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Feeling franciscan poverty in the Paris Meditationes vitae Christi
Full text linkThis study explores the embodiment of Franciscan poverty in the Meditationes Vitae Christi (Ms. ital. 115) with a focus on its likely Clarissan readership. Franciscan ideals of poverty, rooted in bodily discomfort and humility, are reflected in the text and accompanying illustrations, which emphasize Mary and Christ as models of voluntary destitution and charity. The manuscript encourages female readers to embrace poverty through spiritual and physical practices. It portrays Mary as a charitable giver and industrious worker, aligning her virtues with the enclosed life of Poor Clare nuns. Visual and textual depictions of Christ accepting alms and enduring hardships highlight the intersection of Franciscan ideals and bodily poverty. However, the Meditationes tempers extreme asceticism, recommending spiritual contemplation as a primary way for nuns to emulate Franciscan virtues. By examining representations of the Holy Family’s poverty and labor, this analysis reveals how Ms. ital. 115 tailored its messages to the unique constraints of female Franciscan life. Through imagination and devotion, the Clarissan reader was encouraged to internalize the values of charity, work, and humility as central elements of Franciscan spirituality.This study explores the embodiment of Franciscan poverty in the Meditationes Vitae Christi (Ms. ital. 115) with a focus on its likely Clarissan readership. Franciscan ideals of poverty, rooted in bodily discomfort and humility, are reflected in the text and accompanying illustrations, which emphasize Mary and Christ as models of voluntary destitution and charity. The manuscript encourages female readers to embrace poverty through spiritual and physical practices. It portrays Mary as a charitable giver and industrious worker, aligning her virtues with the enclosed life of Poor Clare nuns. Visual and textual depictions of Christ accepting alms and enduring hardships highlight the intersection of Franciscan ideals and bodily poverty. However, the Meditationes tempers extreme asceticism, recommending spiritual contemplation as a primary way for nuns to emulate Franciscan virtues. By examining representations of the Holy Family’s poverty and labor, this analysis reveals how Ms. ital. 115 tailored its messages to the unique constraints of female Franciscan life. Through imagination and devotion, the Clarissan reader was encouraged to internalize the values of charity, work, and humility as central elements of Franciscan spirituality.This study explores the embodiment of Franciscan poverty in the Meditationes Vitae Christi (Ms. ital. 115) with a focus on its likely Clarissan readership. Franciscan ideals of poverty, rooted in bodily discomfort and humility, are reflected in the text and accompanying illustrations, which emphasize Mary and Christ as models of voluntary destitution and charity. The manuscript encourages female readers to embrace poverty through spiritual and physical practices. It portrays Mary as a charitable giver and industrious worker, aligning her virtues with the enclosed life of Poor Clare nuns. Visual and textual depictions of Christ accepting alms and enduring hardships highlight the intersection of Franciscan ideals and bodily poverty. However, the Meditationes tempers extreme asceticism, recommending spiritual contemplation as a primary way for nuns to emulate Franciscan virtues. By examining representations of the Holy Family’s poverty and labor, this analysis reveals how Ms. ital. 115 tailored its messages to the unique constraints of female Franciscan life. Through imagination and devotion, the Clarissan reader was encouraged to internalize the values of charity, work, and humility as central elements of Franciscan spirituality.This study explores the embodiment of Franciscan poverty in the Meditationes Vitae Christi (Ms. ital. 115) with a focus on its likely Clarissan readership. Franciscan ideals of poverty, rooted in bodily discomfort and humility, are reflected in the text and accompanying illustrations, which emphasize Mary and Christ as models of voluntary destitution and charity. The manuscript encourages female readers to embrace poverty through spiritual and physical practices. It