Specula (Journal)
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La Vie de sainte Marguerite in versi del ms. Paris, BnF, fr. 1801 (sec. XV)
Full text linkThe fiftteenth century manuscript fr. 1801 preserved in the Bibliothèque Nationale de France contains a collection of prayers and devotional texts. The codex belonged to the rich private library of queen Charlotte de Savoie, wife of Louis XI of France. The collection includes an unpublished life of St Margaret in French verses. The essay offers the edition and a study of this poem, as well as an analysis of its cultural and historical context.Il codice quattrocentesco fr. 1801 della Bibliothèque Nationale de France tramanda una raccolta di preghiere e di opere devozionali che faceva parte della ricca biblioteca privata della regina Carlotta di Savoia, moglie di Luigi XI di Francia. Il florilegio include un’inedita vita di santa Margherita in versi francesi, di cui si propone l’edizione e lo studio, nel tentativo di meglio collocarla nell’orizzonte storico-culturale a cui appartiene
GALENISME I MEDICAMENTS EN ELS SERMONS DE SANT VICENT FERRER
Full text linkThe sources inspiring the sermons of Saint Vincent Ferrer have been investigated in many studies. Yet, research on how the Valencian preacher used science and medicine to explain to his audience the contents of theology have scarcely been published. The sermons of Saint Vincent Ferrer are filled with aspects related to health and disease, therapies and their practitioners. Galenism appears constantly, being the leading medical system during that time. In this case we will focus on drugs as a homiletic resource, as a widespread therapy and, therefore, a comprehensible aspect for the audience. This approach will lead us, not only to further understand the resources of the preacher, but also to widen our knowledge on the perception that men and women had of these therapeutic remedies, their acceptance and their refusal.Les fonts que inspiraren els sermons de sant Vicent Ferrer han estat objecte de nombrosos estudis. No ha estat tan freqüent, però, que s’hi hagen dedicat investigacions sobre l’ús que el predicador valencià va fer de la ciència i de la medicina per tal d’explicar al seu auditori els continguts propis de la teologia. Els sermons vicentins es troben ben atapeïts d’elements relacionats amb la salut i la malaltia, les teràpies i els seus practicants. En particular, el galenisme, com a sistema mèdic imperant, apareix reflectit d’una manera molt precisa. En aquest cas, ens centrarem en els medicaments com a recurs homilètic, com a teràpia molt comuna i, per tant, ben comprensible pels oients. Aquesta aproximació ens permetrà no només entendre millor els recursos del predicador, sinó també obtenir un major coneixement de la percepció que els homes i les dones tenien d’aquests remeis terapèutics, la seua acceptació i el seu rebuig
SEVER DE BARCELONA EN LA PRIMERA HAGIOGRAFIA REFORMADA
Full text linkThis work compares the narrative of Bishop Saint Severus of Barcelona that circulated in the medieval period, in particular, the life that was printed in the Catalan Flos sanctorum (1524), with the narrative of the saint proposed by the first post-Tridentine Catalan hagiographers: the Jesuit Pere Gil (ca. 1600), and the Dominican Antoni Vicenç Domènec (1602). Both authors wanted to amend the news that had become popular about the Catalan bishop, such as that he was a linen weaver, that he had a family or that his election as bishop had been by divine designation, episodes that, in fact, belong to the life of Bishop St. Severus of Ravenna. The first modern Catalan hagiographers tried to bring historicity and authority to the new story, but they had to face dubious and contradictory information about the existence of the holy bishop. It will be interesting, then, to see the methodological and discursive strategies they applied in order to justify what data they accepted as valid and how they articulated them to construct the new identity of the patron saint. However, we will see that the task was not easy, and that the medieval image will continue to be rooted in the devotees over the centuries.En aquest article es compara el relat del bisbe sant Sever de Barcelona que circulava en el període medieval, en concret, la vida que s’imprimí en el Flos sanctorum català (1524), amb el relat del sant que proposaren els primers hagiògrafs catalans postridentins: el jesuïta Pere Gil (1600 ca.) i el dominic Antoni Vicenç Domènec (1602). Tots dos autors volgueren esmenar les notícies que s’havien popularitzat respecte del bisbe català, com ara que era teixidor de lli, que tenia família o que la seua elecció com a bisbe havia estat per designació divina, episodis que, en realitat, eren propis de la vida del bisbe sant Sever de Ravenna. Els primers hagiògrafs catalans moderns intentaren aportar historicitat i autoritat al nou relat, però hagueren d’enfrontar-se a informacions dubtoses i contradictòries sobre l’existència del sant bisbe. Serà interessant, doncs, veure les estratègies metodològiques i discursives que aplicaren per tal de justificar quines dades acceptaven com a vàlides i com les articulaven per construir la nova identitat del sant patró. Tanmateix, comprovarem que la tasca no fou senzilla, i que la imatge medieval perseverà arrelada en els devots al llarg dels segles
El tàndem Maria-Eva en la Vita Christi de sor Isabel de Villena
