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  1. Olivi and the Church of Martyrs.Marco Bartoli - 2016 - Franciscan Studies 74 (1):125-145.
    Among the accusations raised against Peter of John Olivi, during the Council of Vienne, one of the strongest concerned de ecclesia vocata Magna meretrix. The Council Fathers were concerned about the identification of the great prostitute of the Apocalypse with the Roman See. This interpretation, as we know, was well weighed by Ubertino de Casale, and the pope, Clement the fifth, preferred to leave the question aside and it disappeared in the final texts of the Council.1The recent “double” publication of (...)
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  2.  4
    Olivi, Christ's Three Advents, and The Double Antichrist.David Burr - 2016 - Franciscan Studies 74 (1):15-40.
    A great deal of attention has been paid to Petrus Iohannis Olivi’s last great work, his Apocalypse commentary. Less has been paid to his earliest writings. Here I want to address two aspects of those earlier works that rank among Olivi’s more interesting ideas. The first is the notion of Christ’s three advents in history: first in the flesh, then in the spirit, and finally in judgment. I mentioned those three advents years ago in my book on Olivi’s Apocalypse commentary, (...)
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  3.  2
    Duns Scotus's Theory of Cognition by Richard Cross.Oleg V. Bychkov - 2016 - Franciscan Studies 74 (1):392-401.
    R. Pasnau once commented that the present-day academic area of cognitive theory suits medieval thought better than epistemology. The comment seems to the point, and the focus of R. Cross’s book is thus appropriately placed. Scotus’s theory of cognition is worth a new treatment both because Scotus represents a new stage in medieval cognitive theory and because his positions are “sometimes rather fluid” and “not always as clear”. This lack of clarity extends to the most important subject in this book, (...)
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  4.  1
    Contextualising Reform: Colette of Corbie's Relations with A Divided Church.Anna Campbell - 2016 - Franciscan Studies 74 (1):353-373.
    The Colettine reforms took place at a time of profound crisis in the Western Church, yet Colette successfully navigated the ecclesiastical politics of the early fifteenth-century in order to effect far-reaching reform of the Poor Clares and Friars Minor in France and Flanders.2 The politics of the ‘Great Western Schism’ strongly influenced the course of the events of Colette’s career. Not only was it not possible for any religious reforms to exist in a vacuum, but her close association with the (...)
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  5.  1
    Quaestiones Disputatae "De Productione Rerum" "De Imagine" Et "De Anima" E Schola Bonaventuriana by Mikołaj Olszewski.William Crozier - 2016 - Franciscan Studies 74 (1):389-391.
    The question of whether there exist other quaestiones disputatae attributable to St. Bonaventure, beyond those contained within the definitive Quaracchi critical edition of his Opera Omnia, is a subject which has divided scholarly opinion for nearly a century. During the mid-twentieth-century, several newly discovered sets of quaestiones disputatae were claimed as authentic Bonaventurian works. Most notably, the Quaestiones de theologia transcribed by George Tavard and the Quaestiones de cari-tate et de novissimis edited by Palémon Glorieux. This is to say nothing, (...)
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  6.  2
    The Rediscovered Manuscript A Story of Friendship.Jacques Dalarun - 2016 - Franciscan Studies 74 (1):231-238.
    Many skills are required for research and many virtues too: patience, humility, audacity, prudence… But I would like to illustrate a very important dimension of our activity: friendship. Actually, our session at the International Congress of Medieval Studies in Kalamazoo, with Sean Field and Timothy Johnson, under Wayne Hellmann’s chairmanship, is exactly the illustration of what I want to say.1On September 15, 2014, I received an email from Sean Field, in which he told me about a manuscript on sale on (...)
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  7.  1
    Peter Olivi and Franciscan Poverty.O. F. M. David Flood - 2016 - Franciscan Studies 74 (1):177-184.
    In the tenth study of his Quaestiones de perfectione evangelica,1 written in late 1279, Peter of John explained at length that, if engaged in spiritual pursuits, it is more perfect to beg for one’s sustenance than to acquire it by labor.2 To the study he tacked a second question.3 He considered critically the proposition that Franciscans owned nothing and did not touch money; they could live well, however, even very well, on the holdings of others.4 Brother Peter offered seven arguments (...)
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  8.  1
    Following Francis at the Time of the Antichrist: Evangelical Poverty and Worldly Riches in the Lectura Super Lucam of Peter of John Olivi.Pietro Delcorno - 2016 - Franciscan Studies 74 (1):147-176.
