Antonio Rosmini – Wikipedia

Antonio Francesco Davide Ambrogio Rosmini Serbati (Rovereto, March 24, 1797 – Stresa, 1 July 1855) was an Italian philosopher, theologian and presbyter. Pope Benedict XVI beatified him on November 18, 2007.

He was second son of Pier Modesto and Giovanna of the Formenti of Biacesa in Valle di Ledro, grandson of Ambrogio Rosmini Serbati, and at the time of his birth on 24 March 1797, Rovereto was part of the dominion of the Napoleonic forces, who had torn him to the Habsburg Empire. In those years Trentino was a land of now Tyrolean border (Italian Tyrol) now belonging to the Kingdom of Italy, with capital Milan. ^[first]

Of his birth, Rosmini will always thank God because “he made her coincide with the eve of the Blessed Virgin Mary Annunziata”. He lived with his older sister Margherita, who entered the Sisters of Canossa, and with his younger brother, Giuseppe.
Rosmini, after the Imperial Regio Gymnasium of Rovereto, at the time city of the County of Tyrol, carried out legal and theological studies at the University of Padua and manifested the desire to become a priest. In this regard, the family members told how, from an early age, Rosmini read in the light of his aureola. ^[2]

It was in June 1820, on the occasion of the coming to Rovereto of the Bishop of Chioggia Giuseppe Manfrin Provedi to consecrate the churches of Santa Maria del Carmine and Santa Croce, belonging to the monastery of the same name, which Antonio Rosmini, taking part in the ceremony, obtained from Monsignor Manfrin the diaconate and later, in Chioggia, on April 21, 1821 he received priestly ordination. ^[3] Meanwhile, he began to show a profound inclination for philosophical studies, encouraged in this sense by Pope Pius VII.

Since 1826 he moved to Milan where he tightened a profound friendship with Alessandro Manzoni who had to say about him: “It is one of the six or seven intelligences that most honor humanity”. Manzoni assisted rosemen on the death bed, from which he drew the spiritual testament “to worship, keep silent, rejoice”.
Antonio Rosmini’s writings aroused admiration, among others, also of Giovanni Stefani, Niccolò Tommaseo and Vincenzo Gioberti of whom he also became a friend.

In 1828, after having had to leave Trentino, for reasons of strong hostility for his positions encountered by the Bishop of Trento, the blessed Giovanni Nepomuceno de Tschider, he founded the sacred Monte Calvario of Domodossola the religious congregation of the Institute of Charity, said of the “Rosminians”. The constitutions of the new religious family, contained in a book that he cared for a lifetime, were approved by Pope Gregory XVI in 1839. In 1831 I made it and had the church of Santa Margherita of Trento restore and decorate.

In Borgomanero he carries out his activity of teaching and spiritual guide in a Rosminian college, assisted by the reverend Mother Maria O. Bufalo, the “Collegio Rosmini”, regulated by the Congregation of the Sisters of Rosminian Providence.

In 1848 he carried out a diplomatic mission on behalf of the king of Sardinia Carlo Alberto at the Holy See.

The philosopher was president of the Academy Roveretana degli Agiati and his place, years after his death, from 1872 to 1888, was hired by Don Francesco Paoli, his secretary and executor of the will, former director of Casa Rosmini. ^[4] Among the will of the philosopher there was also to give the city of Rovereto a land in the current area of ​​Santa Maria to build the city hospital, and Don Paoli honored this decision.

Rosmini is buried inside the Sanctuary of the SS. Crucifix of Stresa.
In the same church there are the remains of Clemente Rebora.

Philosophy [ change | Modifica Wikitesto ]

Rosmini carried out philosophical theses aimed at contrasting both the Enlightenment and the sensism. Underlining the inalienability of the natural rights of the person, including that of private property, he entered into controversy with socialism and communism ^[5] , postulating a state whose intervention was reduced to the minimum terms. In his theories the philosopher followed the conceptions of Sant’Agostino and San Tommaso, also referring to Plato.

The philosophical beginnings of Antonio Rosmini are linked to Pasquale Galluppi, albeit polemically, as Rosmini feels with every clarity as a position of full gnoseological sensism is unsustainable.

