Chiedo scusa, questa è la versione corretta, non quella caricata il 12/10/24 (non mi ero accorto... more Chiedo scusa, questa è la versione corretta, non quella caricata il 12/10/24 (non mi ero accorto di un piccolo errore nella versione precedente) .Chi fosse interessato in una figura originalissima di un santo greco del XI , san Nicola il Pellegrino di Trani, canonizzato però dai latini già nel 1099 , unico "santo della preghiera del cuore" nel calendario romano, troverà in questo saggio degli spunti suggestivi.
La sorprendente personalità di san Nicola da Stiri (1075)-e di Trani (1094)1-consente di annovera... more La sorprendente personalità di san Nicola da Stiri (1075)-e di Trani (1094)1-consente di annoverarlo sia tra le variopinte fila dei saloi-come Panaghiotis Yfantis ci ha fatto vedere e gustare-, sia tra gli strannicki, un "pellegrino e forestiero" (1 Pt 2,11; RnB 9, 6)2, uno di "quelli della strada" (At 9,2), un ramingo. In verità, sulla terra noi siamo erranti e, se non avessimo davanti agli occhi la preziosa immagine di Cristo, ci smarriremmo e ci perderemmo del tutto, com'è il genere umano prima del diluvio. Molte cose ci sono nascoste sulla terra, ma in cambio c'è stata donata la misteriosa, segreta sensazione del nostro vivo legame con un altro mondo, con il mondo celeste e trascendente, e le radici dei nostri pensieri e sentimenti non sono qui, ma in quei mondi lassù.
Guglielmo Spirito When he saw them he knew that he had always known them and realized what part e... more Guglielmo Spirito When he saw them he knew that he had always known them and realized what part each one of them had played at many an hour in his life when he had supposed himself alone, so that now he could say to them, one by one, not "Who are you?" but "So it was you all the time" … C.S. Lewis, The Screwtape letters
Miscellanea francescana: Rivista di Scienze Teologiche e Studi Francescani, 2011
From the very beginning of the movement of the lesser brothers, Franciscans have been interested ... more From the very beginning of the movement of the lesser brothers, Franciscans have been interested in Joseph of Nazareth, a unique model of fatherhood. After analyzing St. Francis' celebration of Christmas at Greccio, this article sounds out particular Franciscan writers from the 13 th to the 15 th century (Bonaventure, Duns Scotus, Peter Olivi, Ubertino of Casale, Bernadine of Siena, and Bernadine of Feltre). Is there a typically Franciscan manner of interpreting and engaging the figure of Joseph of Nazareth as a reference point for the journey of faith and living the Gospel? The article establishes how Joseph could become a model of faithfulness, humility, poverty and obedience for the followers of Francis of Assisi. The fatherhood that he humbly exercised with respect to the Son of God is not only the setting of his lowly (minor) service of the Most High, but the locus theologicus, that confirms once again Franciscan Christocentrism.
Miscellanea francescana: Rivista di Scienze Teologiche e Studi Francescani, 2010
The world of symbols surrounding St. Francis, traits of his own personality, and love for the use... more The world of symbols surrounding St. Francis, traits of his own personality, and love for the use of symbols, reveal a characteristic element of his spirituality, namely, interiority. In order to understand him in greater depth, one must give due consideration to the extent he was influenced, through his use of the breviary and missal, by scriptural passages and liturgical and patristic writings containing the theme of the divine indwelling in the human person. Moreover, one would think that the contacts he could have had with preachers, monks of the eastern and western traditions, just as with troubadours and Trinitarians, might have contributed to feed his passion for the dwelling of God in his heart, just as we know it from his writings.
