On the occasion of the tercentenary of the death of Fr. Bartolomeo Barbieri da Castelvetro (1615-1697), his Capuchin heirs from the province of Parma decided to honor the memory of this important professor of the colleges of Ferrara and Modena, at a colloquium held in Vignola in October 1997. The now available proceedings of this colloquium shed an interesting light on seventeenth-century religious life and church history, at the time of the renovation of theological studies and fight against modern heresies. Whereas Dominicans, Franciscans and Jesuits initiated an important movement of renovation and reinterpretation of the works of Thomas Aquinas and John Duns Scotus, the Capuchins turned themselves towards the work of saint Bonaventure. In this context, Barbieri's work and his two important academic treatises—the Flores et fructus philosophia ex seraphico paradiso excerpti seu cursus philosophia ad mentem Sancti Bonaventurae Seraphici Doctoris (Lyons, 1677) and his monumental Cursus theologicus ad mentem Seraphici Doctoris S. Bonaventurae (Lyons, 1687)—constitute the most complete Summa drawn from the teachings of the Seraphic Doctor. Twentieth-century historiography has often considered Bonaventure as the least "metaphysical" and the most "theological" of the great doctors of the end of the thirteenth century, and he carries with him, at least since Cardinal Ratzinger's famous thesis, a reputation of "anti-Aristotelianism." Barbieri's Cursus allows us to rectify this image, since he strived to develop an authentic "Bonaventurian scholasticism" (p. 117). Among the numerous contributions to this volume, let us therefore single out those directly related to philosophy. Costanzo Cargnoni draws a general sketch of the Bonaventurian culture among the Capuchins between the sixteenth and the seventeenth century (pp. 81-122). He shows how the fathers of the Capuchin reform (1536) were fascinated by

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书评

在神父逝世一百周年之际。Bartolomeo Barbieri da Castelvetro（1615-1697），他来自帕尔马省的卷尾in继承人，决定在1997年10月在维尼奥拉举行的座谈会上，纪念这位重要的费拉拉和摩德纳学院教授。在对神学研究进行革新并与现代异端斗争时，这个座谈会为十七世纪的宗教生活和教会历史提供了有趣的启示。多米尼加人，方济各会人和耶稣会士发起了一场重要的革新运动，对托马斯·阿奎那斯和约翰·邓斯·斯科特斯的作品进行了重新诠释，而卷尾猴则将自己转向了圣博纳文特的工作。在这种情况下，Barbieri' 的著作和他的两个重要的学术论文-弗洛雷斯等人的哲学哲学论纲（Sansti Bonaventurae Seraphici Doctoris）（1677年，里昂）和他的纪念性的Cursus神学研究学概论，Seraphici Doctoris L.（1yon年）。构成从六翼天使医生的教导中得出的最完整的摘要。二十世纪的史学界通常认为Bonaventure是13世纪末伟大的医生中最少的“形而上学”和最“神学的”，并且至少在红衣主教拉辛格（Cardinal Ratzinger）著名的论文发表之后，他就随身带着“反亚里士多德主义”。巴比耶里的《诅咒》使我们能够纠正这种形象，因为他努力发展出一种真实的“波那文图里亚的学者论”（第117页）。因此，在对本书的众多贡献中，让我们挑出与哲学直接相关的那些贡献。Costanzo Cargnoni绘制了十六至十七世纪卷尾猴之间Bonaventurian文化的概图（第81-122页）。他展示了连斗帽大衣改革（1536年）的父亲如何着迷于