Synthesis of the point made in Rome by the Rev.. D. Álvaro Román Villalón
When one morning, around June 24, 2004, Cardinal Archbishop of Seville, Carlos Amigo Vallejo, requested my service to the diocese extended theological studies in Rome, began a unique personal experience in that Providence would have a lot to do. My arrival in the city of the Apostles Peter and Paul was like any priest, full of pastoral nostalgia, discovered in the new intellectual task entrusted pastoral otherwise significant, as it is a personnel preparation reinvested in the enrichment projects diocesan pastoral. With this positive spirit entered the Pontifical Theological Facoltà Marianum the center Mariological world's largest, located in Rome Gianicolo area, near the popular district of Trastevere and the famous temple of Bramante. Here, having made the two relevant years of Licentiate in Theology with specialization in Mariology, last January 19, 2007, the feast of Blessed Marcelo Spinola, the secretary presented the thesis for obtaining the academic title of La Divina Pastora in some writings Fray Isidoro de Sevilla (1662-1750). Much has been said about this enigmatic cappuccino and devotion pastoreña that so eagerly promoted from 1703 to 1750, but very little is known about the epistemological system and Mariology Mary holding the title of the Divina Pastora.
It presented a unique opportunity. A priest from Seville, and pastoreño cantillanero studying Mariology in Rome. Could have chosen another subject, but in the end I opted for it, encouraged by the interest aroused in several Facoltà teachers. True to my own roots, I thought it appropriate to dive once and for all the sources of Brother Isidore to address personal concerns that led me to meet a gap in the investigation of a topic and pastoreño Seville. Although quite promising, the task was not easy. For starters, few studies on the Mariology of Brother Isidore and those that existed were too short to point to an insufficient guidance. The task of locating and cataloging the writings of Brother Isidore was very laborious, in fact, has not yet finished. We discovered that many of them are gone because of neglect, making, however, find others who just mentioned or is unknown. The Writings of Mary and Mariology character have been photographed, scanned or photocopied to better facilitate the study and a future collection. Another difficulty, not least, involved the reading of his writings, for his considerable amplitude and the linguistic and stylistic Baroque.
Other reasons that led us to this theme were the original settling of it, cappuccino Rosaro innovation, understanding the cultural conglomerate of Sevilla in the late seventeenth century and first half of XVIII, the extent of devotion and pastoreña urgent adaptation from the current coordinates and pastoral mariological and by their lack of understanding often leads to sentimentality or simple denial.
The purpose of the study was intended as an approximation to the writings of Brother Isidore to investigate its contents and to outline his Mariology, their conditions, principles, sources and methodological system that configures to develop thinking and understanding of the Divina Pastora. The structure was developed in three parts concatenated ranging from general aspects of historical and theological contextualization more specific to refer to the life, writings, methodology and Mariology preceding the author's analysis of the genesis, content, iconography and pastoral projection proper subject of the Divina Pastora. This last part is what has been reserved for the thesis that follows the license, complete with a conclusion and proposals for synthesizing new understanding. The first two parts were organized in five chapters I discuss briefly below.
Chapter I. Historical context. We analyzed the relations of church and state at the time, the English regalismo, the War of Succession, the Royal Lustro Seville, the socio-economic crisis in the metropolis and the cultural and religious intervention of the Church.
Chapter II. Theological context and Mariology. Presented in this chapter, the decline of the scholastic epistemological and conflicting theological controversies as quietism, the mill, the moral systems of Jansenism. Then passed to the field-Marian Mariological exposing the baroque image of Mary, amplification of the cult of Mary Mariology of the privileges and glories, and redeemers Immaculate disputes, the emerging influence of the theologia mentis et cordis, new forms of spirituality such as slavery Marian, etc. Seraphic the origin of our author also adds a brief discussion of Mariology Franciscan from its origins to the eighteenth century, and finally critical-illustrated model that began to be challenged the authors of the time.
