Archivo Teológico Granadino 77 (2014) 325-551

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Archivo Teológico Granadino 77 (2014) 325-551 Archivo Teológico Granadino 77 (2014) 325-551 BIBLIOGRAFÍA I. BOLETÍN DE HISTORIA DE LA TEOLOGÍA EN EL PERÍODO 1500-1800 Autores Trento DE SANTIAGO RODRÍGUEZ, M., Francisco Blanco de Salcedo. Un preclaro padre conciliar en Trento, nacido en Capillas hace cinco siglos, Palencia 2013, 134 p. ISBN 978-84-8173-197-2. Tenemos ante nosotros una breve biografía sobre un obispo español que se señaló en el Concilio de Trento, al que se rinde homenaje en estas páginas como hijo ilustre de su lugar natal, Capillas en Campos, en la provincia de Palencia. Francisco Blanco de Salcedo se estrenó como obispo en la ciudad de Orense, asistió a las sesiones del Concilio de Trento, volvió a Orense al terminar el concilio, para pasar después a la ciudad de Málaga como obispo y terminar su vida en la sede de Santiago de Compostela. Ya en Orense empezó a conocerse su interés por fundar obras benéfico-sociales, algo a lo que prestaría atención durante toda su ejecutoria como obispo. Durante el Concilio de Trento se seña- ló con intervenciones sobre la comunión, la misa, la residencia de los obispos y el matrimonio. Sus intervenciones fueron valoradas muy positivamente, con lo que se granjeó fama de santidad y de ciencia, hasta el punto de que hubo quien lo consideró digno de ser elegido papa. Ya desde su estancia como obis- po de Orense mantuvo una relación estrecha con la Compañía de Jesús, con la fundación del Colegio de Monterrey y su interés por fundar otro colegio en la ciudad de Orense, algo que intentó a la vuelta de Trento, aprovechando la amistad nacida en el concilio entre él y los jesuitas que asistieron al mismo. En Málaga se esforzó por poner en práctica la reforma postulada por el Concilio de Trento y para ello pensó en la fundación de un colegio de la Compañía de Jesús, que llevó a término felizmente, convencido como estaba de la importan- cia de una institución semejante para la educación de la juventud. Siguiendo su línea benéfico-social ya mostrada en Orense, fundó en Málaga el Hospital para Convalecientes. En Santiago de Compostela mostró una especial prudencia en 326 BIBLIOGRAFÍA ArchTeolGran 77 (2014) cuestiones de gobierno y en desvelos pastorales, así como en la aplicación de los decretos del Concilio de Trento. Su relación con la Compañía de Jesús con- tinuó como anteriormente, recibiendo a tres jesuitas en la diócesis, a petición propia, como colaboradores suyos en la diócesis, a pesar de los recelos de las autoridades civiles y de otras órdenes hacia los religiosos recién llegados, com- pletando su entendimiento con la Compañía de Jesús con la fundación de un colegio. También aquí llevó a cabo la fundación de un hospital para enfermos incurables y contagiosos. Como resumen, nos encontramos ante la biografía de un obispo realmente magnífico, en tiempos en que era tan necesaria la reforma de la Iglesia en España, digno del homenaje que se le tributa en estas páginas, como cristiano ejemplar que fue durante toda su vida. Antonio Navas GHIA, F. – MEROI, F. (A CURA DI), Francesco Panigarola. Predicazione, filosofia e teologia nel secondo Cinquecento, Leo S. Olschki Editore, Firenze 2013, VIII+200 p. ISBN 978-88-222-6316-2. Todos los trabajos contenidos en este volumen versan sobre la figura de Francesco Panigarola, obispo de Asti desde 1587 al 1594. Todos ellos corres- ponden a las intervenciones que se tuvieron en el congreso con el título de Francesco Panigarola vescovo di Asti. Un protagonista del Cinquecento, y que tuvo lugar en Asti en Octubre de 2012. Panigarola fue considerado por sus contemporáneos como el predicador católico más importante de la época postridentina. Es por tanto un nombre importante dentro de la historia de la oratoria sagrada durante el Cinquecento. Pero no es ésta la única faceta que hace importante el personaje al que se dedicó este congreso, puesto que fue también profesor de teología, experto en filosofía, controversista poderoso, au- tor de textos de retórica y del arte de la memoria, historiador y poeta. Tuvo una relación importante con personajes como Carlos Borromeo y Carlos Manuel I de Saboya e intervino personalmente en asuntos relacionados con las guerras de religión en Francia, con lo que dejó un rastro indeleble tras sí en un período crucial de la historia europea. En este congreso se ha pretendido profundizar en su figura con una perspectiva orgánica y multidisciplinar, estudiando cada una de las vertientes del mundo de Panigarola, con atención particular a los textos y documentos, con un propósito común para todos los sabios reunidos en este encuentro: el de conocer nuevos estudios y nuevas investigaciones. Las aportaciones del congreso se han agrupado en tres partes: la primera, dedicada a la predicación; la segunda, a la filosofía y la teología; la tercera, al marco his- tórico, los documentos y la