portrays Mary as a charitable giver and industrious worker, aligning her virtues with the enclosed life of Poor Clare nuns. Visual and textual depictions of Christ accepting alms and enduring hardships highlight the intersection of Franciscan ideals and bodily poverty. However, the Meditationes tempers extreme asceticism, recommending spiritual contemplation as a primary way for nuns to emulate Franciscan virtues. By examining representations of the Holy Family’s poverty and labor, this analysis reveals how Ms. ital. 115 tailored its messages to the unique constraints of female Franciscan life. Through imagination and devotion, the Clarissan reader was encouraged to internalize the values of charity, work, and humility as central elements of Franciscan spirituality.This study explores the embodiment of Franciscan poverty in the Meditationes Vitae Christi (Ms. ital. 115) with a focus on its likely Clarissan readership. Franciscan ideals of poverty, rooted in bodily discomfort and humility, are reflected in the text and accompanying illustrations, which emphasize Mary and Christ as models of voluntary destitution and charity. The manuscript encourages female readers to embrace poverty through spiritual and physical practices. It portrays Mary as a charitable giver and industrious worker, aligning her virtues with the enclosed life of Poor Clare nuns. Visual and textual depictions of Christ accepting alms and enduring hardships highlight the intersection of Franciscan ideals and bodily poverty. However, the Meditationes tempers extreme asceticism, recommending spiritual contemplation as a primary way for nuns to emulate Franciscan virtues. By examining representations of the Holy Family’s poverty and labor, this analysis reveals how Ms. ital. 115 tailored its messages to the unique constraints of female Franciscan life. Through imagination and devotion, the Clarissan reader was encouraged to internalize the values of charity, work, and humility as central elements of Franciscan spirituality.This study explores the embodiment of Franciscan poverty in the Meditationes Vitae Christi (Ms. ital. 115) with a focus on its likely Clarissan readership. Franciscan ideals of poverty, rooted in bodily discomfort and humility, are reflected in the text and accompanying illustrations, which emphasize Mary and Christ as models of voluntary destitution and charity. The manuscript encourages female readers to embrace poverty through spiritual and physical practices. It portrays Mary as a charitable giver and industrious worker, aligning her virtues with the enclosed life of Poor Clare nuns. Visual and textual depictions of Christ accepting alms and enduring hardships highlight the intersection of Franciscan ideals and bodily poverty. However, the Meditationes tempers extreme asceticism, recommending spiritual contemplation as a primary way for nuns to emulate Franciscan virtues. By examining representations of the Holy Family’s poverty and labor, this analysis reveals how Ms. ital. 115 tailored its messages to the unique constraints of female Franciscan life. Through imagination and devotion, the Clarissan reader was encouraged to internalize the values of charity, work, and humility as central elements of Franciscan spirituality
Le Meditationes vitae Christi in volgare in due codici miscellanei (Ricc. 1346, Ricc. 1341)
Full text linkL’articolo prende in esame due codici che trasmettono redazioni volgari delle Meditationes vitae Christi nel contesto di raccolte devozionali più complesse. Il Riccardiano 1346 presenta una selezione di capitoli delle Meditationes che riguardano quasi soltanto la vita pubblica di Cristo; questa peculiare selezione trova spiegazione in una nota del compilatore. Il codice trasmette inoltre il Colloquio spirituale di Simone da Cascina e un volgarizzamento dell’omelia pseudo-origeniana sulla Maddalena, distinto da tutte le altre versioni note. Il Riccardiano 1341 inserisce invece le Meditationes nel contesto di una miscellanea che comprende volgarizzamenti del Vangelo apocrifo dello Pseudo-Matteo, del De contemplatione dello Pseudo-Bernardo e della Leggenda di Santa Margherita; l’ignoto allestitore dà notizia del progetto sotteso al manoscritto in un testo in terzine, di cui si dà la trascrizione in appendice.The article examines two manuscripts that convey