DOCSLIB.ORG

Roskoványi, Augustus Rosmini-Serbati, Antonio

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Roskoványi, Augustus Rosmini-Serbati, Antonio ROSMINI-SERBATI, ANTONIO ROSKOVÁNYI, AUGUSTUS Bishop; b. Szenna, Hungary, Dec. 7, 1807; d. Feb. 24, 1892. He was ordained in 1831 after studies at the college of the Piarists at Kis-Szeben (1817–22), and at Eger (1822–24), and his theological studies at Pesth and the Augustineum in Vienna. In 1839 he received the Abbey of Saar as a benefice and in 1841 was appointed rector of the seminary at Eger. He was consecrated auxil- iary bishop in 1847 and named bishop of Waitsen in 1851. In 1859 he was named bishop of Neutra. His works are noted for the documents they contain. Among his more notable works are De primatu Romani Pontificis ei- usque iuribus (Augsburg 1839; 2d ed. Agram 1841); De matrimoniis mixtis (5 v. Funfkirchen 1842; Pesth 1854, 1870–71); De matrimoniis in ecclesia Catholica (2 v. Augsburg 1837–40); Monumenta catholica pro indepen- dentia potestatis ecclesiasticae ab imperio civili (14 v. Funfkirchen 1847; Pesth 1856, 1865, 1870–71); Coeliba- tus, et breviarium: duo gravissima clericorum officia . (11 v. Pesth 1861; Neutra 1877–81); Romanus Pon- tifex tamquam primas ecclesiae . (16 v. Neutra and Comaromii 1867, 1878); Beata Virgo Maria in suo con- ceptu immaculata (12 v. Budapest 1873–74; Neutra 1877). Bibliography: J. SZINNYEI, Magyar írók, 14 v. (Budapest 1891–1914) 11:1188–90. J. VÁGNER, Adatok a nyitra-városi plé- bániák történetéhez (Nitra 1902). [L. R. KOZLOWSKI] Antonio Rosmini-Serbati. ROSMINI-SERBATI, ANTONIO Founder of the Institute of Charity, philosopher, of God became habitual with him; he grew familiar with theologian, and patriot; b. Rovereto, Trentino (then under practical affairs through the management of the large for- Austrian domination, now part of Italy), 1797; d. Stresa tune inherited from his father; and his extraordinary ca- (Lago Maggiore), 1855. Against the initial objections of pacity for lasting friendship with different types of men his parents, he was ordained in 1821. His retired life until manifested itself (Manzoni, Tommasco, Capellari [later 1826 can be considered as a preparation for his work. Gregory XVI], and Gustavo Cavour were among his During this period, his studies embraced mathematics, many intimates). The plan of his Congregation, for which political theory, education, medicine, natural sciences, he had the active encouragement and advice of St. Mad- Oriental languages, and all branches of philosophy and dalena di Canossa, was completed in 1828. His chief ec- theology. The History of Love, an early work of Rosmini clesiastical work during this time, and what he called on holy Scripture, bears witness to his intense application ‘‘nearly my only recreation,’’ was the formation of a cler- to the word of God and to his great talent for synthesis. ical circle at Rovereto to study the then too-much- Rosmini’s deliberate aim, in an age characterized by disregarded St. Thomas Aquinas. liberal ideas and revolt against established order, was to In 1826 Rosmini went to Milan to continue his re- achieve a balance between old and new by showing how search and to begin publishing the results of his philo- true development in every science depends upon growth sophical studies. He was a writer of astounding fertility from basic and unchangeable principles. On the advice and originality. His complete works, many published of Pius VII he devoted himself to this task, principally in posthumously, are at present (2001) being edited in a philosophy. planned 80-volume critical edition (Rome-Stresa, Rosmini’s personal traits were defined and estab- 1966–). About 30 volumes have been produced to date. lished in these early years. Prayer and devotion to the will To these must be added 13 volumes, with some 700 pages NEW CATHOLIC ENCYCLOPEDIA 383 ROSMINI-SERBATI, ANTONIO per volume, of letters (Casale 1905). He treated thor- account of a panegyric on Pius VII (Modena 1831), in oughly the problem of the origin of ideas and certitude, which he condemned Josephinism. His Treatise on Moral the nature of the human soul, ethics, civil society, the re- Conscience (Milan 1839), which contained an attack on lationship between Church and State, human rights, the use of probabilism as applied to the natural law, was metaphysics, grace, original sin, and the Sacraments in repudiated especially by P. Ballerini, SJ, who wrote general. It is impossible to name a single school of anonymously as il prete bolognese. Rosmini’s teaching thought to which he can be said to belong. Basing himself on original sin and the distinction he made between sin upon an encyclopedic reading of philosophers and eccle- (peccatum) and fault (culpa) were also the source of bitter siastical tradition, he endeavored to present principles criticism. The Five Wounds of the Church (Lugano that would interlock and serve