Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904648
Robert J. Karris
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Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904646
Larry F. Field, Jacques Dalarun, S. Field, Guibert of Tournai
Guibert, from the noble family of As-Piès, was born near Tournai around 1200. From his hometown he traveled to Paris for his art degree, and completed the curriculum in theology there before entering the Franciscan Order around 1240. He may have participated in Louis IX’s crusade of 1248, but, if so, was surely back in Paris by 1254 at the latest, since he preached a cycle of sermons de dominicis et de sanctis to the university community before summer 1255.1 His regency as Franciscan master of theology at Paris was probably around 1259–1261,2 about the time he
{"title":"Guibert of Tournai's Letter to Lady Isabelle: An Introduction and English Translation","authors":"Larry F. Field, Jacques Dalarun, S. Field, Guibert of Tournai","doi":"10.1353/frc.2022.a904646","DOIUrl":"https://doi.org/10.1353/frc.2022.a904646","url":null,"abstract":"Guibert, from the noble family of As-Piès, was born near Tournai around 1200. From his hometown he traveled to Paris for his art degree, and completed the curriculum in theology there before entering the Franciscan Order around 1240. He may have participated in Louis IX’s crusade of 1248, but, if so, was surely back in Paris by 1254 at the latest, since he preached a cycle of sermons de dominicis et de sanctis to the university community before summer 1255.1 His regency as Franciscan master of theology at Paris was probably around 1259–1261,2 about the time he","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"31 - 57"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41341677","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904649
L. Novák
John Punch (or Ponce; Latin Joannes Poncius, or, occasionally, Pontius, 1599/1603–1661), an Irish Franciscan in exile, unorthodox Scotist and a skilled collaborator of the famous Luke Wadding, is interesting for his fresh and open-minded approach to traditional Scotist doctrines. His take on the theory of relations, which is the topic of this paper, is no exception. As I will show, in his Integer philosophiae cursus ad mentem Scoti1 he only pretends to be defending a doctrine considered to be traditionally “Scotist,” his true mind being apparently quite different.
John Punch（或Ponce；拉丁语Joannes Poncius，或偶尔的Pontius，1599/1603–1661），一位流亡的爱尔兰方济各会教徒，非正统的苏格兰主义者，也是著名的卢克·沃丁的熟练合作者，他对传统的苏格兰主义教义采取了新鲜而开放的态度，这一点很有趣。他对关系论的看法也不例外，这也是本文的主题。正如我将要展示的那样，在他的《苏格兰整体哲学》1中，他只是假装在捍卫一种传统上被认为是“苏格兰主义者”的学说，他的真实想法显然完全不同。
{"title":"John Punch's Hybrid Theory of Relations","authors":"L. Novák","doi":"10.1353/frc.2022.a904649","DOIUrl":"https://doi.org/10.1353/frc.2022.a904649","url":null,"abstract":"John Punch (or Ponce; Latin Joannes Poncius, or, occasionally, Pontius, 1599/1603–1661), an Irish Franciscan in exile, unorthodox Scotist and a skilled collaborator of the famous Luke Wadding, is interesting for his fresh and open-minded approach to traditional Scotist doctrines. His take on the theory of relations, which is the topic of this paper, is no exception. As I will show, in his Integer philosophiae cursus ad mentem Scoti1 he only pretends to be defending a doctrine considered to be traditionally “Scotist,” his true mind being apparently quite different.","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"137 - 170"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41523762","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904652
Randall B. Smith
After nineteen years of study at the University of Paris—six in the study of Arts (1235–1241), two lecturing in the Arts (1241–1243), five as auditor theologiae (1243–1248), two as a baccalarius biblicus and as a lector biblicus for the Franciscans (1248–1251), two as a baccalarius sententiarius (1251–1253), and one as a baccalarius formatus (1253–1254)— Bonaventure of Bagnoregio was incepted as magister regens (regent master) around Easter (12 April) in 1254 to replace William of Middleton in the Franciscan chair at the University of Paris.1 At that time, the inception ceremonies for an incoming regent master consisted of several parts. On the appointed day, the candidate would be officially received by the chancellor of the university in the ceremonial hall, the aula, of the bishop before the assembled faculty and students of the university. The previous evening would have been spent responding to bachelors and masters in a complex series of “disputed questions.”2 But on the morning of the next day, the presiding master would have stood and placed on Bonaventure’s head a biretta and said aloud: “I place on you the magisterial biretta in the name of the Father, and of the Son, and of the Holy Spirit. Amen.” After birettas had been distributed to the other masters to place on their own heads, the gathered company sat down to hear the new master deliver his inaugural lecture, the principium in aula. According to University regulations, the principium address was to be a praise of sacred Scripture, and although it was one of the high
