Este trabajo parte de la pregunta ¿cómo comunicó, construyó, justificó y puso en práctica un discurso de retorno a la España de Franco quien fuera el ministro anarquista Juan López Sánchez (1900-1972)? Para resolver esta cuestión hay que lidiar con temas como la salud física y psicológica de los exiliados pero, sobre todo, con la comunicación escrita que se encuentra en la correspondencia de Juan López Sánchez (a partir de aquí JLS) -alojada en el Archivo General de la (...) Región de Murcia- en su triple función “informativa, auxiliadora y terapéutica” (González-Allende, 2016). Desde sus primeros días en Reino Unido (1939), la correspondencia del exministro comenzó a hacer referencias al asma (también a la nostalgia) como el centro de su vida y a la necesidad de mudarse a otro lugar con mejor clima para el tratamiento de su enfermedad. El regreso final a España (1966) se convirtió en su obsesiva medicina (a veces real y a veces imaginaria) para sus enfermedades del exilio. A lo largo de este trabajo se examina cómo el exministro quiso desde un principio mudarse a Oran (Argelia) porque, según él, su clima era similar al de Alicante; algo que no pudo cumplir por diversas razones, entre las que sobresalen su insolvencia financiera, por cuestiones políticas, pero también por las enormes diferencias culturales y lingüísticas entre Argelia y España. En lugar de ello, en su correspondencia fue cambiando su discurso y continuó aparentemente satisfecho viviendo en la costa de Inglaterra a pesar de que sus cartas apelaban constantemente al discurso de la enfermedad para justificar encontrar un lugar similar a España. El país que ocupó el codiciado lugar de España fue México. Sin embargo, este país no cambió su opinión sobre regresar a la España franquista por motivos terapéuticos. A continuación se indaga, en qué medida contribuyeron las cuestiones psicosomáticas a la “conversión política” (Kestel, 2010) de JLS y a su regreso a España. Para ello analizaremos el corpus de su correspondencia personal y política usando el análisis de los discursos escritos desde una perspectiva sociolingüística (Cano Aguilar, 1991; Van Dijk, 1977) pero, sobre todo, desde la antropología de la comunicación (Gumperz, y Hymes, 1986; Saville-Troike, 1982) y la psicológica (Grinberg, 1989; White y Epston, 1993). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"Un editore, un dotto studioso … silenzioso e costante, instancabile": con questo elogio, in occasione della presentazione del Supplementum ad Bullarium Franciscanum di P. Cesare Cenci, O.F.M., presso l'università francescana di Via Merulana , P. Sergio Pagano, B., Prefetto dell'Archivio Segreto Vaticano, tracciava il profilo umano ed intellettuale dell'autore, elogiandone l'attesa pubblicazione come opera "in cui si coniugano diverse virtù "storiche" – per dir così – come l'accortezza diplomatica (...) necessaria per la comprensione tipologica dei testi, la destrezza paleografica nella lettura delle non facili grafie delle fonti , l'erudizione che sorregge le note, la visione matura dei problemi legati all'Ordine francescano e, non ultimo, il solido possesso di uno stile latino, molto vicino alla stessa terminologia coeva curiale delle fonti, che si diffonde in tutta l'opera" , 459-60.A distanza di quasi tre anni, martedì 16 gennaio 2007, nella splendida coreografia neogotica dell'Aula "Sant'Antonio" della Pontificia Università Antonianum di Roma, in occasione della Festa dell'Università e del Gran Cancelliere, si è svolta la cerimonia di conferimento della laurea "honoris causa" in Teologia al Prof. P. Cesare Cenci, docente di Codicologia.Hanno partecipato al solenne atto accademico – il quale ha avuto un solo precedente, che risale al 17 novembre 1955, con la consegna del medesimo riconoscimento al biblista francescano P. Gabriele Maria Allegra – il Vicario della Provincia Veneta di S. Antonio di Padova , P. Vittorio Bellè, Definitori Generali dell'Ordine francescano, decani e professori dell'Antonianum, rappresentanti delle università ecclesiastiche romane, P. Servus Gieben dell'Istituto Storico dei Cappuccini, membri del Collegio "S. Bonaventura" dei PP. Editori di Grottaferrata, il nipote Luciano Cenci, accompagnato dalla gentile consorte e figlio, ed esponenti del mondo accademico romano e nazionale.L'esecuzione di brani di Bach da parte del soprano Alessandra Migliorini ha introdotto la cerimonia. Il Segretario Generale dell'Antonianum, P. Marek Wach, O.F.M., ha ricordato le tre principali virtù di P. Cenci: la fedeltà assidua allo studio, la serietà della competenza che richiede disciplina e la passione per la ricerca scientifica, uno stile di vita che gli ha consentito di coniugare la vocazione della minoritas francescana con quella del ricercatore erudito.Ha fatto seguito l'intervento del Rettore, Prof. P. Johannes B. Freyer, O.F.M., che ha riferito le partecipazioni e le felicitazioni ricevute, tramite l'invio di telegrammi, fax