Henri-Dominique Lacordaire in the Canadian ultramontane philosophy

When the ultramontane bishop of Saint-Hyacinthe in Canada invited the French Dominicans to his diocese, he requested help from their leader, another French-speaking ultramontane, Reverend Father Henri-Dominique Lacordaire, O.P., who restored the Dominican Order in France after a long ban on religious orders. However, there seemed to have been a paradox at the heart of this invitation. Lacordaire was an extremely controversial figure in both secular and Catholic French circles, mostly due to his rocky relationships with the French episcopacy, his unconventional preaching style and especially his political opinions, including his admiration for republicanism and the Anglo-American political system. Theoretically, all this would put him at odds with Canadian ultramontanes. They were rather opposed to the growing politically liberal forces in Canada specifically and to the Anglo-American politico-philosophical system in general. So why would Canadian ultramontanes ask help from a man so seemingly different from them politically? Our hypothesis is that what united Lacordaire and Canadian ultramontanes was more significant than what divided them - notably, both parties were concerned about opposition to Catholicism coming from State officials, as well as about the menace of irreligion among the growing bourgeois class. Therefore, both were keenly interested in advancing the cause of Catholic education to combat these worries. To prove our hypothesis we would employ methodology based on personal writings and biographical accounts of actors involved in the arrival of Dominicans to Canada, as well as on historical analysis effectuated on connected topics, like the ultramontane scene in Canada, French missionary activity in North America, etc.

Miguel Fisac and St. Peter Martyr Theological Center

The fifties were important in Spain for the creation of a modern architecture. The architects, who began working in previous years, created his artistic languages inspired in modern styles. Miguel Fisac was one of the most popular Spanish architects in the second half of the twentieth century. In 1954 he received a request from the Dominican Order to design a theological centre for the youngest members. In view of the particular circumstances surrounding this case, the architect had many preparatory documents (sketches, memories, plans ...) and currently housed in the Miguel Fisac’s documentary archives and Foundation. Everything was done following Fisac’s drawings. In February 1958, Fisac carried out some furniture projects for the building while directing its construction. He wrote some documents where he explicitly detailed the place of each piece of furniture in each space.

The policy of Catholic Monarchs and Popes in the New World on the Christianization of the population and the policy of local authorities (1492–1513)

The aim was to study the attitude towards slavery and freedom for the natives of the open lands of America on the part of the Spanish Crown, on the one hand, and Christopher Columbus in 14911504, and then his son Diego Columbus, appointed governor of Hispaniola in 1508 and became viceroy of the West Indies, on the other. As a result, the texts of the bulls of Pope Alexander VI for May 3 and May 4, September 26, 1493, letters of Catholic Monarchs, letters of Christopher Columbus, letters and orders of Bobadilla and Nicholas Ovando and the events of 1511 in Hispaniola described in the book of Las Casas, as well as documents on the results of the work of the Junta of Burgos in 1512 and the Junta of Valladolid in 1513 were studied and analyzed. The study showed the true and humane attitude of Catholic Monarchs towards the natives of America and the emergence of laws under which the natives of America were granted freedom and equal rights with the Castilians. It also shows the policy of slavery and exploitation set up by the House of Columbus against the Indians, and the political battles with the defenders of the Indians from the Dominican Order, that made possible Burgos Laws of 1512 and their amendments Laws of Valladolid laws of 1513 and their consequences for the freedom and life of the natives.

Fourteenth-Century Western Reception of Aquinas in Meister Eckhart, Hervaeus Natalis, and Durandus of St-Pourçain

Meister Eckhart, Hervaeus Natalis, and Durandus of St-Pourçain represent three different forms that the reception of Aquinas’ teaching adopted during the aftermath of the Correctoria controversy. Eckhart welcomes Aquinas’ insights as conceptual tools, but feels free to adapt them to his own theological programme and imperatives. Hervaeus’ reception of Aquinas’ doctrine is hardly dissociable from that of Durandus, in that it was fashioned in reaction to the latter’s alleged deviation in a context of rising ‘Thomist orthodoxy’ within the Dominican Order. Although Hervaeus’ position relied on an Aristotelian metaphysics which allowed compatibility with Aquinas’ position, his generous use of non-Thomist sources and enhanced interpretation of certain Thomist theses suggest that what was at stake in Durandus’ censure was the preservation of the Thomist doctrinal heritage by investing Aquinas’ teaching with the coherence and soundness that could merit the relative approval accorded to the ‘common opinion.’

THE HISTORY OF THE«ATLAS OF THE VIRGIN MARY» USEOF THE JESUS SOCIETY IN RUSSIAN ICONOGRAPHY

The purpose of this study is to form new iconographies as a set of subjects, compositional schemes and their historical features on the example of the list of Our Lady of the Snow image, brought to Eastern Europe by the Dominican Order and distributed with the participation of the Jesus Society. The history of Russian iconography in a generalized form can be represented by two stages, char-acterizing, respectively, the influence on it of the images of the Eastern Roman Empire (earlier than the second half of the 17-th century) and Western Europe (from the second half of the 17-th centu-ry). The Jesus Society plays an important role in this process, or as its representatives later came to be called - the Jesuits. The objectives of the study were to trace the path from the source of icono-graphy in Rome to Eastern Europe, and then consider the examples of the «Joy of All Who Sorrow» in the Russian image of the Mother of God use, including one of the churches of the Orel region. While conducting the research, the historical method is used, in the study of events and processes in dynamics. To consider specific cultural values, the iconological method is used, which makes it possible to present both the visual form and its content in a comprehensive way.