Chapter III. Fray Isidoro and his writings. Biographical analysis of our cappuccino reveals a man identified with their culture, extremely religious, ascetic, spiritual, missionary, adventurous, enterprising and cunning. The classification of works is established by published and unpublished writings, as well as the literary genre that includes, indicating their status and place of storage.
Chapter IV. Brother Isidoro methodology. This chapter discusses the methodological system of our cappuccino, eminently scholastic apologetic and cutting, not to mention the latent fervor that conveys to the reader Marian piety and profound veneration for the Mother of God. Linguistic and stylistic resources that are used subtly framed by the cultural concepts, established from the Baroque and the bucolic amplification of the time. Prefigurations biblical and mythological themes are used in their arguments many times, preferably by organizing symbols and analogies. His approach to the source passes through the deductive method demonstration, highlighting the many Bible verses, biblical exegetes reviews, Fathers, ecclesiastical writers, Jewish and classical antiquity. For its influence on the genesis of devotion are noteworthy pastoreña the allegorical interpretation of Revelation and the Song of Songs, or extract the determinant Summa Theologica of Antoninus of Florence, repeatedly cited by Fray Isidoro.
Chapter V. Some Mariology issues. This chapter is of crucial importance to understand the theme of the Divina Pastora will be addressed in the third part of the thesis. It lays out some of the most important themes emerge Mariology of his writings, such as those relating to the immaculate conception, true and virginal motherhood, cooperation, ownership and universal kingship. So we've selected some texts that exemplify the main lines of these issues, contrasting with the flowchart of Mariology Franciscan and some baroque and contemporary authors, in order to detect the connections and differences between the epistemological system then Mariology and the present. Broadly speaking, we could define the Mariology of Brother Isidore as eminently amplifying cristotípica and Franciscan. §
cristotípica orientation, not to mention its tendency mariocéntrica sets as a common thread of his argument the great dignity of Mary by the unique bond with the person and saving work of her Son.
§ The argument is essentially character Franciscan
- For the immaculate conception is closely following the doctrine that since the theologia escotista Verbi reflects the mystery based on the embodiment, in addition to the supreme good that burns with his love of human nature to be the Mother of the Redeemer, Preserver therefore conceived without stain of original sin.
- Although screening by the strong optical repair of modern scholastic, evoking the thought of Bonaventure and Bernardino of Siena, explains the divine motherhood from Verbi et Theologia Crucis connecting the incarnation and the cross in a single mystery. In it, Mary cooperates as Candida Sheep: a) wearing the sheepskin of human nature, the Lamb of God who takes away the sin of the world, b) giving blood with which the Crucified acquired for the Church itself, c) by accepting free fiat and reflective of the Annunciation which will take place in the Calvary to delay motherhood spiritually. Real and virginal motherhood of Mary is a sign of the hypostatic union of the Incarnate Word: real mystery embodied in the image of Maria Lactans, paradoxical and admirable in contemplation of the Platytera: that Lord whom the heaven of heavens can not contain, thou pure feeds on your lap , giving the grass in your candísimo nectar. (Vid. Fray Isidoro de Sevilla, Novena Divina Pastora, p. 7)
- Franciscan doctrine of glorification of the Virgin is apparent in two of his major works, The Best and La Pastora Pastora Crowned Assumpta, explaining it His death, resurrection, assumption and coronation as Queen of all creation. His argument is akin to the Franciscans Matthew Aquasparta and Bernardino of Siena, or the Capuchin as Lawrence of Brindisi and Matthew Anon. The cause of the assumption lies in the divine motherhood, while the end is explained by the exercise of his mediation blue. His death, ex naturae condition and rate of their humanity, it was necessary to perfect its being obsolete by the resurrection as if it were a new birth. The royalty of Mary matches the Franciscan tradition based primarily on the doctrine of Bernardino of Siena which explains the lordship over the world and otherworldly terrain.