We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, e... more We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, eucatastrophe, found in his essay, On Fairy-Stories: And there is the oldest and deepest desire, the Great Escape: the Escape from Death (...) But the "consolation" of fairy-tales has another aspect than the imaginative satisfaction of ancient desires. Far more important is the Consolation of the Happy Ending. Almost I would venture to assert that all complete fairy-stories must have it. At least I would say that Tragedy is the true form of Drama, its highest function; but the opposite is true of Fairy-story. Since we do not appear to possess a word that expresses this opposite-I will call it Eucatastrophe. The eucatastrophic tale is the true form of fairy-tale, and its highest function. The consolation of fairy-stories, the joy of the happy ending: or more correctly of the good catastrophe, the sudden joyous "turn" (for there is no true end to any fairy-tale): this joy, which is one of the things which fairy-stories can produce supremely well, is not essentially "escapist," nor "fugitive." In its fairy-tale-or otherworld-setting, it is a sudden and miraculous grace: never to be counted on to recur. It does not deny the existence of dyscatastrophe, of sorrow and failure: the possibility of these is necessary to the joy of deliverance; it denies (in the face of much evidence, if you will) universal final defeat and in so far is evangelium, giving a fleeting glimpse of Joy, Joy beyond the walls of the world, poignant as grief. (FS 97-99 1 , emphasis added) But in the "eucatastrophe" we see in a brief vision that the answer may be greater-it may be a far-off gleam or echo of evangelium in the real world. The use of this word gives a hint of my epilogue. It is a serious and dangerous matter. It is presumptuous of me to touch upon such a theme; but if by grace what I say has in any respect any validity, it is, of course, only one facet of a truth incalculably rich: finite only because the capacity of Man for whom this was done is finite. I would venture to say that approaching the Christian Story from this direction, it has long been my feeling (a joyous feeling) that God redeemed the corrupt making-creatures, men, in a way fitting to this aspect, as to others, of their strange nature. The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories. They contain many marvels-peculiarly artistic, beautiful, and moving: "mythical" in their perfect, self-contained significance; and among the marvels is the greatest and most complete conceivable eucatastrophe. But this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfilment of Creation. The Birth of Christ is the eucatastrophe of Man's history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has pre-eminently the "inner consistency of reality." There is no tale ever told that men would rather find was true, and none so many sceptical men have accepted as true on its own merits. For the Art of it has the 1 The numbering of On Fairy-Stories is by paragraphs.
Eucatastrophe and Tolkien's world building: "a ray of light through the very chinks of the universe about us" A Theological reading, 2017
We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, e... more We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, eucatastrophe, found in his essay, On Fairy-Stories: And there is the oldest and deepest desire, the Great Escape: the Escape from Death (...) But the "consolation" of fairy-tales has another aspect than the imaginative satisfaction of ancient desires. Far more important is the Consolation of the Happy Ending. Almost I would venture to assert that all complete fairy-stories must have it. At least I would say that Tragedy is the true form of Drama, its highest function; but the opposite is true of Fairy-story. Since we do not appear to possess a word that expresses this opposite-I will call it Eucatastrophe. The eucatastrophic tale is the true form of fairy-tale, and its highest function. The consolation of fairy-stories, the joy of the happy ending: or more correctly of the good catastrophe, the sudden joyous "turn" (for there is no true end to any fairy-tale): this joy, which is one of the things which fairy-stories can produce supremely well, is not essentially "escapist," nor "fugitive." In its fairy-tale-or otherworld-setting, it is a sudden and miraculous grace: never to be counted on to recur. It does not deny the existence of dyscatastrophe, of sorrow and failure: the possibility of these is necessary to the joy of deliverance; it denies (in the face of much evidence, if you will) universal final defeat and in so far is evangelium, giving a fleeting glimpse of Joy, Joy beyond the walls of the world, poignant as grief. (FS 97-99 1 , emphasis added) But in the "eucatastrophe" we see in a brief vision that the answer may be greater-it may be a far-off gleam or echo of evangelium in the real world. The use of this word gives a hint of my epilogue. It is a serious and dangerous matter. It is presumptuous of me to touch upon such a theme; but if by grace what I say has in any respect any validity, it is, of course, only one facet of a truth incalculably rich: finite only because the capacity of Man for whom this was done is finite. I would venture to say that approaching the Christian Story from this direction, it has long been my feeling (a joyous feeling) that God redeemed the corrupt making-creatures, men, in a way fitting to this aspect, as to others, of their strange nature. The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories. They contain many marvels-peculiarly artistic, beautiful, and moving: "mythical" in their perfect, self-contained significance; and among the marvels is the greatest and most complete conceivable eucatastrophe. But this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfilment of Creation. The Birth of Christ is the eucatastrophe of Man's history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has pre-eminently the "inner consistency of reality." There is no tale ever told that men would rather find was true, and none so many sceptical men have accepted as true on its own merits. For the Art of it has the 1 The numbering of On Fairy-Stories is by paragraphs.