{"title":"Bonaventure's Inception Address as Regent Master at Paris: Omnium Artifex","authors":"Randall B. Smith","doi":"10.1353/frc.2022.a904652","DOIUrl":"https://doi.org/10.1353/frc.2022.a904652","url":null,"abstract":"After nineteen years of study at the University of Paris—six in the study of Arts (1235–1241), two lecturing in the Arts (1241–1243), five as auditor theologiae (1243–1248), two as a baccalarius biblicus and as a lector biblicus for the Franciscans (1248–1251), two as a baccalarius sententiarius (1251–1253), and one as a baccalarius formatus (1253–1254)— Bonaventure of Bagnoregio was incepted as magister regens (regent master) around Easter (12 April) in 1254 to replace William of Middleton in the Franciscan chair at the University of Paris.1 At that time, the inception ceremonies for an incoming regent master consisted of several parts. On the appointed day, the candidate would be officially received by the chancellor of the university in the ceremonial hall, the aula, of the bishop before the assembled faculty and students of the university. The previous evening would have been spent responding to bachelors and masters in a complex series of “disputed questions.”2 But on the morning of the next day, the presiding master would have stood and placed on Bonaventure’s head a biretta and said aloud: “I place on you the magisterial biretta in the name of the Father, and of the Son, and of the Holy Spirit. Amen.” After birettas had been distributed to the other masters to place on their own heads, the gathered company sat down to hear the new master deliver his inaugural lecture, the principium in aula. According to University regulations, the principium address was to be a praise of sacred Scripture, and although it was one of the high","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"211 - 242"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43462986","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904653
D. Bray
{"title":"Bonaventure's Aesthetics: The Delight of the Soul in Its Ascent into God by Thomas J. McKenna (review)","authors":"D. Bray","doi":"10.1353/frc.2022.a904653","DOIUrl":"https://doi.org/10.1353/frc.2022.a904653","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"243 - 248"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44736390","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904645
Graziana Ciola
ion, of sensory input. 79 LO XI, §354: “[...] iste modus puncti trascendentis seu raptus vel extasis conficitur ex duobus : primo ex naturali conatu portionis superioris per desiderium ascendentis in rationes infiniti exemplaris omnium rationum, et ex tractu Dei rapientis animam in se ipsum ad capiendum in eo veritates quas optat.” 80 As it is evident in the gradus exaltationis examined above. Graziana S. Ciola Inspiration and Institution 25 experience and practice of “practical theology,” which includes visionary experiences as well. In a considerable measure the process of inspiration is not a passive matter directed by God, who would provide the elect with the whole set of the degrees of perfection from above. Inspiration and salvation are instead a genuinely human effort, an endeavor carried out largely by natural means and powers. Certainly, God intervenes to provide us with those basic revealed principles without which our journey upwards could not even begin; however it falls upon us to consider those principles and put them to use through our natural faculties. Of course, God actively intervenes in the advanced stages of the process to offer us a helping hand when our faculties cannot make the jump anymore; but it is up to us to get there in the first place. To a certain extent, for Rupescissa we are the main authors of our own inspiration and thus ultimately of our own salvation. But, first and foremost, election itself is made possible by partaking of an institutional status, viz., by being a member of the Franciscan Order and fully embracing Franciscan poverty. This means that even predestination and God’s arbitrium are not enough if they are not met midway by an individual’s life choices and genuine commitment. Even once divine intervention has come into play in a more prominent role, God’s tractus