§ The epicenter of Mary Mariology is cooperation in the saving mystery of Christ which includes all his life and highlights three key moments: the incarnation (Mother of the Incarnate Word), crucifixion (redemptrix) and heavenly mediation (Lawyer). This cooperation is immediate, and lacking only cristotípica ecclesiological perspective, manifesting itself especially in the issue of Mariae compassio so dear to popular devotion and English authors such as Bernardino de Laredo, Ambrosio Montesino, Juan de Avila, Pérez de Valdivia , Juan de los Angeles and Cristóbal de Vega, among others. At Calvary, Brother Isidore presents Mother bidder that is configured with the pain of his Son, most faithful companion, redeemer and final column of the militant Church. There expands spiritual motherhood as a pastor that extends into the glory: a) contributing to the conversion of sinners, b) cursing and dispensing grace, c) leading the pilgrimage of solidarity and eminently fair to the fold of the Lamb in heaven. Despite some ambiguity which exposes Marian cooperation can not eclipse the lucid reasoning of it in his ardent and maternal love so that it is the vector of Mariology and Marian devotion extolling the glories of the Divine Shepherdess.
A month after it was delivered to the secretary, on February 19, 2007, the Feast of San Álvaro de Córdoba, the thesis was defended to the president of the Facoltà Silvano Maggiani, my director Salvatore Perrella and moderators Maria Ermanno Toniolo and Luigi Gambero, accompanying a large group of colleagues and friends of the English Pontifical College in Rome, of the Pontificia Facoltà Marianum, several priests Seville, Archpriest Thomas Montes Alvarez, a group of Capuchin teatinas and representation. All of them appreciate their presence and prayer of those who also accompanied me from Spain.
The research, which has not yet finished, has revealed many details about the origin and meaning of this enigmatic Marian devotion that arose in Sevilla in 1703 and still arouses great devotion in many corners of the English and Latin American geography. I hope to continue to have the disposal of those who are enabling this study to go forward. Have my grateful prayer to the Divine Shepherdess, Mother of the Good Shepherd. Álvaro Román
Villalón, Fr.
Cantillana Published in the Journal and its Pastor, 2007.
When one morning, around June 24, 2004, Cardinal Archbishop of Seville, Carlos Amigo Vallejo, requested my service to the diocese extended theological studies in Rome, began a unique personal experience in that Providence would have a lot to do. My arrival in the city of the Apostles Peter and Paul was like any priest, full of pastoral nostalgia, discovered in the new intellectual task entrusted pastoral otherwise significant, as it is a personnel preparation reinvested in the enrichment projects diocesan pastoral. With this positive spirit entered the Pontifical Theological Facoltà Marianum the center Mariological world's largest, located in Rome Gianicolo area, near the popular district of Trastevere and the famous temple of Bramante. Here, having made the two relevant years of Licentiate in Theology with specialization in Mariology, last January 19, 2007, the feast of Blessed Marcelo Spinola, the secretary presented the thesis for obtaining the academic title of La Divina Pastora in some writings Fray Isidoro de Sevilla (1662-1750). Much has been said about this enigmatic cappuccino and devotion pastoreña that so eagerly promoted from 1703 to 1750, but very little is known about the epistemological system and Mariology Mary holding the title of the Divina Pastora.
It presented a unique opportunity. A priest from Seville, and pastoreño cantillanero studying Mariology in Rome. Could have chosen another subject, but in the end I opted for it, encouraged by the interest aroused in several Facoltà teachers. True to my own roots, I thought it appropriate to dive once and for all the sources of Brother Isidore to address personal concerns that led me to meet a gap in the investigation of a topic and pastoreño Seville. Although quite promising, the task was not easy. For starters, few studies on the Mariology of Brother Isidore and those that existed were too short to point to an insufficient guidance. The task of locating and cataloging the writings of Brother Isidore was very laborious, in fact, has not yet finished. We discovered that many of them are gone because of neglect, making, however, find others who just mentioned or is unknown. The Writings of Mary and Mariology character have been photographed, scanned or photocopied to better facilitate the study and a future collection. Another difficulty, not least, involved the reading of his writings, for his considerable amplitude and the linguistic and stylistic Baroque.
