes como el Corán y los hadices, que contienen principios éticos universalizables. Así, no se puede olvidar que desde una perspectiva islámica la rendición de cuentas ante Dios implica que los avances tecnocientíficos deben vincularse a referentes trascendentes que brinden dirección moral, fundamentando conceptos como la santidad de la vida, la inviolable dignidad humana y la responsabilidad con las generaciones futuras.

ABSTRACT The rapid advances in biomedicine and biotechnology in recent decades have opened new bioethical dilemmas that require a comprehensive approach. Are we playing God by manipulating life? Are there ethical limits that science should not cross? These questions inevitably connect with theological foundations about the meaning of existence, the origin and destiny of the person, and the relationship between humanity and divinity. Therefore, solid bioethics requires revisiting the spiritual and religious sources that have historically provided wisdom about the value of life. Taking this into account, the objective of this work is to discuss bioethics from the perspective of Islam considering its different theological sources. It is important to note that although there is a spectrum of positions on these emerging issues, the common basis in Islamic society comes from sources such as the Quran and the hadiths, which contain universalizable ethical principles. Thus, it cannot be forgotten that from an Islamic perspective accountability before God implies that techno-scientific advances must be linked to transcendent references that provide moral direction, basing concepts such as the sanctity of life, inviolable human dignity, and responsibility with future generations.

Resumo A maioria das abordagens da ética ambiental que contemplam a normatividade dos valores intrínsecos se baseia na ideia de amor ou reverência pela natureza. Este artigo questiona a necessidade de amar a natureza para respeitá-la como um valor em si (ou seja, como um valor intrínseco). Nesse sentido, as principais perguntas a serem respondidas são: há necessidade de considerar a natureza como sagrada para respeitá-la (ou seja, atribuir-lhe valor intrínseco)? Que tipo de coincidência existe entre Deus e o mundo natural? A resposta a essas perguntas exige uma investigação profunda sobre as ideias cosmológicas ou metafísicas (ou conceções de divindade) subjacentes a elas. Este artigo analisa, portanto, três ideias teológicas, cosmológicas ou metafísicas (ou seja, panteísmo, teísmo e conceção teleológica da natureza) relativas a valores intrínsecos: algumas delas (por exemplo, o panteísmo) contemplam a ideia da sacralidade da natureza, que tem uma clara inspiração religiosa. Esses paradigmas cosmológicos também implicam diferentes comportamentos humanos em relação à vida: 1. O panteísmo implica reverência pela Vida, uma vez que a natureza é sagrada (Deus coincide principalmente com a natureza). Assim, o ser humano faz parte de uma comunidade estendida (mais que humana). 2. O teísmo reafirma que toda forma de vida é boa, pois foi criada por Deus. Isso implica que os seres humanos são os responsáveis da criação. 3. A ideia finalística da natureza sustenta que a vida é um fim em si mesma (ou seja, tem valor intrínseco) e que nossa responsabilidade emerge tanto do valor da vida quanto do nosso impacto no meio ambiente. respeitála respeitá la seja intrínseco. intrínseco . sentido atribuirlhe atribuir lhe natural divindade elas analisa portanto teológicas exemplo religiosa 1 Vida Assim mais humana. humana humana) 2 boa criação 3 ambiente

Abstract Most approaches in environmental ethics that contemplate the normativity of intrinsic values rely on the idea of love or reverence for nature. This paper challenges the need to love nature in order to respect it as a value in itself (i.e., as an intrinsic value). In this regard, the main questions to answer are: is there a need to regard nature as sacred in order to respect it (i.e., to ascribe intrinsic value to it)? What kind of coincidence is there between God and the natural world? The response to these questions calls for a deep inquiry into the cosmological or metaphysical ideas (or conceptions of divinity) underlying them. This paper analyses, thus, three theological, cosmological, or metaphysical ideas (i.e., pantheism, theism, and teleological conception of nature) concerning intrinsic values: some of these (e.g., pantheism) contemplate the idea of the sacredness of nature, which has a clear religious inspiration. These cosmological paradigms also imply different human behaviors towards life: 1. Pantheism implies reverence for Life since nature is sacred (God mainly coincides with nature). Thus, the human being is part of the extended more-than-human community. 2. Theism reaffirms that every form of life is good since it has been created by God. This implies that human beings are the steward of creation. 3. The finalistic idea of nature sustains that life is an end in itself (i.e., has intrinsic value) and that our responsibility emerges from both the value of life and our impact on the environment. i.e., ie i e (i.e. value. . it) world divinity them analyses thus theological pantheism theism e.g., eg g (e.g. inspiration 1 Thus morethanhuman more than community 2 creation 3 environment i.e. (i.e e.g. (e.g i.e e.g

