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Convegno Internazionale Su FRANCESCO D’APPIGNANO

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Convegno Internazionale Su FRANCESCO D’APPIGNANO 1 2 CENTRO STUDI FRANCESCO D’APPIGNANO COMUNE DI APPIGNANO DEL TRONTO Atti del I Convegno Internazionale su FRANCESCO D’APPIGNANO a cura di DOMENICO PRIORI Appignano del Tronto 26-27 maggio 2001 4 Sommario 7 Introduzione 9 Contestazione del libello del papa Giovanni XXII di Mario Sensi, Pontificia Università Lateranense, Roma. 29 Impero e Papato nella prima metà del Trecento di Fortunato Iozzelli, Collegio S. Bonaventura 51 Roberto Lambertini di Roberto Lambertini, Università di Macerata 67 I Francescani ad Appignano di Maria Elma Grelli - Emidio Santoni 83 Francesco d’Appignano on the eternity of the world and the actual infinite di Russell L. Friedman, Università di Copenaghen 103 Francesco d’Appignano: Frusta fit per plura quod fieri potest per pauciora di Domenico Priori, Istituto Tecnico Industriale di Ascoli Piceno 117 La rielaborazione del concetto di vis derelicta in Nicole Oresme di Fabio Zanin, Università di Padova 161 Kontexte des naturbegriffs di Notker Schneider, Università di Colonia 175 On the threshold of inertial mass? Francesco d’Appignano on resi- stance ad infinite velocity di Chris Schabel, Università di Cipro 191 Parole di chiusura del Convegno di Nazzareno Mariani 5 6 INTRODUZIONE Il presente volume raccoglie i testi delle relazioni presentate al I Convegno Internazionale su Fr. Francesco d’Appignano, svoltosi in Appignano del Tronto nei giorni 26 e 27 maggio 2001. La pubblicazione degli atti, conclude un lavoro di molte persone che in due anni hanno reso possibile un sogno di pochi. Consentitemi di sottrar- mi all’obbligo di ringraziare tutte le istituzioni e le persone che hanno col- laborato perché mi dispiacerebbe dimenticarne anche una soltanto. I testi che seguono evidenziano che lo studio delle opere di Francesco sono utili per comprendere il pensiero religioso, politico e scientifico in un periodo storico lontano una ventina di generazioni, ma fecondo per i suc- cessivi sviluppi della cultura europea. Nei primi decenni del XIV secolo, infatti, giungono a maturazione alcune questioni di particolare rilievo: la lotta tra papato ed impero, la questione francescana (la cui importanza e pericolosità andavano al di là delle divisioni interne all’Ordine) e il supe- ramento della fisica di Aristotele. Gli studi su Francesco d’Appignano (alias Francesco de Marchia, Francesco d’Ascoli o Francesco Rossi), rivelano con crescente chiarezza, il suo ruolo in quegli anni. Anni in cui affondano le radici del nostro immaginario, delle nostre idee, del nostro pensare, delle nostre convinzioni e i motivi delle nostre polemiche. Anni in cui Francesco d’Appignano è stato uno degli intellettua- li più influenti. Domenico Priori 7 8 MARIO SENSI * CONTESTAZIONE DEL LIBELLO DEL PAPA GIOVANNI XXII Rileggendo l’Improbatio di fra Francesco d’Appignano “Improbatio”, appunto la Contestazione del libello del papa Giovanni XXII che comincia, ‘Poiché il temerario’, è il titolo di un corposo volume di cui è autore fra Francesco Rosso di Appignano, o della Marca vissuto nel secolo XIV. L’edizione critica del testo latino, inserita nella prestigiosa col- lana “Spicilegium Bonaventurianum, XXVII”, è del p. Nazzareno Mariani, frate minore, lo stesso che nel 2001, a distanza di otto anni, ne ha curato la traduzione italiana 1. A legare autore ed editore, l’appartenenza all’Ordine dei frati Minori e il comune Appignano, paese di origine di fra Francesco, paese di adozione di fra Nazzareno. Ci sono libri che si inseriscono nella lunga onda di eventi epocali -si pensi ai fiumi di inchiosto versati per illustrare il Grande Giubileo del Duemila - mentre altri sembrano apparentemente privi di attualità; sforzi notevoli che non sembrano andare oltre una rivisitazione di temi e problemi del tutto obliterati. Il p. Nazzareno Mariani ha stampato, a distanza di pochi anni, un ditti- co. All’apparenza due libri gemelli: col primo sportello viene dato il testo critico dell’ Improbatio; con l’altro, la traduzione italiana, assicurando così allo scritto di fra Francesco di Appignano, rivisitato dopo sette secoli, una larga circolazione. Ci si chiede se ce n’era proprio bisogno; se valeva tanto sforzo, trattan- * Pontificia Università Lateranense, Roma. 1. Francisci de Esculo ofm, Improbatio, edita a Nazareno Mariani ofm, Grottaferrata 1993 (Spicilegium Bonaventurianum, XXVIII); Fr. Francesco d’Appignano ofm, Contestazione, traduzione di Nazzareno Mariani, Centro Studi Francesco d’Appignano, Appignano del Tronto AP 2001. 