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Abstract: The word "contuition" is one that has an immediate effect on the reader who first encounters it in the pages of Bonaventure: it is evocative, teasing the reader with the promise of a rich and fresh, new way of thinking about knowledge. Thus, Raniero Sciamannini speaks of: "…that mysterious act of knowledge that, with a singular term, Saint Bonaventure has called contuition and that has always excited such great perplexity among the interpreters. Is it a generic or specific term' An apprehension of things or of God' Abstract or intuitive' Mediate or immediate' Natural or supernatural'"1Contuitio is built on the verb tueor. And here it is clear that there is something common between "contuition" and its semantic ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: In the spring of 1353, roughly half a century after the Latin world's loss of Acre, the Florentine lady Sofia degli Arcangeli purchased lands in Mamluk Jerusalem for the establishment of a pilgrim hospital run by a group of select companions.2 Thus began the Latin hospice of St. Mary's of Mt. Sion. For twenty years under Sofia's direction, the foundation obtained numerous privileges from the popes until suddenly, in 1375, Gregory XI denounced Sofia, forbidding her continued association with the hospital. Shortly thereafter, care of St. Mary's fell into the hands of a community of Franciscan friars living in Jerusalem—members of the recently formed Franciscan Custody of the Holy Land—who in turn established various ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: According to Anselm of Canterbury, God gave human beings two affectiones: the affectio commodi and the affectio iustitiae. For Anselm, these two affectiones are largely equivalent to egoistic motivation and non-egoistic (specifically, moral) motivation: the affectio commodi motivates one to seek one's own advantage (commodum), while the affectio iustitiae motivates one to seek justice (iustitia) for its own sake. Two centuries after Anselm, John Duns Scotus appropriated the terms affectio commodi and affectio iustitiae but made some changes to Anselm's account of the affectiones. Anselm thinks that human beings lost the affectio iustitiae when Adam sinned1 and can regain it only through divine grace,2 but Scotus ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: This interdisciplinary essay is an investigation of an illuminated, early 14th-century copy of the rule of the "Order of Saint Clare" issued by Pope Urban IV in 1263, now in Princeton. It examines the unprecedented visual language adopted in a female Franciscan context to authorize their way of life, and places the manuscript in context, exploring how it relates to other early representations showing Saints Francis and Clare together and documenting the production of this and comparable early rule manuscripts, including a previously unpublished copy now in Venice.2Thousands of manuscript copies of rules of life were produced in and for late medieval religious houses and their members, good numbers of which remain ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: Come si è visto altrove, l'attribuzione delle Collationes è abbastanza dubbia, propriamente parlando: questa opera non può essere ricondotta a Giovanni Duns Scoto in quanto autore secondo i concetti moderni di proprietà intellettuale e di responsabilità privata, che non risultano pertinenti ai processi materiali di produzione del libro tardo-medievale in quanto opera collettiva, fondata sulla co-autorialità distribuita tra maestro in quanto ideatore e apprendista in quanto compilatore. Questa impossibilità consegue al genere letterario delle Collationes in quanto esercitazioni baccellierali o studentesche, sotto la supervisione di un magister studentium.1 I contemporanei a Scoto non rispettavano i criteri ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: A peculiar and under-explored event in Robert Grosseteste's (d. 1253) life is that of his supposed dream-vision in 1249, reported posthumously and in only one source, the Lanercost chronicle.1 The vision foreshadows the loss of Damietta in Egypt the following year, during the Seventh Crusade (1249–54) under the leadership of Louis IX. The parallels to St. Francis's vision at Damietta in 1219 during the Fifth Crusade (1215–21) are immediately noticeable yet the vision has remained largely dismissed as an afterthought in the scholarship of Grosseteste. Considering that Grosseteste wrote, in 1236, what has been described by Michael Lower as "surely the best defence of the cross petition a crusader ever had," in ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: In his sixth-century compendium of hagiography, Gregory of Tours argued that one should always speak of the vita patrum or vita sanctorum in the singular. According to Pliny, he noted, grammarians did not believe the noun vita had a plural. More to the point, although "there is a diversity of merits and virtues among [the saints], … the one life of the body sustains them all in this world."1 Just as the Church, the