Resumen La mayoría de los enfoques en la ética ambiental que consideran la normatividad de los valores intrínsecos se basan en la idea del amor o la reverencia por la naturaleza. Este artículo cuestiona la necesidad de amar la naturaleza para respetarla como valor en sí misma (es decir, como valor intrínseco). En este sentido, las principales preguntas a las que se debe que responder son: ¿existe la necesidad de considerar la naturaleza como sagrada para respetarla (es decir, atribuirle un valor intrínseco)? ¿Qué tipo de coincidencia existe entre Dios y el mundo natural? Responder a estas preguntas exige una investigación en profundidad de las ideas cosmológicas o metafísicas (o concepciones de la divinidad) subyacentes. Por ello, este artículo analiza tres ideas teológicas, cosmológicas o metafísicas (a saber, el panteísmo, el teísmo y la concepción teleológica de la naturaleza) relativas a los valores intrínsecos; algunas de ellas (por ejemplo, el panteísmo) contemplan la idea de la sacralidad de la naturaleza, que tiene una clara inspiración religiosa. Estos paradigmas cosmológicos también implican diferentes comportamientos humanos en relación con la vida: 1. El panteísmo implica reverencia por la Vida, ya que la naturaleza es sagrada (Dios coincide principalmente con la naturaleza). Así, el ser humano forma parte de una comunidad extendida (o más que humana). 2. El teísmo reafirma que toda forma de vida es buena porque fue creada por Dios. Esto implica que los seres humanos son responsables de la creación. 3. La idea finalista de la naturaleza sostiene que la vida es un fin en sí misma (es decir, tiene un valor intrínseco) y que nuestra responsabilidad se deriva tanto del valor de la vida como de nuestro impacto en el medio ambiente. decir intrínseco. intrínseco . sentido Qué natural divinidad subyacentes ello teológicas saber ejemplo religiosa 1 Vida Así humana. humana humana) 2 creación 3 ambiente

This study examines the Christological meaning of the phrase 'Apo Isa Elmaseh' and the word 'Opo' referring to as the 'Lord Jesus Christ' in catechesis books and Bibles in the Minahasa language with Tontemboan and Tombulu dialects. A translation model approach in contextual theology was used to show that the translation process is a way of determining the contextual theology that occurs dialogically between zendeling missionary, translators and indigenous teachers living in Minahasa culture. The result shows that these phrases and words are used in the Minahasa religion to express the Divinity of Christ, who is believed to be Apo Kasuruan Wangko (God of Origin of Life), Apo/Opo and the Great Ancestor, who is always close to the community and the universe. This finding has broad implications to other contexts in Indonesia where with a serious contextual approach, genuine theological knowledge could be explored. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: This article supplies a new contribution to the cultural, anthropological and theological discussion of Apo Isa Elmaseh to Minahasan-Christian. 'apo' or 'opo' and 'Apo' or 'Opo' expresses the spiritual appreciation of human existence in the continuity of history and community life in this region. Furthermore, the finding encourages other disciplines to investigate any issue that relates to culture, religion and theology

Numerous Pentecostal and Christian adherents are encountering Hebrew Roots teachings, with a significant global presence, notably in the USA, Israel, Europe, South America, and South Africa. In 2012, the South had a substantial number of adherents. A prominent ministry, 119 ministries, offers an interactive map listing Hebrew Roots ministries worldwide. In South Africa, over 120 such ministries are listed, primarily in Gauteng and the Western Cape. Hebrew Roots proponents claim authenticity by reverting to Jewish and Mosaic roots, advocating adherence to Old Testament precepts, including rituals and customs. This article critically assesses these claims, focusing on key texts such as Acts 10:9-29, Acts 15:1-35, and Galatians 2, in the context of the Mosaic-Hebrew roots movement. This movement argues that non-Jewish Christians should observe the Mosaic laws integral to God's covenant with Israel. Employing a comparative literature analysis and grammatical-historical exegesis, the study contrasts Pentecostal beliefs with those of the Hebrew Roots movement concerning non-Jewish Christians' ethical responsibilities regarding the Mosaic laws. The article first outlines the historical evolution of the Hebrew Roots movement, emphasizing its theological foundations. Subsequent sections systematically analyse the scriptural passages, examining their influence on these movements' doctrines through a Pentecostal hermeneutical lens. One central concern highlighted is the potential for Hebrew Roots teachings to challenge the exclusive role of Christ in salvation by emphasizing adherence to the Old Testament's legal framework, raising questions about Christ's divinity. INTRADISCIPLINARY/INTRADISCIPLINARY IMPLICATIONS: This research seeks to prompt a critical examination within the field of Dogmatics, specifically with regard to the precise delineation of a Christian's obligations concerning the Mosaic Law, particularly in the context of the Decalogue.

