{"title":"Early Commentaries on the Rule of the Friars Minor ed. by David Flood, OFM (review)","authors":"M. Robson","doi":"10.1353/frc.2019.0013","DOIUrl":"https://doi.org/10.1353/frc.2019.0013","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"300 - 306"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0013","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44644352","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":"A Companion to Ramon Llull and Lullism ed. by Amy M. Austin and Mark D. Johnston (review)","authors":"J. Goff","doi":"10.1353/frc.2019.0011","DOIUrl":"https://doi.org/10.1353/frc.2019.0011","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"284 - 286"},"PeriodicalIF":0.0,"publicationDate":"2019-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0011","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42020393","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":"With Swift Pace and Light Step On the Leadership of Clare of Assisi","authors":"G. P. Freeman","doi":"10.1353/frc.2019.0001","DOIUrl":"https://doi.org/10.1353/frc.2019.0001","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"1 - 29"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/frc.2019.0001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47244256","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":"Genealogy as a Heuristic Device for Franciscan Order History in the Middle Ages and Early Modernity: Texts and Trees","authors":"M. P. R. V. Eck","doi":"10.1353/FRC.2019.0007","DOIUrl":"https://doi.org/10.1353/FRC.2019.0007","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"77 1","pages":"135-169"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2019.0007","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66383742","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 the field of medieval studies, principia or inaugural sermons, sermons delivered at the ceremony which inaugurated a new master of theology, have recently received focused attention.1 The new masters at the University of Paris preached these sermons in two parts. The first part typically offered a praise of Scripture and is known as a commendatio or commendation. When the master later resumed his preaching in a second part known as a resumptio or resumption, he often divided the canon of Scripture. Together these two parts form a sermon united at least by the occasion, if not also by topic, and known as a principium. One newly discovered and edited inaugural sermon is Omnium artifex docuit me sapientia, delivered by Bonaventure at the University of Paris in 1254.2 The commendation studies Scripture according to Aristotle’s four causes, and the resumption divides the canon of the arts and returns it to God through Scripture. This sermon has a unique textual history in that, at some point, its resumption was separated from its commendation and became known under its own title, De reductione artium ad theolo-
在中世纪研究领域，principia或就职布道，即在新神学硕士的就职典礼上发表的布道，最近受到了集中的关注巴黎大学的新老师们把这些布道分为两部分。第一部分通常是对圣经的赞美，被称为赞扬或赞扬。当大师后来在第二部分中继续讲道时，他经常把圣经的正典分开。这两部分合在一起，就形成了一篇讲道，如果不是按主题的话，至少按场合联系在一起，并被称为原则。一个新发现和编辑的就职布道是Omnium artix documentit me sapientia，由Bonaventure于1254.2年在巴黎大学发表。推荐根据亚里士多德的四个原因研究圣经，重新划分艺术的佳能，并通过圣经将其归还给上帝。这篇讲道有一个独特的文本历史，在某种程度上，它的恢复与它的赞扬是分开的，并以它自己的标题“De reductione artium and theolo”而闻名
{"title":"A Structural Analysis of Bonaventure's Omnium artifex docuit me sapientia","authors":"Catherine A. Levri","doi":"10.1353/FRC.2018.0003","DOIUrl":"https://doi.org/10.1353/FRC.2018.0003","url":null,"abstract":"In the field of medieval studies, principia or inaugural sermons, sermons delivered at the ceremony which inaugurated a new master of theology, have recently received focused attention.1 The new masters at the University of Paris preached these sermons in two parts. The first part typically offered a praise of Scripture and is known as a commendatio or commendation. When the master later resumed his preaching in a second part known as a resumptio or resumption, he often divided the canon of Scripture. Together these two parts form a sermon united at least by the occasion, if not also by topic, and known as a principium. One newly discovered and edited inaugural sermon is Omnium artifex docuit me sapientia, delivered by Bonaventure at the University of Paris in 1254.2 The commendation studies Scripture according to Aristotle’s four causes, and the resumption divides the canon of the arts and returns it to God through Scripture. This sermon has a unique textual history in that, at some point, its resumption was separated from its commendation and became known under its own title, De reductione artium ad theolo-","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"76 1","pages":"67 - 97"},"PeriodicalIF":0.0,"publicationDate":"2018-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2018.