In the year 1308, Cardinal Giacomo Colonna (d.1318) was a tremendously busy man. He had returned to Rome only a few years earlier in the aftermath of a devastating papal war waged against his family by Boniface VIII (d.1303). The papal court had been absent from the city for years, leaving an administrative void in Rome as it established itself first in Poitiers, then in Avignon from 1308 under the leadership of the Gascon pope Clement V. In 1306 Giacomo was fully reinstated to the cardinalate, and set about rebuilding his family’s fortunes and reputation, as well as a number of the city’s churches. He commissioned a new mosaic facade for the basilica of Santa Maria Maggiore, and in 1308 he oversaw repairs following a fire at the Lateran basilica.2 In the same year, he requested and was given charge of a small, ruined Benedictine convent which he built into a new community for Franciscan women. His most unobtrusive activity that year, the founding of the small convent of San Lorenzo in Panisperna, has attracted little attention in comparison with the magnificent mosaics of Santa Maria Maggiore just down the street.3 Yet, when we look more closely at San Lorenzo’s
{"title":"Memorializing Identity: The Foundation and Reform of San Lorenzo in Panisperna","authors":"E. Graham","doi":"10.1353/FRC.2017.0017","DOIUrl":"https://doi.org/10.1353/FRC.2017.0017","url":null,"abstract":"In the year 1308, Cardinal Giacomo Colonna (d.1318) was a tremendously busy man. He had returned to Rome only a few years earlier in the aftermath of a devastating papal war waged against his family by Boniface VIII (d.1303). The papal court had been absent from the city for years, leaving an administrative void in Rome as it established itself first in Poitiers, then in Avignon from 1308 under the leadership of the Gascon pope Clement V. In 1306 Giacomo was fully reinstated to the cardinalate, and set about rebuilding his family’s fortunes and reputation, as well as a number of the city’s churches. He commissioned a new mosaic facade for the basilica of Santa Maria Maggiore, and in 1308 he oversaw repairs following a fire at the Lateran basilica.2 In the same year, he requested and was given charge of a small, ruined Benedictine convent which he built into a new community for Franciscan women. His most unobtrusive activity that year, the founding of the small convent of San Lorenzo in Panisperna, has attracted little attention in comparison with the magnificent mosaics of Santa Maria Maggiore just down the street.3 Yet, when we look more closely at San Lorenzo’s","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"467 - 495"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0017","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48197125","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}
From the second half of the fifteenth century onwards, the use of printed images in the context of devotion and celebration (understood in the broadest sense of the word) enjoyed a prominent role in the visual strategies of the cult of the saints in general, and in those of the Franciscan Observants in particular.1 The case of Giovanni of Capestrano, by way of those repeatedly ‘broken paths’2 that characterizes his tortured path to canonization (1690), makes for both a privileged vantage point and an interesting case study, however late chronologically. In fact, while we must wait for the seventeenth century for etchings of the ‘Blessed Father’ that were intended and destined for serial circulation (one always confined, however, within the walls of convents and monasteries), here we are also concerned with very rare exempla of earlier depictions, images initially connected to the publication of hagiography, collections of sermons, or volumes dedicated to the history of the Order. Attention has mainly been placed on the reference models used in the construction of these figures, and on the design of the features that characterize them. The chronological arc taken into consideration here reaches from the death of the friar to the time of his canonization (1456-1690), the latter an occasion that inspired a series of celebrative prints tied to the production
