Making a Saint for the Monastery of Fossanova. The Dispute on the Ownership of the Corpse of Saint Thomas Aquinas at the Time of His Canonisation (1323) (original) (raw)
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DIVISIO TEXTUS OF SAINT THOMAS AQUINAS VOLUME 1: THE PERSON AND HIS WORK
The purpose of this tutorial assignment was essentially two-fold: (1) to acquire a broad understanding of Aquinas' life, his works, and to gain some insight into the intentions of his theological methodology; and (2) to present Torrell's work in a systematic, yet concise format, which can be used for teaching a course on the life and works of Aquinas. As such, only the most pertinent and essential elements of Aquinas' life has been provided below, along with other facts which I deemed potentially interesting for students of a course which I intend to teach in the near future. CHAPTER I: AN EVENTFUL YOUTH DIVISIO TEXTUS OF SAINT THOMAS AQUINAS VOLUME 1: THE PERSON AND HIS WORK BY ANDREW M. STEELE, STM 3 c. Although Thomas chose the Dominican order over the Benedictine order, he retained a deep esteem for them all his life.
"Due honor to their relics": Thomas Aquinas as Teacher and Object of Veneration
European Journal for the Study of Thomas Aquinas, 2019
After his death an intense struggle ensued for ownership of the relics of Thomas Aquinas. There were both pious and political motives for the desire to possess the bones of the saint. This article introduces the topic by describing the places where Aquinas’ relics can now be found. We then outline Aquinas’ own views on the veneration of relics, which is characterized by an appreciation of the practice but with great caution to avoid superstition. An historical overview of the fate of Aquinas’ relics sheds light on their significance, particularly in light of the canonization process. The final reflection considers the fate of Aquinas’ relics in light of his own theology.
Thomas Aquinas as Authority and the ‘Summa Theologiae’ as Auctoritas in the Late Middle Ages
Universitaire Pers Leuven eBooks, 2021
In the early 1330s in Tabriz, Persia, in modern Iraq, the Franciscan Friar Hugolino remarked that, on account of Thomas Aquinas' position on the poverty of Christ, he was a heretic, because his determination went against the Bible and the saints, "and many Friars Minor were ready to prove the contrary". Hugolino admitted that Aquinas had "written well on many other matters, but in this he erred disgracefully. The things they preached about him on his feast day, moreover, were lies, because God never revealed a miracle for him". In the Minorite convent of Tabriz, a Venetian heard Friar Luigi claim that Friar Giorgio had asserted that Pope John XXII was a heretic and should not have canonized Aquinas. When the Venetian asked why the pope made him a saint then, Luigi responded, "I don't know why he canonized him, but I know that some people told him before the canonization, 'Be careful, Lord Pope, of what you do, because you will always be blamed for canonizing a heretic'". Friar Luigi and Friar Filippo agreed with Friar Giorgio, whose opinion about Aquinas the Venetian had also heard first hand 1. Granted, the opinion of some Spiritual Franciscans living in the jurisdiction of the Dominican Bishop William of Tabriz as recorded in an inquisition conducted in the local Dominican convent is likely to be extreme, but we present it to show that Thomas Aquinas was by no means a universal authority in the late Middle Ages, even after his canonization, which was anything but a process devoid of political meaning. Indeed, in a mid-14th century Parisian 1 Città del Vaticano, Archivio Segreto Vaticano, Reg. Aven. 54, ff. 530r-534v, at f. 531r (Hugolino): "Postea dixit de beato Thoma, quia fecerat et determinaverat illam questionem de paupertate Christi, quod erat similiter excommunicatus et haereticus, quia fecerat illam determinationem contra dicta sacrae scripturae et sanctorum, et quod multi Fratres Minores erant parati probare contrarium. Et licet beatus Thomas multa alia bene scripserit, tamen in hoc turpiter erravit. Et illa que fuerunt praedicata de eo in festo suo fuerunt mendacia, quia numquam pro eo Deus hostendit miraculum"; f. 531v (Giorgio): "Ex quibus concludebat quod dominus papa ceciderat a potestate sua et erat haereticus, nec erat sibi oboediendum, et quod beatus Thomas canonizatus per eum erat haereticus. Et cum dictus dominus Philippus respondisset, 'Quare ergo canonizavit eum, si erat haereticus?', respondit, 'Nescio quare canonizavit eum, sed scio quod quidam dixerunt sibi ante canonizationem, caveatis, domine papa, quid facitis, quia semper improperabitur vobis quod canonizastis unum haereticum'. Et omnia supradicta frater Ludovicus et frater Philippus de Montearcino, qui erat etiam praesens, affirmabant et consentiebant eidem fratri Georgio"; f. 532r (Giorgio): "Concludens ex hoc et aliis quod erat haereticus, et beatus Thomas de Aquino per eum canonizatus similiter". The text has also been edited in GOLUBOVICH (1919), pp. 436-51, although he incorrectly cites the folios as 530r-543v, an error repeated in later literature, which therefore sometimes claims that Golubovich published only a partial transcription, although it is complete.