as a basis of unity for all 1847), in which he treats of the dangers to the Church knowledge. from within, and A Constitution Based on Social Justice (Milan 1848) were placed on the Index (1848) for un- As the foundation of his system he placed the intu- specified reasons in the troubled days that followed the ition of universal and undetermined being, which he was assassination of Pellegrino Rossi at Rome. At the same careful to distinguish from the concept of God. Although time, Rosmini, following Pius IX in his flight from Rome, many of his adversaries (M. Liberatore, SJ, for example) fell from favor at Gaeta after expressing his views for a later maintained that there could be no distinction be- constitution and against Austrian domination. tween the two concepts and consequently accused Rosmini of ontologism and pantheism, this accusation is In 1854, after a full examination of Rosmini’s pub- no longer accepted by scholars (see Congregation for the lished writings, a papal commission, with Pius IX presid- Doctrine of the Faith, Note on the import of the doctrinal ing at its final sitting, declared that the works under Decrees concerning the thought and works of the Priest consideration were to be dismissed without censure. Antonio Rosmini Serbati, n. 6, Vatican, 1 July 2001). The Posthumously, 40 propositions taken from all the works ‘‘idea of being’’ is for Rosmini the objective and infalli- of Rosmini were condemned without any specific theo- ble light of reason, the source of man’s dignity as a per- logical censure in 1887 under Leo XIII (Enchiridion sym- son, the font of moral obligation, the unshakable bolorum, 3201–41). Their contents cover practically foundation of human rights, and the spring of the immor- every point of Catholic theology, but supporters of tality of the soul. Man’s moral goodness or badness de- Rosmini have always denied that they express his genu- pends upon the use or misuse of this innate light ine thought. Their position has been officially accepted according to which he can either evaluate things in their today by the Magisterium in its examination of the 19th objective order or attempt to place them in an order of his century doctrinal decrees concerning Rosmini’s works own creating. (see Congregation for the Doctrine of the Faith, Note on the import of the doctrinal Decrees concerning the Theological works published during Rosmini’s life- thought and works of the Priest Antonio Rosmini Serbati, time concern the nature of original sin, which he main- n. 6, Vatican, July 1, 2001). tained was more than a mere lack of sanctifying grace, the providence of God and what he called ‘‘supernatural Rosmini exercises a growing influence through the anthropology,’’ a study of fallen human nature restored philosophy of Christian spiritualism, and through his as- through the Sacraments. cetical writings. John Paul II numbered him among mod- His ascetical works are not numerous, but their con- ern thinkers in whom a fruitful meeting between tent regards the fundamental issues of the Christian life. philosophical knowledge and the Word of God has been This is especially the case with Maxims of Christian Per- realized (see Encyclical Letter Fides et Ratio, n. 74). He fection (Rome 1830), in which he shows how all duties is also acknowledged as a man of great sanctity of life culminate in devotion to Christ’s Church—a devotion whose beatification process is currently (2001) with the that he himself manifested in submitting fully to the ec- Congregation for the Causes of Saints. clesiastical prohibition of two of his works. Maxims form See Also: ROSMINIANS; SPIRITUALISM. the basis of his Constitutions of the Society of Charity, synopsised in the Apostolic Letters In Sublimi (Gregory Bibliography: A. MICHEL, Dictionnaire de théologie XVI, 1839) which approved the Rule of Rosmini’s reli- catholique, ed. A. VACANT et al., (Paris 1903–50; Tables générales 1951– ) 13.2:2917–52. A. HILCKMAN, Lexikon für Theologie und gious Institute. Kirche, ed. J. HOFER and K. RAHNER (Freiburg 1957–65); suppl., From 1826 until his death, Rosmini’s growing influ- Das Zweite Vatikanishe Konsil: Dokumente und Kommentare, ed. H. S. BRECHTER et al. (1966) 9:53–55; Die Religion in Geschichte ence as a leader in the forces opposing the domination of und Gegenwart (3d ed. Tübingen 1957–65) 5:1188–89. G. B. PA- sensism in European thought was subject to continual at- GANI, Vita di Antonio Rosmini, ed. G. ROSSI, 2 v. (rev. ed. Rovereto tack. He was looked upon with suspicion by Austria on 1959). Rivista Rosminiana (Domodossola Stresa 1906–2001). 384 NEW CATHOLIC ENCYCLOPEDIA ROSS, JOHN ELLIOT Sources in Eng. Principles of Ethics, tr. D. CLEARY, T. WATSON, bishops. No work is preferred and none refused; work C/W, (Leominster 1988); Anthropology in Aid of Moral Science, tr. once undertaken may not be abandoned for a more attrac- C/W (Durham 1991); The Philosophy of Right, tr.