fortuna. Con respecto a la predicación se compara a Panigarola con los tratados sobre la predicación compuestos durante el siglo XVI y se analizan los sermones de Panigarola para subrayar en ellos su valor como elocuencia sagrada y como retórica. En los temas de filosofía y teología se da a conocer la presencia de los filósofos y la filosofía en los sermones de Panigarola; se compara a dos sacerdotes de la verdad, tal y como son presen- tados Panigarola y Fichte por uno de los investigadores; se estudian así mismo las Lecciones de Turín que compuso Panigarola contra Calvino, en un estilo modélico de lo que fue la apologética tridentina; también se analiza en esta par- te de los estudios la teología política de Panigarola, para acabar con un estudio sobre teodicea y derecho, a la luz de Panigarola, del paradigma del Concilio de Trento. En la última parte se estudia la representación del perfecto príncipe en la ciudad de Turín en tiempos de Carlos Manuel I de Saboya; se ofrece un panorama de la situación de la ciudad de Asti durante el Cinquecento; se dan a BOLETÍN DE HISTORIA DE LA TEOLOGÍA 1500-1800 327 conocer las ediciones de Panigarola que se conservan en el fondo antiguo de la Biblioteca del Seminario Episcopal de Asti, para concluir con un estudio sobre Panigarola, a caballo entre el mito y la historia. Todo lo descrito más arriba contribuirá muy valiosamente a dar a conocer a una figura tan señera como Francesco Panigarola y a profundizar en su vida, en sus obras y en el signifi- cado de su persona en el Cinquecento italiano postridentino. Antonio Navas Teología DE PABLO MAROTO, D., Espiritualidad española del siglo XVI. II: Época del emperador Carlos V (1519-1558), Editorial de Espiritualidad, Madrid 2014, 388 p. ISBN 978-84-7068-435-7. Daniel de Pablo Maroto considera acertado el trabajo que está llevando a cabo con los distintos tomos de su historia de la espiritualidad española, entre otras razones porque no abundan las historias de la espiritualidad en castellano y porque autores tan egregios como los que hubo en España en la época del emperador Carlos V (la que atañe a este volumen) pueden servir para ilumi- nar el camino de la fe en nuestro tiempo y atisbar lo que puede suceder en un futuro próximo o lejano. Este volumen segundo está dividido en tres gran- des apartados. En el primero se incluye el marco histórico, el correspondiente al tiempo del emperador Carlos I de España y V de Alemania. El segundo apartado consiste en una especie de diccionario de autores espirituales, en el que se incluyen todos los autores que han aportado originalidad a la historia de la espiritualidad, incluyendo aquí su biografía, sus obras y la doctrina que vivieron y transmitieron. El tercer apartado está reservado a presentar sinté- ticamente los temas más importantes y más recurrentes en sus obras, lo que equivale a su doctrina, condensada en capítulos breves. El autor quiere dejar muy claro que no está componiendo una historia de la literatura religiosa, sino de la vida religiosa real, espiritual y mística de los autores que presenta. No hay contacto solamente con las obras o los textos de los protagonistas de esta historia, sino también con sus vidas. El contenido completo del volumen viene indicado con precisión en los títulos de los once capítulos en que se organiza el texto. El primer capítulo, como ya ha quedado reseñado, está dedicado al marco histórico del período correspondiente al reinado del emperador Carlos V. Los cinco capítulos siguientes contienen los autores principales de cuatro escuelas de espiritualidad: franciscana, dominicana, agustiniana, jesuítica y la del clero diocesano. En el capítulo séptimo se estudia la espiritualidad de Alejo Venegas y de Erasmo de Rotterdam. En el octavo tenemos las espiritualidades que él llama de la heterodoxia: luterana, calvinista y anglicana. En el noveno se trata el problema de los alumbrados y la Inquisición. En el décimo los pro- blemas que produjo la conquista, colonización y evangelización del Nuevo Mundo, contemplados sobre todo desde su vertiente espiritual. Para terminar, se presenta una síntesis doctrinal de las principales enseñanzas de los autores espirituales reseñados, indicando la posible incidencia que podrían tener en la vida religiosa y espiritual de nuestro tiempo. Con vistas al lector que no le vea utilidad especial a relatar una historia de la espiritualidad, Daniel de Pablo Maroto advierte que el pasado constituye la raíz de nuestro presente y sirve de forja y de proyección hacia el futuro. Por eso considera que la historia que va componiendo, volumen a volumen, debe ser considerada como un elemento integrador, como un eje clave para interpretar la civilización humana, interpre- 328 BIBLIOGRAFÍA ArchTeolGran 77 (2014) tación que no debe limitarse sólo a la racionalidad, sino que debe incorporar también la espiritualidad para que tal interpretación sea correcta.
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