{"title":"Prints for Canonization (and 'Verae Effigies') The History and Meanings of Printed Images Depicting Giovanni of Capestrano","authors":"Luca Pezzuto","doi":"10.1353/FRC.2017.0009","DOIUrl":"https://doi.org/10.1353/FRC.2017.0009","url":null,"abstract":"From the second half of the fifteenth century onwards, the use of printed images in the context of devotion and celebration (understood in the broadest sense of the word) enjoyed a prominent role in the visual strategies of the cult of the saints in general, and in those of the Franciscan Observants in particular.1 The case of Giovanni of Capestrano, by way of those repeatedly ‘broken paths’2 that characterizes his tortured path to canonization (1690), makes for both a privileged vantage point and an interesting case study, however late chronologically. In fact, while we must wait for the seventeenth century for etchings of the ‘Blessed Father’ that were intended and destined for serial circulation (one always confined, however, within the walls of convents and monasteries), here we are also concerned with very rare exempla of earlier depictions, images initially connected to the publication of hagiography, collections of sermons, or volumes dedicated to the history of the Order. Attention has mainly been placed on the reference models used in the construction of these figures, and on the design of the features that characterize them. The chronological arc taken into consideration here reaches from the death of the friar to the time of his canonization (1456-1690), the latter an occasion that inspired a series of celebrative prints tied to the production","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"209 - 232"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0009","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47059752","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}
Giovanni of Capestrano, who is largely ignored by non-specialists in religious history, is very well-known (although with ambivalent fame and assessments) to scholars from the countries which he crossed (presentday Germany, Austria, Czech Republic, Poland, Hungary, Romania and Croatia) during his turbulent mission of only six years (1451-1456) between Wiener Neustadt and Ilok. However, the fragmentation of research in national historiographies remains very considerable, even though Giovanni’s Great Mission seems to constitute, ex natura we could say, a point of convergence among them. The repeated (but unsuccessful) efforts made during the past century to collect and publish his correspondence (still little exploited), and (in recent years) an increasing series of international workshops and scholarly enterprises aimed at this goal, could make of that document-dossier a common and undivided heritage of European scholars.1
{"title":"Between christianitas and Europe: Giovanni of Capestrano as an historical issue","authors":"L. Pellegrini, Ludovic Viallet","doi":"10.1353/FRC.2017.0001","DOIUrl":"https://doi.org/10.1353/FRC.2017.0001","url":null,"abstract":"Giovanni of Capestrano, who is largely ignored by non-specialists in religious history, is very well-known (although with ambivalent fame and assessments) to scholars from the countries which he crossed (presentday Germany, Austria, Czech Republic, Poland, Hungary, Romania and Croatia) during his turbulent mission of only six years (1451-1456) between Wiener Neustadt and Ilok. However, the fragmentation of research in national historiographies remains very considerable, even though Giovanni’s Great Mission seems to constitute, ex natura we could say, a point of convergence among them. The repeated (but unsuccessful) efforts made during the past century to collect and publish his correspondence (still little exploited), and (in recent years) an increasing series of international workshops and scholarly enterprises aimed at this goal, could make of that document-dossier a common and undivided heritage of European scholars.1","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"26 - 5"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43454004","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}
Nei primi anni del XIV secolo si sviluppa in seno all’ordine francescano un dibattito sul ruolo da assegnare all’essenza divina nella generazione della Seconda Persona della Trinità, che vede come protagonisti principali Riccardo di Conington e Giovanni Duns Scoto. La disputa tra i due autori sulla generazione divina – in particolare sulla possibilità di considerare l’essentia dei come quasi materia dalla quale viene prodotto il Figlio − e l’influenza esercitata da Enrico di Gand e da Guglielmo di Ware è stata già ricostruita da Stephen Dumont nel 1996. Dumont mostra le varie fasi di questo dibattito: la prima coincide con la Lectura dove Scoto fornisce una serie di obiezioni alla dottrina della quasi materia esposta da Enrico e Ware; la seconda tappa è rappresentata, secondo la ricostruzione dell’autore, dalla questione 17 del I Quodlibet di Riccardo di Conington dove vi sono le risposte alle obiezioni espresse dal Dottor Sottile nella Lectura. Infine, la questione 14 delle Collationes oxonienses, tradizionalmente attribuite a Duns