The world of symbols surrounding St. Francis, traits of his own personality, and love for the use... more The world of symbols surrounding St. Francis, traits of his own personality, and love for the use of symbols, reveal a characteristic element of his spirituality, namely, interiority. In order to understand him in greater depth, one must give due consideration to the extent he was influenced, through his use of the breviary and missal, by scriptural passages and liturgical and patristic writings containing the theme of the divine indwelling in the human person. Moreover, one would think that the contacts he could have had with preachers, monks of the eastern and western traditions, just as with troubadours and Trinitarians, might have contributed to feed his passion for the dwelling of God in his heart, just as we know it from his writings.
God dwells with Us. God dwells in Us. This is a pervasive conviction, the profound insight that c... more God dwells with Us. God dwells in Us. This is a pervasive conviction, the profound insight that can be found almost everywhere undercurrently in Western Europe, between the end of the 12th century and the first half of the 13th, around the lifespan of saint Francis of Assisi. The present study intends explore, in a gradual and introductory way, some aspects of this trinitarian period: the historical background, the on going Patristic influences and the development of thought and devotion in the old and new monastic Orders and the pre-scholastics theologians, together with troubadours Poetry, reformed Roman Liturgy and Pontifical - and heretical - preaching. From here we may understand better the usually rather underestimate trinitarian dimension of saint Francis' own experience and spirituality.
Gli angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cosi... more Gli angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cosiddetta New Age. Sono piuttosto il segno della presenza di Dio, strumenti di luce e di consolazione per ogni uomo. San Francesco è certamente un testimone privilegiato dell'incontro con questi mediatori celesti e le Fonti ne raccontano la sua particolare devozione. L'Autore, attraverso uno stile coinvolgente e scorrevole, a partire da numerosi scritti della tradizione francescana-di figure più o meno conosciute, lungo il corso della storia-propone un sorprendente e originale itinerario alla riscoperta e alla contemplazione della bellezza e della premura di Dio attraverso i suoi angeli. Guglielmo Spirito, frate minore conventuale, è docente all'Istituto Teologico di Assisi. Si occupa di spiritualità patristica e di letteratura, svolgendo un'intensa attività accademica, come conferenziere in Italia e all'estero. Con le Edizioni Porziuncola ha pubblicato: Amici per sempre. Capire e vivere il dono dell'amicizia (2010); Figli nel figlio. San Giuseppe nella spiritualità francescana (2012).
From the very beginning of the movement of the lesser brothers, Franciscans have been interested ... more From the very beginning of the movement of the lesser brothers, Franciscans have been interested in Joseph of Nazareth, a unique model of fatherhood. After analyzing St. Francis' celebration of Christmas at Greccio, this article sounds out particular Franciscan writers from the 13 th to the 15 th century (Bonaventure, Duns Scotus, Peter Olivi, Ubertino of Casale, Bernadine of Siena, and Bernadine of Feltre). Is there a typically Franciscan manner of interpreting and engaging the figure of Joseph of Nazareth as a reference point for the journey of faith and living the Gospel? The article establishes how Joseph could become a model of faithfulness, humility, poverty and obedience for the followers of Francis of Assisi. The fatherhood that he humbly exercised with respect to the Son of God is not only the setting of his lowly (minor) service of the Most High, but the locus theologicus, that confirms once again Franciscan Christocentrism.
Chiedo scusa, questa è la versione corretta, non quella caricata il 12/10/24 (non mi ero accorto... more Chiedo scusa, questa è la versione corretta, non quella caricata il 12/10/24 (non mi ero accorto di un piccolo errore nella versione precedente) .Chi fosse interessato in una figura originalissima di un santo greco del XI , san Nicola il Pellegrino di Trani, canonizzato però dai latini già nel 1099 , unico "santo della preghiera del cuore" nel calendario romano, troverà in questo saggio degli spunti suggestivi.
La sorprendente personalità di san Nicola da Stiri (1075)-e di Trani (1094)1-consente di annovera... more La sorprendente personalità di san Nicola da Stiri (1075)-e di Trani (1094)1-consente di annoverarlo sia tra le variopinte fila dei saloi-come Panaghiotis Yfantis ci ha fatto vedere e gustare-, sia tra gli strannicki, un "pellegrino e forestiero" (1 Pt 2,11; RnB 9, 6)2, uno di "quelli della strada" (At 9,2), un ramingo. In verità, sulla terra noi siamo erranti e, se non avessimo davanti agli occhi la preziosa immagine di Cristo, ci smarriremmo e ci perderemmo del tutto, com'è il genere umano prima del diluvio. Molte cose ci sono nascoste sulla terra, ma in cambio c'è stata donata la misteriosa, segreta sensazione del nostro vivo legame con un altro mondo, con il mondo celeste e trascendente, e le radici dei nostri pensieri e sentimenti non sono qui, ma in quei mondi lassù.