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45130696","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 relationship between Bonaventure and Dionysius in scholarship is a little peculiar. Bonaventure’s use of hierarchy or other Dionysian tropes and concepts, together with his knowledge of Dionysius, is taken for granted but he is rarely analysed as a reader of Dionysius. Their ideas are compared while their texts, generally, are not. Since so many different Dionysii have been proffered in the last hundred years, from a duplicitous pagan holdout to a cryptic Constantinopolitan scholar to a liturgically-oriented Syrian monk, against just which one Bonaventure might be compared is practically a matter of taste. The profusion of Dionysii makes it all more necessary to crack open the Corpus Dionysiacum (hereon, CD) to measure Bonaventure’s dependence upon, recasting of, and divergence from the Areopagite. As a mid-thirteenth century, Paris-educated theologian, the CD Bonaventure knew was an assemblage of multiple translations, annotations, and commentaries, that is, Corpus Dionysiacum Parisiense (hereon, CDP) represented in the ms. BnF Lat. 17341.1 Besides that weighty
{"title":"The Hierarchical Center in the Thought of St. Bonaventure","authors":"Luke Togni","doi":"10.1353/FRC.2018.0005","DOIUrl":"https://doi.org/10.1353/FRC.2018.0005","url":null,"abstract":"The relationship between Bonaventure and Dionysius in scholarship is a little peculiar. Bonaventure’s use of hierarchy or other Dionysian tropes and concepts, together with his knowledge of Dionysius, is taken for granted but he is rarely analysed as a reader of Dionysius. Their ideas are compared while their texts, generally, are not. Since so many different Dionysii have been proffered in the last hundred years, from a duplicitous pagan holdout to a cryptic Constantinopolitan scholar to a liturgically-oriented Syrian monk, against just which one Bonaventure might be compared is practically a matter of taste. The profusion of Dionysii makes it all more necessary to crack open the Corpus Dionysiacum (hereon, CD) to measure Bonaventure’s dependence upon, recasting of, and divergence from the Areopagite. As a mid-thirteenth century, Paris-educated theologian, the CD Bonaventure knew was an assemblage of multiple translations, annotations, and commentaries, that is, Corpus Dionysiacum Parisiense (hereon, CDP) represented in the ms. BnF Lat. 17341.1 Besides that weighty","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"76 1","pages":"137 - 157"},"PeriodicalIF":0.0,"publicationDate":"2018-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2018.0005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47629158","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 argues that in his Breviloquium Bonaventure expands the doctrine of trinitarian appropriation beyond its fixed scholastic frame; that he applies this expanded grammar of appropriation across the text both synchronically and diachronically, or formally in its literary structure and narratively throughout its account of salvation history; and that Bonaventure does so, or at least there are good reasons for so thinking, in response to the Joachite controversy that embattled the Franciscan Order of his time, to whose benefit he composed the Breviloquium.1 This is, then, an essay whose central task it is to investigate how a highly technical idiom of the scholastic mastertext features within Bonaventure’s particular iteration. The results are striking. There is scarcely a depth in the Breviloquium that trinitarian appropriation does not reach.2 I write with an eye to certain question marks drawn by Bonaventure scholarship. First among these questions concerns the deeply trinitarian character of Bonaventure’s thought. It’s a feature many think sufficiently obvious to be regarded as a truism.3 But it’s axiomatically true, too, as
{"title":"Appropriating Apocalypse in Bonaventure's Breviloquium","authors":"J. Coyle","doi":"10.1353/FRC.2018.0004","DOIUrl":"https://doi.org/10.1353/FRC.2018.0004","url":null,"abstract":"This essay argues that in his Breviloquium Bonaventure expands the doctrine of trinitarian appropriation beyond its fixed scholastic frame; that he applies this expanded grammar of appropriation across the text both synchronically and diachronically, or formally in its literary structure and narratively throughout its account of salvation history; and that Bonaventure does so, or at least there are good reasons for so thinking, in response to the Joachite controversy that embattled the Franciscan Order of his time, to whose benefit he composed the Breviloquium.1 This is, then, an essay whose central task it is to investigate how a highly technical idiom of the scholastic mastertext features within Bonaventure’s particular iteration. The results are striking. There is scarcely a depth in the Breviloquium that trinitarian appropriation does not reach.2 I write with an eye to certain question marks drawn by Bonaventure scholarship. First among these questions concerns the deeply trinitarian character of Bonaventure’s thought. It’s a feature many think sufficiently obvious to be regarded as a truism.3 But it’s axiomatically true, too, as","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"76 1","pages":"135 - 99"},"PeriodicalIF":0.0,"publicationDate":"2018-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2018.0004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43518757","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}