Resumen El presente trabajo se encuentra compuesto de dos momentos: el primero abocado a la restitución de la noción de cuerpo que puede apreciarse en el pensamiento de Descartes sobre la física; el segundo referido a un estudio holista de la física cartesiana y su relación con Dios. En función de estos dos puntos es que, en la conclusión, colegiremos corolarios que podrían informar una consideración política de la filosofía de Descartes.

Abstract The present work is made up of two moments: the first devoted to the restitution of the notion of the body that can be seen in Descartes’s thought on physics; the second refers to a holistic study of Cartesian physics and its relation to God. It is based on these two points that, in conclusion, we will derive corollaries that could inform a political consideration of the philosophy of Descartes.

Abstract This article analyzes and contrasts the socio-semiotic modeling patterns of Sun and Moon that encode the denoted meanings and social representations of the principal heavenly bodies among the ethnic groups of the Panoan linguistic family. The study of these symbolic motifs constitutes a way of approaching Panoans’ cultural field that offers insights into its internal configuration and external relations. The research strategy applied is the case study. The units of analysis are the patterns of primary or linguistic and secondary or discursive modeling of Sun and Moon. The data show linguistic homogeneity but discursive heterogeneity. The register of representations reveals the coexistence of a diversity of conceptions of Sun and Moon in ontological terms, gender, and relationship modalities assigned to these entities. Within the framework of its system of variants and transformations, two predominant ethnomodels can be distinguished in Panoan groups from certain geographical areas, which present important cross-cultural correlates: Sun as a creator divinity and Moon as an ancestor turned heavenly body. The former is related to the Andean conceptions of Sun, while the latter has been widely recorded in the mythologies of the Amazonian peoples, revealing a system of transductions that inform of its ancient roots.

Resumen El artículo analiza y contrasta los patrones de modelización sociosemiótica de Sol y Luna que codifican los significados denotados y las representaciones sociales de los astros en los grupos étnicos de la familia lingüística pano. El estudio de estos motivos simbólicos constituye una vía de aproximación al campo cultural pano que ofrece datos sobre su configuración interna y sus relaciones externas. La estrategia de investigación empleada es el estudio de casos, y las unidades de análisis son los patrones de modelización primaria o lingüística y secundaria o discursiva de los astros. Los datos muestran homogeneidad lingüística y heterogeneidad discursiva. El catastro de representaciones revela la coexistencia de una diversidad de concepciones de Sol y Luna en términos ontológicos, de género y modalidades de relación asignadas a estas entidades. En el marco de su sistema de variantes y transformaciones se distinguen dos etnomodelos predominantes en grupos pano de ciertas áreas geográficas, los que presentan importantes correlatos transculturales: Sol como divinidad creadora y Luna como ancestro devenido en astro. El primero de estos etnomodelos es afín a las concepciones andinas del astro; el segundo, ampliamente registrado en las mitologías de los pueblos amazónicos, muestra aquí un sistema de transducciones que informan de su antiguo arraigo.

Abstract This article discusses the meanings of divinity in three spiritist soap operas on TV Globo: A Viagem, Alma Gêmea and Além do Tempo. After pointing out the relevance of soap operas in the continent and proposing a definition for the subgenre "Spiritist soap opera", I take three narrative events from each of the plots as an object of study, selecting situations in which the theme "God" anchors interactions amongst characters. For the analysis, I adopt the method of visuality combined with television style, called televisuality, so that stylistic aspects are studied in relation to sociocultural elements. The comparison between the events allows us to notice an evocation of the divine in dualisms that position characters on antagonistic sides, leading melodramatic staging between believers and non-believers. Finally, God is presented in these Spiritist soap operas as a mobilizing agent and divider of opinions, whether in narrative, stylistic and sociocultural terms. Globo Viagem Tempo opera, opera , opera" study "God analysis style televisuality elements sides nonbelievers. nonbelievers non believers. non-believers Finally opinions terms

