Articuli:
Pietro Messa, Spiritualità e mistica tra storia e teologia, 5-26.
SUMMARY: Spirituality is not a well-defined term and like the word "mysticism" risks being "ambiguous"; the same problematic concerns also the "history of spirituality". In order to clarify such concepts this study goes through the stages of the historiographic discussion about spirituality and its history, uniting two approaches that are usually ignored, namely the historical and the theological, with the surety that their comparison can prove to be illuminating and fruitful for both the disciplines. In this comparison it is understood that spirituality is the subjective modality of men historically determined to adhere to that which is held the objective truth of faith; consequently writing the history of spirituality means gathering the different forms with which the believer subjects, personally and communally, adhered to the believed objectivity. Mysticism is instead contradistinguished by the fact that it is no longer the believer subject to set himself in attention, but is perceived and described as set in attention by the believed objectivity. A case in point is seen in the spiritual experience of Francis and Clare of Assisi.
Aleksander Horowski, Le questioni disputate sul giudizio finale di Alessandro di Hales. Introduzione ed edizione, 27-101.
ZUSAMMENFASSUNG: Die Quaestiones Alexanders von Hales über das Letzte Gericht stammen aus der Zeit von 1236 bis 1245. Mit ihnen beginnt eine Serie von zwölf Disputationen über die Letzten Dinge. Die drei Quästionen über das Gericht sind in zwei verschiedenen Redaktionen überliefert und werden hier nach der Redaktion Solutio-Dicendum veröffentlicht. Die q. 212 wurde von den Redakteuren der Summa fratris Alexandri benutzt, indem sie sie zum Teil fast wörtlich abschrieben, die Gliederung der Disputation aber stark veränderten: die Reihenfolge der Fragen wurde umgestellt, einige Abschnitte ausgelassen, andere hinzugefügt oder überarbeitet. Die q. 213-214 hingegen gingen nicht in die Summa ein. Alexander schöpft seine Lehre vor allem aus dem Evangelium nach Matthäus, aus dem Corpus Paulinum und aus den Vätern (Augustinus, Isidor, Gregor d. Gr., Johannes Chrysostomus) wie auch aus mittelalterlichen Autoren (Hugo von St. Viktor, Petrus Lombardus, Wilhelm von Auxerre). Trotzdem stellen seine Quästionen einen deutlichen Fortschritt der scholastischen Theologie gegenüber der vorhergehenden Generation dar.
Pietro Zarrella, Un ignoto processo di beatificazione a Napoli per san Felice da Cantalice (1615), 103-157.
SUMMARY: A manuscript of a beatification process of St Felix of Cantalice that took place in Naples between 1 April and 13 June 1615 and preserved in the Diocesan Archives of Naples (ASDN, XXXVI.2.19), is being published here. This Neapolitan process is to be added to the other Roman processes already known - the Sistin process (10 June - 10 November 1587), the informative process (8 April 1614 - 6 April 1616) and the apostolic process (1616 - 1622). The informative process of Naples of the life and miracles of St Felix of Cantalice, to date inedited, constitutes a precious source for the personages who testified, the then-current mentality, the extent of the diffusion of the cult of St Felix in Naples and its environs, the fame of holiness spread all over, and in part also for some gaps concerning the life and some attitudes of the Capuchin Saint. The witnesses were all Capuchins. Of the 14 testimonies, 3 are de visu witnesses, while 11 are de auditu. The 3 de visu witnesses, Fr Severo of Naples, Fr Girolamo of Nola and Br Giovanni Battista of Campochiaro, are of particular significance inasmuch as they had personally known Br Felix of Cantalice and had lived with him.
Cassiano da Digione, Voyage de Rome, a cura di Gabriele Ingegneri, 159-250.
SUMMARY: In September 1651 two French Capuchin friars, Cassian of Dijon and Benjamin of Lyon, left for Rome in order to benefit from the jubilee proclaimed the previous year. On their return to France, Cassian recorded for himself and his confreres the diary Voyage de Rome, a complete transcript of which is given here in the original language. The journey takes us to Rome through the main towns of North and Central Italy, visiting the Franciscan centres of Assisi and La Verna, of course without disregarding the other important sanctuaries like Loreto and Tolentino. The author offers us a focussed description of places, towns, churches, sanctuaries, as well as the Capuchin friaries in which they had halted. The MS seems to be important because it adds another tessera to the description yielded by Pope Innocent X's survey of the friaries and to that resulted by the diary of the visit of the General Minister Innocent of Caltagirone composed by Francis of Polcenigo, already brought out by this Historical Institute in its series "Monumenta Historica Ordinis Minorum Capuccinorum", and still more because of the sequence of historical or traditional information gathered about the places visited, allowing the reader a journey through the time and world of culture, even before that of space.
Bernardino de Armellada, Gracia santificante y aceptación divina según Bartolomé Mastri, 251-271.