9 dosi di temi dibattuti ben sette secoli fa. E tuttavia, a ben vedere, il proble- ma della povertà, oggetto di riflessione di fra Francesco d’Appignano, e in genere il pensiero economico francescano - una posizione solitamente nega- tiva in fatto di pensiero economico- è tornata di attualità: si pensi all’atten- zione con cui sono stati rivisitati, dalla storiografia, i Monti di Pietà. Questa istituzione è stata uno dei grandi risultati dell’azione sociale francescani dell’osservanza, impegnati nella predicazione itinerante: venuti a contatto con i problemi di sussistenza delle masse, aggravata dalla crisi economica in atto, grazie all’appogio interessato delle autorità civili, frati Minori, eredi di alcune istanze degli spirituali, promossero un Istituto di prestito, capace di alleviare le sofferenze dei poveri. Lo scopo del Monte di Pietà fu infatti quello di consentire alla popolazione umile e povera, travolta dall’usura, di ottenere in prestito piccole somme di denaro -garantite, di norma, da un pegno di cose mobili e fungibili, ma talvolta anche da uno o più mallevado- ri- onde sopperire alle più immediate necessità di poveri, travolti dall’usura. Usura e nuove povertà, dovute alla globalizzazione, sono anche le sfide attuali della Chiesa. Intento del p. Nazzareno e di quanti si sono attivati per celebrare il con- terraneo fra Francesco d’Appignano è indubbiamente che la proposta di vivere integralmente il Vangelo, fatta ben sette secoli or sono, aiutino il let- tore a una migliore conoscenza del presente e gli permettano anche di pro- gettare il futuro. Cogliere messaggi degli eventi del passato, guardando al presente, ma con un’attenzione al futuro: ecco il significato e il ruolo della storia. E’ anche questa l’ottica in cui va visto e valutato lo sforzo condotto dal p. Nazzareno, un lavoro di notevole erudizione che lo ha impegnato per anni, costringendolo ad utilizzare tecniche proprie di diverse discipline, solo talune affini, dovendo spaziare dalla teologia alla storia, dalla paleografia alla filologia. La Contestazione di fra Francesco d’Appignano è infatti, nello stesso tempo, un trattato di diritto, di storia, di esegesi scritturistica, di filosofia e di teologia, di storia della Chiesa, di storia dell’Ordine e della Regola Francescana. Il p. Francesco d’Appignano è - per i suoi tempi - un buon teologo che spazia dalla Sacra Scrittura ai Padri della Chiesa. Cita, con frequenza, S. Agostino, che mostra di conoscere in modo approfondito, ma indica e ripor- ta anche le autorità di Ambrogio, di Gregorio Magno, di Leone Magno, di Girolamo, di Anselmo, di Beda il Venerabile, di Clemente I papa, di Fulgenzio, di Giovanni Crisostomo, di Giovanni Damasceno, di Isidoro, di Origene, di Pietro il Mangiatore, di Remigio. Questa familiarità di fra Francesco con i Padri e, ancor più, con le Sacre Scritture deriva dal fatto di essere stato stato insegnante a Parigi dove, negli anni 1319-23, commentò le 10 2 Sentenze di Pietro Lombardo . A questi stessi anni appartiene forse il com- mento ai primi sette libri della Metafisica di Aristotele 3. Teologo e filosofo fra Francesco d’Appignano è conosciuto come disce- polo di Giovanni Dums Scoto e come commentatore delle Sentenze di Pietro Lombardo 4. Mentre il ritrovare fra Francesco, nel 1321, alla corte di Roberto d’Angiò, re di Sicilia, di cui divenne consigliere la dice lunga sulle scelte successive di fra Francesco: Roberto d’Angiò era infatti il capo del guelfismo italiano ed era legato ai circoli di indirizzo spirituale 5. Da Napoli fra Francesco venne a Perugia, per partecipare al capitolo generale dove, il 6 giugno 1322, sottoscrisse la risoluzione con la quale venne dichiarata lecita la tesi secondo cui Cristo e gli apostoli non avevano mai posseduto beni 6. Questo capitolo fu una conseguenza del referendum indetto tre mesi prima da Giovanni XXII, timoroso che avrebbe scatenato una nuova eresia l’affermazione, pronunciata il primo aprile dell’anno pre- cedente da un beghino di Narbonne, secondo il quale “Cristo e gli apostoli seguendo la via della perfezione non possedettero alcunché, né in privato, né in comune”. Questa tesi meravigliò l’inquisitore domenicano Giovanni di Beaune e l’arcivescovo Bernardo da Fargues i quali consultarono, in pro- posito, un lettore francescano del locale convento, far Berengario Talon. Questi si schierò dalla parte del beghino poiché la tesi, a suo parere, era suf- fragata da Nicolò III nella decretale ‘Exiit qui seminat’ 7. Al frate fu intima- 2.L’ipotesi avanzata da C. SCHMITT, Un pape réformateur et un défenseur de l’unité de l’Eglise. Benoit XII et l’Ordre des Frères Mineurs (1334-1342), Quaracchi 1959, pp. 244, nota 2, è che fra Francesco sia stato mandato in Francia per propagandare le tesi estre- miste sulla povertà evangelica; per tal motivo Giovanni XXII pregò Geraldo di Capmul, cantore di Parigi e fra Elia di Nabinal bacceliere dell’Università di sequestrarlo e di con- durlo alla corte papale, cfr. C. EUBEL, Bullarium franciscanum, V, Roma 1898, pp. 373-4. 3. Francisci de Marchia sive de Esculo Sententia et compilatio super libros Physicorum Aristotelis, critice editum a Nazareno Mariani, Spicilegium Bonaventurianum 30, Grottaferrata 1998. 4. “Franciscus de Marchia” occupa il settimo posto nella lista dei discepoli di Scoto, redat- ta da L. WADDING, Annales Minorum, VI (1301-1322), Firenze 1931, n. 137, LXVI, p. 154. 5. La notizia data, nelle Additiones, da L. WADDING, Annales Minorum, VI (1301- 1322), Firenze 1931, n. 374, XL, p. 423, viene ritenuta probabile da L. H. SBARALEA, Supplementum et castigatio ad Scriptores trium Ordinum s.
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