The need to conceive an ordering function of experience, and to this previous one, brings Rosmini to look at Kant’s philosophy with interest. However, he is not satisfied with what he calls the innatism Kantian, linked to an embarrassing and precarious plurality of categories. Which, on the other hand, seem to be failed to make the real known as it is, for the necessary introduction of subjective changes in the act of knowing.

Rosmini’s philosophical problem was therefore configured as to guarantee objectivity to knowledge. The solution cannot be found, given the refusal of Kantian transcendentality and related developments, except in an ontological research, in an objective principle of truth, which manages to illuminate intelligence as it is proposed to it immediately evident, universality and immutability.

This principle is for Rosmini the idea of ​​being possible, which as an indeterminate content of intelligence, which it is originally, is determined when it is applied to the data provided by the meaning. It precedes and informs us of all the judgments with which we say that something particular exists.
The idea of ​​being, therefore, constitutes the only content of the mind that does not originate from the senses, and is therefore innate ( New essay on the origin of ideas , from 1830). ^[6]

But here the problems of Kantism, who seem overcome or at least set aside, reappear urgently: in the face of the mere receiving data, of which the sensism spoke, Rosmini clarified that the human mind in its cognitive use formula judgments, in which The idea of ​​being has the function of predicate, that is, of category, and the feeling is the subject, of which something is preached.
In the judgment, moreover, the predicate is determined and the feeling certifies: if this is the function of judging, each concept cannot exist that as a predicate of a judgment; Nor does it seem to be able to subtract the concept of being, which is given only in judging activity, as a form of judgment.

However Rosmini does not accept this reduction, and excludes the predicate of existence of the function of the judgment, continuing to attribute to it an objective and transcendent nature. It is the transcendent being who reveals himself to man, illuminates him and allows him to think. Those who deny it how nihilism falls into an empty nullist position.

Next to this ontology Rosmini’s ethics develops as a charitable ethics ( Principle of moral science , 1831).

Politics [ change | Modifica Wikitesto ]

Rosmini dedicated a short but intense phase of his life to politics. Pope Pius Ix followed in Gaeta after the proclamation of the Roman Republic, but his formation attested on firm positions of liberal Catholicism was such that he was forced to retire to Lake Maggiore, in Stresa. However, when Pius IX wanted to establish after 1849 a commission in charge of the preparation of the text for the definition of the dogma of the Immaculate Conception, despite two of his works ( The five plagues of the church It is The Constitution according to social justice ) They were at the index, Rosmini was called to take part in that commission.

In general, Rosmini was in favor of constitutionalism and also to the separation between the state and the Church (although not “absolute”: contrary to the state religion, it was however convinced of a necessary primacy of Catholicism to correctly guide society). His great controversy was directed towards those who, on the one hand and on the other, supported a society he called “perfectist”. For example, he criticized socialism and communism and their affirmation of the primacy of the state on the person, defending the natural lawfulness of private property in the economic field.

He continued to live in Stresa, fruitful in pursuing the improvement of his system of thought with works such as Logic (1853) and Psychology (1855), until his death, which took place at 58 years on 1 July 1855. His body is now buried in a sarcophagus at the SS sanctuary. Sacramento in Stresa.

From Pio VIII to Benedict XVI: the judgment of the popes on Rosmini [ change | Modifica Wikitesto ]

