Franciscan Theology

El presente trabajo intenta llenar un vacío concreto en la comprensión de la teología trinitaria de Buenaventura: la primitas del Padre, presente en los fundamentos de todo su discurso teológico. Nunca hasta ahora ha sido este tema objeto de una investigación sistemática. Existen algunas aportaciones parciales que -a pesar de ser muy importantes- no son suficientes, porque no estudian al Padre en el amplio horizonte trinitario de Buenaventura.

One of the topics developed by the Clarissan abbess Isabel de Villena in her work "Vita Christi" was the politics. This text is framed in the cultural and political polemic known as "Querelle des Femmes" that was developed in the Late Middle Ages. The author vividly poses the issue "gender and sovereignty". She designs a complete political theory represented in a feminine paradigm: the Virgin is the theoretical and practical model of the “marvelous science” of human government. Strikingly, Mother Isabel offers this female model to any class of rulers, including men, who should look at themselves in that model, but especially those with institutional, secular or ecclesiastical, power. In order to develop these ideas, the Virgin is presented as the performer of the two main instances of power of that time embodying the functions of queen and female pope and offering a new basis to the “art of government” of the kingdoms and the Church.
Uno de los temas desarrollados por la abadesa clarisa Isabel de Villena en su obra "Vita Christi" fue la política. Esta obra se enmarca en la polémica política y cultural conocida como "Querella de las Mujeres", que se desarrolló en la Baja Edad Media. La autora plantea vívidamente el tema "género y soberanía". Diseña una teoría política completa encarnada en un paradigma femenino: la Virgen es el modelo teórico y práctico de la "ciencia maravillosa" del gobierno humano. Sorprendentemente, la madre Isabel ofrece este modelo femenino a cualquier clase de gobernantes, incluidos los hombres, que se deben mirar en él, pero especialmente aquellos con poder institucional, secular o eclesiástico. Para desarrollar estas ideas, la Virgen se presenta como la titular de las dos principales instancias de poder de aquel tiempo encarnando las funciones de reina y papisa y ofreciendo  un nuevo fundamento al "arte del gobierno" de los reinos y la Iglesia

Unlike St Thomas Aquinas – his worthy opponent in this and other questions – St Bonaventure did not write a treatise on the human person. Nevertheless, analysis of his writings indicates that Bonaventure saw the dignity and greatness of man not only in his substantial being as the "image and likeness" of the Triune God, but also in man’s essential relationality in communion with God, other humans and with all creation.

It is not only or primarily his rational nature that defines the human person as such; as
an incommunicable self, the rational human person exists in relationship to others and for others (including the external world). In the writings of the Seraphic Doctor, the relational existence of the Divine Persons reveals the full mystery of the human person as a subject and an unrepeatable "centre"

In the mid-1250s, shortly after becoming a master of theology at the University of Paris, Bonaventure wrote a series of disputed questions on the Mystery of the Trinity. Surprisingly, this disputation fell out of memory after Peter John of Olivi (d. 1298) last mentioned it.

The text was only rediscovered in the early 1870s by the Franciscan scholar Fidelis a Fanna, within a historical context quite different from Bonaventure’s.

Scholarship, following this rediscovery, has not produced a single study on the entirety of the text, and where the text is discussed, historical context is only a marginal concern.

This study attempts to begin to fill both of these lacunae. I first establish the historical background and context in which the De Mysterio Trinitatis was composed. Then, on this basis, I offer an interpretive analysis of the entire text, paying special attention to the theological and philosophical matters that would have motivated Bonaventure. I argue that Bonaventure, as the newly appointed external chair of theology at the University of Paris, was responding to the promulgation of a new arts curriculum in the spring of 1255. I show that Bonaventure understood how this new curriculum, which for the first time mandated the entirety of Aristotle’s works, had implications for how one should understand the relationship between reason and faith, philosophy and theology, and knowledge and love.

While incorporating Aristotelian methodology and concepts, Bonaventure outlined a synthesis between faith and reason, which deepened, clarified and, at times, corrected Aristotle. I show how Bonaventure sought to avoid certain apparent ‘naturalistic’ tendencies in Aristotle by allowing the doctrine of the Trinity—with its implications for the understanding of perfect personhood and freedom—to illumine metaphysics.

For Bonaventure, a full resolution of the questions arising out of the interplay between Aristotelian science and Christian wisdom is ultimately found in the notion of Primacy: a primacy that implies a Trinitarian order of being,  originating in the spontaneous, yet necessary, charity of the Father.