Acta ad archaeologiam et artium historiam pertinentia, 31(n.s.17), 2019
Thomas Aquinas (1224/25 1274) joined the Order of Preachers around the year 1244 and became one of the most famous friars of his own time. He died in 1274 at the Cistercian monastery of Fossanova where his remains were venerated for almost a hundred years. The Dominicans, who had desired the return of the body of their beloved brother, finally received it by the order of Pope V in 1368. The Pope also ordered that the relics should have been transported (translatio) to Toulouse, where they arrived on 28 January 1369. In this article, I argue that his joining the Order as considered Thomas s first coming, and the transportation of his relics to Toulouse as his second coming to the Order. I will analyse the Office of Translatio (ca. 1371) in the historical contexts of the beginning of the Observant reform of the Dominican Order in a period which was extremely unstable regarding both the papacy itself and politics between France and Italy. I will propose that the Office of Translatio inaugurated Thomas as the leader of a new era and the saviour of good Christians in a Christ-like manner. The liturgy of Translatio appears to offer a new interpretation of new apostles, the Dominicans, and the construction of eschatological self-understanding for the Dominican identity.
Ecce novus: Saint Thomas Aquinas and Dominican Identity at the End of the Fourteenth Century
Acta ad archaeologiam et artium historiam pertinentia
Thomas Aquinas (1224/25-1274) joined the Order of Preachers around the year 1244 and became one of the most famous friars of this own time. He died in 1274 at the Cistercian monastery of Fossanova where his remains were venerated for almost a hundred years. The Dominicans, who had desired the return of the body of their beloved brother, finally received it by the order of Pope V in 1368. The Pope also ordered that the relics should have been transported (translatio) to Toulouse, where they arrived on 28 January 1369. In this article, I argue that his joining the Order was considered Thomas's first coming, and the transportation of his relics to Toulouse was his second coming to the Order. I will analyse the Office of Translatio (ca.1371) in the historical contexts of the beginning of the Observant reform of the Dominican Order in a period which was extremely unstable regarding both the papacy itself and politics between France and Italy. I will propose that the Office of Transla...
Philippe de Mézières (1327-1405), politician, crusade propagandist, counselor to the French king Charles V, spiritual thinker, and prolific author, met Pierre de Thomas (ca. 1305–1366), a Carmelite friar who rose to become a papal legate and titular patriarch of Constantinople, in 1362 on Cyprus. The two men were soul mates and embarked on many joint diplomatic and military ventures of which the most dramatic was the taking of Alexandria in 1365. Pierre de Thomas died shortly afterwards and within months Philippe began to write his Life of Pierre de Thomas with a view to his canonization. A somewhat later inquiry into Pierre's miracles and sanctity had no result. This article explores how Philippe tried to construct a new saint—to whom he was attached by deep emotions—at a time when canonizations became more formalized and difficult and when the ideal of the crusade became more and more problematic in the face of late medieval political realities.
The Medieval Offices of Saint Thomas Aquinas
2019
List of images 9 Acknowledgements 11 Key to abbreviations 13 Introduction 24 Manuscript sources Part I Thomas and his rhymed o�ces 45 A short history of liturgical festivities 57 A structure of rhymed o�ces 63 Playing with language Part II Analyses of the chants and liturgy 69 Musical and notational di�erences in the sources 79 Melismacy 83 Modality in music and text 104 Obedience through modes 107 Verse form and expressivity Part III Chants of the o�ces 117 Chants of Dies natalis 159 Chants of Translatio Part IV Sensory experience in the liturgies 195 Dies natalis: From celebrated doctor to perfumed body 215 A landscape view of the o�ce of the Translatio 226 Two bodies presented together in Thomas's feasts 237 Conclusions 243 Bibliography 243 Manuscripts 244 Edited sources 245 Research literature 6 255 Appendices 255 Appendix 1. List of incipits 258 Appendix 2. Table of chants and their modes 260 Appendix 3. Table of melismacy in the great responsories 261 Appendix 4. List of verse form by chant 268 Appendix 5. The chants of Nocturns in Dominic's Dies natalis
Toward the end of the sixth century, Eustratius, a leading presbyter of Constantinople, refuted a series of arguments which threatened to undermine both the cult of saints and the church's ritual care for the souls of the dead. Based in part on more scientific and materialist models of causality, along with the concern to protect the sovereign activity of the divine, Eustratius' opponents denied the ability of dead souls to involve themselves in, or be affected by, the affairs of the living. However, rather than reject the then widespread phenomena of saintly apparitions, Eustratius' critics argued that they were in fact produced by a divine power simulating the forms of dead martyrs and saints. Eustratius' refutation of these arguments applies the language of contemporary christology to the cult of saints in order to develop a theological anthropology and eschatology commensurate with ritual practice. Eustratius' work, and the arguments of his opponents, which have never been the focus of a major study, are here considered in detail, and this paper suggests that the views of both parties anticipate respectively the iconophilic and iconoclastic theologies of later centuries.
The Philosophy of Saint Thomas Aquinas. A Sketch
paperback and epub: https://wipfandstock.com/the-philosophy-of-saint-thomas-aquinas.html hardcover: https://www.amazon.com/Philosophy-Saint-Thomas-Aquinas/dp/1498279783/ Kindle: https://www.amazon.com/Philosophy-Saint-Thomas-Aquinas-Sketch-ebook/dp/B0195PIIWW/ This book is aimed at helping those who are not experts in medieval thought to begin to enter into Thomas’s philosophical point of view. Along the way, it brings out some aspects of his thought that are not often emphasized in the current literature, and it offers a reading of his teaching on the divine nature that goes rather against the drift of some prominent recent interpretations. The excerpt that can be downloaded is used with Permission of Wipf and Stock Publishers. Softcover and epub versions are available from their webpage. Amazon has a kindle version.