Ratzinger on Rosmini

Cardinal Joseph Ratzinger, on May 18, 1985 (when the Rosminian question was still well on), as part of an evening organized by the Lugano Cultural Center, said: In comparison with the classic words of the faith that seem so far from us, even the present becomes richer than it would be if it remained closed only in itself. Of course there are also among the Orthodox theologians many unlined spirits and many repeaters of what has already been said. But this happens everywhere; Moreover, the cheap literature grew in a particularly rapid way right where it has praised stronger for the so -called creativity. For a long time I had the impression that the so -called heretics were for a more interesting reading of the theologians of the Church, at least in the modern era. But if I now look at the great and faithful masters, from Mohler to Newman to Scheeben, from Rosmini to Guardini, or in our time De Lubac, Congar, Balthasar – the more current is their word than that of those in whom he disappeared the community subject of the Church. In them it also becomes clear also something else: pluralism does not arise from the fact that one seeks him, but precisely from the fact that one, with his strength and in his time, does not want anything but the truth. To really want it, however, it is also demanded that one does not do the criterion of himself, but accepts the greatest judgment, which is given in the faith of the Church, as a voice and via della truth. Moreover, I think that the same rule is also worth the new large currents of theology, which are now sought: African theologian, Latin American, Asian, etc. The great French theology was not born due to the fact that something French was wanted to do, but because it was not presumed to seek anything but the truth and to express it as properly as possible. And so this theology has also become as French as universal. The same thing goes for the great Italian, German, Spanish theology. This always applies. Only the absence of this explicit intention is fruitful. And in fact we have not really reached the most important thing if we have validated ourselves, we accredited ourselves on our own and we built a monument for ourselves. We really reached the most important destination if we have come closer to the truth. It is never boring, never uniform, because our spirit contemplates it that in partial refractions; However, it is at the same time the strength that unites us. And only pluralism, which is aimed at unity, is truly great. ”

Pope Pius VIII said to Rosmini, in the hearing on May 15, 1829:

«It is God’s will that you take care of writing books: such is your vocation. She handles the logic very well, and the Church at the present has great need for writers: I say, of solid writers, of which we have added scarcity. To usefully influence men, there is no other means than that of taking them with reason, and by means of this lead them to religion. Certainly keep that you can make a much greater advantage to the next dealing with writing, that by not exercising any other work of the sacred ministry. ”

Gregory XVI, successor of Pio VIII, in response to the letter that Antonio Rosmini had directed him on January 10, 1832, on March 27 of the same year he wrote to him:

«Diletto son, to you our greeting and our apostolic blessing. We gladly and with a happy soul received your letter with the senses of your devoted submission to us and to the apostolic seat that you sent us on January 10, in which we talk about the pious company, called the institute of charity and that with your labors it is was founded in the territory of the diocese of Novara with the approval of the bishop. And above all you also informed us that the same institute was recently called also by the bishop of Trento in his diocese and that here many ecclesiastics, of proven virtues, have joined it. For these facts we really make our humble thank God the author of all good. And although this institute has not yet been confirmed by the authority of this Holy See, however we hope in the good of it and we cheer up that the same expands with the consent of our venerable brothers in the episcopate. Therefore, as regards the holy indulgences related to this institute, that you ask are granted, you receive the son of the son of this letter, from which you will surely understand that we will respond positively to your request. We also assure you that the book above the principles of moral doctrine you published and sent us in homage has come to us and we declare the thanks of our soul for the gift. However, for the tension in the very serious labors of the apostolic government we have not yet read the same book, but we are certainly persuaded that it is in all conforming to the healthiest doctrine and very useful to its defense. It continues, therefore, delight son, the study and continue to spend your labors in honor of God for the usefulness of the Church; The reward for your work will be copious in the sky. In the meantime, the paternal charity with which we embrace you in the humanity of Christ is a pledge of the apostolic blessing, which flows from the underwear of the heart we give you. ”

( From short pontifical of Gregorio P.P.XVI, of March 27, 1832 )

Pius IX addressing the Bishop of Cremona, in 1854 after the decree All the works are forgiven Speaking of Rosmini he said ^[7] :

“Not only is it a good Catholic, but holy: God uses saints to make the truth triumph”

The Pope Leo XIII, at the time of the harsh and painful struggles that took place around Rosminian thought at the end of the nineteenth century, in a letter addressed to the Archbishops of Milan, Turin and Vercelli, of January 25, 1882, among other things he wrote:

«But we do not want the religious partnership of charity to Patir Detriendo; who as for the use of users in front of his labors for the benefit of his neighbor, according to the spirit of the Institute, so it is desirable that it will flourish in the future and continue to make each one more abundant fruits ”

The condemnation of the Holy Office [ change | Modifica Wikitesto ]

With the Decree of the Holy Office “Post Obitum” of 1887, signed by Leo XIII, they were condemned, as “did not comply with the Catholic truth”, 40 propositions contained in the works of Rosmini, which the Sacred Roman Congregation “judged to try again, condemn and proscribe, in his sense of the author “, also clarifying that it was not lawful” to the Chicchessia to infer, that the other doctrines of the same author, who are not condemned for this decree, are for the way to be approved ” ^[8] .