Bonaventure achieves his synthesis through a judicious, programmatic and, at times, stunning handling of Greek and Latin Patristic, Platonic and Neo-Platonic sources in dialogue with Aristotle.

Since the beginning of modernity, the relationship between art and religion has been a multifaceted one, characterized both by tensions and by productive exchanges. One can claim that the modern concept of “art” (and the corresponding modern institution of art) has been one of the “secular–religious” expressions of modernity. The language we have been employing to characterize thedomainof“finearts”and“esthetic”experienceshasbeenremarkably“religious”. We“meditate” in front of artworks; art allows us to experience a “spiritual” excitement; we make pilgrimages to see and venerate masterpieces in their (secular) sacred spaces (e.g., museums) that require a special decorum, inspiring the atmosphere of devotion. In this way (and following the lead provided by WalterBenjamin)wearewitnessinganexchangebetweenthe“aura”ofdevotional(religious-esthetic) objects, and the “aura” of (secular–religious) artworks. This exchange of “auratic” experiences can also be seen in the exchange of roles between traditional sacred spaces (churches) and modern (secular–sacred) museums: modernity has turned museums into places of silent worship of sacred objects (artworks), while churches have become exhibition spaces where most of the visitors go to see artworks and not to celebrate the Eucharist. The most recent developments testify to yet another reversal. Increasinglybusymuseumspaces—withtheirever-expandinguseoftechnologyandunder constantpressuretoembrace“participatoryculture”—arebecominglessandlessoftheold-fashioned quietspaceswithafocusonestheticcontemplationinfrontofapieceofart. Churches,onthecontrary, are providing such a context for carrying out practices associated with the traditional role of the museum, outside the time of church services. All of this presents us with the need to reconsider the question of the relationship between art, religion, and the sacred. How can we think of the “aura” of (sacred) contexts and (sacred) works? How to think of individual and collective (esthetic–religious) experiences? What to make of the manipulative dimension of (religious and esthetic) “auratic” experiences? Is the work of art still capable of mediating the experience of the “sacred” and under what conditions? What is the significance of the “eschatological” dimension of both art and religion (the sense of “ending”)? Can theology offer a way to reaffirm the creative capacities of the human being as something that characterizes the very condition of being human? This Special Issue aspires to contribute to the growing literature on contemporary art and religion, and to explore the new ways of thinking of art and the sacred (in their esthetic, ideological, and institutional dimensions) in the context of contemporary culture.

In histories of medieval ethics, Thomists are usually portrayed as intellectualists and Scotists as voluntarists. The typically voluntarist linking of the morality of acts with an obligation towards a superior law is also often seen as the major influence exerted by late medieval ethics on early-modern natural law theories. The present article will challenge this standard narrative by presenting the early-modern scholastic debate on the constitutive characters of sin (peccatum), as it was proposed by the Spanish Cistercian Juan Caramuel Lobkowitz (1606-82). It will reveal that most Thomists advocated in reality a very voluntarist and theocentric definition of sin, whereas many Scotists on the contrary defended a very intellectualist approach. Caramuel and some early-modern Scotists thereby played an important role in the development of a non-theological definition of sin, the peccatum philosophicum, which represents a major moment in the development of a strictly philosophical ethics during modernity.

This chapter examines the quotations from John of Damascus’ De fide or- thodoxa contained in the Summa Halensis, specifically in its section on the assump- tion of human nature in the Incarnation. Starting from contextual observations, the paper moves, in a first step, to an analysis of citations from the Damascene in Peter Lombard’s Sentences. The authoritative role of the latter writing meant that its often idiosyncratic use of the Damascene was passed on to later scholastics, such as the authors of the Summa. A detailed consideration of ten quotations from the Damas- cene in the Summa, which makes up the second part of the paper, reveals a complex pattern of reception. Passages from De fide orthodoxa were often taken out of con- text, truncated, or both, in order to serve as building blocks in the Summa’s own, di- alectical presentation of a theological topic. In conclusion, the paper cautions against the conventional assumption equating the number of references to an au- thority in the Summa with their conceptual influence.