Load more

Recommended publications
  • 1883 Philosopher, Social Scientist, Historian & Revolutionary Who Wrote Das Kapital
    PEOPLE and events YOU WILL MEET IN THE CHURCHS STORY 12C Nicolaus Copernicus 1473 – 1543, Polish astronomer & mathematician who believed that the earth revolved around the sun. Francis Bacon 1561 – 1626 Renaissance author, courtier & father of inductive reasoning Galileo Galilei 1564 – 1642. Scientist, inventor and one of the greatest minds of all time. Sir Isaac Newton 1642 – 1727, scientist who outlined the Laws of Motion in physics. Albert Einstein 1879 – 1955, German known for his involvement in physics & the famous E=MC2 Charles Darwin 1809 – 1882, English naturalist & wrote Origin of Species by Means of Natural Selection Rene Descartes 1595 – 1650 French Mathematician & philosopher Francois-Marie Arouet de Voltaire 1694 – 1778 French author & philosopher John Locke 1632 – 1704 English philosopher, medical researcher & physician Napoleon Bonaparte 1769 – 1821 Ambition is never content even on the summit of greatness. Louis XVI 1754 – 1793 King of France, husband of Marie Antoinette, brought oppressive taxation, instituted financial & judicial reforms. Executed 1793 by the people. Madame Guillotine The form of execution during the time of the French revolution. George III 1760 – 1820 British King married to Charlotte of Meckinburg- Strelitz in 1761, had 15 children, suffered from porphyria which made him mad. American Revolution 1776: French Revolution 1789, France becomes a Republic. The Storming of the Bastille July 1789 France Adam Smith 1723 – 1790 English economist & philosopher Karl Marx 1818 – 1883 philosopher, social scientist, historian & revolutionary who wrote Das Kapital. He said, Religion was the opium of the masses. Jean-Marie Vianney 1786 – 1859, priest who was canonised in 1925. His body remains incorrupted. Edmund Rice 1762 – 1844 Irish man married to Mary Elliott in 1785.
    [Show full text]
  • Monsignor Lorenzo Gastaldi (1815 – 1883)
    Monsignor Lorenzo Gastaldi (1815 – 1883) by Domenico Mariani (Translated by J.Anthony Dewhirst) The second Rosminian Bishop, a contemporary and fellow participant with Monsignor Cardozo Ayres in the first Vatican Council, was Monsignor Lorenzo Gastaldi, firstly bishop of Saluzzo (1867–1871), then archbishop of Turin (1871–1883). He was born at Turin on 18 March 1815, a year after the return of king Victor Emmanuel I from his exile in Sardinia and a little before the conclusion of the Congress of Vienna (9 June 1815). His family were of Chierese extraction. His father Bartolomeo was a notable advocate, his mother Margherita Volpato was a housewife. It was a big family of thirteen children, (eight boys and five girls) of which Lorenzo was the eldest. Giuseppe Tuninetti, who is my guide, writes, ‘That it was a middle class, cultured, affluent family, with a markedly legal tradition’. (L.Gastaldi, Ed.Piemme, p.15). Lorenzo began his classical studies as an external scholar ‘in the College of the Carmine (or of the Nobles), run by the Jesuits. The cultural, moral and religious formation ‘was characterised by the serious and rigid method of the Jesuit colleges’ (Tunetti, ibid. p. 17). He felt his vocation to the priesthood when he was 14. At first his father was annoyed but later listened to him and on 30 September 1839 he would receive the clerical habit in his parish of the Madonna del Carmine. But he did not enter the seminary. He enrolled at University as an external student (a common occurrence at that time), and many factors favoured the best possible outcome.