ed e-mail, da esponenti del mondo accademico nazionale ed internazionale, in particolare specialisti nel settore del francescanesimo, dalla Società Internazionale di Studi Francescani e dalla Conferenza mondiale dei Rettori delle Università francescane, che si sono incontrati a Denver nella settimana che ha preceduto la cerimonia di consegna del prestigioso riconoscimento accademico al dotto francescano.P. Freyer ha ripercorso le tappe salienti del percorso biografico di P. Cenci: nato a Costalunga di Monteforte d'Alpone il 5 gennaio 1925, nel 1936 entrò nell'ordine francescano nel Collegio Serafico di Chiampo . Dopo il noviziato a S. Francesco del Deserto , compì gli studi liceali a Cormons , Monselice e Chiampo ; nel biennio 1945-46 studiò teologia a S. Michele in Isola e Motta di Livenza , dove, il 25 marzo 1947, emise la professione solenne. Il 26 giugno 1949 venne ordinato sacerdote da Mons. Giuseppe Zaffonato, Vescovo di Vittorio Veneto.Dopo essere stato destinato ad un centro missionario di cultura, del quale era stata programmata l'istituzione in Egitto presso Il Cairo , chiese di partire missionario per l'America centrale . I superiori decisero diversamente: venne inviato a studiare teologia morale presso il Pontificio Ateneo Antonianum di Roma . Terminato il curriculum accademico, fu incaricato dell'insegnamento di Teologia morale nello studentato teologico di Motta di Livenza e presso lo studio teologico "S. Bernardino" di Verona, dal 1957 al 1959, anno nel quale venne aggregato ai PP. Editori del Collegio "San.. (shrink)

In this article, we try to clarify some of the issues raised by S. C. Draine, A. G. Greenwald, and M. R. Banaji concerning our investigation into the gender bias in fame judgments . First, we did not test the general hypothesis and did not draw the general conclusion that Drain et al. suggest we did. Second, we did not reject M. R. Banaji and A. G. Greenwald's assumptions about the familiarity of male and female names in the (...) fame judgment task, but we showed how one could have come to reject it using a widespread measurement model for the process dissociation procedure. Third, we argue that the processes which Draine et al. suggest should also be included in the measurement model we used are probably negligible, and if they are not, then the validity of the results of a number of fame judgment experiments must be called into question. In general, however, we agree with what seems to be the main message ofM. R. Banaji and A. G. Greenwald's research, namely, that social categories have to be considered whenever priming is investigated within a social domain. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editorial – A Word of ThanksDavid B. Couturier, OFM. Cap.When Prof. Jean-François Godet-Calogeras took the helm of Franciscan Studies as General Editor eighteen years ago, he brought together a new team of editors and worked out the goals they would try to meet as they ushered in a new era in this prestigious journal's history. In their first issue, they wrote the following:In the past, Franciscan Studies has (...) served a specific platform of scholars interested in the history and development of the order in the thirteenth and fourteenth centuries, with special attention to matters pertaining to Franciscan scholastic thought and spirituality. While this rich tradition will always stay with us, it appears that the moment is ripe to enhance the impact of Franciscan Studies on other aspects of Franciscan scholarship and on the wider fields of medieval ecclesiastical, cultural and intellectual history. Ideally speaking, we would like Franciscan Studies to become a thermometer for signaling interesting new trends, to such an extent that scholars from very different backgrounds will come to regard Franciscan Studies as an important instrument to keep abreast of new developments.1Thus began the prodigious expansion of Franciscan Studies at the beginning of the new century. For the past two decades our dear colleague and friend Jean-François has not only met these lofty goals, he has exceeded them. He has done so with a superb combination of editorial acuity, diplomacy and sensitivity to our distinguished authors and audiences around the world.The fact is that Jean-François knew how to read the signs of the times. With his distinctive Franciscan tenderness, he calmed the "prophets of gloom" who forecasted demise when he "opened the windows" and let in the fresh breezes of thought and insight from other generations, styles, and cultural forms of the Franciscan intellectual tradition. The skeptics are silent now, for the quality and range of the articles he has supervised over these years remain a testament to his prophetic insight that it was time for a major change of emphasis. [End Page 5]Furthermore, as General Editor he encouraged the voices of new and emerging scholars to be heard, especially those of under-represented