The Sienese Bernardino Albizeschi (1380-1444), the acclaimed Franciscan preacher, theologian and missionary was a key figure in the promulgation of the Observant movement in Central and Northern Italy. His relatively quick canonization only six years after his death was the result of the joint efforts of the Republic of Siena, princes and signori from different parts of Europe and the Franciscans (Conventuals and Observants alike), including Giovanni da Capestrano, general vicar of the Cismontan Observant family (1443-1446, 1449-1452), who, among several other tasks related to the canonization, was active in the registration of the miracles of his predecessor. A number of sources testify to his veneration in Central Europe that sprang up immediately after his death, many of which can directly be associated with Giovanni da Capestrano’s activity in the region, and which increased further after Bernardino’s canonization in 1450.191 In Hungary, Bernardino was known in already in his lifetime thanks primarily to those members of the entourage of King Sigismund who spent considerable time in those parts of Italy where the Observant preacher was active.192 The work edited by Daniele Solvi and published in 2018 is the third volume of the four-part series Le vite quattrocentesche di S. Bernardino da Siena directed together with Alessandra Bartolomei Romagnoli. The project developed from the idea they had shared with Claudio Leonardi
Sienese Bernardino Albizeschi（1380-1444），广受赞誉的方济各会传教士、神学家和传教士，是意大利中部和北部颁布观测者运动的关键人物。他死后仅六年就相对迅速地被封为圣徒，这是锡耶纳共和国、来自欧洲不同地区的王子和signori以及方济各会（修会和修会）共同努力的结果，其中包括西斯蒙坦修会家族的总牧师Giovanni da Capestrano（1443-14461449-1452），他积极参与了前任奇迹的登记工作。许多消息来源证明了他在中欧的崇敬之情，这种崇敬之情在他死后立即兴起，其中许多可以直接与乔瓦尼·达·卡佩斯特拉诺在该地区的活动有关，在贝尔纳迪诺于1450.191年被封为圣徒后，这种崇敬进一步增加，贝尔纳多在其一生中就已经为人所知，这主要归功于西吉斯蒙德国王的随行人员，他们在这位观察者传教士活跃的意大利地区度过了相当长的时间。贝尔纳多·达西耶纳与亚历山德拉·巴托洛梅·罗马格尼奥利共同执导。该项目源于他们与克劳迪奥·莱昂纳尔迪分享的想法
{"title":"Le vite quattrocentesche di s. Bernardino da Siena. Vol. 3: Il canone agiografico di San Bernardino (post 1460) ed. by Daniele Solvi (review)","authors":"Eszter Konrád","doi":"10.1353/frc.2019.0012","DOIUrl":"https://doi.org/10.1353/frc.2019.0012","url":null,"abstract":"The Sienese Bernardino Albizeschi (1380-1444), the acclaimed Franciscan preacher, theologian and missionary was a key figure in the promulgation of the Observant movement in Central and Northern Italy. His relatively quick canonization only six years after his death was the result of the joint efforts of the Republic of Siena, princes and signori from different parts of Europe and the Franciscans (Conventuals and Observants alike), including Giovanni da Capestrano, general vicar of the Cismontan Observant family (1443-1446, 1449-1452), who, among several other tasks related to the canonization, was active in the registration of the miracles of his predecessor. A number of sources testify to his veneration in Central Europe that sprang up immediately after his death, many of which can directly be associated with Giovanni da Capestrano’s activity in the region, and which increased further after Bernardino’s canonization in 1450.191 In Hungary, Bernardino was known in already in his lifetime thanks primarily to those members of the entourage of King Sigismund who spent considerable time in those parts of Italy where the Observant preacher was active.192 The work edited by Daniele Solvi and published in 2018 is the third volume of the four-part series Le vite quattrocentesche di S. Bernardino da Siena directed together with Alessandra Bartolomei Romagnoli. The project developed from the idea they had shared with Claudio Leonardi","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"287 - 294"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0012","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49529824","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}
{"title":"The Franciscan Movement in the Netherlands: Fifty Years in the Footsteps of Francis and Clare of Assisi","authors":"K. Pansters","doi":"10.1353/frc.2019.0004","DOIUrl":"https://doi.org/10.1353/frc.2019.0004","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"245 - 280"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44335975","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}
{"title":"Flights of Fancy: Using the Historical Imagination to Understand the Franciscan Missionaries of California","authors":"M. J. González","doi":"10.1353/frc.2019.0002","DOIUrl":"https://doi.org/10.1353/frc.2019.0002","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"231 - 244"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41587558","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}