vernacular versions of the Meditationes Vitae Christi within the framework of more complex devotional collections. Riccardiano 1346 presents a selection of chapters from the Meditationes focused almost exclusively on the public life of Christ; this particular selection is explained in a note by the compiler. Additionally, the manuscript includes Simone da Cascina’s Colloquio spirituale and a vernacular version of the pseudo-Origen homily on Mary Magdalene, distinct from all other known versions. On the other hand, Riccardiano 1341 incorporates the Meditationes within a miscellany that includes vernacular adaptations of the apocryphal Gospel of Pseudo-Matthew, the De contemplatione attributed to Pseudo-Bernard, and the Legend of Saint Margaret. The unknown compiler describes the manuscript’s underlying project in a text in terza rima, which is transcribed in the appendix.L’articolo prende in esame due codici che trasmettono redazioni volgari delle Meditationes vitae Christi nel contesto di raccolte devozionali più complesse. Il Riccardiano 1346 presenta una selezione di capitoli delle Meditationes che riguardano quasi soltanto la vita pubblica di Cristo; questa peculiare selezione trova spiegazione in una nota del compilatore. Il codice trasmette inoltre il Colloquio spirituale di Simone da Cascina e un volgarizzamento dell’omelia pseudo-origeniana sulla Maddalena, distinto da tutte le altre versioni note. Il Riccardiano 1341 inserisce invece le Meditationes nel contesto di una miscellanea che comprende volgarizzamenti del Vangelo apocrifo dello Pseudo-Matteo, del De contemplatione dello Pseudo-Bernardo e della Leggenda di Santa Margherita; l’ignoto allestitore dà notizia del progetto sotteso al manoscritto in un testo in terzine, di cui si dà la trascrizione in appendice.L’articolo prende in esame due codici che trasmettono redazioni volgari delle Meditationes vitae Christi nel contesto di raccolte devozionali più complesse. Il Riccardiano 1346 presenta una selezione di capitoli delle Meditationes che riguardano quasi soltanto la vita pubblica di Cristo; questa peculiare selezione trova spiegazione in una nota del compilatore. Il codice trasmette inoltre il Colloquio spirituale di Simone da Cascina e un volgarizzamento dell’omelia pseudo-origeniana sulla Maddalena, distinto da tutte le altre versioni note. Il Riccardiano 1341 inserisce invece le Meditationes nel contesto di una miscellanea che comprende volgarizzamenti del Vangelo apocrifo dello Pseudo-Matteo, del De contemplatione dello Pseudo-Bernardo e della Leggenda di Santa Margherita; l’ignoto allestitore dà notizia del progetto sotteso al manoscritto in un testo in terzine, di cui si dà la trascrizione in appendice.L’articolo prende in esame due codici che trasmettono redazioni volgari delle Meditationes vitae Christi nel contesto di raccolte devozionali più complesse. Il Riccardiano 1346 presenta una selezione di capitoli delle Meditationes che riguardano quasi soltanto la vita pubblica di Cristo; questa peculiare selezione trova spiegazione in una nota del compilatore. Il codice trasmette inoltre il Colloquio spirituale di Simone da Cascina e un volgarizzamento dell’omelia pseudo-origeniana sulla Maddalena, distinto da tutte le altre versioni note. Il Riccardiano 1341 inserisce invece le Meditationes nel contesto di una miscellanea che comprende volgarizzamenti del Vangelo apocrifo dello Pseudo-Matteo, del De contemplatione dello Pseudo-Bernardo e della Leggenda di Santa Margherita; l’ignoto allestitore dà notizia del progetto sotteso al manoscritto in un testo in terzine, di cui si dà la trascrizione in appendice.L’articolo prende in esame due codici che trasmettono redazioni volgari delle Meditationes vitae Christi nel contesto di raccolte devozionali più complesse. Il Riccardiano 1346 presenta una selezione di capitoli delle Meditationes che riguardano quasi soltanto la vita pubblica di Cristo; questa peculiare selezione trova spiegazione in una nota del compilatore. Il codice trasmette inoltre il Colloquio spirituale di Simone da Cascina e un volgarizzamento dell’omelia pseudo-origeniana sulla Maddalena, distinto da tutte le altre versioni note. Il Riccardiano 1341 inserisce invece le Meditationes nel contesto di una miscellanea che comprende volgarizzamenti del Vangelo apocrifo dello Pseudo-Matteo, del De contemplatione dello Pseudo-Bernardo e della Leggenda di Santa Margherita; l’ignoto allestitore dà notizia del progetto sotteso al manoscritto in un testo in terzine, di cui si dà la trascrizione in appendice