women and minorities. The roster of today's authors testifies that the Franciscan intellectual tradition is safely, securely and wonderfully in the hands of a new generation of lay scholars. Jean-François has been a proud advocate for that transition. We thank him for steering in that direction.For all of this, it is our good fortune to thank Prof. Jean-François Godet-Calogeras for his many years of service as the General Editor of this academic journal. To Jean-François, on behalf of all the authors you have encouraged, all the editors you have guided, all the scholars and students you have taught, and all the directors and staff with whom you have worked over these many years, I offer you our gratitude, love and best wishes as you enter this next phase of your life. Thank you for your kindness, expertise and generosity. You have blessed us and we are grateful. [End Page 6]David B. Couturier, OFM. Cap.General Editor, Franciscan StudiesFootnotes1. The Editors, Franciscan Studies 62 (2004), 1.Copyright © 2022 The Franciscan Institute, St. Bonaventure University... (shrink)

Nagle, Cormac At the 2015 national conference of Catholic Health Australia, Fr Cormac Nagle OFM was awarded CHA's highest honour, the Maria Cunningham Lifetime Contribution Award. After receiving this award, Fr Cormac reflected on his years of ministry at the Chisholm Centre's 2015 Annual General Meeting. We are pleased to present a slightly edited version of his speech here. Fr Cormac reminds us that Catholic health and aged care follows in the footsteps of Jesus Christ, and that both our (...) service and our ethics are based on a profound respect for human dignity. He advises how our ethical standards should always be interpreted so that they reveal rather than obscure the Good News which Christianity proclaims. Fr Cormac also highlights the need for a holistic and multidisciplinary approach to healthcare. Rather than treating only physical or medical problems, this holistic approach cares for the whole person and also attends to their emotional, social and spiritual needs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Jacques Derrida INTERPRETING SIGNATURES (NIETZSCHE/HEIDEGGER): TWO QUESTIONS T1HE first question concerns die name Nietzsche, die second has to do with the concept of totality. Let us begin widi chapters 2 and 3 of Heidegger's Nietzsche — dealing with "The Eternal Recurrence of the Same" and "The Will to Power as Knowledge," respectively. We will be turning especially to the subsection on chaos ["The Concept of Chaos," I, pp. 562-70] (...) and to "The Alleged Biologism of Nietzsche" ["Nietzsches angeblicher Biologismus"]. In view ofme fact mat the same interpretation is regularly at work throughout, the risks involved in choosing diis strategy are, I hope, quite limited. In each instance, a single system of reading is powerfully concentrated and gadiered together. It is directed at gadiering togedier the unity and the uniqueness of Nietzsche's diinking, which, as a fulfilled unity, is itself in a fair way to being the culmination of occidental metaphysics. Nietzsche would be precisely at the crest, or ridge, atop the peak of diis fulfillment. And thus he would be looking at both sides, down both slopes. What about diis unity — diis doubled unity? What is its connection to the name — or rather, the signature — of Nietzsche? Does Heidegger take any account of this question — which others might call biographical, autobiographical, or autographical — of the singularity of a signature ostensibly the proper name of Nietzsche? To put the matter anodier way, if one can glimpse behind Heidegger's reading of Nietzsche the foundations of a general reading of Western metaphysics, men die question Translated by Diane Michelfelder and Richard E. Palmer. 246 Jacques Derrida247 arises: To what extent does this interpretation of metaphysics in its totality and as a whole contain an interpretive decision about die unity or singularity of thinking? And to what extent does this interpretive decision also presuppose a decision about die "biographical," about the proper name, the autobiographical, and about signature — about the politics of signature? ' Heidegger's position on this subject I will indicate first ofall widi a summarizing and simplifying statement, which one could, I hope, demonstrate is not wrong: there is a unity in Nietzschean thought even if it is not that of a system in the classical sense. This unity is also its uniqueness, its singularity. A thesis explicidy advanced by Heidegger is that every great thinker has only one thought. This uniqueness was neither constituted nor threatened, neither gadiered together nor brought about, through a name or proper name — nor by the life of Nietzsche, either normal or insane. This unique unity is something it draws from the unity of Western metaphysics which is gathered together mere at its crest, which one could also compare to the