Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi


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Don't have an account? Currency and addition of Tax VAT depend on your shipping address. Author: David Burr. Add to Cart. Have an Access Token? Enter your access token to activate and access content online. Please login and go to your personal user account to enter your access token. Have Institutional Access? Forgot your password? PDF Preview. Table of Contents. Related Content. Author: Kelly DeVries. It is meant to do two things: to present references to works on medieval military history and technology not included in the first volume; and to present references to all books and articles published on medieval military history and technology from to These references are divided into the same categories as in the first volume and cover a chronological period of the same length, from late antiquity to , again in order to present a more complete picture of influences on and from the Middle Ages.

It also continues to cover the same geographical area as the first volume, in essence Europe and the Middle East, or, again, influences on and from this area.

The languages of these bibliographical references reflect this geography. The Passion of St. Lawrence, Epigrams and Marginal Poems. It would seem as though one could not consider himself a renowned ruler unless he posed as a legislator and drew up new laws to mark his term of office. The Constitutions of Narbonne were distributed under twelve heads and formed an enlightened and prudent interpretation of the twelve chapters of the Rule.

Writing [Footnote 18] to the Provincials six years after their promulgation, Bonaventure attributes the existence of certain irregularities to their non-observance. His appeal to the prelates of the Order on this occasion reveals the burning zeal of the Saint: "Lest the 'blood of souls'--not only of those committed to our care but of all who esteem the religious life--should be 'demanded at our hands' Francis, that like prudent and faithful servants of Christ you apply yourselves diligently to the rooting out of pestiferous abuses, and that you show yourselves attentive to discipline and examples of religious fervour.

No reasonable man reading these words of Bonaventure could doubt his earnestness in procuring regular observance, or think of accusing him of remissness or laxity. It only shows how extreme were the views of a certain section of the Order when we find them attempting to do so. Peter John Olivi, the leader of the rigorists, replying to some who sought to justify their relaxations by saying that Bonaventure and others lived very laxly, says: [Footnote 19] "Hitherto, it was the custom to adduce worthy men as examples of perfection; now, alas! Let me say what I think of Bonaventure.

He was a most excellent and pious man, and in his teaching he insisted on the perfection of poverty. But he was of a somewhat delicate constitution and therefore, perhaps, inclined to be somewhat indulgent to himself, as I have often heard him humbly admit.

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For he was not greater than the Apostle who said 'We all offend in many things'. Francis and his companions, and attain the end they aimed at. On this account the holy man may be excused somewhat, though not entirely. He was not one of those who sought to justify relaxation or assail the purity of the Rule, making such conduct the rule of their lives.

If he was in any way found wanting he regarded the matter with grief and sorrow. Assuredly, Bonaventure is deserving of our sympathy. On the one hand we find him grief-stricken at the relaxations in the Order and doing everything in his power to remedy them; on the other hand we find him assailed as conniving at them and in some degree responsible for them.


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The rigorists could not distinguish between what was strictly commanded and what was a matter of perfection. This latter could be recommended but not enforced, and because our Saint's wisdom would not allow him to attempt its enforcement they accused him of laxity. It has been said in a previous chapter that the observance of St. Strict observance admits of many degrees of perfection.

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This Bonaventure perceived, and whilst sincerely desiring that which was most perfect he felt that it was unattainable. Hence, he chose a middle course and steadfastly adhered to it.

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By this means unity and peace were on the whole well maintained in the Order during his Generalship. Still the elements of discord were not destroyed. They were only held in check by the powerful personality of the Saint. They continued to operate slowly and imperceptibly, giving rise in time to the fanatical sect known as the Fraticelli. We are justified in thinking that the maintenance of the body of the Order in its substantial purity was due to the wise administration of Bonaventure.

A more rigorous General or a less observant one might have led the Order to some extreme which would have wrought its ruin. From this point of view our Saint deserves the title which has widely been bestowed upon him of Second Founder of the Franciscan Order. Bonaventure's life, for the ensuing years, is a record of fast-succeeding events centring mainly round the work of his personal sanctification and his exertions for the welfare of the Order.