Guglielmo Spirito When he saw them he knew that he had always known them and realized what part e... more Guglielmo Spirito When he saw them he knew that he had always known them and realized what part each one of them had played at many an hour in his life when he had supposed himself alone, so that now he could say to them, one by one, not "Who are you?" but "So it was you all the time" … C.S. Lewis, The Screwtape letters
Miscellanea francescana: Rivista di Scienze Teologiche e Studi Francescani, 2011
From the very beginning of the movement of the lesser brothers, Franciscans have been interested ... more From the very beginning of the movement of the lesser brothers, Franciscans have been interested in Joseph of Nazareth, a unique model of fatherhood. After analyzing St. Francis' celebration of Christmas at Greccio, this article sounds out particular Franciscan writers from the 13 th to the 15 th century (Bonaventure, Duns Scotus, Peter Olivi, Ubertino of Casale, Bernadine of Siena, and Bernadine of Feltre). Is there a typically Franciscan manner of interpreting and engaging the figure of Joseph of Nazareth as a reference point for the journey of faith and living the Gospel? The article establishes how Joseph could become a model of faithfulness, humility, poverty and obedience for the followers of Francis of Assisi. The fatherhood that he humbly exercised with respect to the Son of God is not only the setting of his lowly (minor) service of the Most High, but the locus theologicus, that confirms once again Franciscan Christocentrism.
Miscellanea francescana: Rivista di Scienze Teologiche e Studi Francescani, 2010
The world of symbols surrounding St. Francis, traits of his own personality, and love for the use... more The world of symbols surrounding St. Francis, traits of his own personality, and love for the use of symbols, reveal a characteristic element of his spirituality, namely, interiority. In order to understand him in greater depth, one must give due consideration to the extent he was influenced, through his use of the breviary and missal, by scriptural passages and liturgical and patristic writings containing the theme of the divine indwelling in the human person. Moreover, one would think that the contacts he could have had with preachers, monks of the eastern and western traditions, just as with troubadours and Trinitarians, might have contributed to feed his passion for the dwelling of God in his heart, just as we know it from his writings.
We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, e... more We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, eucatastrophe, found in his essay, On Fairy-Stories: And there is the oldest and deepest desire, the Great Escape: the Escape from Death (...) But the "consolation" of fairy-tales has another aspect than the imaginative satisfaction of ancient desires. Far more important is the Consolation of the Happy Ending. Almost I would venture to assert that all complete fairy-stories must have it. At least I would say that Tragedy is the true form of Drama, its highest function; but the opposite is true of Fairy-story. Since we do not appear to possess a word that expresses this opposite-I will call it Eucatastrophe. The eucatastrophic tale is the true form of fairy-tale, and its highest function. The consolation of fairy-stories, the joy of the happy ending: or more correctly of the good catastrophe, the sudden joyous "turn" (for there is no true end to any fairy-tale): this joy, which is one of the things which fairy-stories can produce supremely well, is not essentially "escapist," nor "fugitive." In its fairy-tale-or otherworld-setting, it is a sudden and miraculous grace: never to be counted on to recur. It does not deny the existence of dyscatastrophe, of sorrow and failure: the possibility of these is necessary to the joy of deliverance; it denies (in the face of much evidence, if you will) universal final defeat and in so far is evangelium, giving a fleeting glimpse of Joy, Joy beyond the walls of the world, poignant as grief. (FS 97-99 1 , emphasis added) But in the "eucatastrophe" we see in a brief vision that the answer may be greater-it may be a far-off gleam or echo of evangelium in the real world. The use of this word gives a hint of my epilogue. It is a serious and dangerous matter. It is presumptuous of me to touch upon such a theme; but if by grace what I say has in any respect any validity, it is, of course, only one facet of a truth incalculably rich: finite only because the capacity of Man for whom this was done is finite. I would venture to say that approaching the Christian Story from this direction, it has long been my feeling (a joyous feeling) that God redeemed the corrupt making-creatures, men, in a way fitting to this aspect, as to others, of their strange nature. The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories. They contain many marvels-peculiarly artistic, beautiful, and moving: "mythical" in their perfect, self-contained significance; and among the marvels is the greatest and most complete conceivable eucatastrophe. But this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfilment of Creation. The Birth of Christ is the eucatastrophe of Man's history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has pre-eminently the "inner consistency of reality." There is no tale ever told that men would rather find was true, and none so many sceptical men have accepted as true on its own merits. For the Art of it has the 1 The numbering of On Fairy-Stories is by paragraphs.
