Franciscan Studies最新文献

{"title":"Three Probes into St. Francis of Assisi's Second Letter to the Faithful","authors":"Robert J. Karris","doi":"10.1353/frc.2022.a904648","DOIUrl":"https://doi.org/10.1353/frc.2022.a904648","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"136 - 79"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48660723","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":"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}

{"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}

{"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}

{"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}

{"title":"Inspiration and Institution in John of Rupescissa's Liber Ostensor XI","authors":"Graziana Ciola","doi":"10.1353/frc.2022.a904645","DOIUrl":"https://doi.org/10.1353/frc.2022.a904645","url":null,"abstract":"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","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"29 - 7"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48765857","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":"Evidence of Augustinian 'Ressourcement' in the Franciscan Summa Halensis: The Cases of Contra Faustum and De spiritu et littera","authors":"Michael S. Hahn","doi":"10.1353/frc.2022.a904647","DOIUrl":"https://doi.org/10.1353/frc.2022.a904647","url":null,"abstract":"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","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"59 - 77"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48739509","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":"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}

{"title":"Eric Doyle OFM: Hidden Architect of the Retrieval of the Franciscan Charism by Brenda Abbott (review)","authors":"Robert J. Karris","doi":"10.1353/frc.2022.a904654","DOIUrl":"https://doi.org/10.1353/frc.2022.a904654","url":null,"abstract":"","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"249 - 250"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41930830","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":"Communicating Conversion: Penitential Turn Transmission in the Early Franciscan Fraternity","authors":"K. Pansters","doi":"10.1353/frc.2022.a904650","DOIUrl":"https://doi.org/10.1353/frc.2022.a904650","url":null,"abstract":"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),","PeriodicalId":53533,"journal":{"name":"Franciscan Studies","volume":"80 1","pages":"171 - 189"},"PeriodicalIF":0.0,"publicationDate":"2023-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42802654","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}