simple unity of a line created by a fold. The result of all this is that biography, autobiography, the scene or the powers of the proper name, of proper names, signatures, and so on, are again accorded minority status, are again given the inessential place diey have always occupied in the history ofmetaphysics. This points to the necessity and place of a questioning which I can only sketch here. Such would be a simplified version of the question. Now let us read Heidegger a little more closely and seek to confirm the strongest coherence of his interpretation or, beyond its coherence, his deepest thought. As a provisional concession to die classical norms of reading, let us take this book at its beginning, or even before its beginning at the beginning ofthe preface. Naturally, diis preface was, like so many odiers, written later. As we know, the book goes back to a series of lectures given between 1936 and 1940, and to some treatises written between 1940 and 1946. One should take most careful note of these dates if one is to bring this interpretation, as a whole and in detail, into connection with the historicopolitical and institutional field of its presentation. The preface, however, dates from 1961. The intention of the two pages in mis case, as almost always, is to justify the publication of this collection by reference to the essential unity ofits totality: "This publication, rethought (nachgedacht) as a whole (als Ganzes) should provide a glimpse ofthe path ofthought... (shrink)

La ingeniería constitucional de Sartori plantea la necesidad analizar la edificación de instituciones jurídico-políticas a través de una técnica de incentivos y castigos. El presente trabajo indaga la existencia o no de incentivos para dirigir la facultad del control disciplinario por parte de la Procuraduría General de la Nación contra el presidente y sus ministros como consecuencia de un poder legislativo pasivo en esa actividad debido a un régimen presidencialista que mezcla las agendas del Congreso y el Presidente. El (...) resultado de este estudio muestra un craso error en el despliegue de la ingeniería constitucional que hizo insipiente el control del Ministerio Público sobre el Gobierno. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Preliminary remarksSince John Capistran is among the most relevant figures of the fifteenth century, not only for the Franciscan Order but more generally for political and religious life , the very substantial corpus of his correspondence has a long history as well as a long historiography. The approximately seven hundred letters he sent or received beginning in 1418 until his death in 1456, were discovered and studied one at (...) a time over the centuries, for quite different reasons and with different aims.Certainly the gradual process of discovering and studying these documents is marked by some milestones. For example, there is the celebration of his canonization process in 1623 , as well as the works of the so-called Capistran Commission. This commission was a team established in 1952 in Rome by the leadership of the Franciscan Order , which was located first in Grottaferrata, College of Quaracchi, then in the Antonianum, and was managed by friars Ottokar Bonmann and Paulis Bédrune.The research archive of Capistrano materials that is housed at the Franciscan Institute at St. Bonaventure University was brought together through the efforts of Gedeon Gál, OFM. Gedeon had been heading up work on the critical edition of the theological and philosophical writings of William of Ockham at the Institute. His interest in John Capistran came from the fact that he was a member of the Hungarian Franciscan Province of St. John Capistran. The greater part of the material came from the research files of Ottokar Bonmann who died before being able to start any actual editing work for an edition of Capistran. Knowing of Bonmann's work Gedeon asked Conrad Harkins, O.F.M., then director of the Franciscan Institute, to request that Bonmann's research be shipped to the Institute from Rome where it was being stored. Also while Conrad was on sabbatical in Italy, Gedeon asked him to photocopy the manuscript of Capistran's letters copied in the 1600s by Antonio Sessa of Palermo that resides in the library of the Basilica di Santa Maria in Aracoeli in Rome. That being done the copies were sent to the Franciscan Institute and joined with the Bonmann materials to form the archive. It is a heritage that deserves to be retrieved by scholars, in order to accomplish the work according to modern criteria, where accomplish means to create a final edition.Bonmann was very familiar with the earlier research on these letters and his work reinforces the fact that the edition was an obstacle course. This is the case not only because scholars' sensibilities regarding these kinds of documents changed throughout the centuries, previously viewed as a relic of a saint or an