{"title":"Bonaventure Revisited: Companion to the Breviloquium ed. by Dominic V. Monti, OFM (review)","authors":"M. Robson","doi":"10.1353/frc.2019.0014","DOIUrl":"https://doi.org/10.1353/frc.2019.0014","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"295 - 299"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0014","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44376143","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}
{"title":"The Theology of John Duns Scotus, Studies in Reformed Theology Series by Antonie Vos (review)","authors":"W. Crozier","doi":"10.1353/frc.2019.0010","DOIUrl":"https://doi.org/10.1353/frc.2019.0010","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"281 - 283"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0010","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45949897","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}
The cloister of the Poor Clares St.-Elisabethsdal in Boxtel, in the present-day province of Brabant, the Netherlands, is one of the monasteries created during the new wave of Observant Clarissan monastic foundations in the Northern Low Countries between ca. 1460 and 1513. It was established after Wamel (1461), Haarlem (1471), Veere (1478), Delft (1475/1481), Brielle (1483), Gouda (1490) and Alkmaar (1492/1509).1 But it was not the first Clarissan settlement in what is currently the Netherlands. More than a century before, Willem van den Bossche, lord of Erp (situated in North-Brabant), enabled through his last will d.d. 28 augustus 1335 the foundation of a convent of Poor Clares in the town of ’s-Hertogenbosch,2 only a few kilometers from Boxtel. He dedicated his castle in the Hinthamerstraat to the creation of a convent of St. Clara, and in addition furnished an annual rent for its upkeep.3 In the wake of the completion of the convent church in 1344, pope Clemens VI gave official authorization for the foundation of this cloister in ’s-Hertogenbosch. The first Clarissan nuns settled there in 1359.4 They would remain
Poor Clares St.-Elisabethsdal修道院位于今荷兰布拉班特省的Boxtel，是约1460年至1513年间北部低地国家新一轮Clarissan修道院基金会期间创建的修道院之一。它是在Wamel（1461）、Haarlem（1471）、Veere（1478）、Delft（1475/1481）、Brielle（1483）、Gouda（1490）和Alkmaar（1492/1509）之后建立的。1但它并不是目前荷兰的第一个Clarissan定居点。一个多世纪前，埃尔普（位于北布拉班特）的领主Willem van den Bossche通过他的最后遗嘱于1335年8月28日在距离Boxtel仅几公里的Hertogenbosch镇2建立了一座穷克拉伦斯修道院。他将自己在Hinthamerstraat的城堡奉献给了圣克拉拉修道院的创建，此外还提供了每年的租金来维护修道院。3修道院教堂于1344年竣工后，教皇克莱门斯六世正式授权在赫托根博斯建造这座修道院。1359.4第一批克拉桑修女定居于此
{"title":"\"Sine clausura\": Unlocking the archive of the cloister of the Poor Clares St.-Elisabethsdal in Boxtel (1390-1719)","authors":"Geertrui Van Synghel","doi":"10.1353/frc.2019.0009","DOIUrl":"https://doi.org/10.1353/frc.2019.0009","url":null,"abstract":"The cloister of the Poor Clares St.-Elisabethsdal in Boxtel, in the present-day province of Brabant, the Netherlands, is one of the monasteries created during the new wave of Observant Clarissan monastic foundations in the Northern Low Countries between ca. 1460 and 1513. It was established after Wamel (1461), Haarlem (1471), Veere (1478), Delft (1475/1481), Brielle (1483), Gouda (1490) and Alkmaar (1492/1509).1 But it was not the first Clarissan settlement in what is currently the Netherlands. More than a century before, Willem van den Bossche, lord of Erp (situated in North-Brabant), enabled through his last will d.d. 28 augustus 1335 the foundation of a convent of Poor Clares in the town of ’s-Hertogenbosch,2 only a few kilometers from Boxtel. He dedicated his castle in the Hinthamerstraat to the creation of a convent of St. Clara, and in addition furnished an annual rent for its upkeep.3 In the wake of the completion of the convent church in 1344, pope Clemens VI gave official authorization for the foundation of this cloister in ’s-Hertogenbosch. The first Clarissan nuns settled there in 1359.4 They would remain","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"110 - 89"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0009","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44588339","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}