SUMMARY: A reproach made to the Catholic Theology, also in catholic field, is to have reduced the concrete reality of the justification or sanctifying grace to an objective thing in the manner of accident-quality of the soul, that thought itself converts the man to being internally just and adoptive son of God, in contrast to the justification con-ceived by the Protestants as a judgment of God external to the soul, that doesn't be-come transformed, but only considered not-sinner, even if remaining in sin. Between those extreme positions appears the Scotistic idea of the grace as a su-pernatural friendship of man with God non-conditioned by any created element, by vir-tue of which God had to accept man as friend and adoptive son. The key of his thought is the question whether the justification is an effect of the habitual grace and whether this becomes physically or only morally. Mastri describes minutely the interpretations he considers erroneous and proposes and defends the Scotistic opinion, of which principal points, according to Mastri, are: a) Habitual grace, as created quality cannot have as natural effect the constitution of man as friend of God, etc. b) As created quality, habitual grace not even can be from itself the sole moral cause of the mentioned effects. c) To become moral cause grace needs the divine ordination or free acceptation, extrinsic to the reality of the grace as quality. Some suggestions for the development of the theology of grace: 1) The deepest reason of our supernatural union with God must be sought in a dimension different from created realities. 2) Justification of man as dependent from the free acceptation of God without objective transmutation of man, is perceived somehow by the present-day theologians. 3) Mastri's distinction between grace as quality and grace as grace opens a metaphysic way to the recently emphasized idea of the absolute primacy of uncreated grace. 4) Mastri's idea of acceptation, which he calls «extrinsic» as act of divine freedom, cannot be confounded with the Protestant doctrine of extrinsic imputation. It is a new existential situation, in which the human nature, body and soul, essentially capax Dei, through the divine acceptation becomes introduced as free person into the intimacy of God.
Jürgen Bärsch, Das Manuale Chori von 1928. Liturgie und Frömmigkeit im Spiegel eines Rituales der rheinisch-westfälischen Kapuzinerprovinz, 273-296.
SOMMARIO: L'autore studia un rituale dei cappuccini della provincia Renano-Westfalica, chiamato "Manuale Chori" e pubblicato nel 1928. Esso contiene gli esercizi spirituali e le celebrazioni liturgiche particolari della Provincia. Inquadrato nel contesto storico sociale ed ecclesiale, il libretto diventa una fonte esemplare della liturgia nella prima metà del secolo XX. Vengono spiegati e commentati alcuni esempi delle tradizioni paraliturgiche e delle pie pratiche dell'Ordine. Accanto alle celebrazioni liturgiche nel corso dell'anno e della vita religiosa (professione, anniversari della professione, benedizione della casa nel giorno dell'Epifania, festa di san Francesco), il rituale riporta anche alcune forme specifiche della spiritualità francescano-cappuccina, ad es. la riposizione del Bambino nel presepio, una giornata mensile commemorativa dell'incarnazione e la "Corona Mariana", mostrando così la fecundità delle tradizioni e dei costumi propri dell'Ordine.
Felice Accrocca, Ordini religiosi, francescanesimo e condizione femminile nel Medio Evo in due recenti raccolte di studi, 297-315.
ZUSAMMENFASSUNG: Der Autor stellt zwei wertvolle Sammlungen von Studien vor, die zu ganz unterschiedlichen Gelegenheiten und zum Teil in weit entlegenen Zeitschriften veröffentlicht wurden. Jene von Kaspar Elm sind ursprünglich mehrheitlich auf Deutsch gedruckt und liegen nun auch auf Italienisch vor, jene von Romana Guarnieri (1913-2004) erscheinen in der Originalsprache. K. Elm besticht durch seine Kraft zur Synthese und seine außerordentliche Kenntnis der Vielfalt des Semireligiosentums und der Ordensformen im Mittelalter. Seine breite Kenntnis der Quellen und der internationalen Literatur erlaubt ihm, große Linien zu ziehen und Vergleiche anzustellen, nicht nur unter den großen Mendikantenorden, sondern auch unter kleineren Gruppierungen, und zu schauen, wie sich diese im Schatten der großen Orden entwickelt haben. Im Band von R. Guarnieri zeigt sich ein anderer Stil: streng in der Methode, tadellos in der Beweisführung, ehrlich bis zum letzten und möglichst objektiv, schreibt die Historikerin doch so, dass sie den Leser mitnimmt, ihn manchmal geadezu unterhält. Ihre Studien sind eine reiche Fundgrube an Informationen, verzeichnen kostbare Handschriften, eröffnen ungeahnte Perspektiven und deuten neue Wege der Forschung an, die es zu verfolgen gilt. Ihre Kenntnis der Handschriftentradition sowie der internationalen alten wie modernen Historiographie ist geradezu beneidenswert.
Leonhard Lehmann, Klosterbücher in Deutschland 200 Jahre nach der Säkularisation (I), 317-357.
SOMMARIO: In occasione del secondo centenario della secolarizzazione dei beni ecclesiastici in Germania, decisa dai Principi del Reich nel 1803, in seguito alla perdita di molti terreni in Francia e sotto la spinta dell' "Aufklärung", sono apparsi numerosi libri che descrivono, spesso in modo sommario, la storia delle abbazie, dei monasteri e dei conventi soppressi in quel periodo. L'autore passa in rassegna i "Klosterbücher" che riguardano il nord della Germania (il Brandeburgo, la Sassonia), la Westfalia e la Renania, offrendo piú dettagliate notizie sui conventi francescani e i monasteri del Secondo e del Terzo Ordine. Nel prossimo fascicolo seguirà una rassegna dei libri che riguardano il sud della Germania: la regione di Baden, la Svevia e la Baviera.
Recensiones, 359-498.