    Forty years ago, speaking of Peter of John Olivi’s commentaries on the Gospel of Matthew and the Gospel of John, Raoul Manselli affirmed that these texts prove that Olivi had “a vast knowledge of the exegetes who preceded him, a vivid perception of the role of the Bible within the contemporary life of the Church, and, last but not least, a vivid understanding of the complex significance and value of being Franciscan.”1 Undoubtedly, this judgment can also be extended to the (...)
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  9.  1
    Ateliers de Recherches « Autours d'Alexandre de Halès », Paris, 2014-2015.Sophie Delmas - 2016 - Franciscan Studies 74 (1):385-388.
    En 2014 et 2015 se sont tenus à Paris une série d’ateliers de recherches « Autour d’Alexandre de Halès », coorganisés par Claire Angotti, Sophie Delmas, et Dominique Poirel 1.Le point de départ de ces ateliers fut le constat d’un paradoxe: en dépit de son action fondatrice dans l’histoire de l’université de Paris comme dans la naissance d’un courant théologique franciscain, Alexandre de Halès n’avait fait l’objet que d’études nombreuses morcelées. Utiles pour circonscrire ses positions propres sur divers points de (...)
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  10.  2
    Nouvelles Découvertes Sur les Débuts de l'Exercice Quodlibétique À Paris : Un Quodlibet Inédit de Godefroid de Poitiers.Sophie Delmas - 2016 - Franciscan Studies 74 (1):263-276.
    Les questions quodlibétiques ou quodlibets sont des questions disputées particulières que les maîtres de l’Université devaient organiser deux fois par an, à l’Avent et au Carême. Ils constituent les exercices universitaires fondamentaux durant les XIIIe et XIVe siècles. Selon la définition traditionnelle, n’importe qui pouvait poser des questions sur n’importe quel sujet à un maître, devant un large public, même extra-universitaire. La littérature quodlibétique a attiré l’attention de nombreux chercheurs qui se sont efforcé de faire mieux connaître cet exercice scolastique (...)
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  11. New Light on the 1230s: History, Hagiography, and Thomas of Celano's The Life of Our Blessed Father Francis.Sean L. Field - 2016 - Franciscan Studies 74 (1):239-247.
    Jacques Dalarun’s “re-discovery” of The Life of Our Blessed Father Francis by Thomas of Celano is about as exciting a find as the field of medieval history is ever likely to provide. As André Vauchez remarked in Le Monde in January 2015, “There hasn’t been a discovery of this importance in half a century.” And indeed, there may never have been a major manuscript discovery for which the new text was made available in an impeccable Latin edition so quickly, translated (...)
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  12.  1
    The Report of the Paris Lecture, Reportatio IV-A by John Duns Scotus.Mary Beth Ingham - 2016 - Franciscan Studies 74 (1):402-403.
    In 2008, the late Allan B. Wolter, OFM worked with Oleg V. Bychkov, Ph.D. to publish a ‘safe’ version of the Reportatio IA of Franciscan Master John Duns Scotus. The publication of this first book of Scotus’s Commentary on the Sentences from his Paris teaching offered scholars an opportunity to follow the Subtle Doctor’s reasoning throughout his entire teaching career: from the earliest Lectura texts, through the Ordinatio teaching, to what many consider his final say on certain matters when he (...)
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  13.  1
    In the Workshop of a Theologian The Life of Our Blessed Father Francis by Thomas of Celano.Timothy J. Johnson - 2016 - Franciscan Studies 74 (1):249-262.
    At the outset I would like to note how much I enjoyed working with Jacques, Sean, and Solanus on this year-long project. This session today is the culmination of our combined efforts, and with Wayne – my longstanding mentor and friend – here everything has come full circle. Indeed, I am honored today to present a paper on The Rediscovered Life. As we have already heard, Jacques’ research indicates this vita was authored sometime between 1232-1239. This date alone may be (...)
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  14.  1
    Peter of John Olivi on the Universal Power of the Papacy.Dabney Park - 2016 - Franciscan Studies 74 (1):67-124.
    The city of Montpellier on the river Lez was the commercial and intellectual center of the Languedoc in 1289 when Peter of John Olivi made his way back to his home territory of southern France.2 The city was only a few centuries old, with no ties back to Greece or even Rome. The original settlement at Maguelone received an episcopal see as early as the sixth century, but the destruction of the town in the eighth century moved the community upriver (...)
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  15.  1
    Concerning the Origin of the Meditations on the Life of Christ and its Early Influence on Art.Joseph Polzer - 2016 - Franciscan Studies 74 (1):307-351.