This essay wants to provide a preliminary introduction to, and initial contextualization of the sermons of the seventeenth-century Capuchin preacher Geminianus von Mainz (Geminianus Monacensis, ca. 16061672). To my knowledge, his literary production has never been a subject of exhaustive scholarship, even though it has been portrayed by some as a typical example of Bavarian baroque preaching from the later seventeenth century.1 More recently, his metaphorical approach to marriage has been commented upon in passing by Ulrike Strasser and Merry Wiesner-Hanks,2 whereas several culinary remarks in his sermons drew the attention of the late German gastrosopher Christoph Wagner, as can be read in the chapter on ‘Barocke Lebensfreude im Spiegel österreichischer Barockpredigten’ in his Universität der Genüsse, a modern encyclopedia of culinary taste.3 Beyond that, the sermons of Geminianus do not seem to have drawn much attention from specialists in Capuchin preaching. His works were probably overshadowed by the massive homiletic and poetic output of his near exact contemporary and fellow Capuchin friar, Prokopius Templinus. The latter’s conversion to Catholicism, as well as his literary talents and his relatively well-documented preaching career made him from the outset a much more enticing figure.4
这篇文章想提供一个初步的介绍，和最初的17世纪嘉布钦传教士Geminianus von Mainz (Geminianus Monacensis，约16061672)布道的语境化。据我所知，他的文学作品从来没有被详尽的学术研究过，尽管它被一些人描绘成17世纪后期巴伐利亚巴洛克式说教的典型例子最近，他对婚姻的隐喻方法被Ulrike Strasser和Merry Wiesner-Hanks顺便评论了2，而他布道中的几条烹饪评论引起了已故德国美食家Christoph Wagner的注意，这可以在他的Universität der gensse(烹饪品味的现代百科全书)中的“Barocke Lebensfreude im Spiegel österreichischer Barockpredigten”一章中阅读除此之外，双子座的布道似乎并没有引起嘉布丘尼布道专家的太多注意。他的作品可能被与他同时代的僧帽猴修士普罗科皮乌斯·坦普里努斯大量的说教和诗歌作品所掩盖。后者的皈依天主教，以及他的文学天赋和他相对有记录的布道生涯使他从一开始就成为一个更有吸引力的人物
{"title":"The voice of a popular German Capuchin preacher: The Weeg-Weiser gen Himmel (1668-1679) of Geminianus von Mainz","authors":"B. Roest","doi":"10.1353/frc.2019.0008","DOIUrl":"https://doi.org/10.1353/frc.2019.0008","url":null,"abstract":"This essay wants to provide a preliminary introduction to, and initial contextualization of the sermons of the seventeenth-century Capuchin preacher Geminianus von Mainz (Geminianus Monacensis, ca. 16061672). To my knowledge, his literary production has never been a subject of exhaustive scholarship, even though it has been portrayed by some as a typical example of Bavarian baroque preaching from the later seventeenth century.1 More recently, his metaphorical approach to marriage has been commented upon in passing by Ulrike Strasser and Merry Wiesner-Hanks,2 whereas several culinary remarks in his sermons drew the attention of the late German gastrosopher Christoph Wagner, as can be read in the chapter on ‘Barocke Lebensfreude im Spiegel österreichischer Barockpredigten’ in his Universität der Genüsse, a modern encyclopedia of culinary taste.3 Beyond that, the sermons of Geminianus do not seem to have drawn much attention from specialists in Capuchin preaching. His works were probably overshadowed by the massive homiletic and poetic output of his near exact contemporary and fellow Capuchin friar, Prokopius Templinus. The latter’s conversion to Catholicism, as well as his literary talents and his relatively well-documented preaching career made him from the outset a much more enticing figure.4","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"171 - 230"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0008","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46184753","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}
Bl. Ladislaus of Gielniów (Władysław z Gielniowa, c.1440-1505) is commonly regarded as the first major literary figure in Poland to write in Polish, as well as Latin. He is also the most important writer among the friars of the early Franciscan observant reform movement in Poland, which grew vigorously there after the visit of St. Giovanni of Capestrano in 1453. There, they took on the name of “Bernardines” to distinguish them from the Conventual Franciscans, after the cult of St. Bernardino of Siena, which Capestrano promoted so strongly on all his travels.1 The Bernardine contribution to the development of the Polish literary language was significant, and the Bernardine contribution to the development of popular Polish religious culture was arguably even more fundamental.2 Ladislaus of Gielniów, twice vicar of the Polish province, and an important producer of easily accessible Polish religious song texts, may be said to exemplify both these Bernardine accomplishments in Poland.3 Despite the fact Polish language scholarship on him and his works has seen a modest revival in recent decades, not much has been published on him in English.4 This article will thus endeavor to give a general