Note filologiche e linguistiche sulla parte finale del volgarizzamento A delle Meditationes vitae Christi nel Riccardiano 1346
Full text linkIl contributo discute alcuni elementi filologici e linguistici relativi al Riccardiano 1346, che testimonia in una forma rimaneggiata una parte del volgarizzamento A delle Meditationes vitae Christi. In particolare il codice riporta la sezione finale che manca nell’It. 115 della Bibliothèque Nationale de France, per cui esso è essenziale per completare la conoscenza di questo volgarizzamento.Abstract: The article discusses some philological and linguistic elements relating to MS. Riccardiano 1346, which testifies in a reworked form to part of the Meditationes vitae Christi vernacular translation, designed as A in studies. In particular, the codex reports the final section that is missing in the MS. It. 115 of the Bibliothèque Nationale de France, so it is essential to complete the knowledge of this vernacular translation.Riassunto: Il contributo discute alcuni elementi filologici e linguistici relativi al Riccardiano 1346, che testimonia in una forma rimaneggiata una parte del volgarizzamento A delle Meditationes vitae Christi. In particolare il codice riporta la sezione finale che manca nell’It. 115 della Bibliothèque Nationale de France, per cui esso è essenziale per completare la conoscenza di questo volgarizzamento.Il contributo discute alcuni elementi filologici e linguistici relativi al Riccardiano 1346, che testimonia in una forma rimaneggiata una parte del volgarizzamento A delle Meditationes vitae Christi. In particolare il codice riporta la sezione finale che manca nell’It. 115 della Bibliothèque Nationale de France, per cui esso è essenziale per completare la conoscenza di questo volgarizzamento.Il contributo discute alcuni elementi filologici e linguistici relativi al Riccardiano 1346, che testimonia in una forma rimaneggiata una parte del volgarizzamento A delle Meditationes vitae Christi. In particolare il codice riporta la sezione finale che manca nell’It. 115 della Bibliothèque Nationale de France, per cui esso è essenziale per completare la conoscenza di questo volgarizzamento.Il contributo discute alcuni elementi filologici e linguistici relativi al Riccardiano 1346, che testimonia in una forma rimaneggiata una parte del volgarizzamento A delle Meditationes vitae Christi. In particolare il codice riporta la sezione finale che manca nell’It. 115 della Bibliothèque Nationale de France, per cui esso è essenziale per completare la conoscenza di questo volgarizzamento
Reseña de Josep Lluís Martos (2024). Una trilogía de incunables inmaculistas valencianos. Ultreia, Colección Incunabula, 4. ISBN: 978-84-128605-6-6
Full text linkReview of Josep Lluís Martos (2024). A trilogy of Valencian Immaculist incunabula. Ultreia, Colección Incunabula, 4. ISBN: 978-84-128605-6-6https://ultreia.ucv.es/index.php/ultreia/catalog/book/32
Author: Alfonso Lombana SánchezReseña del libro de Josep Lluís Martos (2024). Una trilogía de incunables inmaculistas valencianos. Ultreia, Colección Incunabula, 4. ISBN: 978-84-128605-6-6https://ultreia.ucv.es/index.php/ultreia/catalog/book/32
Autor: Alfonso Lombana Sánche
Reseña de Patricia Fernández Martín (2024). Mística, cristianismo y fenomenología: El discurso religioso femenino en la Edad Moderna hispánica. Ultreia. Colección Isabel de Villena, 3. ISBN: 978-84-125879-2-0
No full textReview of Fernández Martín, P. (2024). Mysticism, Christianity, and Phenomenology: The Female Religious Discourse in Early Modern Hispanic Era. Ultreia. Isabel de Villena Collection, 3. ISBN: 978-84-125879-2-0 https://ultreia.ucv.es/index.php/ultreia/article/view/10
Author: Lola Vivo AlonsoReseña de Fernández Martín, P. (2024). Mística, cristianismo y fenomenología: El discurso religioso femenino en la Edad Moderna hispánica. Ultreia. Colección Isabel de Villena, 3. ISBN: 978-84-125879-2-0
https://ultreia.ucv.es/index.php/ultreia/article/view/10
Autora: Lola Vivo Alons
PREFAZIONE
Full text linkPrefacio del volumen monográfico.
Coordinadores:
Falvay Dávid
ELTE Department of Italian Language and Literature.