    The impact of the Meditations on the Life of Christ, a treatise originally written for the spiritual instruction of Clares in the Tuscan town of S. Gimignano, on the course of later medieval Western Christianity can hardly be overestimated. Originally written either in Latin or Italian, as I prefer to believe, once it had appeared the treatise spread like wildfire through Europe, translated into many languages and evolving into different versions of varying length and content. In surveying how the search (...)
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  16. La Ristrutturazione Gnoseologica Della Metateologia. «Suscettibilità» Scientifica Della Natura Divina E Multiformità Dell'habitus Theologicus In Pietro Aureolo.Davide Riserbato - 2016 - Franciscan Studies 74 (1):277-306.
    Theologia est scientia universalissima, et amplius quam metaphysica… theologia est quodammodo latior omni scientia1*Ci proponiamo di accostare la questione relativa all’indagine strutturale della teologia, della sua natura e del suo statuto2, con l’intento di precisarla da una prospettiva gnoseologica. La scelta di questo punto di vista è stata operata sotto la spinta di una antica suggestione attinta da Paul Vignaux, il quale riconosceva in Duns Scoto, prima ancora che in Ockham, un tornante decisivo nell’ambito dei rapporti tra gnoseologia e teologia:Duns (...)
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  17.  1
    St. Francis of Assisi's Admonitions In New Ecclesiastical And Secular Contexts.O. F. M. Robert J. Karris - 2016 - Franciscan Studies 74 (1):207-230.
    In the last number of years scholars have discovered many new “parallels”2 to Francis of Assisi’s Admonitions.3 In this article I will provide more new parallels that I have uncovered not only in ecclesiastical contexts, but also in non-ecclesiastical ones.4 While almost all students of Francis’ Admonitions are acquainted with the general ecclesiastical contexts, most are unfamiliar with the non-ecclesiastical contexts evidenced by Cato’s Distichs, Daniel of Beccles’ Urbanus Magnus, Egbert of Liège’s The Well-Laden Ship, the Facetus, and a fourteen-volume (...)
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  18. Franciscan Studies and the Repercussions of the Digital Revolution: A Proposal.Bert Roest - 2016 - Franciscan Studies 74 (1):375-384.
    Almost 22 years ago the Franciscan Authors Website: A Catalogue in Progress was published on-line for the first time. This internet site, which is a co-production of Maarten van der Heijden and myself, and which can still be found at its original internet address, is meant to develop into a digital successor to the Franciscan authors catalogues of Lucas Wadding and Sbaraglia. The site is by no means complete, but it does contain biographical information, bibliographical references, and information on the (...)
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  19. The Franciscan Usus Pauper As The Gateway Towards An Aesthetic Economy.Willem Marie Speelman - 2016 - Franciscan Studies 74 (1):185-205.
    Today’s crisis in the Western economy has led important economists to rediscover the moral and spiritual sources of their field; I will mention only Tomáš Sedláček, Thomas Piketty, Robert and Edward Skidelsky. The crisis is also an opportunity to look at the economy in a Franciscan perspective. This perspective is, as I will argue, one of perfection, undividedness, and the Franciscan way of seeing things in this perspective is a particular form of poverty. The early Franciscans, beginning with their patron (...)
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  20. Olivi and Bonaventure Paradoxes of Faithfulness.E. S. S. Sylvain Piron E. H. - 2016 - Franciscan Studies 74 (1):1-14.
    Peter John Olivi’s relationship to Bonaventure is intriguing.1 Outwardly, they both appear as the leading figures of two different trends of Franciscan politics: Olivi usually being qualified as a “radical” inspiring the dissidence of the Spirituals, while Bonaventure would represent a central and balanced attitude regarding Franciscan poverty. Likewise, as far as their apocalyptical expectations are concerned, Olivi is certainly an overt and avowed Joachite, whereas Bonaventure supposedly makes a more detached use of Joachim of Fiore’s works. Recent studies of (...)
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  21.  2
    Voluntarist Anthropology in Peter of John Olivi's De Contractibus.Juhana Toivanen - 2016 - Franciscan Studies 74 (1):41-65.
    Peter of John Olivi’s Tractatus de contractibus is nowadays regarded as an important document in the history of economic thought.1 Modern scholars have proposed various interpretations of its exact contribution. Many aspects of Olivi’s argumentation have been traced to earlier discussions concerning the Roman and Canon laws, as well as to theological and philosophical literature on economic questions, but his overall approach has also been credited for transforming the medieval framework in a profound way.2 His definition of capital, recognition of (...)
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