Other reasons that led us to this theme were the original settling of it, cappuccino Rosaro innovation, understanding the cultural conglomerate of Sevilla in the late seventeenth century and first half of XVIII, the extent of devotion and pastoreña urgent adaptation from the current coordinates and pastoral mariological and by their lack of understanding often leads to sentimentality or simple denial.
The purpose of the study was intended as an approximation to the writings of Brother Isidore to investigate its contents and to outline his Mariology, their conditions, principles, sources and methodological system that configures to develop thinking and understanding of the Divina Pastora. The structure was developed in three parts concatenated ranging from general aspects of historical and theological contextualization more specific to refer to the life, writings, methodology and Mariology preceding the author's analysis of the genesis, content, iconography and pastoral projection proper subject of the Divina Pastora. This last part is what has been reserved for the thesis that follows the license, complete with a conclusion and proposals for synthesizing new understanding. The first two parts were organized in five chapters I discuss briefly below.
Chapter I. Historical context. We analyzed the relations of church and state at the time, the English regalismo, the War of Succession, the Royal Lustro Seville, the socio-economic crisis in the metropolis and the cultural and religious intervention of the Church.
Chapter II. Theological context and Mariology. Presented in this chapter, the decline of the scholastic epistemological and conflicting theological controversies as quietism, the mill, the moral systems of Jansenism. Then passed to the field-Marian Mariological exposing the baroque image of Mary, amplification of the cult of Mary Mariology of the privileges and glories, and redeemers Immaculate disputes, the emerging influence of the theologia mentis et cordis, new forms of spirituality such as slavery Marian, etc. Seraphic the origin of our author also adds a brief discussion of Mariology Franciscan from its origins to the eighteenth century, and finally critical-illustrated model that began to be challenged the authors of the time.
Chapter III. Fray Isidoro and his writings. Biographical analysis of our cappuccino reveals a man identified with their culture, extremely religious, ascetic, spiritual, missionary, adventurous, enterprising and cunning. The classification of works is established by published and unpublished writings, as well as the literary genre that includes, indicating their status and place of storage.
Chapter IV. Brother Isidoro methodology. This chapter discusses the methodological system of our cappuccino, eminently scholastic apologetic and cutting, not to mention the latent fervor that conveys to the reader Marian piety and profound veneration for the Mother of God. Linguistic and stylistic resources that are used subtly framed by the cultural concepts, established from the Baroque and the bucolic amplification of the time. Prefigurations biblical and mythological themes are used in their arguments many times, preferably by organizing symbols and analogies. His approach to the source passes through the deductive method demonstration, highlighting the many Bible verses, biblical exegetes reviews, Fathers, ecclesiastical writers, Jewish and classical antiquity. For its influence on the genesis of devotion are noteworthy pastoreña the allegorical interpretation of Revelation and the Song of Songs, or extract the determinant Summa Theologica of Antoninus of Florence, repeatedly cited by Fray Isidoro.
Chapter V. Some Mariology issues. This chapter is of crucial importance to understand the theme of the Divina Pastora will be addressed in the third part of the thesis. It lays out some of the most important themes emerge Mariology of his writings, such as those relating to the immaculate conception, true and virginal motherhood, cooperation, ownership and universal kingship. So we've selected some texts that exemplify the main lines of these issues, contrasting with the flowchart of Mariology Franciscan and some baroque and contemporary authors, in order to detect the connections and differences between the epistemological system then Mariology and the present. Broadly speaking, we could define the Mariology of Brother Isidore as eminently amplifying cristotípica and Franciscan. §
cristotípica orientation, not to mention its tendency mariocéntrica sets as a common thread of his argument the great dignity of Mary by the unique bond with the person and saving work of her Son.