Rehabilitation following the Second Vatican Council [ change | Modifica Wikitesto ]

John XXIII, in the last years of his life, meditated in the spiritual retreat the rosminian “maximums of Christian perfection”, assuming them as their own rule of conduct. Paolo VI also lent interest in Rosmini: on the occasion of the 150th anniversary of the foundation of the Institute of Carità he sent a message to the then father general, in which Rosmini’s intuition praised in giving a great weight to the charitable mission already in the name of the native religious institute, precisely the institute of charity. Publicly Paolo VI cited Rosmini during the speech held to the Italian Catholic University Federation of September 2, 1963 concerning Catholic culture and Europe. Furthermore, the ban on the publication of the work was removed under its pontificate Of the five plagues of the Holy Church .

Upon Paul VI, Pope John Paul I was elected, who had graduated in Sacred Theology from the Pontifical Gregorian University of Rome with a thesis on The origin of the human soul according to Antonio Rosmini . It is good to specify that Luciani was strongly critical of the Rosminian thought, only subsequently changed his opinion, addressing the words of admiration and esteem for rosemen.

However, it was with the pontificate of John Paul II that Rosminian thought was able to get rid of the harsh criticisms and convictions that accompanied the Institute of Charity since the time of its foundation. In the encyclical letter Fides et Ratio, John Paul II has counted Rosmini “among the most recent thinkers in whom a fruitful encounter between philosophical knowledge and word of God is made”. He also granted the introduction of the cause of beatification, which ended in its Diocesan Novarese phase on March 21, 1998.

In 2001, Joseph Ratzinger as a prefect of the Congregation for the doctrine of faith issued the famous document in 2001 Note to the doctrinal decrees on Rev.do Sac. Antonio Rosmini Serbati . The note ended confirming the validity of the decree After death On the forty propositions, and at the same time with the rehabilitation of Rosmini:

“The post-obitum doctrinal decree does not refer to the judgment on the formal denial of truth of faith by the author, but rather to the fact that the philosophical-theological system of Rosmini was considered insufficient and inadequate to keep and expose some truths of the Catholic doctrine , although recognized and confessed by the author himself. […] The reasons for concern and doctrinal and prudential difficulties, which have led to the promulgation of the decree, can currently be considered now exceeded After death of condemnation of the “forty propositions” taken from the works of Antonio Rosmini. And this because of the fact that the sense of propositions, so understood and condemned by the same decree, does not actually belong to the authentic position of Rosmini, but to possible conclusions of reading his works. However, the question of plausibility or not of the Rosminian system itself, its speculative consistency and the theories or philosophical and theological hypotheses expressed in it, is entrusted to the theoretical debate. At the same time the objective validity of the decree remains After death In relation to the dictation of the propositions condemned, for those who read them, outside the context of Rosminian thought, in an idealist, ontological perspective and with a meaning contrary to the Catholic faith and doctrine. ”

( Note to the doctrinal decrees on Rev.do Sac. Antonio Rosmini Serbati [9] )

The document reiterates the diversity of language and conceptual apparatus of the Rosminian system with respect to tomism, the absence of a critical apparatus in posthumous works and the permanent “objective difficulty of interpreting the categories, especially if read in the neotomist perspective”.

On 1 June 2007, Pope Benedict XVI authorized the congregation of the causes of the saints to promulgate the decree on the miracle of Sister Ludovica Noah’s healing, attributed to the intercession of Antonio Rosmini. Among those brought by the postulation of the Rosminian Fathers, we chose to give greater impulse to that of the healing of the aforementioned nun, since the doctor who curated it converted following the incident.

Cardinal Angelo Bagnasco, president of the CEI, on the sidelines of Conference on the educational challenge held in Milan on March 18, 2010, he held an intervention entitled “Educational requests and anthropological question” in which he recognized the pedagogical instances of Blessed Antonio Rosmini.
On 1 July 2010, card. Angelo Bagnasco presided over the Eucharistic celebration for the Dies Natalis by Antonio Rosmini in Stresa.