Szemere Ditta
ELTE Department of Italian Language and Literature.Prefazione
ENRIQUE RIPOLL CERVERA (2024). INTELIGENCIA ARTIFICIAL E INCUNABLES POÉTICOS: UN MODELO DE TRANSCRIPCIÓN AUTOMÁTICA. ULTREIA, COLECCIÓN: RAMÓN ARNAU GARCÍA. ISBN-13 (15): 978-84-128605-7-3. https://ultreia.ucv.es/index.php/ultreia/catalog/book/34
Full text linkReseña de Ripoll Cervera, E. (2024). Inteligencia artificial e incunables poéticos: un modelo de transcripción automática. Ultreia. Colección: Ramón Arnau García. ISBN-13 (15): 978-84-128605-7-3. https://ultreia.ucv.es/index.php/ultreia/catalog/book/3
La espiritualidad sacerdotal en el siglo XVI. Los estatutos de la comunidad de capellanes de la Catedral de Ávila de 1563
Full text linkThis historical research work attempts to interpret the statutes of the community of chaplains of the Cathedral of Ávila approved on January 10, 1563. The renewal of the priesthood at the Council of Trent (1545-1563) led many ecclesial institutions to adapt their legislation inherited from the Middle Ages to the new indications that came from the conciliar meeting. The Catholic reform demanded a new, well-trained priesthood, away from weapons and feudal institutions, with focus on the exercise of the ministry of sanctification of the Christian people, the celebration of the Eucharist and suffrage for the deceased. The Eucharist became the center, the summit and the source of priest spirituality. The new statutes of the community of chaplains of the Cathedral of Ávila, which we offer completely in the documentary annex, translated, with precision, the novelty of the priesthood, according to the decrees of the council.Este trabajo de investigación histórica trata de interpretar los estatutos de la comunidad de capellanes de la Catedral de Ávila aprobados el 10 de enero de 1563. La renovación del sacerdocio en el Concilio de Trento (1545-1563) llevó a muchas instituciones eclesiales a adaptar su legislación particular, heredada de la Edad Media, a las nuevas indicaciones que procedían del encuentro conciliar. La reforma católica exigió un nuevo sacerdocio, bien formado, alejado de las armas y de las instituciones feudales, centrado en el ejercicio del ministerio de la santificación del pueblo cristiano, la celebración de la eucaristía y el sufragio por los difuntos. La eucaristía se convirtió en el centro, la cumbre y la fuente de la espiritualidad sacerdotal. Los nuevos estatutos de la comunidad de capellanes de la Catedral de Ávila, que ofrecemos íntegros en el anexo documental, tradujeron, con precisión, la novedad del sacerdocio, según los decretos del concilio
Embodiment, the senses, and the color white at Assisi
Full text linkThis study investigates the sensory and embodied spirituality present in Cimabue’s frescoes at the Upper Basilica of Saint Francis in Assisi, with particular attention to the use of lead white pigment. The paper argues that Cimabue’s choice of materials and visual motifs was deeply connected to the Franciscan understanding of the body and senses as pathways to divine experience. Through an analysis of key frescoes in the apse and transepts, the research explores how the Franciscans viewed sensory perception—such as sight and touch—as central to spiritual transformation. The murals not only served to visually communicate theological themes but also encouraged a multisensory engagement, fostering contemplation among the friars and lay viewers alike. The study also connects these visual strategies to the broader philosophical and theological context of the time, including the revival of Aristotelian ideas on perception and the influence of medieval optics. Furthermore, it examines how the Franciscans’ emphasis on embodied spirituality was reflected in their approach to contemplation and action, particularly in the blending of the vita contemplativa and vita activa. By focusing on the material and symbolic significance of lead white, this paper highlights the intricate relationship between alchemical transformation and religious symbolism in late medieval art. Overall, the analysis provides a fresh perspective on how Cimabue’s frescoes were designed to evoke an immersive, sensory spiritual experience, aligning with the Franciscans’ mission of inner transformation and divine connection.This study investigates the sensory and embodied spirituality present in Cimabue’s frescoes at the Upper Basilica of Saint Francis in Assisi, with particular attention to the use of lead white pigment. The paper argues that Cimabue’s choice of materials and visual motifs was deeply connected to the Franciscan understanding of the body and senses as pathways to divine experience.Through an analysis of key frescoes in the apse and transepts, the research explores how the Franciscans viewed sensory perception—such as sight and touch—as central to spiritual transformation. The murals not only served to visually communicate theological themes but also encouraged a multisensory engagement, fostering contemplation among the friars and lay viewers alike.The study also connects these visual strategies to the broader philosophical and theological context of the time, including the revival of Aristotelian ideas on perception and the influence of medieval optics. Furthermore, it examines how the Franciscans’ emphasis on embodied spirituality was reflected in theirapproach to contemplation and action, particularly in the blending of the vita contemplativa and vita activa. By focusing on the material and symbolic significance of lead white, this paper highlights the intricate relationship between alchemical transformation and religious symbolism in late medieval art. Overall, the analysis provides a fresh perspective on how Cimabue’s frescoes were designed to evoke an immersive, sensory spiritual experience, aligning with the Franciscans’ mission of inner transformation and divine connection