attestation of his sainthood, and – more recently – as a precious source about European history in the first half of the fifteenth century. Despite scholarly interest in the correspondence, it remains unpublished.In fact, the first to have the intention to publish all of the correspondence was Lucas Wadding, who received some materials about these letters at St. Isidore College in Rome, but he could not complete his project although he mentions it in his Annales Minorum. After Wadding many scholars tried to work on the same project but using criteria that – in several cases – are no longer helpful because their methods are out-of-date.For example, as we will soon see, collections such as those provided by Antonio Sessa in the seventeenth or by Atanasio Masci in the eighteenth century, are inspired by hagiographical criteria or, at least, not philological criteria. All of these collections were acquired by the Capistran Commission and then by Ottokar Bonmann who wrote an article on the subject in which.. (shrink)

It is well-known that feature structures can be fruitfully viewed as forming a Scott domain. Once a linguistically motivated notion of set value in feature structures is countenanced, however, this is no longer possible inasmuch as unification of set values in general fails to yield a unique result. In Pollard and Moshier 1990 it was shown that, while falling short of forming a Scott domain, the set of feature structures possibly containing set values satisfies the weaker condition of forming (...) a 2/3 SFP domain when equipped with an appropriate notion of subsumption: that is, for any finite setS of feature structures, there is a finite setM of minimal upper bounds ofS such that any upper bound ofS is approximated by a member ofM. Unfortunately, the 2/3 SFP domains are not as pleasant to work with as Scott domains since they are not closed under all the familiar domain constructions; and the question has remained open whether the feature structure domain satisfies the added condition of profiniteness. In this paper we resolve this question in the affirmative. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NIETZSCHE AND MIMESIS by Mark P. Drost The phenomenon of imitation as it operates in Nietzsche's dieory of ecstasy is the central and most important element in his theory of tragedy and art in general. In Nietzsche's vision oftragedy we see diat this ecstasy is not limited to the individual artist, but it infects the tragic chorus and the spectators as well. Nietzsche's reinterpretation of the concept of (...) imitation is presented through the Apollonian and Dionysian artistic impulses which express themselves as distinct tendencies in die arts. In order to understand Nietzsche's concept of imitation one must trace the artwork back to the artist whose activity is an imitation of the Apollonian or die Dionysian state. The fusion of these artistic impulses in their highest development occurs in the chorus. The ecstatic impulse of the chorus results in a paradoxical act of self-displacement: a vision which exceeds the boundaries of the stage and diminishes die distance which is normally secured through the theatrical conventions of distance. We shall see how Nietzsche's vision oftragedy can be understood as a reinterpretation ofthe classical concept of imitation by contrasting it with Aristotle's theory. The classical concept ofart as imitation (mimesis) is best expressed in die Poetics ofAristotle. Under the term "mimesis" there is included an array of artistic activity, e.g., epic poetry, "the poetry of tragic drama, and, moreover comedy and dithyrambic poetry, and most flute-playing and lyre-playing" (1447al4). Since tragedy has its roots in poetry, the causes from which tragedy arises are similar to (if not identical with) the causes from which poetry arises. Poetic imitation itself appears to have two causes. First, imitation is natural to man from childhood (1448b2). Man is the most mimetic of creatures, and in childhood he learns by imitating the 309 310Philosophy and Literature people, diings, and events around him. Second, because he learns through them, man takes delight in seeing die images of things and recognizing that they are imitative. Since the pleasure of such recognition is so great, one can in fact take delight in seeing images ofthings which are painful to see in their original (1448b12). The former cause yields pleasure from the knowledge of the original while die second cause yields pleasure because one knows it is not an original. Thus the knowledge that what is being witnessed is an imitation is required for the mimetic pleasure to be experienced. Ifone has not seen the original, the pleasure one experiences is somediing different from die pleasure one takes in imitation (1448b6). It is not that imitation can never merely reproduce or copy its original in the manner of a perfect imitation, but artistic imitation requires that