    [Show full text]
  • Pope Benedict XVI Praised Te Life An
    23/05/2020 bededict Pope praises, Vatican beatifies Italian whose writings were condemned By Carol Glatz Catholic News Service VATICAN CITY (CNS) -- Pope Benedict XVI praised te life and example of a 19th-century Italian philosopher and religious-order founder whose writings had been condemned by the church until six years ago. Blessed Antonio Rosmini was a great priest and an "illustrious man of culture" who generously dedicated his life to harmonizing the relationship between reason and faith, the pope said just a few hours before Cardinal Jose Saraiva Martins led the Nov. 18 beatification ceremony in the northern Italian city of Novara. In remarks made shortly after his midday Angelus prayer in St. Peter's Square, the pope asked that Blessed Rosmini's example help the church, "especially Italian ecclesial communities, grow in the awareness that the light of human reason and grace, when they walk together, become a source of blessing for the human person and for society." Blessed Rosmini, who lived 1797-1855, founded the Institute of Charity -- also known as the Rosminian Fathers -- and the Congregation of the Rosminian Sisters of Providence. The road to his beatification had been impeded by an 1887 Vatican condemnation of 40 proposals selected from works written by the Italian priest. But in 2001, the Vatican Congregation for the Doctrine of the Faith, headed then by Cardinal Joseph Ratzinger who is now Pope Benedict, declared that the positions condemned 114 years ago did not accurately reflect Blessed Rosmini's thinking or beliefs. Historians said the propositions were pulled out of the context in which they were written.
    [Show full text]
  • The Meaning of the Ark of the Covenant Through the Logos Heuristics
    International Journal of Social Science Studies Vol. 7, No. 2; March 2019 ISSN 2324-8033 E-ISSN 2324-8041 Published by Redfame Publishing URL: http://ijsss.redfame.com The Meaning of the Ark of the Covenant through the Logos Heuristics Antonio Cassella1 1President of Research Autism LLC (FL) and Director of Imerisya (Instituto merideño de investigación de la inteligencia social y del autismo, Mérida, Venezuela). Correspondence: Antonio Cassella, 1270 N. Wickham Rd. 16-613, Melbourne, FL, 32935, USA. Received: January 11, 2019 Accepted: February 14, 2019 Available online: February 20, 2019 doi:10.11114/ijsss.v7i2.4080 URL: https://doi.org/10.11114/ijsss.v7i2.4080 Abstract By placing the Ark of the Covenant in the first Jewish Temple in the 10th century before the Common Era (BCE), King Solomon relieved Levite priests from carrying the Ark. Three centuries later, King Josiah of Judah asked the Levites to return that container to the Temple, implying that it was no longer there. The gold-plated Ark enclosed more than an unvarying law in the Decalogue and the „obedience‟ of classical-computing attached to the crystal Thummim sewed by Moses into the Ephod worn by Aaron, the first high priest. Moses also placed in his brother‟s vest the crystal Urim, or flexible variations „between obedience and disobedience‟, in the quantum-computing epitomized by the „tree-of-the-knowledge-of-good-and-evil‟ (Genesis 2). Together, the Thummim and Urim crystals embody the Wisdom ascribed to nature‟s Nature and the „Tree-of-Life‟. Solomon shared this Wisdom with the visiting Queen of Sheba.