Essays from Frater, Magister, Minister, et Episcopus: The Works and Worlds of Saint Bonaventure, an International Conference hosted by the the Franciscan Institute at S.Bonaventure University

This volume represents an homage by contemporary scholars to the intellectual genius, the spiritual virtues, and the fraternal love that characterized the life and ministry of Bonaventure of Bagnoregio. It is also an expression of the marvelous state of the ressourcement of the Franciscan Intellectual Tradition now being accomplished in the English-speaking world. For the past several decades, there has been a unique and sustained commitment by Franciscan communities in North America to pursue and support an in-depth study of the sources of the Franciscan movement and to present those findings to the church and world in critical editions, commentaries, books, and journals. The partnership between academic scholars and communities of practice in the Franciscan tradition bears fruit in this important new work.
This text celebrates the 800th anniversary of the birth of the Seraphic Doctor. It arrives during the 80th anniversary of the Franciscan Institute, an academic research, publication, and educational center of the Franciscan Intellectual Tradition at the first Franciscan University in the United States, appropriately dedicated to the memory of the friar, teacher, minister and bishop, St. Bonaventure.
Book is available at: https://www.franciscanpublications.com/products/saint-bonaventure-friar-teacher-minister-bishop-a-celebration-of-the-eighth-centenary-of-his-birth?variant=32610297872444

Nel 1998, durante un colloquio internazionale sui prologhi nell'epoca medievale, Barbara Faes de Mottoni metteva in rilievo che "i prologhi costituiscono un osservatorio privilegiato per cogliere, sia dal punto di vista formale che di contenuti, aspetti di continuità, ma anche di innovazione" 1 tra gli esegeti scolastici. I prologhi infatti -conosciuti anche con il nome di principia, introitus o accessus -erano delle lezioni inaugurali dei corsi esegetici in cui il baccelliere biblico o il maestro presentavano la loro concezione sull'insieme del libro sacro da esporre. Nel saggio la studiosa si dedicava ad analizzare non solo il prologo di Giovanni de La Rochelle al vangelo di Luca e ad alcuni altri libri biblici, ma confrontava i suoi testi con quelli del domenicano Ugo di Saint-Cher e del Dottore Serafico. Nel suo lavoro seguiva la scia tracciata dalla benemerita, ormai defunta medievista inglese, Beryl Smalley ( † 1984) 2 .

The article analyses Carlos Esteban Salto Solá’s doctoral dissertation on the function of desire in the spiritual life according to the teaching of St Bonaventure of Bagnoregio. In the Appendix, as completion of the monograph, the texts of two of Bonaventure’s sermons on desire are given, namely, a heretofore unknown version of the sermon on St Thomas the Apostle, dealing with the link between spiritual senses and desire, and three variant Reportationes of the sermon for the feast of St Andrew composed on the basis of the verse Lignum vite desiderium veniens (Prov 13, 12).

L’articolo analizza la tesi dottorale di Carlos Esteban Salto Solá, dedicata alla funzione del desiderio nella vita spirituale secondo il pensiero di san Bonaventura da Bagnoregio. Nell’appendice − come completamento della monografia − vengono pubblicati i testi di due sermoni bonaventuriani pertinenti al desiderio, ossia: una redazione sconosciuta del sermone su san Tommaso Apostolo, che parla del legame tra i sensi spirituali e il desiderio; e tre varie reportationes del sermone per la festa di sant’Andrea costruito sulla base del versetto Lignum vite desiderium veniens (Prov 13, 12).

Some of the current theoretical perspectives are seriously questioning “taken for granted” dichotomies and dualisms such as:  mind/body; intellectual/emotional; and, public/private.  Many of us acknowledge that the dividing lines are getting blurry, if not disappearing altogether.  Yet when it comes to spiritual/physical one of three things happen.  The spiritual is severed from the physical, denied existence, or wedded to religion.  Religion may be the way some of us choose to express our faith but spirituality is where love and compassion reside.  Love and compassion are not necessarily concomitant with religion but they cannot be separated from spirituality.

The textual point of my attention is focused in the very special way on the systematic works of Bonaventure. In developing my argument, the crucial moment is the awareness of explicit brake which occurs in Bonaventure's works around 1257-1259. It is my conviction that Bonaventure's mature Trinitarian theology can be found in his opus especially in works dated after that period. They will form the main point of reference in my paper. In my lecture I will try to present Bonaventure's mature Trinitarian theology in its phenomenological constitution. I do not want to convince anybody to any anachronistic reading of Bonaventure's thought proving that his approach is phenomenological or esthetic in modern sense of both notions. My humble ambition is to discover in his later theology a kind of pre-phenomenological structure of thinking, which constitutes the definitive shape of his Trinitarian insight and, a the very same time, his most accomplished contribution to the history of Trinitarian theology. BONAVENTURE'S TRINITARIAN THOUGHT: A STATUS QUAETIONIS There are a lot of recent studies of Bonaventure's theology in general, and his Trinitarian theology in particular. They all maintain their validity and scientific value. Among the most important and influential ones which we can enumerate are works