The differences between the University and the Mendicant Friars had gradually passed away and a better spirit, prevailed. Still, the favour bestowed upon our Saint is to be attributed principally to the letter of the Sovereign Pontiff commanding the University to extend, all its privileges to the Friars Thomas of Aquin and Bonaventure. During the Pentecost of [Footnote 20] we find him assisting at the foundation of a hospital at Pisa. In the official record of this institution we read how "Friar Bonaventure, the Minister-General of the whole Order of Friars Minor, was, at the command of Pope Alexander, present at the afore-mentioned foundation; at the command of the same Holy Father he made each and every benefactor of the hospital a sharer in the prayers said and good works performed by all the members of the Order".

Bonaventure celebrated five General Chapters--that of Narbonne in ; of Pisa in ; of Paris in ; of Assisi in ; of Lyons in These Chapters are the most convincing proofs of his indefatigable activity. In each of them, apart from the general efforts made to further regular observance, some special ordination of a remarkable kind was enacted.

Holdings : Spiritual warfare and six other spiritual writings / | York University Libraries

In the Chapter of Assisi in the recital of the Angelus and the celebration of a Mass every Saturday in honour of our Lady were prescribed. In the Chapter of Paris, by the tact and prudence of Bonaventure, a somewhat serious difference which had arisen between the Franciscans and Dominicans was amicably settled. The disagreement arose concerning the respective spheres of the Inquisitors of the two Orders.

The settlement of this dispute became the occasion of the consolidation of that spirit of fraternity and friendship that has ever since existed between the two Orders, and which, as is commonly known, originated in the reciprocal brotherly love of Francis and Dominic. It is asserted that it was at the Chapter of Narbonne that the Franciscan habit received its present shape. Up to that time it appears to have been more or less identical with the dress worn by the Umbrian shepherds--a simple tunic with a girdle, and a hood to protect the head.

It is not, however, easy to determine the precise nature of the alteration effected. There is one incident of Bonaventure's administration which calls for special attention; an incident which has deeply influenced the historical estimate formed of him by certain writers. The upholders of the rigorous observance of the Rule pretend to see in it evidence of harshness, injustice, nay, even of duplicity. This assumption, needless to say, is utterly devoid of solid foundation.

History As Prophecy: Angelo Clarenos Chronicle As A Spiritual Franciscan Apocalypse

Owing to the peculiar temperament of the times and some untoward circumstances, John of Parma fell under the suspicion of heresy, and at the request of the Sovereign Pontiff it became necessary for Bonaventure to investigate the charge. The biographers of our Saint are at variance in determining the year in which this trial was held. Wadding [Footnote 21] and the editors of our Saint's works [Footnote 22] place it under the year , but as Father Livarius Oliger, O. Bonaventure," the investigation is known to have been proceeded with before Cardinal John Cajetan, who at the time was the Protector of the Order.

Cardinal Cajetan, however, was nominated Protector of the Order "shortly after the assumption of Pope Urban," who was elected Pope, 29 August, This is a typical instance of the chronological difficulties and uncertainties which are associated with the life of our Saint. II, p. How a man so remarkable for learning and virtue as the ex-General should have provoked such an accusation demands some further explanation. In the first place, it must be borne in mind that this was the period when the Inquisition reigned in all the fervent zeal of its recent institution.

Whatever savoured in the least of heterodoxy, either in theory or in practice, aroused its vigilance. It was closely investigated and its author, no matter what admirable qualities he might otherwise display, was regarded with suspicion and distrust. This attitude of the ecclesiastical authorities was fully justified by the prevalence of false mysticism, under the guise of which the Waldenses and Albigenses were just then putting forth the most pernicious and subversive doctrines.

Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi
Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi
Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi
Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi
Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi
Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi
Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi
Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi Spiritual Warfare: And Six Other Spiritual Writings of Peter of John Olivi

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