STEPHEN OF BESANÇON'S PRINCIPIUM IN AULA (1286): AN EPISTEMOLOGICAL APPROACH TO THE RELATION BETWEEN PHILOSOPHY AND THEOLOGY

The inception speeches delivered by graduating masters of theology during the thirteenth century are of paramount interest for the study of the history of theology. Much like the introductions to philosophy written within the Faculty of Arts at Paris during the same period, the so-called principia articulated the image that theology entertained of itself at that time. Interestingly enough, some graduating masters took the opportunity to present a detailed discussion of the relation between philosophy and theology in an attempt to demonstrate the preeminence of the latter. Thus, they reflected not only upon the epistemological status of theology, but also — and sometimes in considerable detail — upon that of the secular sciences. One very eloquent example of such a comparative inception speech is the principium by Stephen of Bensançon (1286), who later became Master General of the Dominican Order. In this article, I focus on Stephen's discussion of the relationship between philosophy and theology, and show that the epistemological criteria he applied to both were drawn directly from one of the most important introductions to philosophy of the thirteenth century, that is, Robert Kilwardby's De ortu scientiarum. Stephen's case yields further evidence, therefore, of the interconnectedness of both genres, that is, philosophical introductions and theological inception speeches, and confirms the productive intellectual exchanges between philosophical and theological discourse at the University of Paris during the thirteenth century.

Забельскі рукапісны зборнік: праблемы атрыбуцыі і тэксталогіі

The article examines the history of the Zabelsky manuscript collection, the problems of reading one of its texts – the famous Comedy, authored by Kayatan Marashevsky. The question is: did the Zabelsky Dominican Monastery have a college – an educational institution for the children of the wealthy nobility – and a theatre? In our opinion, in Walyncy there was a scriptorium – a kind of center for the preparation and rewriting of "exercises" for the training of clerics of the Dominican Order. Carefully analyzing the Zabel manuscript of 1787, we came to the conclusion that it can be neither an autograph of K. Marashevsky nor an autograph of M. Tetersky. Another question that will have to be answered by literary historians: Are Liberty in Captivity and Comedy are K. Marashevsky's own works or texts that he prepared (collected, composed, reworked, etc.) for classes with students in lectures on poetry or rhetoric?

Transformation of Dominican Architectural Heritage in the Years of Tsarist Russian Occupation

SummaryThis article presents the heritage of the Dominican Order, which underwent the biggest transformation and destruction in Lithuania during the occupation by tsarist Russia. After the uprisings against the tsarist Russian government in the region in 1831 and 1863–1864, a Russification policy began, primarily targeted against the Catholic Church organization. The Dominican Order, which renewed its activities and had been purposefully operating in the Grand Duchy of Lithuania since the beginning of the 16th century, was liquidated during the occupation by tsarist Russia. This article studies the original appearances of Aukštadvaris, Kaunas, Merkinė and Paparčiai monasteries, which were most affected by reconstruction and demolition works during the Russian occupation, and reconstructions of their original appearance are presented. The architectural expression of all the monasteries in question suffered the most after the uprising in 1863–1864. In Aukštadvaris and Kaunas old convent churches were reconstructed into Orthodox churches by changing their old architecture, destroying individual elements of the building volume and decoration. Russian-Neo-Byzantine style promoted in the Russian Empire emerged in this context. The buildings of Merkinė and Paparčiai monasteries were completely demolished. Based on the iconographic material, especially the drawings and plans of the buildings made before the reconstruction or demolition works as well as visitations of the monasteries and material of other historical sources, the visualizations of the Aukštadvaris, Kaunas and Merkinė monastery complexes were prepared using modern means.

Preaching, the city, and the saints: an analysis of the civic-liturgical context of the Venit in civitatem suam sermons (1304) by Giordano da Pisa (c. 1260-1311)

ABSTRACT This article explores the civic-liturgical context of three sermons by the friar Preacher Giordano da Pisa, delivered during a same week of 1304 in Florence (two on Sunday and one on Thursday), all of them from the verse of Matthew 9, 1 (Venit in civitatem suam). Based on considerations regarding the choice of the biblical verse, as well as the examination of other documents of the Dominican Order and two liturgical books of the Florentine cathedral, I argue that the friar deliberately chose not to follow the liturgical customs of sermon composition in these preachings. Thus, it is concluded that this procedure was made to establish a reflection on the city (the quintessential human environment, both on Earth and in Heaven) in view of the civic-religious feast of Saint Reparata, Florence’s patroness saint, which took place on Thursday.