le dispute quodlibetali occupano un posto di rilievo nella produzione teologica della grande scolastica medievale, come dimostrano due studi ormai classici di mons. Palémon Glorieux 1 . l'interesse per questo genere teologico-letterario non diminuisce e lo provano le numerose edizioni critiche apparse negli ultimi decenni 2 alle quali si aggiungono due recenti volumi che raccolgono i contributi dei maggiori medievisti e offrono una visione panoramica e una messa a punto sull'argomento 3 .

This paper aims to provide a critical edition of the first two questions of the Prologue of the redactio posterior of the Commentary on the Sentences by alessandro bonini of Alessandria, Franciscan master, successor of Duns Scotus at the chair of Theology at the University of Paris (1307-1308). In the context of his metatheological reflections, Alessandro presents his thoughts on the possibilities and limits of the human intellect in comparison with Henry of Ghent and duns Scotus. The critical edition is preceded by a brief historical-theoretical introduction that is meant to identify key aspects of both questions.

Durante la segunda mitad del siglo XV y el primer tercio del XVI se atestigua en el contexto hispánico un importante fenómeno de mujeres autoras muy relevante en el campo espiritual. Esta renovación solió entenderse en clave de reforma constituyendo un fenómeno de características diferenciadas que podemos denominar "reformismo femenino". Fijamos la atención en el círculo cortesano femenino de la reina Isabel la Católica para analizar sus comportamientos religiosos en esta clave.

A full length study comparing and contrasting Scotus to Newman. Most fans of Newman do not consider his brief though approving remarks on Scotus. If he explicitly agreed with Scotus on points, what were they and why? The paper seeks to show those areas of harmony and similitude of observation in areas such as cognition and the proofs for the existence of God as well as the primacy of the Incarnation. The paper is sensitive to differences of terminology and approach to the same objects of study in two very different English contexts and universitarian language.

The category of exemplarity, which holds a central place in Bonaventure's thought, is in many ways a certain type of solution to the problem of the many and the one. Bonaventure's account of the relationship between the created many and the uncreated original on which they are all based is in many ways like the account that Augustine gives; but he both greatly expands upon the Augustinian account and expands it in directions that prepare for the Christocentrism that will mark the rest of his theological work. This article will explicate Bonaventure's treatment of this issue on the basis of his two most extended conversations, in the first book of his commentary on Lombard's Sentences and in the Disputed Questions on the Knowledge of Christ.

Bonaventure's "Questiones disputatae de mysterio Trinitatis" is both a misunderstood and undervalued treatise of the Seraphic Doctor. Its late rediscovery at the end of the 19th century marked a revolution in the understanding of Bonaventure's thought and the subtlety of his metaphysics.

This Afterword attempts to alert the reader of the inestimable value of Dr. Goff's contribution in order to begin the process of coming to terms with the total vision of the Seraphic Doctor

in un recente contributo è stata ripercorsa la storia delle ricerche relative alle cinque questioni quodlibetali di Alessandro di Hales ed è stata offerta l'edizione del Quodlibet IV 1 . Proseguendo l'esplorazione della produzione teologica del primo maestro reggente dei Frati Minori a Parigi, rivolgiamo ora la nostra attenzione al Quodlibet III 2 .

Isabel de Villena, author of Humanism, offers a female paradigm of government in her Vita Christi: the Virgin Mary as queen and as pope. Through queenship, she formulates a new political ethic that she presents as a model to power male holders. Its study confirms the participation of the author in the “Querelle of Femmes” and show coincidences with contemporary courts of queens like Isabel I.
Isabel de Villena, autora del Humanismo, presenta un paradigma femenino de gobierno en su Vita Christi: la Virgen María reina y papisa. Mediante la reginalidad formula una nueva ética política a seguir por los titulares masculinos del poder. Su estudio refrenda la participación de la autora en la Querella de las Mujeres y muestra sintonías con cortes de reinas contemporáneas como Isabel I.