Scoto, coinciderebbe con la terza fase del dibattito tra i due francescani.1 Lo studio di Dumont ha avuto sicuramente il merito di ricostruire l’intricato puzzle delle dottrine e di dare un nome ai vari ‘quidam dicunt’ presenti nei testi presi in esame. L’analisi testuale e la definizione delle varie fasi del dibattito consentono altresì allo studioso di proporre una datazione delle Collationes oxonienses: contenendo la risposta alla q. 17 del Quodlibet di Conington, l’opera scotiana dovrebbe risalire al più presto al 1305.2 La recente edizione delle Collationes suggerisce però due novità importanti che richiedono di rivedere i vari momenti della disputa tra i due francescani. La prima riguarda la datazione dell’opera stessa: in base al
{"title":"Filius est de substantia patris: L'essenza divina come quasi materia nel pensiero di Riccardo di Conington","authors":"M. Fedeli","doi":"10.1353/FRC.2017.0016","DOIUrl":"https://doi.org/10.1353/FRC.2017.0016","url":null,"abstract":"Nei primi anni del XIV secolo si sviluppa in seno all’ordine francescano un dibattito sul ruolo da assegnare all’essenza divina nella generazione della Seconda Persona della Trinità, che vede come protagonisti principali Riccardo di Conington e Giovanni Duns Scoto. La disputa tra i due autori sulla generazione divina – in particolare sulla possibilità di considerare l’essentia dei come quasi materia dalla quale viene prodotto il Figlio − e l’influenza esercitata da Enrico di Gand e da Guglielmo di Ware è stata già ricostruita da Stephen Dumont nel 1996. Dumont mostra le varie fasi di questo dibattito: la prima coincide con la Lectura dove Scoto fornisce una serie di obiezioni alla dottrina della quasi materia esposta da Enrico e Ware; la seconda tappa è rappresentata, secondo la ricostruzione dell’autore, dalla questione 17 del I Quodlibet di Riccardo di Conington dove vi sono le risposte alle obiezioni espresse dal Dottor Sottile nella Lectura. Infine, la questione 14 delle Collationes oxonienses, tradizionalmente attribuite a Duns Scoto, coinciderebbe con la terza fase del dibattito tra i due francescani.1 Lo studio di Dumont ha avuto sicuramente il merito di ricostruire l’intricato puzzle delle dottrine e di dare un nome ai vari ‘quidam dicunt’ presenti nei testi presi in esame. L’analisi testuale e la definizione delle varie fasi del dibattito consentono altresì allo studioso di proporre una datazione delle Collationes oxonienses: contenendo la risposta alla q. 17 del Quodlibet di Conington, l’opera scotiana dovrebbe risalire al più presto al 1305.2 La recente edizione delle Collationes suggerisce però due novità importanti che richiedono di rivedere i vari momenti della disputa tra i due francescani. La prima riguarda la datazione dell’opera stessa: in base al","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"423 - 466"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0016","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43749579","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}
Born in Bolton on 13 July 1938, the son of a mill-worker, Martin William Doyle was educated at St Joseph’s R.C. primary school and then, having obtained an academic scholarship, at Thornleigh Salesian College. He entered the Order of Friars Minor at the age of 16, made his solemn profession the day after his twenty-first birthday and was ordained to the priesthood on 16 July 1961, which required a dispensation in view of his young age. This was followed by studies in Rome at the Athenaeum Antonianum, 1962-64, where Doyle trained as an ecclesiastical historian and where he received his doctorate summa cum laude, obtaining maximum possible marks. Inspired by Vatican Council II Doyle was at the forefront of the renewal process and was tireless in his efforts to put the teaching of the Council into practice. Recognised as an international scholar and lecturer, the focus of this theological multi-tasker’s work was always on the present moment, ensuring that it had contemporary relevance. Much of his work was ahead of its time, prophetic even, and he brought astute and far-sighted observations to bear on many areas of theology, yet was able to harmonise everything into a single vision, for example that of St Francis with Teilhard de Chardin. He was a founding father of the Franciscan Study Centre in Canterbury. He lectured at home and abroad, gave numerous retreats, took part in ARCIC I debates, and made over 500 programmes for television and radio. He was a participant at the Second Scotistic Congress in Oxford/Edinburgh in 1966, the International Bonaventurian Congress in Rome in 1974, the first International ‘Terra Mater’ Seminar in Gubbio in 1982, as well as numerous conferences on Teilhard de Chardin, of which Association he was also vice-president until his death. In addition, his enormous capacity for work enabled him to publish over 100 articles and two books in his short life. Doyle was a humble and self-effacing man who did not seek his own aggrandisement; his was always a life of service. Extremely likeable and memorable, his irrepressible character, gentle humour and great kindness