body of Christ, is one, so too the saints. Their project of imitatio Christi re-presents the one and only life of Christ for each new generation. As a literary genre, hagiography fleshes out this insight, for no other genre is so steeped in self-citation. Every vita is such a tissue of biblical verses ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: This paper asks the following question: What is the fruit of Saint Bonaventure's theological focus on Christ as the center of all theology' While Bonaventure's christocentric vision has rightly received ample scholarly attention and recognition, a clear and robust explication of the fruit—i.e., the culmination or goal—of this vision yet remains to be articulated.1 The above question has not received a full answer. There is thus a lacuna and a need within the secondary literature on the Seraphic Doctor's thought. This study addresses and begins to remedy this lacuna. It offers a preliminary answer to the above question.2 To this end, I will argue that Bonaventure's christocentrism yields a theology that accentuates ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: John Duns Scotus (c. 1265–1308) is aptly called the Subtle Doctor. His thought is filled with subtleties and distinctions that embody medieval Scholasticism's attempt to master the science of metaphysics, especially as it had been recast by the rediscovery of Aristotle's Metaphysics—a text that Scotus wrote about at length. Andrew Lazella's book, The Singular Voice of Being: John Duns Scotus and Ultimate Difference aims precisely at presenting the subtleties of Scotus' answer to Parmenides with the Eleatic's denial of the reality of the multiplicity of beings and of change. Lazella first illumines in detail Scotus's central metaphysical doctrine, namely, that the mind attains a univocal concept of being. But the ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: This is the first volume in the much-anticipated Early Modern Catholic Sources Series edited by Ulrich Lehner and Trent Pomplun. Fr. Dylan Schrader has done an admirable job, in quality of translation and notes, as well as in offering a concise yet robust historical introduction to the argument of the text. This is a seminal text on a topic of perennial interest, from a period of time too often neglected in contemporary theological discourse in general, and on the motive for the incarnation in particular.The translation spans the four dubia of the second disputatio (de motivo incarnationis) of tractatus 21 (de incarnatione) of the famous Cursus theologicus of the Discalced Carmelites of the College of San Elias at ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: Rachel Davies's Bonaventure, the Body, and the Aesthetics of Salvation finds in Bonaventure a resource for contemporary theological efforts to read embodied experience as a primary text. She argues that Bonaventure supports these efforts by affirming the body as an aid to the soul in the whole self's sanctification. In her effort to read Bonaventure's account of the body in aesthetic terms, Davies argues that Bonaventure sees the suffering body as the site of the revelation of God's beauty. Distinguishing her reading from that of Hans Urs von Balthasar, however, Davies avoids suggesting that bodily suffering is beautiful per se (19–21), emphasizing instead the need to seek the beauty unique to bodily suffering ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: This latest monograph from Lydia Schumacher is a welcome addition to the growing body of contemporary scholarship on the early Franciscan intellectual tradition. It offers something of a consolidation of Schumacher's recent work, particularly on the Summa Halensis, where she and others have sought to clarify and establish the sources behind many of the fundamental philosophical and theological positions articulated by prominent members of the early Franciscan Order and faculty at the University of Paris in the first decades of the thirteenth century. Success in this endeavor has afforded scholars a more accurate sense of both the diverse array of auctoritates, particularly non-Christian, from whom these theologians ... Read More PubDate: 2024-02-03T00:00:00-05:00
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Abstract: Frances Andrews (PhD London 1994) is professor of Medieval History at the University of St Andrews in Scotland and founding director of the St Andrews Institute of Mediaeval Studies. Her publications include The Early Humiliati (Cambridge 1999), The Other Friars (Boydell 2006) and several edited collections. She publishes widely on medieval religious and urban life.Louise Bourdua (PhD Warwick 1992) is professor of Art History at the University of Warwick. Her publications include The Franciscans and Art Patronage in late Medieval Italy (Cambridge 2004) and edited collections, including, with Ann Dunlop, Art and the Augustinian Order in Early Renaissance Italy (Ashgate 2007) and, with Robert Gibbs, A Wider Trecento. ... Read More PubDate: 2024-02-03T00:00:00-05:00
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