    [Show full text]
  • Antonio Rosmini on Property It Showed Itself As a Part of God’S Calling
    Journal of Markets & Morality Volume 7, Number 1 (Spring 2004): 63–97 Copyright © 2004 A Sphere Around Alberto Mingardi Policy Director the Person: Istituto Bruno Leoni (Turin, Italy) Antonio Rosmini and Visiting Fellow Centre for the New Europe on Property* (Brussels, Belgium) Father Antonio Rosmini-Serbati (1797–1855) is an author of growing interest and curiosity to his fellow churchmen, as well as to secular intellectuals, as a philosopher who successfully reconciled reason and faith. Nevertheless, the political nuances of his thought have barely been explored by English-speaking scholars, and even among his Italian followers these have not been fully appre- ciated. This article attempts to present an overview of Rosmini’s political philoso- phy, focusing on his concern for the protection of private property rights and arguing that it is precisely his advocacy of private property that determines his attitude toward the general organization of associated life, government, and democracy. The organization of this investigation consists of four parts. The first pro- vides a brief biographical sketch of Antonio Rosmini. The second tentatively enlists the main influences in the development of Rosmini’s thought as far as politics and economics are concerned. The third is devoted to examining his approach toward property. The fourth examines his definition of social justice in the light of his justification of property. Introduction In this article, I introduce the reader to the figure of Antonio Rosmini, provide a biographical sketch, and subsequently approach his thought on private prop- erty. As a priest and a devout Catholic, religious faith was central to every aspect of Rosmini’s philosophy.
    [Show full text]
  • Father Giovanni Gaddo (8Th Provost General)
    Father Giovanni Gaddo (8th Provost General) by Domenico Mariani (Translated by J. Anthony Dewhirst) Is it possible that a little boy of 12 could be convinced that he had a religious vocation, to the point of devoting himself to serve the Lord all his life with the vows of poverty, chastity and obedience in a religious Institute? Would he have sufficient maturity and knowledge of his own powers and human life to be definitely sure about it? Or would it not rather be autosuggestion, domestic economic problems, or the influence of some good person influencing his choice? We know how modern psychologists would answer these questions. But we can say positively and absolutely ‘yes’. This is borne out by the reality of the facts; for instance, his life, the supernatural gift of a religious vocation, in which grace is grafted on to human nature, and incessant prayer reinforcing his human efforts. Giovanni Ferdinando Angelo Gaddo was born of Carlo and Maria Amiotti at Vercelli, the Casa Borgogna in the Via del Duomo, on 7 February1895. His father was a worker in marble, and this work provided for the upkeep of the family. His mother was a housewife and died early (1903?), so little Giovanni and his sister Lucia (a year his junior) were looked after by their grandmother. But she also passed away in 1907 and the Parish Priest of Crescentino, Don Pietro Gianotti, taking an interest in the family, wrote to Don Policarpo Garibaldi, the Novice Master at Calvario in Domodossola, in order that he might intercede with the Provincial, Giambattista Pagani, to accept the boy into the Institute of Charity.
    [Show full text]
  • Lecture Notes
    “Modern, Anti- and Post- Modern Augustines” for “In Dialogue with Augustine” Villanova University July 23-27, 2001. An intensive seminar (three hours, Monday through Friday). Fifteen Hours Taking Descartes’ use and reworking of Augustine as defining his modern reception, the course will examine this modern Augustine, its developments, the alternatives to it and reactions against it. Topics and figures considered will include Early Modern Augustinian predecessors of Descartes like Jean Calvin, Richard Hooker and the Cardinal de Bérulle; fellows in the Cartesian project to employ an Augustinian logic for a revolution in the Christian relation to the cosmos like Galileo; the continuation of Augustinian scholasticism; the modern Augustinian reactions against modern secularity like those of Pascal, his Jansenist friends, and Kierkegaard; continuations of Augustinian Christian Platonism in the Cambridge Platonists, Ontologism, German Idealism, and in the retrieval of the Fathers of the Church. Other Twentieth-century interpretations will include the reassertion of a modern Augustinianism with Phenomenology, Charles Taylor and Stephen Menn and its opposite in the Protestant Orthodoxy of Karl Barth and his postmodern heirs, Jean-Luc Marion and Radical Orthodoxy. Finally, connections of these with the Jewish Augustine of Jacques Derrida and the revival of theurgic Neoplatonism will be considered. The aim will be to demonstrate the mutual dependence of the modern and anti-modern, the philosophical and religious forms of our following of Augustine. A Note on the Reading List It is not intended that every item on the list be required for each participant, although it will be clear that some of the readings are necessary for everyone.