Full text linkLa Vita Christi de sor Isabel de Villena (1497) presenta la biografia de Jesús i de la seua mare, Maria, com la materialització en la Terra del pla dissenyat per Déu en el cel per a possibilitar la redempció del gènere humà, sumit en desgràcia ran de la comissió del pecat original. D’acord amb la tradició cristiana, Eva en va ser la responsable principal, mentre que, en el pol oposat, la Verge Maria contribuí de manera decisiva a esmenar-lo en acceptar esdevenir l’instrument necessari de l’encarnació de Déu en Jesús, perquè amb la seua passió i mort redimira la humanitat caiguda. En l’obra de sor Isabel l’antítesi entre aquests dos personatges femenins es difumina de manera notable, mitjançant el feeling que s’estableix entre les dues dones, ara absolutament compromeses en la restauració de l’ordre que una d’elles havia trencat temps enrere
L’entrée à Jérusalem. Images de l’accueil (Occursus) du milieu du XIV s. au dernier tiers du XV s. Lectures multiples
Full text linkThe Entry into Jerusalem has enjoyed a stable composition in artistic representations since the early Christian period. Like them, the images in the French liturgical books of the last centuries of the Middle Ages, the main source studied here, alongside works of spirituality and moral theology, retain the occursus, the welcome. There is little change in the elements presented. Among the variants, those affecting the description of the welcoming group (Hierosolomite Jews, visitor Jews and Gentiles according to the texts) have been privileged over that of Jesus and the apostles. The diversity of treatment observed is not only due to aesthetic considerations, but attests to multiple readings of an exceptional moment.L’Entrée à Jérusalem bénéficie dans les représentations artistiques depuis l’époque paléochrétienne d’une composition stable. Comme elles, les images des livres liturgiques français des derniers siècles du Moyen Âge, principale source étudiée ici, à côté d’ouvrages de spiritualité et de théologie morale, retiennent l’occursus, l’accueil. Les éléments mis en scène changent peu. Parmi les variants, ceux qui affectent la description du groupe qui accueille (Juifs hiérosolymitains, Juifs de passage et Gentils d’après les textes) ont été privilégiés par rapport à celle de Jésus et des apôtres. La diversité de traitement constatée ne tient pas seulement à des considérations esthétiques, elle atteste de lectures multiples d’un moment exceptionnel
Valencianos en la curia de Alejandro VI
Full text linkAlthough the relationship between Valencia and Rome has been a constant in history, the presence of Valencians in Italy in general, and in Rome in particular, already treated from different points of view, is more significant with Alexander VI. Their participation in the Pontifical Curia is studied, no more numerous than that of other nationalities, but responding to different indicators and strategies. The number, formation and ancestry of the Valencian cardinals, their connection to the defense of strategic places, the cursus honorum of the members of the Pontifical Chancellery, the significant group of Valencian clerics and doctors, as well as nepotes, consanguineous, relatives, diners of the Pope and other client groups: notaries, merchants, lawyers, and artists. The presence of Valencians in Rome had an important impact on Valencia from an artistic, economic, political, religious, social, and cultural perspective in general.Aunque la relación entre Valencia y Roma ha sido una constante en la historia, la presencia de valencianos en Italia en general, y en Roma en particular, tratada ya desde diferentes puntos de vista, es más significativa con Alejandro VI. Se estudia su participación en la Curia Pontificia, no más numerosa que la de otras nacionalidades, pero respondiendo a diferentes indicadores y estrategias. Se analiza también el número, formación y ascendencia de los cardenales de origen valenciano, su vinculación a la defensa de lugares estratégicos, el cursus honorum de los miembros de la Cancillería Pontificia, el significativo grupo de clérigos y médicos valencianos, así como nepotes, consanguíneos, familiares y comensales del papa y otros grupos clientelares: notarios, mercaderes, juristas y artistas. La presencia de valencianos en Roma tuvo una importante repercusión en Valencia, tanto a nivel artístico, como económico, político, religioso, social y cultural, en general
ESPIRITUALIDADE E PODER NO LIVRO DAS CONFISSÕES DE MARTÍN PÉREZ
Full text linkA book of “doctrine of life for souls to save”, the Book of Confessions is a work that, in its purposes, goes far beyond the penitentials that lie at its origin. The author, Martín Pérez, did not limit himself to exposing a set of uniform rules for the practice of confession and consequent penitential mouldings; he did so, of course, but he went further by adding to this objective a whole parade of players from the most varied social strata, making them, simultaneously, the addressees of his teachings. Having circulated intensely in Castile and Leon, the work’s fortune also proved prosperous in Portugal where it was published in its own language and served the purpose of training agents of power. In this article, we propose to revisit the author and the specificities of his book (from its journey in Portugal and the specificities of the Portuguese translation), in the context of medieval penitentials, and to look at a text that, beyond its spiritual, pastoral or simply religious character, reveals itself as an instrument of power, if only because the application of its questions left marks in the routines of