Eucatastrophe and Tolkien's world building: "a ray of light through the very chinks of the universe about us" A Theological reading, 2017
We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, e... more We need to start by focusing on what J.R.R. Tolkien himself meant with his wonderful neologism, eucatastrophe, found in his essay, On Fairy-Stories: And there is the oldest and deepest desire, the Great Escape: the Escape from Death (...) But the "consolation" of fairy-tales has another aspect than the imaginative satisfaction of ancient desires. Far more important is the Consolation of the Happy Ending. Almost I would venture to assert that all complete fairy-stories must have it. At least I would say that Tragedy is the true form of Drama, its highest function; but the opposite is true of Fairy-story. Since we do not appear to possess a word that expresses this opposite-I will call it Eucatastrophe. The eucatastrophic tale is the true form of fairy-tale, and its highest function. The consolation of fairy-stories, the joy of the happy ending: or more correctly of the good catastrophe, the sudden joyous "turn" (for there is no true end to any fairy-tale): this joy, which is one of the things which fairy-stories can produce supremely well, is not essentially "escapist," nor "fugitive." In its fairy-tale-or otherworld-setting, it is a sudden and miraculous grace: never to be counted on to recur. It does not deny the existence of dyscatastrophe, of sorrow and failure: the possibility of these is necessary to the joy of deliverance; it denies (in the face of much evidence, if you will) universal final defeat and in so far is evangelium, giving a fleeting glimpse of Joy, Joy beyond the walls of the world, poignant as grief. (FS 97-99 1 , emphasis added) But in the "eucatastrophe" we see in a brief vision that the answer may be greater-it may be a far-off gleam or echo of evangelium in the real world. The use of this word gives a hint of my epilogue. It is a serious and dangerous matter. It is presumptuous of me to touch upon such a theme; but if by grace what I say has in any respect any validity, it is, of course, only one facet of a truth incalculably rich: finite only because the capacity of Man for whom this was done is finite. I would venture to say that approaching the Christian Story from this direction, it has long been my feeling (a joyous feeling) that God redeemed the corrupt making-creatures, men, in a way fitting to this aspect, as to others, of their strange nature. The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories. They contain many marvels-peculiarly artistic, beautiful, and moving: "mythical" in their perfect, self-contained significance; and among the marvels is the greatest and most complete conceivable eucatastrophe. But this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfilment of Creation. The Birth of Christ is the eucatastrophe of Man's history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has pre-eminently the "inner consistency of reality." There is no tale ever told that men would rather find was true, and none so many sceptical men have accepted as true on its own merits. For the Art of it has the 1 The numbering of On Fairy-Stories is by paragraphs.
The world of symbols surrounding St. Francis, traits of his own personality, and love for the use... more The world of symbols surrounding St. Francis, traits of his own personality, and love for the use of symbols, reveal a characteristic element of his spirituality, namely, interiority. In order to understand him in greater depth, one must give due consideration to the extent he was influenced, through his use of the breviary and missal, by scriptural passages and liturgical and patristic writings containing the theme of the divine indwelling in the human person. Moreover, one would think that the contacts he could have had with preachers, monks of the eastern and western traditions, just as with troubadours and Trinitarians, might have contributed to feed his passion for the dwelling of God in his heart, just as we know it from his writings.
God dwells with Us. God dwells in Us. This is a pervasive conviction, the profound insight that c... more God dwells with Us. God dwells in Us. This is a pervasive conviction, the profound insight that can be found almost everywhere undercurrently in Western Europe, between the end of the 12th century and the first half of the 13th, around the lifespan of saint Francis of Assisi. The present study intends explore, in a gradual and introductory way, some aspects of this trinitarian period: the historical background, the on going Patristic influences and the development of thought and devotion in the old and new monastic Orders and the pre-scholastics theologians, together with troubadours Poetry, reformed Roman Liturgy and Pontifical - and heretical - preaching. From here we may understand better the usually rather underestimate trinitarian dimension of saint Francis' own experience and spirituality.