§ The argument is essentially character Franciscan
- For the immaculate conception is closely following the doctrine that since the theologia escotista Verbi reflects the mystery based on the embodiment, in addition to the supreme good that burns with his love of human nature to be the Mother of the Redeemer, Preserver therefore conceived without stain of original sin.
- Although screening by the strong optical repair of modern scholastic, evoking the thought of Bonaventure and Bernardino of Siena, explains the divine motherhood from Verbi et Theologia Crucis connecting the incarnation and the cross in a single mystery. In it, Mary cooperates as Candida Sheep: a) wearing the sheepskin of human nature, the Lamb of God who takes away the sin of the world, b) giving blood with which the Crucified acquired for the Church itself, c) by accepting free fiat and reflective of the Annunciation which will take place in the Calvary to delay motherhood spiritually. Real and virginal motherhood of Mary is a sign of the hypostatic union of the Incarnate Word: real mystery embodied in the image of Maria Lactans, paradoxical and admirable in contemplation of the Platytera: that Lord whom the heaven of heavens can not contain, thou pure feeds on your lap , giving the grass in your candísimo nectar. (Vid. Fray Isidoro de Sevilla, Novena Divina Pastora, p. 7)
- Franciscan doctrine of glorification of the Virgin is apparent in two of his major works, The Best and La Pastora Pastora Crowned Assumpta, explaining it His death, resurrection, assumption and coronation as Queen of all creation. His argument is akin to the Franciscans Matthew Aquasparta and Bernardino of Siena, or the Capuchin as Lawrence of Brindisi and Matthew Anon. The cause of the assumption lies in the divine motherhood, while the end is explained by the exercise of his mediation blue. His death, ex naturae condition and rate of their humanity, it was necessary to perfect its being obsolete by the resurrection as if it were a new birth. The royalty of Mary matches the Franciscan tradition based primarily on the doctrine of Bernardino of Siena which explains the lordship over the world and otherworldly terrain.
§ The epicenter of Mary Mariology is cooperation in the saving mystery of Christ which includes all his life and highlights three key moments: the incarnation (Mother of the Incarnate Word), crucifixion (redemptrix) and heavenly mediation (Lawyer). This cooperation is immediate, and lacking only cristotípica ecclesiological perspective, manifesting itself especially in the issue of Mariae compassio so dear to popular devotion and English authors such as Bernardino de Laredo, Ambrosio Montesino, Juan de Avila, Pérez de Valdivia , Juan de los Angeles and Cristóbal de Vega, among others. At Calvary, Brother Isidore presents Mother bidder that is configured with the pain of his Son, most faithful companion, redeemer and final column of the militant Church. There expands spiritual motherhood as a pastor that extends into the glory: a) contributing to the conversion of sinners, b) cursing and dispensing grace, c) leading the pilgrimage of solidarity and eminently fair to the fold of the Lamb in heaven. Despite some ambiguity which exposes Marian cooperation can not eclipse the lucid reasoning of it in his ardent and maternal love so that it is the vector of Mariology and Marian devotion extolling the glories of the Divine Shepherdess.
A month after it was delivered to the secretary, on February 19, 2007, the Feast of San Álvaro de Córdoba, the thesis was defended to the president of the Facoltà Silvano Maggiani, my director Salvatore Perrella and moderators Maria Ermanno Toniolo and Luigi Gambero, accompanying a large group of colleagues and friends of the English Pontifical College in Rome, of the Pontificia Facoltà Marianum, several priests Seville, Archpriest Thomas Montes Alvarez, a group of Capuchin teatinas and representation. All of them appreciate their presence and prayer of those who also accompanied me from Spain.
The research, which has not yet finished, has revealed many details about the origin and meaning of this enigmatic Marian devotion that arose in Sevilla in 1703 and still arouses great devotion in many corners of the English and Latin American geography. I hope to continue to have the disposal of those who are enabling this study to go forward. Have my grateful prayer to the Divine Shepherdess, Mother of the Good Shepherd. Álvaro Román
Villalón, Fr.
Cantillana Published in the Journal and its Pastor, 2007.
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