Angela of Foligno was certainly born in the middle of the 13th century, in a rich family. Most scholars accept, at least to a certain extent, a more exact chronology of her life, proposed by Martin-Jean Ferré.1 According to him, Angela, born in 1248, experienced a conversion in 1285 and lost her entire family – husband, children, and mother – in a few subsequent years. In this time she also sold all of her possessions. At the beginning of 1291 she entered the Third Order of St. Francis and went on a pilgrimage to Assisi, during which she experienced powerful mystical graces, hearing the voice of the Holy Spirit and conversing with him almost the whole way. During her stay in Assisi, she caused a scandal, screaming in the basilica of St. Francis, when the divine presence withdrew from her soul, and (unexpectedly, but fortunately) drawing the attention of her relative, Franciscan friar to which the Liber refers as “brother A.” He first reacted with outrage and forbade her to return to Assisi ever again, but then, having come back to Foligno, reached out to her in an attempt to understand what had happened in the basilica. When he began to learn more about her spiritual life, he became her secretary, working together with her on what later was to become Memoriale, the first part of the Liber. As the years went by, Angela became a spiritual “mother” not only to brother A., but also to a circle of Franciscans to whom the Liber refers as her “sons” and who played a crucial role in the creating of it. She died surrounded by them on the 4th of January 1309 in Foligno and the local devotion led eventually to her beatification (without a formal process) in 1701 by pope Clement IX and, finally, to her canonization (again, without a process) in 2013 by pope Francis. The documents collected in the
{"title":"The Chronology of the Instructiones of St. Angela of Foligno","authors":"M. Stróżyński","doi":"10.1353/FRC.2018.0006","DOIUrl":"https://doi.org/10.1353/FRC.2018.0006","url":null,"abstract":"Angela of Foligno was certainly born in the middle of the 13th century, in a rich family. Most scholars accept, at least to a certain extent, a more exact chronology of her life, proposed by Martin-Jean Ferré.1 According to him, Angela, born in 1248, experienced a conversion in 1285 and lost her entire family – husband, children, and mother – in a few subsequent years. In this time she also sold all of her possessions. At the beginning of 1291 she entered the Third Order of St. Francis and went on a pilgrimage to Assisi, during which she experienced powerful mystical graces, hearing the voice of the Holy Spirit and conversing with him almost the whole way. During her stay in Assisi, she caused a scandal, screaming in the basilica of St. Francis, when the divine presence withdrew from her soul, and (unexpectedly, but fortunately) drawing the attention of her relative, Franciscan friar to which the Liber refers as “brother A.” He first reacted with outrage and forbade her to return to Assisi ever again, but then, having come back to Foligno, reached out to her in an attempt to understand what had happened in the basilica. When he began to learn more about her spiritual life, he became her secretary, working together with her on what later was to become Memoriale, the first part of the Liber. As the years went by, Angela became a spiritual “mother” not only to brother A., but also to a circle of Franciscans to whom the Liber refers as her “sons” and who played a crucial role in the creating of it. She died surrounded by them on the 4th of January 1309 in Foligno and the local devotion led eventually to her beatification (without a formal process) in 1701 by pope Clement IX and, finally, to her canonization (again, without a process) in 2013 by pope Francis. The documents collected in the","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"76 1","pages":"159 - 206"},"PeriodicalIF":0.0,"publicationDate":"2018-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2018.0006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46178691","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":"Intentionality, Cognition, and Mental Representation in Medieval Philosophy ed. by Gyula Klima, and: Bero Magni de Ludosia, Questions on the Soul. A Medieval Swedish Philosopher on Life by Robert Andrews (review)","authors":"O. Bychkov","doi":"10.1353/FRC.2018.0012","DOIUrl":"https://doi.org/10.1353/FRC.2018.0012","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"76 1","pages":"359 - 372"},"PeriodicalIF":0.0,"publicationDate":"2018-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2018.0012","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49271421","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":"'A Theme Song of His Life': Aspectus and Affectus in the Writings of Robert Grosseteste","authors":"Brett W. Smith","doi":"10.1353/FRC.2018.0000","DOIUrl":"https://doi.org/10.1353/FRC.2018.0000","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"76 1","pages":"1 - 22"},"PeriodicalIF":0.0,"publicationDate":"2018-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2018.0000","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42088612","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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