A distanza di quasi novant'anni dall'uscita del primo volume della summa fratris alexandri (Quaracchi 1924), l'edizione critica delle opere di Alessandro di Hales ( † 1245) è ancora incompleta 1 . della stessa summa sono stati pubblicati solo i primi tre libri (il secondo in due tomi) e manca l'ultimo. dopo i prolegomena, curati da Victorin doucet 2 , che riassumevano decenni di ricerche sulle opere inedite della prima scuola francescana, gli editori di Quaracchi decisero, infatti, di proseguire prima l'edizione delle fonti utilizzate dai compilatori del IV libro delle summa. pubblicarono così la Glossa in quatuor libros sententiarum (Quaracchi 1951(Quaracchi -1957 3 , il primo gruppo delle questioni disputate dell'Halense 4 e le questioni sui sacramenti di Guglielmo di Melitona 5 . 1 Alexander de Hales summa theologica seu sic ab origine dicta "summa fratris alexandri", t. I-IV, Quaracchi 1924-1948. d'ora in poi siglata come SH. 2 V. doucet, prolegomena in librum iii necnon in libros i et ii "summae fratris alexandri", Quaracchi 1948. per indicare le quaestiones halesianae (con la numerazione attribuita da V. doucet) si userà la sigla QH. 3 Alexander de Hales, Glossa in quatuor libros sententiarum petri Lombardi (Biblio the ca franciscana scholastica Medii Aevi, 12-15), Quaracchi 1951-1957. 4 Alexander de Hales, quaestiones disputatae 'antequam esset frater' (Bibliotheca fran cis ca na scholastica Medii Aevi, 19-21), Quaracchi 1960. 5 Guillelmus de Militona, quaestiones de sacramentis, ed. c. piana -G. Gal (Biblio the ca franciscana scholastica Medii Aevi, 22-23), Quaracchi 1961.

L'analisi condotta mira a disegnare una parabola ideologica all’interno della Commedia, mettendo in relazione i punti in cui Dante, sulla scorta della teologia bonaventuriana e delle teorie economico-sociali dell’Olivi, definisce la propria dottrina del libero arbitrio.

These are the proofs of the article, "Reform, Hagiography, and Sanctity: Bonaventure's Sermons on the Saints" in Ordo et Sanctitatis: The Franciscan Spiritual Journey in Theology and Hagiography, eds. Michael F. Cusato, Timothy J. Johnson, and Steven J. McMichael (Brill: Leuven, 2017), 186-206.

This prologue was written for the edition of Francesc Eiximenis' "Regiment de la Cosa Pública" (Alzira. Ed. Bromera. 2009). The Regiment de la Cosa Pública (Government of the Republic) is a work that has 38 chapters and that was written in Catalan by Francesc Eiximenis in 1383. It was just written after Eiximenis' arrival in Valencia, and it was dedicated to the jurats (representatives of the city). This dedicatory to the "jurats" is what gives us some clues about the period when this book was written. Another work by Eiximenis, the Dotzè del Crestià (Twelfth of the Christian), which is a part of his encyclopaedia called Lo Crestià (The Christian), includes, as its chapters 357-395, the Regiment de la Cosa Pública. As an independent work it was only published in an incunabulum edition in Valencia on 28 January 1499 by the German printer Cristòfor Cofman.

This book has a strong influence from John of Wales' Communiloquium, as some studies have proved. On the other hand, it seems that some parts of this book were not written by Eiximenis, and could have been added later. These ones are the famous twenty difficulties, thirty-two beauties and the end of the prologue, together with the end of the epilogue. The Regiment de la Cosa Pública expresses quite well the essential features of Francesc Eiximenis' social and political thought. It also explains the basic guidelines of what has been called "Catalan and Aragonese pactism".
The publication of this prologue in Lluís Brines' profile in www.academia.edu has the authorization of Ed. Bromera.

Cet article reprend l’hypothèse développée dans ma thèse d’histoire de l’art soutenue en 2019 à l’Université Bordeaux-Montaigne,  hypothèse reposant sur une méthode expérimentale testant toutes les unités du décor de la Galerie François 1er de Fontainebleau, y compris les disparues.
Le décor de cette Galerie organise deux réceptions : l’une pour les hôtes invités de passage, et l’autre réservée aux destinataires du lieu, François 1er et ses successeurs. A l’extrémité Ouest jusqu’en 1639,  le Bacchus et Vénus de Rosso, aujourd’hui conservé au MNHA de Luxembourg,  est la clef de l’énigme du décor et de sa réception réservée, et ce pour deux raisons.
D’une part, ce n’est pas un tableau ordinaire : il est doté d’une polysémie exceptionnelle – thème superficiel, vrai sujet apparent, image de mémoire de la Monarchie céleste et de ses 12 notions chrétiennes suivant le schéma du Monde céleste de Jean Thenaud, nature rayonnante, et mode d’emploi spécial- qui en font une mirabile.
D’autre part, doté de ces caractères très rares, le B&V peut fonctionner au service du système du décor et de sa réception réservée. Ce système applique à la lettre le principe issu du verset de St Paul (1 Co, XIII, 12) voulant que la vérité résulte d’une énigme, énigme résolue par analogie spéculaire du terrestre au céleste.
Le décor est bien une énigme, et sa solution réside dans la mise en miroir, par analogie, de la Monarchie céleste et de la monarchie terrestre (Valois-Angoulême). Or il se trouve que Jean Thenaud a défini le fonctionnement de la Monarchie céleste par trois rayonnements, l’un en interne, les deux autres en externe.
Le B&V assure par analogie, ces trois rayonnements dans la Galerie, notamment les deux rayonnements externes : il renvoie sur les 14 fresques des murs latéraux tout ce qu’il contient, et encadre le discours propre de chaque unité.