Gli angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cosi... more Gli angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cosiddetta New Age. Sono piuttosto il segno della presenza di Dio, strumenti di luce e di consolazione per ogni uomo. San Francesco è certamente un testimone privilegiato dell'incontro con questi mediatori celesti e le Fonti ne raccontano la sua particolare devozione. L'Autore, attraverso uno stile coinvolgente e scorrevole, a partire da numerosi scritti della tradizione francescana-di figure più o meno conosciute, lungo il corso della storia-propone un sorprendente e originale itinerario alla riscoperta e alla contemplazione della bellezza e della premura di Dio attraverso i suoi angeli. Guglielmo Spirito, frate minore conventuale, è docente all'Istituto Teologico di Assisi. Si occupa di spiritualità patristica e di letteratura, svolgendo un'intensa attività accademica, come conferenziere in Italia e all'estero. Con le Edizioni Porziuncola ha pubblicato: Amici per sempre. Capire e vivere il dono dell'amicizia (2010); Figli nel figlio. San Giuseppe nella spiritualità francescana (2012).
From the very beginning of the movement of the lesser brothers, Franciscans have been interested ... more From the very beginning of the movement of the lesser brothers, Franciscans have been interested in Joseph of Nazareth, a unique model of fatherhood. After analyzing St. Francis' celebration of Christmas at Greccio, this article sounds out particular Franciscan writers from the 13 th to the 15 th century (Bonaventure, Duns Scotus, Peter Olivi, Ubertino of Casale, Bernadine of Siena, and Bernadine of Feltre). Is there a typically Franciscan manner of interpreting and engaging the figure of Joseph of Nazareth as a reference point for the journey of faith and living the Gospel? The article establishes how Joseph could become a model of faithfulness, humility, poverty and obedience for the followers of Francis of Assisi. The fatherhood that he humbly exercised with respect to the Son of God is not only the setting of his lowly (minor) service of the Most High, but the locus theologicus, that confirms once again Franciscan Christocentrism.
L'essenziale è invisibile agli occhi. Gli angeli nella spiritualità francescana, 2019
Gli angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cosi... more Gli angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cosiddetta New Age. Sono piuttosto il segno della presenza di Dio, strumenti di luce e di consolazione per ogni uomo. San Francesco è certamente un testimone privilegiato dell'incontro con questi mediatori celesti e le Fonti ne raccontano la sua particolare devozione. L'Autore, attraverso uno stile coinvolgente e scorrevole, a partire da numerosi scritti della tradizione francescana-di figure più o meno conosciute, lungo il corso della storia-propone un sorprendente e originale itinerario alla riscoperta e alla contemplazione della bellezza e della premura di Dio attraverso i suoi angeli. Guglielmo Spirito, frate minore conventuale, è docente all'Istituto Teologico di Assisi. Si occupa di spiritualità patristica e di letteratura, svolgendo un'intensa attività accademica, come conferenziere in Italia e all'estero. Con le Edizioni Porziuncola ha pubblicato: Amici per sempre. Capire e vivere il dono dell'amicizia (2010); Figli nel figlio. San Giuseppe nella spiritualità francescana (2012).
L'essenziale è invisibile agli occhi. Gli angeli nella spiritualità francescana, 2019
G li angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cos... more G li angeli non appartengono solo alla narrazione popolare e fiabesca, né alla galassia della cosiddetta New Age. Sono piuttosto il segno della presenza di Dio, strumenti di luce e di consolazione per ogni uomo. San Francesco è certamente un testimone privilegiato dell'incontro con questi mediatori celesti e le Fonti ne raccontano la sua particolare devozione. L'Autore, attraverso uno stile coinvolgente e scorrevole, a partire da numerosi scritti della tradizione francescana-di figure più o meno conosciute, lungo il corso della storia-propone un sorprendente e originale itinerario alla riscoperta e alla contemplazione della bellezza e della premura di Dio attraverso i suoi angeli. Guglielmo Spirito, frate minore conventuale, è docente all'Istituto Teologico di Assisi. Si occupa di spiritualità patristica e di letteratura, svolgendo un'intensa attività accademica, come conferenziere in Italia e all'estero. Con le Edizioni Porziuncola ha pubblicato: Amici per sempre. Capire e vivere il dono dell'amicizia (2010); Figli nel figlio. San Giuseppe nella spiritualità francescana (2012).
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