马丁·威廉·道尔1938年7月13日出生于博尔顿，是一名工厂工人的儿子，曾在圣约瑟夫R.C.小学接受教育，后来获得学术奖学金，进入Thornleigh Salesian学院。他在16岁时加入了小修士会，在他21岁生日的第二天开始了他的庄严职业，并于1961年7月16日被任命为牧师，鉴于他年轻，这需要豁免。随后，道尔于1962-64年在罗马安东尼亚纳姆雅典学院学习，在那里他接受了教会历史学家的培训，并以优异成绩获得了博士学位，获得了尽可能高的分数。在梵蒂冈第二次会议的启发下，多伊尔站在重建进程的最前沿，并不懈努力将理事会的教学付诸实践。作为一名公认的国际学者和讲师，这位神学多任务者的工作重点始终放在当下，确保其具有当代意义。他的许多工作都是超前的，甚至是预言性的，他在神学的许多领域都带来了敏锐而富有远见的观察，但他能够将一切统一为一个单一的愿景，例如圣方济各与泰尔哈德·德·夏丁的愿景。他是坎特伯雷方济各会研究中心的创始人。他在国内外演讲，多次务虚会，参加ARCIC I辩论，并为电视和广播制作了500多个节目。1966年，他参加了在牛津/爱丁堡举行的第二届苏格兰人大会，1974年在罗马举行的博纳文图拉国际大会，1982年在古比奥举行的第一届国际“Terra Mater”研讨会，以及多次关于Teilhard de Chardin的会议，他也是该协会的副主席，直到去世。此外，他巨大的工作能力使他在短暂的一生中发表了100多篇文章和两本书。道尔是一个谦逊、谦逊的人，他不寻求自己的炫耀；他的一生总是为人服务。非常讨人喜欢，令人难忘，他不可抑制的性格，温和的幽默和善良
{"title":"Eric Doyle OFM: Blessed John Duns Scotus, Teilhard de Chardin and a Cosmos in Evolution","authors":"B. Abbott","doi":"10.1353/FRC.2017.0018","DOIUrl":"https://doi.org/10.1353/FRC.2017.0018","url":null,"abstract":"Born in Bolton on 13 July 1938, the son of a mill-worker, Martin William Doyle was educated at St Joseph’s R.C. primary school and then, having obtained an academic scholarship, at Thornleigh Salesian College. He entered the Order of Friars Minor at the age of 16, made his solemn profession the day after his twenty-first birthday and was ordained to the priesthood on 16 July 1961, which required a dispensation in view of his young age. This was followed by studies in Rome at the Athenaeum Antonianum, 1962-64, where Doyle trained as an ecclesiastical historian and where he received his doctorate summa cum laude, obtaining maximum possible marks. Inspired by Vatican Council II Doyle was at the forefront of the renewal process and was tireless in his efforts to put the teaching of the Council into practice. Recognised as an international scholar and lecturer, the focus of this theological multi-tasker’s work was always on the present moment, ensuring that it had contemporary relevance. Much of his work was ahead of its time, prophetic even, and he brought astute and far-sighted observations to bear on many areas of theology, yet was able to harmonise everything into a single vision, for example that of St Francis with Teilhard de Chardin. He was a founding father of the Franciscan Study Centre in Canterbury. He lectured at home and abroad, gave numerous retreats, took part in ARCIC I debates, and made over 500 programmes for television and radio. He was a participant at the Second Scotistic Congress in Oxford/Edinburgh in 1966, the International Bonaventurian Congress in Rome in 1974, the first International ‘Terra Mater’ Seminar in Gubbio in 1982, as well as numerous conferences on Teilhard de Chardin, of which Association he was also vice-president until his death. In addition, his enormous capacity for work enabled him to publish over 100 articles and two books in his short life. Doyle was a humble and self-effacing man who did not seek his own aggrandisement; his was always a life of service. Extremely likeable and memorable, his irrepressible character, gentle humour and great kindness","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"497 - 525"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0018","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41905248","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}
Abstract:In Communia Mathematica Roger Bacon (ca. 1214-1294) sketches why and how mathematics can be useful, or useless, for all other sciences, including metaphysics and theology. Bacon's work provides a synthesis of mathematical notions, essentially selected from the Elements by Euclid. In a large part of Communia Mathematica, the Doctor mirabilis especially engages with ratios and proportions, and he considers that their properties are able to shed light on peculiar aspects of some theological and philosophical problems, such as Trinity. In his account, several guidelines are given to outline how a system of science works, what its components are and how many demonstrative styles there are. Bacon's mathematics has a didactic finality, it is a means to acquiring reasoning's modes and it allows to reveal the core of things. Mathematics require both speculation and practice, as it transpires when the most abstract geometrical notions keep working when applied to practice.