Resumo Este artigo discute os sentidos de divindade em três telenovelas espíritas da TV Globo: A viagem, Alma gêmea e Além do tempo. Após apontar a relevância da telenovela no continente e propor uma definição para o subgênero telenovela espírita, tomo três eventos narrativos de cada uma das tramas como objeto de estudo, selecionando situações em que a temática Deus ancora interações entre personagens. Para a análise, adoto o método da visualidade combinado ao estilo televisivo, denominado televisualidade, de maneira que os aspectos estilísticos são estudados na relação com elementos socioculturais. A comparação entre os eventos permite notar uma evocação do divino em dualismos que posicionam personagens em lados antagônicos, protagonizando encenações melodramáticas entre crentes e não crentes. Por fim, Deus é apresentado nessas telenovelas espíritas como agente mobilizador e divisor de opiniões, seja em termos narrativos, estilísticos e socioculturais. Globo viagem tempo espírita estudo análise televisivo televisualidade socioculturais antagônicos fim opiniões

The purpose of this article is to examine the process by which the Presbyterian Church of South(ern) Africa (PCSA), conceived of, developed and promoted its programme of theological education, during the twentieth century. This occurred after its yet to be united struggle as a collection of independent congregations and presbyteries in the nineteenth century. The article also examines how the PCSA progressed, in the light of growing racial tensions in South Africa, in a racialised manner. The article is based on archival research and secondary sources and deals with the issue within a predominantly chronological framework.

Matthean scholars have predominantly viewed Jesus' healing ministry through the lens of 'fulfillment of prophecy', which connects his healings to David the shepherd and the fulfilment of the covenant, the restoration of the covenant people, and the establishment of the new covenant. This interpretation has largely emerged from an analysis of Jesus' healing ministry as a singular event. However, it is necessary to revisit previous studies that have posited that the stories of Jesus' healings were arranged in a larger context and theological perspective, rather than as a disjointed list of individual events. In particular, the healing events in Matthew 8-9 appear to have been arranged with the intention of teaching discipleship, indicating that the healing stories in the Gospel of Matthew, while scattered, are part of a cohesive pattern of theological themes. These themes include the forgiveness of sins, compassion and mercy, healing through faith, and confession of Jesus as the Messiah. The author of Matthew employs this pattern to systematically present a theological perspective that acknowledges Jesus as divine and confesses him as the Messiah. CONTRIBUTION: This study aimed to analyse the pattern of these theological themes as they appear in Jesus' healing narrative. The repetition of these themes serves to establish Jesus' divinity and reinforce the confession of him as the Messiah. Furthermore, the pattern of theological themes in the healing narrative suggests that it was constructed during a period of transition for the Matthean community, as they moved from Judaism to Christianity. The pattern highlights the community's confession of Jesus as God and their efforts to solidify their faith.

Resumo Esta pesquisa investiga como organizações religiosas de matriz africana, por meio do discurso expresso nos cânticos destinados e entoados às Pomba-Giras1, contestam os estereótipos de gênero, possibilitando a compreensão de múltiplas feminilidades. Neste artigo, para analisar o corpus , optou-se pelo aporte teórico metodológico da análise do discurso (AD) de linha francesa oriunda do pensamento de Pêcheux. Observamos que ao estudar o gênero em organizações religiosas, por meio da figura da Pomba-Gira, abrem-se espaços para novos diálogos dentro do campo dos estudos organizacionais, além de compreender como algumas palavras usadas no cotidiano para menosprezar a mulher podem assumir outros significados nos cânticos, contribuindo para uma compreensão da performance do feminino de uma forma não puritana. A partir da reflexão proposta por este artigo, ousamos afirmar que a Pomba-Gira não é apenas uma divindade, mas também um dos inúmeros modos de performance de gênero, servindo de lente para compreender outras formas de resistência e existência das múltiplas feminilidades em diversos tipos de organizações e práticas organizativas. Seguindo o pensamento de Oyěwùmí ao propor uma análise oxunista sobre gênero e embasados nas características da divindade Ọ̀ṣun (Oxum), sugerimos aqui o pombagirismo como orientação analítica para os estudos de gênero.

Abstract This research investigates how religious organizations of the African matrix, through the discourse expressed in the songs intended for and chanted to the Pomba-Giras , contest gender stereotypes, enabling the understanding of multiple femininities. In this article, to analyze the corpus , we opted for the methodological theoretical contribution of the French discourse analysis (DA) derived from Pêcheux. We observed that by studying gender in religious organizations, through the figure of the Pomba-Giras , spaces are opened up for new dialogues within the field of organizational studies, besides understanding how some words used in daily life to belittle women can assume other meanings in the songs, contributing to an understanding of the performance of femininity in a non-puritanical way. Based on the reflection proposed by this article, we dare to affirm that the Pomba-Giras is not only a deity, but also one of the numerous modes of gender performance, serving as a lens to understand other forms of resistance and existence of the multiple femininities in various types of organizations and organizational practices. Following Oyěwùmí in proposing an Oxunist analysis of gender and based on the characteristics of the divinity Ọ̀ṣun (Oxum) , we suggest pombagirismo here as an analytical orientation for gender studies.