    [Show full text]
  • Rosmini and St Augustine
    Talk 1 Augustine, Ignatius and Rosmini Introduction Rosmini explicitly said to his Secretary Francesco Paoli, ‘There are three founders of our Institute: St Augustine, whose spirit must be ours, shows us the practice of twofold charity in his works; St Ignatius, as regards the government of the Institute; and St Francis of Sales as regards the spirit of special mildness and pleasing conversation.’1 An early influence on Rosmini was St Philip Neri: We can mention his book Lodi di S. Filippo Neri which was drawn up in 1817 and recited in an Academy of young students in Padova. It was published in 1821. St Philip also appeared in Rosmini’s Dell’educazione Cristiana published in 1821 together with St Francis of Sales, and St Thomas. St Francis of Sales commands first place, not only for the abundance of references but for explicit assessments which show a profound assimilation of his spirituality. He hails him in one of his early letters as ‘the head of the great spiritual masters of the spirit and the most reasonable’. In chapter two of Dell’educazione cristiana he recommends him as spiritual reading and quotes him as saying that ‘spiritual reading is the oil of the lamp of prayer.2 He says we cannot always have a director gifted like St Francis with ‘learning, prudence and charity3’In the rules of Società degli amici [The Society of Friends] he lays down that ‘the chosen spirit and characteristics will be serenity and tranquillity of mind obtained through a continual exercise of interior mortification’ this, he continues ‘is the spirit of St Francis of Sales: the study of whose works will be studied especially.’4 Whereas we can show an explicit connection and influence between Augustine and Rosmini in Rosmini’s philosophical and theological work and also in the Constitutions5 and between St Ignatius and Rosmini in the latter’s general interest in the Ignatian Spiritual Exercises, Constitutions and Rule, it is not to easy to show St Francis of Sales’ influence.
    [Show full text]
  • Works of Antonio Rosmini in English and a List of Works About His Writings
    A List of the Works of Antonio Rosmini in English and a List of Works about his Writings. Classified: a) According to subject matter b) According to date c) According to author Works by Antonio Rosmini Translated into English Ascetical Title Translator Publisher Constitutions of the Institute of Charity D. A. Cleary 1969 Constitutions, (suggested as suitable for all) D. A. Cleary 1969 Constitutions of the Institute of Charity D. A. Cleary Durham 1992 Apostolic Letters D. A. Cleary 1969 Rule of Life/Directory Ed. Gen. Curia Rome 1990 Common Rules Richardson 1849 Reprint 1849 Leetham Derrys Wood 1960 Gen. Curia Rome 1994 Maxims of Perfection Prior Park 1840 Richardson 1844 Reprinted 1846 Reprinted 1849 Reprinted 1855 W. A. Johnson Burns Oates 1887 Reprinted 1888 C.T.S 1908 Revised Sam. Walker 1948 D.T.L. 1962 D. A. Cleary(Ros.Spirit.) Guys. Cardiff 1978 Mary F. Ingoldsby Naas, Ireland 1985 D. A.Cleary (Ros.Revisit) Quorn 1992 Selected Letters Gazzola (??) R&T. Washbourne 1901 Counsels to Religious.Superiors Claude R. Leetham Burns Oates 1961 Two Letters to Sisters of Providence John Henry Grey ? The Ascetical Letters of Antonio Rosmini I-VI John. F. Morris Quorn 1993-8 Meditations for a Spiritual Retreat J. Hopewell 1980 In the School of the Father John. S. Burns 1950 Discourses on Religious and Moral Subjects James Duffy 1882 Spiritual Admonitions St Wms. Press 1898 Title Translator Publisher A Spiritual Nosegay (Rosmini’s thoughts) St Wms. Press 1889 Considerations on the Virtue of Humility Signini Typed Script 1975 The Doctrine of Charity J. A.