{"title":"Roger Bacon's Mathematics: Demonstrative System and Metaphysics in the Communia Mathematica","authors":"F. Marcacci","doi":"10.1353/FRC.2017.0015","DOIUrl":"https://doi.org/10.1353/FRC.2017.0015","url":null,"abstract":"Abstract:In Communia Mathematica Roger Bacon (ca. 1214-1294) sketches why and how mathematics can be useful, or useless, for all other sciences, including metaphysics and theology. Bacon's work provides a synthesis of mathematical notions, essentially selected from the Elements by Euclid. In a large part of Communia Mathematica, the Doctor mirabilis especially engages with ratios and proportions, and he considers that their properties are able to shed light on peculiar aspects of some theological and philosophical problems, such as Trinity. In his account, several guidelines are given to outline how a system of science works, what its components are and how many demonstrative styles there are. Bacon's mathematics has a didactic finality, it is a means to acquiring reasoning's modes and it allows to reveal the core of things. Mathematics require both speculation and practice, as it transpires when the most abstract geometrical notions keep working when applied to practice.","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"407 - 421"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0015","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47584328","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 principle of the subordination of private property to the universal destination of goods, and thus the right of everyone to their use, is a golden rule of social conduct and “the first principle of the whole ethical and social order”. The Christian tradition has never recognized the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property.2
{"title":"Olivian Echoes in the Economic Treatises of Bernardine of Siena and John of Capistrano","authors":"F. Sedda","doi":"10.1353/FRC.2017.0014","DOIUrl":"https://doi.org/10.1353/FRC.2017.0014","url":null,"abstract":"The principle of the subordination of private property to the universal destination of goods, and thus the right of everyone to their use, is a golden rule of social conduct and “the first principle of the whole ethical and social order”. The Christian tradition has never recognized the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property.2","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"385 - 405"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0014","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44857651","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":"Giovanni of Capestrano's Anti-Judaism Within a Franciscan Context: An Evaluation Based On Recent Scholarship","authors":"B. Roest","doi":"10.1353/FRC.2017.0006","DOIUrl":"https://doi.org/10.1353/FRC.2017.0006","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"117 - 143"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45693187","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}
Could there be a more auspicious day than 14 July on which to honor a French scholar? Though the idyllic setting of the Saint Bonaventure campus is far from the bustling Place de la Bastille, the date could hardly be more fitting for the recipient of the 2016 Franciscan Institute Medal, given Jacques Dalarun’s truly revolutionary contributions to Franciscan scholarship. Born in 1952, on All Saints’ Day, Jacques Dalarun worked his way up through the highly competitive French educational hierarchy, reaching the level of professeur certifié by 1974, agrégé d’histoire by 1975, doctor in medieval history by 1984, and habilité à diriger les recherches by 1994. During these years he taught first at the collège level from 1975 to 1984, and then, as his first books began to appear, at the Université de FrancheComté and the École française de Rome, where he was named Directeur des études médiévales in 1990. He was appointed Directeur de recherche at the Centre National de la Recherche Scientifique in 1997, and served from 1998 to 2004 as Director of the Institut de Recherche et d’Histoire des Textes. In 2013 his intellectual achievements were crowned with election to the Académie des Inscriptions et Belles-Lettres, and thus to the Institut de France. This is the curriculum vitae of a French scholar who has reached the very pinnacle of his profession. All of this success was founded on a string of brilliant studies, beginning in 1985 and 1986 with two ground-breaking volumes on Robert of Arbrissel, the twelfth-century founder of Fontevrault.1 In retrospect, the scholarly approach that has served Jacques so well ever since was already in evidence in these first books: Identify, edit, and translate important new texts; analyze them closely while bringing the reader along at every step; ask new questions, offer new arguments, and push forward the state of historical knowledge. Thus, Jacques was already a rising star in the French scholarly firmament by 1986, but his interest had not yet been caught by specifically