During the Angelus Sunday was remembered for only “intellectual charity” and why “He witnessed the virtue of charity in all its dimensions and high level” ^[ten] .
Output of eighteenth -century sensism and enlightenment, he was mentor and intellectual master of four popes elected consecutively: John XXIII, Paul VI, John Paul I and II ^[11] .

Chronology of the cause of beatification [ change | Modifica Wikitesto ]

• February 19, 1994. Clear clearance of the Congregation for the doctrine of the faith that allows the beginning of the cause of beatification.
• 1 July 1997. Opening of the diocesan information process after the appointment of theologians and historical commissions in Novara.
• August 15, 1997. Don Claudio Massimiliano Papa, I.C., becomes a postulator of the cause, happening to Father Remo Bervero Belti, historian of the Institute and former director of the International Center of Rosminian Studies of Stresa.
• March 21, 1998. Closing of the diocesan information process.
• March 26, 1998. Delivery of the Transcript to the congregation for the causes of the saints.
• June 6, 1998. Opening of Transcript .
• January 15, 1999. Decree of validity of the diocesan process.
• March 3, 1999. Scheme for drafting the Position .
• December 2, 1999. Delivery of the work on After the death of a cured from the postulator.
• December 16, 1999. The general speaker approves the work on After death and the the light of your eyes
• December 20, 1999. Delivery of the work on After death to the congregation for the doctrine of faith.
• 1 July 2001. The day of the anniversary of the death of Rosmini is published on the Roman observer the note of the congregation for the doctrine of the faith on the value of the doctrinal decrees concerning the thought and works of the Rev. Priest Antonio Rosmini Serbati, signed by Cardinal Joseph Ratzinger and Msgr. Tarcisio Bertone.
• July 3, 2001. Release of Nothing to stop for the cause of beatification.
• 1 July 2002. The speaker approves and signs the Position .
• January 23, 2003. Conclusion of the press and delivery to the Congregation for the causes of the Saints of the Position (4,693 pages).
• May 26, 2004. Delivery of the Treasunt Super Miro to the congregation for the causes of the saints.
• May 29, 2004. Validity of the diocesan inquisition on the process super looked .
• June 28, 2004. Presentation of this case super looked .
• 12 October 2004. Revisa della this case with the signature of the sub-secretary.
• October 28, 2004. Report and wishes of the historical congress (with a positive outcome).
• February 3, 2005. Report and wishes of the theological congress on the virtues (with positive result).
• June 6, 2006. Ordinary of the Congregation for the causes of the Saints: affirmative outcome. Ponente of the cause Mons. Rino Fisichella.
• June 26, 2006. Pope Benedict XVI authorizes the congregation for the causes of the saints to promulgate the decree of heroic exercise of the virtues.
• October 12, 2006. The medical council of the Congregation for causes from the saints, expresses itself with affirmative outcome (unanimously 5 out of 5) about the scientific inexplicability of the healing event that occurred to Sr. Ludovica Noè. The alleged miraculous event took place on January 6, 1927.
• December 19, 2006. At the end of the debate, the consultors unanimously expressed themselves with affirmative vote (7 out of 7), recognizing in the healing in question a miracle made by God by intercession of Ven. Antonio Rosmini.
• 1 June 2007. Pope Benedict XVI authorizes the publication by the Congregation for the causes of the Saints of the recognition of the heroic virtues of Rosmini.
• November 18, 2007. The beatification ceremony is celebrated in the diocese of Novara, reading the Decree of Benedict XVI who enrolls rosemen among the Blesseds.

The beatification ceremony [ change | Modifica Wikitesto ]

The beatification ceremony took place on November 18, 2007 in the city of Novara: the city’s palasport was set up specifically, the only place capable of collecting such a significant number of faithful.

With the pontificate of Benedict XVI the beatifications are preferably celebrated by the cardinals, to make the communion between them and the successor of Peter even more full, and the place where the candidate for the altars has lived.
Thus, as a papal delegate, the celebration was officiated by Cardinal José Saraiva Martins, then prefect of the congregation for the causes of the saints.
Next to the altar were arranged the stands from which they concelebrated about 400 priests, not only Rosminians.