{"title":"Bl. Ladislaus of Gielniów: An Observant Franciscan Shaper of Religious and Literary Culture In Poland (with select translations of his poetry)","authors":"Paul J. Radzilowski","doi":"10.1353/frc.2019.0006","DOIUrl":"https://doi.org/10.1353/frc.2019.0006","url":null,"abstract":"Bl. Ladislaus of Gielniów (Władysław z Gielniowa, c.1440-1505) is commonly regarded as the first major literary figure in Poland to write in Polish, as well as Latin. He is also the most important writer among the friars of the early Franciscan observant reform movement in Poland, which grew vigorously there after the visit of St. Giovanni of Capestrano in 1453. There, they took on the name of “Bernardines” to distinguish them from the Conventual Franciscans, after the cult of St. Bernardino of Siena, which Capestrano promoted so strongly on all his travels.1 The Bernardine contribution to the development of the Polish literary language was significant, and the Bernardine contribution to the development of popular Polish religious culture was arguably even more fundamental.2 Ladislaus of Gielniów, twice vicar of the Polish province, and an important producer of easily accessible Polish religious song texts, may be said to exemplify both these Bernardine accomplishments in Poland.3 Despite the fact Polish language scholarship on him and his works has seen a modest revival in recent decades, not much has been published on him in English.4 This article will thus endeavor to give a general","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"53 - 87"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42713414","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}
In an oft-quoted letter, King James IV wrote to the Dominican Prior General that Scotland was “almost the most remote region in the world.”1 Nevertheless, as scholarship of the past fifteen years has shown, later medieval Scotland played a central role in Latin Christendom.2 Perhaps most importantly for the current study, numerous religious orders (including all branches of the Franciscan family) were active in Scotland and had significant ties to the Continent.3 Many of the same questions pertaining to Continental houses also exist for Scotland. In particular, there are many unanswered questions about the group known as the Franciscan third order. Sources indicate that there were a number of men and women known as Franciscan tertiaries in Scotland; however, unlike in the rest of Europe, this did not seem to have caused enough canonical consternation to warrant a continuous and inconsistent program of institutionalization. At the same time, Scottish sources present a particular puzzle in that they appear to indicate secular and noble tertiaries more commonly than in areas of Central and Western Europe. This is sufficient cause to examine the convoluted and (often) contradictory evidence regarding the Scottish men and women who identified as members of the Franciscan third order.
{"title":"Franciscans and Tertiaries in Later Medieval Scotland","authors":"A. More","doi":"10.1353/frc.2019.0003","DOIUrl":"https://doi.org/10.1353/frc.2019.0003","url":null,"abstract":"In an oft-quoted letter, King James IV wrote to the Dominican Prior General that Scotland was “almost the most remote region in the world.”1 Nevertheless, as scholarship of the past fifteen years has shown, later medieval Scotland played a central role in Latin Christendom.2 Perhaps most importantly for the current study, numerous religious orders (including all branches of the Franciscan family) were active in Scotland and had significant ties to the Continent.3 Many of the same questions pertaining to Continental houses also exist for Scotland. In particular, there are many unanswered questions about the group known as the Franciscan third order. Sources indicate that there were a number of men and women known as Franciscan tertiaries in Scotland; however, unlike in the rest of Europe, this did not seem to have caused enough canonical consternation to warrant a continuous and inconsistent program of institutionalization. At the same time, Scottish sources present a particular puzzle in that they appear to indicate secular and noble tertiaries more commonly than in areas of Central and Western Europe. This is sufficient cause to examine the convoluted and (often) contradictory evidence regarding the Scottish men and women who identified as members of the Franciscan third order.","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"111 - 133"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66383696","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}
{"title":"\"Conforming himself to the poor\" Laity as Co-Creators of the Franciscan Tradition","authors":"D. Pryds","doi":"10.1353/frc.2019.0005","DOIUrl":"https://doi.org/10.1353/frc.2019.0005","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"31 - 51"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43689132","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}
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