diere always be a sufficient difference between the representation and the original to allow for knowledge and die mimetic pleasure subsequent to it. The paradox of imitation is this: the more perfect the imitation is, the less it is known as a work ofimitation. In general, the greater die degree of the realism ofthe imitation, the greater is the need for some indication that it is art and not reality. With respect to this Arthur Danto says, "Mimesis itself, providing diat the conventions of dislocation are clear to the audience, in fact inhibits just those beliefs that would be activated widiout those conventions."1 The spectator could not obtain mimetic pleasure from the "perfect imitation" if the illusion it generated were so effective as to render the artistic medium completely transparent. The causes of mimetic pleasure are die fact diat one is presented widi an imitation and that one is aware of die difference (and/or similarity) between an object and its representation dirough an artistic medium which is never completely transparent. Although by perceiving an imitation we learn of the thing imitated, it is not essential to die concept ofimitation that there actually and empirically exist an original event or figure which explains the content of die imitation. Though the concept ofimitation is a relational concept, it is not so in the sense that there must be an originally existing personage or state ofaffairs against which we may measure the accuracy ofme mimetic representation. The... (shrink)

Building on Pierre Simon’s notion of distality, we introduce distality rank as a property of first-order theories and give examples for each rankmsuch that$1\leq m \leq \omega $. For NIP theories, we show that distality rank is invariant under base change. We also define a generalization of type orthogonality calledm-determinacy and show that theories of distality rankmrequire certain products to bem-determined. Furthermore, for NIP theories, this behavior characterizesm-distality. If we narrow the scope to stable theories, we observe thatm-distality can be (...) characterized by the maximum cycle size found in the forking “geometry,” so it coincides with$(m-1)$-triviality. On a broader scale, we see thatm-distality is a strengthening of Saharon Shelah’s notion ofm-dependence. (shrink)

We survey the best known lower bounds on symbols and lines in Frege and extended Frege proofs. We prove that in minimum length sequent calculus proofs, no formula is generated twice or used twice on any single branch of the proof. We prove that the number of distinct subformulas in a minimum length Frege proof is linearly bounded by the number of lines. Depthd Frege proofs ofm lines can be transformed into depthd proofs ofO(m d+1) symbols. We show that renaming (...) Frege proof systems are p-equivalent to extended Frege systems. Some open problems in propositional proof length and in logical flow graphs are discussed. (shrink)

Razprava se ukvarja z analizo prvega pisma iz Hieronimove korespondence. Avtor je imel do njega očitno ambivalenten odnos, kar kliče k iskanju večplastne sporočilnosti spisa. Po poskusu datacije, retorični in slogovni analizi ter predstavitvi osnovne zgodbe, ki je vključena vanj, se pokaže, da je pismo kljub navidezni hagiografski šablonskosti vsebinsko bogato. Analiza se zato nadaljuje na dveh področjih. Kraj dogajanja, poznoantično mesto, ne more preživeti brez nove vodilne osebnosti, škofa. Je s pismom Hieronim želel tlakovati pot na vercelski škofovski sedež (...) prijatelju Evagriju iz Antiohije? Ob analizi nejasnih spolnih identitet obeh glavnih oseb iz zgodbe, nemoškega mladeniča in moško neuklonljive ženske, se pokaže, da je Hieronim v novem času iskal nov krščanski ideal, meništvo, ki ga je preko te zgodbe umestil v kontinuiteto z mučeništvom. (shrink)

Las Ciencias Cognitivas de la Religión han desarrollado desde hace casi veinte años explicaciones naturalistas sobre la mente y el comportamiento religioso, abriendo ese campo al análisis científico. Los estudiosos acostumbrados a comprender la religión desde una tradición más humanista o un enfoque hermenéutico, como teólogos, filósofos de la religión, y fenomenólogos pueden sentirse sorprendidos por la aplicación de métodos biológicos-evolutivos, cognitivos y neurológicos para explicar mejor la religión; a menudo perciben como extraño el uso de nuevos términos, conceptos y (...) formas de entender la religión, más allá de los marcos tradicionales. El tiempo ha madurado para una evaluación de la plausibilidad que exhiben estas nuevas teorías, teniendo en cuenta sus respectivos marcos y la evidencia empírica reportada. (shrink)