remains initially focused on integrating the elect’s natural faculties and activities, elevating them to their fully perfected potential. For example, in the seventh degree of perfection, the first mode of the tractus Dei is bringing self-clarity to the soul’s affectio and natural desire for truth, throughout the ordinary cognitive process.81 Two remarks should be made on this account. First, Rupescissa claims that this inspired way of knowing the deeper structure of the soul was also granted to heathen philosophers.82 In other words, up to a point, genuine and relatively “high-level” inspiration does not ultimately require being a good Franciscan nor indeed embracing the revealed Christian faith. Inspiration and enlightenment are grounded on our natural cognitive faculties and on our intellect’s and affection’s natural desire for truth. Second, neither this new acquisition of such supernaturally granted awareness of the soul’s own structure nor the carefully meditated knowledge of the model to imitate, i.e., Christ, exempts the human soul from its active effort to perfect itself through its own faculties. 81 LO XI, § 355–359. Besides Augus
感觉输入的离子。79 LO XI，§354：“[…]这是一种非常重要的方式，即在无限的理由中，在无限的例子中，在无限制的理由中的优势原则，以及在无选择的情况下，在无保留的理由中。”。Graziana S.Ciola灵感和机构25“实践神学”的经验和实践，其中也包括有远见的经验。在相当大的程度上，灵感的过程并不是由上帝引导的被动事物，上帝会从上面为被选者提供一整套完美的程度。相反，灵感和救赎是一种真正的人类努力，一种主要通过自然手段和力量进行的努力。当然，上帝介入是为了给我们提供那些基本的启示原则，没有这些原则，我们的上行之旅甚至无法开始；然而，我们有责任考虑这些原则，并通过我们的天赋来使用它们。当然，当我们的能力无法再跳跃时，上帝会积极干预这个过程的高级阶段，向我们伸出援手；但我们首先要做到这一点。在某种程度上，对于卢比剪刀来说，我们是我们自己灵感的主要作者，因此最终也是我们自己救赎的主要作者。但是，首先也是最重要的是，选举本身是通过参与一种制度地位而成为可能的，即通过成为方济各会的成员并充分接受方济各的贫困。这意味着，如果一个人的人生选择和真正的承诺没有在中途满足，那么即使是命运注定和上帝的裁决也是不够的。即使神的干预发挥了更突出的作用，神的牵引力最初仍然专注于整合被选者的自然能力和活动，将他们提升到完全完善的潜力。例如，在第七度完美中，德伊的第一种模式是在整个普通的认知过程中，为灵魂的情感和对真理的自然渴望带来自我清晰。首先，卢比希萨声称，这种了解灵魂深层结构的灵感方式也被授予了异教徒哲学家。82换句话说，在某种程度上，真正的、相对“高级”的灵感最终并不需要成为一个好的方济各会教徒，也不需要真正信奉所揭示的基督教信仰。灵感和启迪建立在我们天生的认知能力以及我们的智力和情感对真理的天然渴望之上。其次，无论是这种对灵魂自身结构的超自然意识的新获得，还是对模仿模型（即基督）的精心思考的知识，都没有使人类灵魂免于通过自己的能力来完善自己的积极努力。81 LO XI，第355–359节。除了Augustine，De Trinitate 10，编辑W.J.Mountain，CCSL 50（Turnhout:Brepols，1968），311–332之外，卢比剪刀塔论点中的另一个明确参考是博纳文图拉，特别是：《Deum 2》中的《Itinerarium mentis》，《Opera omnia V》（夸拉奇：Collegio San Bonaventura，1934），299b–303a；《Hexaemeron的校订本》3.13，歌剧《omnia V》（Quaracchi：Collegio San Bonaventura，1934），343b。82 LO XI，第356条。
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Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904647
Michael S. Hahn
Among the thornier issues surrounding the Parisian Franciscan collaborative compilation Summa Halensis1 is the matter of its sources, consideration of which most often involves discernment of its contributing authors and their engagement with near-contemporary texts and trends in twelfthand thirteenth-century scholastic theology.2 Hiding in plain sight, and thus easily overlooked in this array of detailed concerns, is the privileged place afforded to Augustine of Hippo—and more precisely, to historically underexamined and underutilized of his works—within certain sections of the Franciscan Summa, a dynamic that seems to indicate a deliberate Augustinian ressourcement alongside more standard scholastic uses of stock textual auctoritates.3
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Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904644
David B. Couturier
{"title":"Editorial – A Word of Thanks","authors":"David B. Couturier","doi":"10.1353/frc.2022.a904644","DOIUrl":"https://doi.org/10.1353/frc.2022.a904644","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"5 - 6"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41763851","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904654
Robert J. Karris
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Pub Date : 2023-08-24DOI: 10.1353/frc.2022.a904650
K. Pansters
The literature on religious conversion shows that there is no comprehensive inventory of individual conversion stories that may provide the basic materials for a genealogy of Christian conversion, or of a further examination of its tradition.1 The scholarly interpretations that we have almost exclusively concern conversion narratives about anonymous masses, such as the Saxons under Charlemagne, or the conversions of a limited number of famous people.2 These include the “usual suspects” such as St. Paul, whose conversion led him to become a follower of Jesus,3 St. Augustine, who also converted to Christianity,4 John Wesley, whose conversion led him to begin his own ministry,5 and Thomas Merton, who converted to Catholicism and became a priest.6 To this exclusive crowd of icons of Christian conversion certainly belongs St. Francis of Assisi (†1226),
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