{"title":"Laudatio in Honorem Jacobi Dalaruni","authors":"S. Field","doi":"10.1353/FRC.2017.0019","DOIUrl":"https://doi.org/10.1353/FRC.2017.0019","url":null,"abstract":"Could there be a more auspicious day than 14 July on which to honor a French scholar? Though the idyllic setting of the Saint Bonaventure campus is far from the bustling Place de la Bastille, the date could hardly be more fitting for the recipient of the 2016 Franciscan Institute Medal, given Jacques Dalarun’s truly revolutionary contributions to Franciscan scholarship. Born in 1952, on All Saints’ Day, Jacques Dalarun worked his way up through the highly competitive French educational hierarchy, reaching the level of professeur certifié by 1974, agrégé d’histoire by 1975, doctor in medieval history by 1984, and habilité à diriger les recherches by 1994. During these years he taught first at the collège level from 1975 to 1984, and then, as his first books began to appear, at the Université de FrancheComté and the École française de Rome, where he was named Directeur des études médiévales in 1990. He was appointed Directeur de recherche at the Centre National de la Recherche Scientifique in 1997, and served from 1998 to 2004 as Director of the Institut de Recherche et d’Histoire des Textes. In 2013 his intellectual achievements were crowned with election to the Académie des Inscriptions et Belles-Lettres, and thus to the Institut de France. This is the curriculum vitae of a French scholar who has reached the very pinnacle of his profession. All of this success was founded on a string of brilliant studies, beginning in 1985 and 1986 with two ground-breaking volumes on Robert of Arbrissel, the twelfth-century founder of Fontevrault.1 In retrospect, the scholarly approach that has served Jacques so well ever since was already in evidence in these first books: Identify, edit, and translate important new texts; analyze them closely while bringing the reader along at every step; ask new questions, offer new arguments, and push forward the state of historical knowledge. Thus, Jacques was already a rising star in the French scholarly firmament by 1986, but his interest had not yet been caught by specifically","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"527 - 531"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0019","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48821280","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 years following the death of Bernardino of Siena (1444) Giovanni of Capestrano was intensely involved with the tasks of his role as the main supporter of the cause of canonization. This project, which finally came to be realized in the Jubilee year of 1450, was close to his heart for both personal reasons and for the legitimating power that a Bernardino who had been proclaimed a saint would have for advancing the interests of the Observant movement. Along with a feverish diplomatic activity carried out by Giovanni in the triangle of Siena-Aquila-Rome, he developed a role in the construction of the written memory of his Franciscan brother.1 He promoted the registration of miracles both before and after the canonization, and assigned to Leonardo Benvoglienti of Siena the task of writing a Vita to document the early life that is, the story not well known to the wider public of the candidate for sainthood. Giovanni in turn also dedicated himself to the writing of a Vita, which incorporated Benvoglienti’s material and then carried the story to Bernardino’s death.2 Capestrano also composed
{"title":"Giovanni of Capestrano's Liturgical Office for the Feast of Saint Bernardino of Siena","authors":"Daniele Solvi","doi":"10.1353/FRC.2017.0003","DOIUrl":"https://doi.org/10.1353/FRC.2017.0003","url":null,"abstract":"In the years following the death of Bernardino of Siena (1444) Giovanni of Capestrano was intensely involved with the tasks of his role as the main supporter of the cause of canonization. This project, which finally came to be realized in the Jubilee year of 1450, was close to his heart for both personal reasons and for the legitimating power that a Bernardino who had been proclaimed a saint would have for advancing the interests of the Observant movement. Along with a feverish diplomatic activity carried out by Giovanni in the triangle of Siena-Aquila-Rome, he developed a role in the construction of the written memory of his Franciscan brother.1 He promoted the registration of miracles both before and after the canonization, and assigned to Leonardo Benvoglienti of Siena the task of writing a Vita to document the early life that is, the story not well known to the wider public of the candidate for sainthood. Giovanni in turn also dedicated himself to the writing of a Vita, which incorporated Benvoglienti’s material and then carried the story to Bernardino’s death.2 Capestrano also composed","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"75 1","pages":"49 - 71"},"PeriodicalIF":0.0,"publicationDate":"2017-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/FRC.2017.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48068791","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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