    [Show full text]
  • Rassegna Stampa Beatificazione
    SSaaiinntt PPaauull SScchhoollaassttiiccaattee NNeewwsslleetttteerr AANNTTOONNIIOO RROOSSMMIINNII BBEEAATTIIFFIIEEDD BY GIOVANNI SCALESE, CRSP No 4 – San Carlos 2007 On November 18, 2007 the Venerable Servant of God Antonio Ros- mini-Serbati will be beatified at Novara, Italy by Card. José Saraiva Martins, Prefect of the Congregation for the Causes of Saints, on behalf of His Holiness Pope Benedict XVI. Why do we mention this event? How many holy men and women are being beatified or canonized these years? Rosmini is not a Barnabite; so, why on earth to emphasize his beatification? Simply because it is a historic event, not only for the Rosminians (the religious founded by the new Blessed), but for the whole Church and, in a special way, for the Barnabites, who were con- sidered and really were “Rosminians,” and for this reason had to bear many a persecution. First of all, it can be useful to recall who Antonio Rosmini was. His figure might not be so familiar in the Philippines, where the religious families founded by him (the Institute of Charity and the Sisters of Provi- dence) are not present. He was an Italian priest, born at Rovereto, Trent (a region at that time under Austrian rule) in 1797. He studied at the University of Padua, where he got a Doctorate in Theology and Canon Law. He was ordained a priest in 1821. In 1823 he went to Rome, where he was encouraged by Pope Pius VII to undertake the reform of philosophy. So he spent the fol- lowing years in the study of this subject, especially focusing upon St.
    [Show full text]
  • The Sisters of Providence, Rosminians
    Review of Child Safeguarding Practice – The Sisters of Providence, Rosminians Review of Child Safeguarding Practice in the religious congregation of The Sisters of Providence, Rosminians undertaken by The National Board for Safeguarding Children in the Catholic Church in Ireland (NBSCCCI) Date: November 2015 Page 1 of 13 Review of Child Safeguarding Practice – The Sisters of Providence, Rosminians CONTENTS Page Background 3 Introduction 4 Role Profile 4 Profile of Members 5 Policy and Procedures Document 5 Structures 6 Management of Allegations 6 Conclusion 6 Terms of Reference 8 Page 2 of 13 Review of Child Safeguarding Practice – The Sisters of Providence, Rosminians Background The National Board for Safeguarding Children in the Catholic Church in Ireland (NBSCCCI) was asked by the Sponsoring Bodies, namely the Irish Episcopal Conference, the Conference of Religious of Ireland and the Irish Missionary Union, to undertake a comprehensive review of safeguarding practice within and across all the Church authorities on the island of Ireland. The NBSCCCI is aware that some religious congregations have ministries that involve direct contact with children while others do not. In religious congregations that have direct involvement with children, reviews of child safeguarding have been undertaken by measuring their practice compliance against all seven Church standards. Where a religious congregation no longer has, or never had ministry involving children and has not received any allegation of sexual abuse, the NBSCCCI reviews are conducted using a shorter procedure. The size, age and activity profiles of religious congregations can vary significantly and the NBSCCCI accepts that it is rational that the form of review be tailored to the profile of each Church authority, where the ministry with children is limited or non-existent.
    [Show full text]
  • CORPORATE REUNION: a NINETEENTH- CENTURY DILEMMA VINCENT ALAN Mcclelland University of Hull
    CORPORATE REUNION: A NINETEENTH- CENTURY DILEMMA VINCENT ALAN McCLELLAND University of Hull EFORE THE ADVENT of the Oxford Movement in 1833 and before the B young converts George Spencer and Ambrose Phillipps had, shortly before his death, enlisted the powerful support and encouragement of the aristocratic Louis de Quelin, Archbishop of Paris,1 in the establishment in 1838 of an Association of Prayers for the Conversion of England, the matter of the reunion of a divided Christendom had greatly engaged the attention of Anglican divines. Indeed, as Brandreth in his study of the ecumenical ideals of the Oxford Movement has pointed out, "there is scarcely a generation [in the history of the Church of England] from the time of the Reformation to our own day which has not caught, whether perfectly or imperfectly, the vision of a united Christendom."2 The most learned of Jacobean divines, Lancelot Andrewes, Bishop of Winchester under James I, regularly interceded "for the Universal Church, its confir­ mation and growth; for the Western Church, its restoration and pacifi­ cation; for the Church of Great Britain, the setting in order of the things that are wanting in it and the strengthening of the things that remain".3 In the anxiety to locate the needs of the national church within the context of the Church Universal, Andrewes was followed by a host of Carolingian divines and Settlement nonjurors, themselves the harbingers of that Anglo-Catholic spirit which gave life, albeit by means of a prolonged and painful Caesarian section, to the vibrant Tractarian quest for ecclesial justification.
    [Show full text]