To take part in the procession and celebrate on the altar, together with the General Preposito James Flynn there was the secretary general of the institute p. Domenico Mariani with the then members of the General Curia of the Institute of Charity, the vicar for spiritual charity p. Crista Fuse, the vicar for intellectual charity p. Giancarlo Taverna Patron, The Vicar for Temporal Charity p. David Tobin, the then prepito of the Italian province Don Umberto Muratore (profound connoisseur of Rosmini’s thought) and the postulatory father of the cause of beatification, Don Claudio Massimiliano Papa.

The Cardinal former Prefect of the Sacred Congregation for the Bishops Giovanni Battista Re, the Cardinal Archbishop of Turin Severino Poletto, the bishop of Novara, Msg. Renato Corti, The Archbishop of Trento, Msgr. Luigi Bressan, the Rosminian Bishop Msgr. Antonio Riboldi and among others also Msgr. Germano Zaccheo (who would suddenly disappear two days later), bishop of the diocese of Casale Monferrato, Msgr. Luigi Bettazzi, Emeritus Bishop of Ivrea (who during the III session of the Vatican Ecumenical Council made the name of Rosmini first), the then Secretary General of the Italian Episcopal Conference Giuseppe Betori, Msgr. Giovanni Lajolo, president of the Governorate of the Vatican city, the then rector of the Pontifical Lateran University, Msgr. Rino Fisichella, the episcopal vicar for the consecrated life of the Archdiocese of Milan Monsignor Ambrogio Piantanida and the general preposition of the Barnabites, Father Giovanni Maria Villa.

Among the numerous faithful (more than ten thousand) who came from different parts of the world to attend the celebration, they also took part in political personalities.

Among these, the Senator for life Oscar Luigi Scalfaro, the then president of the Senate, Franco Marini, and Arturo Parisi, at the time of defense minister.
Rosmini is the first blessed of the province of Verbano Cusio Ossola.

On the occasion of the beatification there were many Italian and foreign newspapers and periodicals that dedicated articles, pages and entire numbers to the figure of Rosmini.

There are many writings of Blessed Antonio Rosmini; Certainly the most important at the ascetic and spiritual level are the Maximums of Christian perfection , on which Pope John XXIII also made reflections before dying.
They cost him the mass to the index of the works forbidden the works Of the five plagues of the Holy Church It is Of the Constitution according to social justice .
In the philosophical field they deserve to be remembered:

• New essay on the origin of ideas , 1830
• Principles of moral science , 1831
• Philosophy of morality , 1837
• Anthropology in service of moral science , 1838
• Philosophy of politics , 1839
• Treaty of moral consciousness , 1839
• Philosophy of law , 1841-1845
• Theodicea , 1845
• On the unification of Italy , 1848
• Communism and socialism , 1849
• Theosophy , (unfinished and published posthumously)

Maximums of Christian perfection [ change | Modifica Wikitesto ]

The maxims of Christian perfection were written by Rosmini to define the spiritual foundation on which all Christians could have a path in perfection.

In the Gospel itself it is written: “Be perfect as your celestial father is perfect” (Mt 5,48)

1st Maximum : Desire solely and infinitely of pleasure to God, that is, of being right.

2nd maximum : Orient all their thoughts and actions to the increase and glory of the Church of Christ.

3rd maxima : Remain in perfect tranquility about everything that occurs by disposal of God regarding the Church of Christ, working for it according to the call of God.

4th maxima : Abandon himself in the providence of God.

5th max : Recognize your nothing intimately.

6th maxima : Order all the occupations of one’s life with a spirit of intelligence.

Of particular interest was his work ” The five plagues of the Holy Church “, written in 1832 and published in 1848. The author showed that he was departing from the orthodoxy of the time. For this reason the work was put to the index since 1849 and arose a controversy known by the name of” Rosminian question ” .
The work was rediscovered to the Second Vatican Council. The first to speak to Rosmini’s Council was the Bishop Msgr. Luigi Bettazzi, present during some sessions representing Cardinal Giacomo Lercaro of which he was a vicar general.