Resumen En el presente artículo se pretende clarificar el significado del pathos de lo divino como atributo de la emocionalidad en Dios. Son señalados algunos aspectos esenciales de la tradición judía, refiriendo los vínculos y controversias temáticas entre Heschel, Maimónides y Spinoza en torno a los atributos de Dios y su relación con los hombres. También se alude la crítica que Spinoza dirigió a la tradición judía y las consecuencias de esa actitud para el pensador holandés, incluyendo el rechazo de otros eruditos del judaísmo. Por último, se explican algunas de las confrontaciones recientes hacia la concepción antropomórfica de lo divino y las implicaciones de asumir que Dios tiene emociones.

Abstract In this article it is intended to clarify the meaning of the pathos of the divine as an attribute of emotionality in God. Some essential aspects of the Jewish tradition are pointed out, referring to the links and thematic controversies between Heschel, Maimonides and Spinoza regarding the attributes of God and his relationship with men. It alludes to the criticism that Spinoza directed to the Jewish tradition and the consequences of that attitude for the Dutch thinker, including the rejection of other students of Judaism. Finally, some of the recent criticisms of the anthropomorphic conception of the divine and the implications of assuming that God has emotions are explained.

Resumen: Ignacio García Malo es uno de los más considerados y reconocidos novelistas españoles del siglo XVIII. Es recordado por su obra titulada Voz de la naturaleza (1787-1803), compuesta por doce novelas diferentes, que, hasta el momento, han sido analizadas en conjunto, pero no individualmente. A fin de contribuir en la labor de desentrañar cuál es el mérito que el corresponde a cada uno de estos títulos, el presente trabajo se propone analizar el primero de ellos, Lisandro y Rosaura; una novela por sí misma olvidada, pero destacable por lo fantástico, que no tiene antecedentes conocidos en el terreno de la novela española del XVIII. Lo sobrenatural, en concreto, surge a partir de que la divinidad intervenga activamente en los acontecimientos humanos ante el descreimiento materialista de uno de los personajes.

Abstract: Ignacio García Malo is one of the most considerated and recognisced Spanish novelists of 18th century. Althought, he is remembered because his work titled Voz de la naturaleza (1787-1803), which is comprehended about twelve different novels. These pieces, until recently, have been analyzed as a whole, but not individually. To contribute to determinate the value of each text, the present work tries to analyze the first of those novels, Lisandro y Rosaura; a novel forgotten, but remarkable for its use of the fantastic, which doesn’t have any known background in Spanish 18th century novel. The supernatural appear from the intervention of divinity in human events in the face of the materialistic disbelief of one of the characters.

Resumen El propósito del presente artículo es demostrar que la Helena de Homero no es un híbrido humano-no humano, a pesar de que en la Ilíada y la Odisea el poeta parece reacio a elegir entre su origen divino, por un lado, y su apariencia y comportamiento humanos, por otro. Helena aparece en la literatura como hija de Zeus, hermana de gemelos semidivinos y esposa y madre de mortales. Supuestamente, fue la causante de la Guerra de Troya. Resulta irrefutable que ella se muestra como el centro de atención en sus acciones y discursos, ya que mientras actúa y habla, Helena es un par de los dioses, que no toma en cuenta seriamente a los mortales. Intentaré demostrar que la incapacidad del poeta para distinguir claramente entre los distintos personajes delata su predilección implícita por Helena como diosa disfrazada, más que como ser humano sobrenatural. La tradición y la recepción posteriores han reconocido que Helena funciona como una divinidad.

Abstract In this contribution,1 I will argue that Homer’s Helen is not a human-nonhuman hybrid, though in the Iliad and the Odyssey, the poet seems reluctant to choose between her divine origin on the one hand, and her human appearance and demeanour on the other. Helen surfaces in literature as a daughter of Zeus, sister of semi-divine twins, and wife and mother to mortals. Allegedly, she caused the Trojan War. In her performance and her speeches, she shows herself as the center of attention, a claim that is never disputed. As she acts and speaks, Helen is on a par with the gods, but without serious regard for mortals. I will argue that the poet’s inability to clearly distinguish between the various personae betrays his implicit predilection for Helen as a goddess in disguise, rather than a supernatural human being. Later tradition and reception acknowledges Helen’s working as a divinity.