everyday life of believers.Livro de “doutrina da vida para as almas salvar”, o Livro das Confissões é uma obra que, nos seus propósitos, vai muito para lá dos penitenciais que lhe estão na origem. O autor, Martín Pérez, não se limitou a expor um conjunto de regras uniformizadoras para a prática da confissão e consequentes molduras penitenciais; fê-lo, igualmente, é certo, mas foi mais longe ao agregar a esse objetivo todo um desfile de intervenientes dos mais variados estratos sociais tornando-os, simultaneamente, em destinatários dos seus ensinamentos. Tendo circulado intensamente em Castela e Leão, a fortuna da obra também se revelou próspera em Portugal onde conheceu edição na própria língua e serviu propósitos de formação de agentes do poder. Propomo-nos, neste artigo, fazer uma revisitação do autor e das especificidades da sua obra (desde logo no seu percurso em Portugal e das especificidades da tradução portuguesa), no quadro dos penitenciais medievais, e lançar um olhar para um texto que, para lá do seu caráter espiritual, pastoral ou simplesmente religioso, se revela um instrumento de poder, quanto mais não seja porque a aplicação dos seus quesitos deixava marcas nas rotinas da vida quotidiana dos crentes
CENSURAS, SILENCIOS Y MAGISTERIO FEMENINO EN LA ADICIÓN A LA TERCERA PARTE DEL FLOS SANCTORUM DE ALONSO DE VILLEGAS
Full text linkThis article is part of an investigation on the configuration of the female spiritual teaching within the framework of the Counter-Reformation, based on the analysis of the various changes that the Adición (first published in 1588) to the Third Part of the Villegas’s Flos Sanctorum (Cortés, 2021) and the attention to the remarkable hagiographic absences. The “Addition” relates exemplary lives of women and men, born in the Middle Ages or the Renaissance, who were considered worthy of reaching canonization and whose sanctity, in some cases, the Church ended up making official. Among the modifications, it stands out, on the one hand, the elimination of the life of the Dominican María de la Visitación that, at the same time, influenced the revision of the biography of the visionary María de Ajofrín and, on the other hand, the incorporation of the section dedicated to Ana de Zúñiga, author of a set of biographies of nuns linked to the Toledo San Pablo’s convent that Villegas takes into account for his elaboration (in the second edition) of ten brief reports that stand as a model of piety related to Tridentine values.El presente artículo se integra en el desarrollo de una investigación sobre la configuración del magisterio espiritual femenino en el marco de la Contrarreforma, a partir del análisis de los diversos cambios que sufrió la Adición (publicada por primera vez en 1588) a la Tercera Parte del Flos Sanctorum de Villegas (Cortés 2021) y de la atención a las destacables ausencias hagiográficas. La Adición relata vidas ejemplares de mujeres y hombres, nacidos en la Edad Media o el Renacimiento, que se consideraban merecedores de alcanzar la canonización y que, en algunos casos, la Iglesia acabó oficializando su santidad. Entre las modificaciones destaca, por una parte, la eliminación de la vida de la dominica María de la Visitación que, a su vez, influyó en la revisión de la biografía de la visionaria María de Ajofrín y, por otra parte, la incorporación del apartado dedicado a la jerónima Ana de Zúñiga, autora de un conjunto de biografías de religiosas vinculadas al convento de San Pablo de Toledo, que tiene muy en cuenta Villegas para la elaboración (en la segunda edición) de diez breves relaciones que se alzan en modelo de piedad afín a los valores tridentinos
LA CONTEMPLACIÓN EN IGNACIO DE LOYOLA Y EN JUAN DE ÁVILA
Full text linkContemplating is a cognitive capacity of human being that is found particularly in the religious sphere. Starting from the teachings of two 16th century masters, Ignacio de Loyola and Juan de Ávila, this article tries, first of all, to delimit the different types of contemplation, depending on whether it is considered as a mystical union, or contemplation acquired, through effort or spiritual activity. In Ignacio de Loyola and Juan de Ávila both types of contemplation are evident. Both authors agree on many aspects: they live very similar moments, in the first decades of the 16th century, in a context in which a reform of the life in prayer is necessary. This article describes how each of the authors studied concretizes the mystical experience in their own way, although both converge in a teaching of contemplative prayer that can be put into practice even today.Contemplar es una capacidad cognoscitiva del ser humano que se vive particularmente en el ámbito religioso. Partiendo de las enseñanzas de dos maestros del siglo xvi, Ignacio de Loyola y Juan de Ávila, el presente artículo trata, en primer lugar, de delimitar los diferentes tipos de contemplación, según sea considerada como unión mística, o contemplación adquirida, mediante el esfuerzo o la actividad espiritual. En Ignacio de Loyola y en Juan de Ávila se evidencian ambos tipos de contemplación. Ambos autores coinciden en no pocos aspectos: viven momentos muy similares, en los primeros decenios del siglo xvi, en un contexto en el que resulta necesaria una reforma de la vida en oración. En este artículo se describe cómo cada uno de los autores estudiados concreta la experiencia mística de un modo propio, aunque ambos convergen en una enseñanza de la oración contemplativa que se puede llevar a la práctica hasta en nuestros días