Beyond the Written Word: Preaching and Theology in the Florence of Archbishop Antoninus 1427-1459.
Peter Francis Howard. (Istituto Nazionale di Studi sul Rinascimento, Quaderni di "Rinascimento," 28.) Citta di Castello (PG): Olschki, 1995. xi + 293 pp. IL 60,000. ISBN ISBN
International Standard Book Number
ISBN International Standard Book Number
ISBN n abbr (= International Standard Book Number) → ISBN m : 88222-4378-1
St. Antoninus (Antonino Pierozzi, 1389-1459), an acolyte of the fiery Observant Dominican preacher Giovanni Dominici, who became a powerful archbishop of Florence (1446-1459) and one of Renaissance Italy's leading reformers and moralists, has never been comfortably situated by historians in the culture of Quattrocento quat·tro·cen·to
The 15th-century period of Italian art and literature.
[Italian, short for (mil) quattrocento, one thousand four hundred : quattro, four (from Latin Florence. Though his biography has been written a score of times, and the popularity of his Confessionale is well known, his influential but daunting daunt
tr.v. daunt·ed, daunt·ing, daunts
To abate the courage of; discourage. See Synonyms at dismay.
[Middle English daunten, from Old French danter, from Latin four volume Summa Theologica has attracted only limited forays on subjects like painting and economics. It has generally been easier to link Antoninus to Dominici and to caricature him as a reactionary humanist-baiter, or to dismiss him as a Thomistic clone who time anachronistically warped into the midst of the Florentine Renaissance.
Happily, Peter Howard has set about rectifying these distortions by tackling the Summa, written between 1440 and 1454, and reading it against Antoninus's earlier 1427 Lenten sermons. Drawing on Brian Stocks notion of "textual communities," and underscoring Antoninus's essential vocation as a preacher, he argues that the Summa should be approached as a "record of public, oral events" in Florentine civic culture (71). Reflecting views that Antoninus originally set forth to a broad lay public in his sermons, then elaborated for use by subsequent preachers and confessors, the Summa is at once "the encapsulation of a medieval tradition" of preaching and teaching aids (10), and a social document revealing Florentine practices, mores, and strictures.
The Summa came out in eighteen editions down to 1600: through Trent, Antoninus was a leading Catholic authority on matters ranging from simony simony (sĭm`ənē), in canon law, buying or selling of any spiritual benefit or office. The name is derived from Simon Magus, who tried to buy the gifts of the Holy Spirit from St. Peter (Acts 8). and excommunication excommunication, formal expulsion from a religious body, the most grave of all ecclesiastical censures. Where religious and social communities are nearly identical it is attended by social ostracism, as in the case of Baruch Spinoza, excommunicated by the Jews. to marriage and usury usury: see interest.
In law, the crime of charging an unlawfully high rate of interest. In Old English law, the taking of any compensation whatsoever was termed usury. . Howard's concordance of the dozen sections that circulated separately as treatises (21), together with Stefano Orlandi's inventory of Antoninus's sermons (Bibliografla Antoniniana. Vatican City: Tip. Poliglotta Vaticana, 1962; 106-156), will enable historians to track the widely-circulated views of this leading casuist ca·su·ist
A person who is expert in or given to casuistry.
[French casuiste, from Spanish casuista, from Latin c and ecclesiastical judge. Guided by Aquinas, and relying heavily on John of Freiburg, Antoninus drew on a wide array of canonists and summists, through them appreciated the classics, and took into account contemporary writers ranging from Catherine of Siena Catherine of Si·en·a , Saint 1347-1380.
Italian religious leader who mediated a peace between the Florentines and Pope Urban VI in 1378. and Lorenzo Ridolfi to Petrarch and Bruni. Whether "no significant medieval theologian" was lacking among his sources (44) depends on how one appraises Ockham and Wycliff.
Antoninus approached preaching as a skill and a performative per·for·ma·tive
Relating to or being an utterance that peforms an act or creates a state of affairs by the fact of its being uttered under appropriate or conventional circumstances, as a justice of the peace uttering art: the preacher represented Christ (96), his surest sources were the scriptures (121 -126), and attending sermons was more important than receiving the eucharist (98). In sermons and Summa alike he marshalled the enabling languages of auctoritates to develop his own views, like a painter deploying old forms to create new images (84, 157). Howard credibly dates his Lenten sermons to 1427 (13342), a critical year in Florence's fractious civic politics, when his Thomistic appeal to the ben comune was especially welcome to civic authorities. And he meticulously analyzes the structure of representative sermons on discord, pride, and prudence, to illustrate Antoninus's preacherly use of auctoritates, distinctiones, exempla ex·em·pla
Plural of exemplum. , and mneumonic devices, both in his psalmedic sermons on virtue and (especially) vice that evolved into the fourth and second volumes of the Summa, and in his sermons ad statu that underlie the third tome on the trades, professions, and ecclesiastical offices. Topics like avarice av·a·rice
Immoderate desire for wealth; cupidity.
[Middle English, from Old French, from Latin av and fornication Sexual intercourse between a man and a woman who are not married to each other.
Under the Common Law, the crime of fornication consisted of unlawful sexual intercourse between an unmarried woman and a man, regardless of his marital status. may seem conventional, but Howard argues that their contexts made them timely and relevant, just as the creation of the Florentine Catasto did Masaccio's 1427 fresco of The Tribute Money (171-172).
At the center of Antoninus's thought was a "civic theology" (199) based on "the interconnectedness of the heavenly and earthly cities" (201). His vision of the ben comune was tempered by a tolerance of social stratification, but also by an insistance on the moral obligations of rich to poor, powerful to humble; his view of "the sacramentality of the unity within the church" (202) favored hierarchy. Howard reiterates arguments first developed by Raoul Morcay (Saint Antonin. Paris: Gabalda, 1914; 296-319) and, recently, Arthur Field, to refute the charge of Antoninus's hostility to Ficino and Platonism: scholars have been oddly reluctant to let this straw dog go. He suggests that Antoninus may simply have been more attuned at·tune
tr.v. at·tuned, at·tun·ing, at·tunes
1. To bring into a harmonious or responsive relationship: an industry that is not attuned to market demands.
2. to the civic ideals of Bruni and Salutati (256). He favored a mixture of the vita activa and contemplativa (243), but declined to take sides between humanists and scholastics (238). Eschewing speculative theology, his pragmatic mendicant approach to moral and social issues itself met the humanist demand for relevant Christian scholarship (250).
Social historians may not be convinced that Howard has located his saint as concretely in his social body as his invocations of Stock's oral paradigm seem to promise. Howard eschews Daniel Lesnick's class-based contextualization of Dominican preaching, and the details of civic life never quite frame his Antoninus as directly as they do Donald Weinstein's Savonarola. But students of David L. D'Avray and medieval preaching techniques will find much of interest. Howard promises that this is but a prolegamenon to a fuller study of the Summa; meantime, he has opened up a promising avenue into it, and given Antoninus a fresh contemporary voice.
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