Lo studio è dedicato a Robert Grosseteste, primo maestro della scuola francescana di Oxford, e si compone di quattro sezioni, che ne ripercorrono l'itinerario intellettuale. Gli inizi della carriera accademica e la nascita della scuola di Oxford. L'insegnamento e la produzione di commenti e trattati. La formazione di lettori per le diverse scuole dell'Ordine e l'emergere di una tradizione accademica in Inghilterra. La sua eredità e la sua influenza sui successori (Adam Marsh e Thomas di York).

La bula Ite vos (29 de mayo 1517), buscó la unión de
las distintas reformas franciscanas en la Observancia,
pero dividió definitivamente la Orden de
Hermanos Menores entre la Conventualidad y
la Regular Observancia. La celebración de su
quinto centenario invita a repensar el origen y
desarrollo de las distintas reformas en el abigarrado
mundo franciscano de España desde mediados
del siglo XV hasta bien entrado el siglo
XVI. Igualmente se hace necesario profundizar
en el conocimiento histórico de la preponderancia
que adquirió la Regular Observancia, que,
apoyada por la corona, extendió su influencia al
continente americano, así como la práctica aniquilación
de la Conventualidad y el desarrollo
vigoroso de la Descalcez.

This paper presents the treatise of the Subtle Doctor, Blessed John Duns Scotus (c. 1265 - 1308) on the Immaculate Conception of the Virgin Mary. It is based on the critical edition: DOCTORIS SUBTILIS ET MARIANI B. IOANNIS DUNS SCOTI, Ordinis Fratrum Minorum, Opera Omnia. Iussu et Auctoritate Rmi. P. Iacobi Bini, totius Ordinis Fratrum Minorum Minister Generalis, studio et cura Commissionis Scotisticae, ad fidem codicum edita. Vol. XX: Lectura in Librum Tertium Sententiarum: a distinctione prima ad decimam septimam. Distinctio III, Quaestio I: «Utrum Beata Virgo fuerit concepta in peccato originali», Civitas Vaticana, Typis Vaticanis MMIII, 119-138. It summarises the contents of the doctrine of Scotus and provides some bibliographical indications regarding the question of this Marian privilege and its defence by the Franciscans.

The article is based on the conviction of a significant modification that occurred in Bonaventure’s thought around 1259. The essence of the breakthrough in La Verna
was the radicalization of the existential thread of theology of the doctor Seraphicus. This paper is an attempt to describe the basic theological and pastoral consequences
of this turn in their relation to the present day. The main point of attention is text of Itinerarium mentis in Deum.

Starting from an episode of gender violence suffered by the community of Franciscan tertiaries of Santa Maria de la Cruz de Cubas and caused by its prelates, we analyze here the denounce discourse formulated by these women in the biography of the visionary Juana de la Cruz and in her sermons. Possible change proposals in these texts are also evaluated. In order to do this, we review their concept of what the Church is and the relationship model between the sexes. The prophetic nature of this feminine discourse confers to its views an undoubted political weight.
Partiendo de un episodio de violencia de género sufrido por la comunidad de terciarias franciscanas de Santa María de la Cruz de Cubas a manos de sus prelados, se analiza aquí el discurso de denuncia que estas mujeres formularon en la biografía de la visionaria Juana de la Cruz y en sus sermones. También se valoran posibles propuestas de cambio en estos textos. Para ello, se pasa revista al concepto de Iglesia y al modelo de relación entre los sexos. El carácter profético de este discurso femenino confiere a sus planteamientos una indudable carga política.