The merits of these two books speak for themselves. The topic chosen by the author is one that is very much alive today and one that has provoked much discussion, some superficial, some quite definitely soul-searching. To this latter the author has made a very valuable contribution. Religious of either sex will be the poorer for ignoring these two works. He states clearly some biting truths which lay bare the deep laden fears which militate against really choosing fully a vocation—a (...) choice which is for better or for worse. The demands of a vocation are always there as a challenge. In fact ‘a feeling of revulsion from the sacrificial element, an experience of turning away can be in fact the first experienced states of a person in whom the divine call truly exists’. (shrink)

René de la Tour du Pin once noted, about his own Aphorismes de politique sociale that it was not written to attract readers so much as to provoke thought. The same kind of remark might be made about this study. Though in some chapters the argument moves very smoothly and effortlessly, it is in others complicated, over-charged and somewhat repetitive. But it is a study that deals with a complicated and difficult subject, in a highly original fashion, and is well (...) worth the effort it takes. It opens up many lines of thought and many avenues for further investigation, and this with admirable control of sources and balanced appraisal. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Center Blossoms, Part 1:The Pneumatological Fruit of the Incarnate Word in Bonaventure's BreviloquiumBr. Thomas A. Piolata OFM Cap. (bio)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 the Spirit's role in salvation—a pneumatological soteriology.To argue this point, I focus principally on Bonaventure's systematic masterpiece, the Breviloquium. I have chosen this text for two principal reasons. The first reason: the Breviloquium makes manifest the Seraphic [End Page 195] Doctor's distinctive christocentrism.3 After all, in a work consisting of seven parts,4 it is precisely Part 4—De incarnatione Verbi—that constitutes the text's undeniable structural center. Bonaventure's treatment of the Incarnate Word constitutes, as Part 4 of the text, the centerpiece of the seven-part theological synthesis developed in the Breviloquium.The second reason: the Breviloquium makes explicit the inherent— and specifically pneumatological—fruitfulness of Bonaventure's christocentrism. Significantly, that is, the centrality of Christ in the text does not end in Christ. Already in Part 4, the text's structural center, the centrality of Christ culminates and finds its fullness in a pneumatological, pentecostal reflection: "Postremo, ut inflammaret ad caritatem, misit [Christus] ignem Spiritus sancti in die Pentecostes."5 These words reveal the pneumatological climax of Christ's mission. They are taken from the tenth and final chapter of Part 4, where Bonaventure makes explicit reference to the "Spiritus sanctus" nine times.6 This pentecostal conclusion and cluster of references to the Spirit imbues this final chapter of Part 4 De incarnatione Verbi with a pronounced pneumatological accent and culmination. The centrality of the Incarnate Word already—within its own structure—begins to blossom into the Spirit. Indeed, the centrality of Christ is a blossoming center.This pneumatological apogee of the centrality of Christ does not go unnoticed by Joshua Benson in his careful study of the Breviloquium's Christology. Benson utilizes as a structural hermeneutic Bonaventure's triadic division of ortus, progressus/modus, and status/fructus introduced in the prologue of the text,7 and arrives at the following synthesis: "This chapter [Chapter 10 of Part 4] is the ultimate fructus of Bonaventure's investigation of the incarnate Word and also establishes Christ further as the ortus of the life of grace that Bonaventure will examine in part 5 [De gratia Spiritus sancti]."8 Benson thus eventually concludes: "The paschal mystery is the foundation for the pneumatological mystery of the church."9 [End Page 196]Ultimately, then, Benson's comments bear witness to the inherent trajectory of the Breviloquium's distinctive christocentrism. Indeed, the center not only anticipates, but even reaches into the subsequent parts that follow: Part 4 does not stand alone as an isolated monad, but betrays directionality, a movement toward the Spirit. Put differently, the text's undeniable christic center is a vibrant center that bears fruit, a center that breathes forth the mystery of the Spirit. In a word, the center blossoms: pneumatological presence pulsates within and so blossoms forth from the reality of the Incarnate Word.This insight motivates the present study. After all, it is this basic insight that lies at the genesis of, formulates an initial answer to, and evinces the theological gravity within the very question that opened this essay: What is the fruit of Bonaventure's theological focus on Christ the center? Answering this question constitutes the goal of this study. To answer it, I will explicate the—pneumatological—fruit of Christ the center. In brief, the answer I propose lies in what I will... (shrink)