Of Rosmini, Bettazzi said, on October 4, 1965 during the Congregation 141/1 Period IV:

“… I was allowed to remember again in this classroom the example of Rosmini, very tied to Tommaso, but also a scholar and lover of his time, and who certainly gained not a few contemporary and rear men to Christ. All this seems to me to agree with the things that have already been said by many fathers on this scheme in general, that is, that that is, men do not expect particular solutions from the Church, but rather the presentation of values ​​that help them spend this human life more nobly and with greater safety. Speaking of freedom, we had to enhance the values ​​of humility; Speaking of the marriage, the role of the fortress; Speaking of economic problems and many other problems, the effectiveness of a certain contempt for things: it is therefore necessary to highlight the need for obedience, chastity, poverty, not only in life and example (and in the draft of Document!) Of the religious, help to men of this time, so that they can live their human life in the best and most effective way; The first and main task therefore for Christians who cultivate wisdom must be, in the light of the magisterium, the love of the scriptures and the love of this world in a frank and open interview … ”

Pope Paul VI, in a hearing granted to the Rosminian nuns he said about Rosmini:

«… his books are full of thought, a profound, original thought that ranges in all fields: the philosophical, moral, political, social, supernatural, religious, ascetic; Books worthy of being known and disseminated … it was also a prophet: the five plagues of the Church (once the church had no pleasure that his shortcomings, his weaknesses were highlighted). For example, he predicted the liturgical participation of the people … all his thoughts indicate a spirit worthy of being known, imitated and perhaps also invoked as a protector from heaven. We wish you heartily … ”

Issues addressed in the work Of the five plagues of the Holy Church [ change | Modifica Wikitesto ]

The work is divided into five chapters (each corresponding to a plague, compared to the wounds of Christ). In each chapter the structure is the same:

• An optimistic picture of the ancient Church
• A new fact follows that changes the general situation (barbarian invasions, birth of a Christian society, entry of bishops in politics)
• the plague
• The remedies.

First plague. It is the division of the people from the clergy into public worship.
In ancient times the cult was a means of catechesis and training and the people participated in the cult. Then, the barbarian invasions, the disappearance of Latin, the scarce education of the people, the tendency of the clergy to form a caste have erected a division wall between the people and the ministers of God. Proposed remedies: teaching of Latin, explanation of liturgical ceremonies , use of Messalini in vulgar language.

Second plague. Insufficient clergy education.
If once the priests were educated by the bishops, now there are seminars with “little books” and “small masters”: hard criticism of school, but above all to catechisms. Remedy: need to combine science and pity.

Third plague. Disunion between the bishops.
Criticist tight to the bishops of the old regime : political occupations unrelated to the priestly ministry, ambition, servility towards the government, concern to defend at any cost ecclesiastical assets, “slaves of softly dressed men instead of apostles free of a ignuded Christ”. Remedies: reserves on the defense of the ecclesiastical heritage, explicit hints of consent to the theses of the Avenir on the renunciation of wealth and the state salary to get back freedom.

Fourth plague. The appointment of the bishops left to temporal power.
Rosmini performs an in -depth historical analysis on the evolution of the problem and criticizes the modern agrees with which the Holy See gave the appointment to state power (and, it is prudently, to have economic compensation). Remedies: proposes a return to the election of bishops by the faithful.

Fifth plague. The servitude of ecclesiastical goods.
Rosmini supports the need for free offers, not imposed of authority with the support of the state, notes the damage of the beneficiary system, proposes the renunciation of the privileges and the publication of the budgets.

Sources

• Marcello Farina, Antonio Rosmini and the Academy of the Agiati , Brescia, Morcelliana Edizies, 2000, ISBN 88-372-1805-2.
• Italo proxatory, El Pra ‘de Le Móneghe: history of the monastery of Santa Croce in the ancient municipality of Lizzana , Rovereto (Trento), Stella, 2003, SBN Iticuto01613699 .

Insights

• Rinaldo Caddeo, Antonio Rosmini Serbati , in: Epistolario by Carlo Cattaneo , Gaspero Barbèra Editore, Florence 1949, p. 67, 68, 397–400, 401, 402, 425.
• Michele Federico Sciacca, Antonio Rosmini’s moral philosophy , Turin, brothers Bocca, 1955.
• Gi giovanni pusineri, Rosemine (Revised edition and updated by Remo Bento Belti), Stresa (VB), Rosminian editions Sodalitas, 1989.
• Michele Dossi, Philosophical profile of Antonio Rosmini , Brescia, Morcelliana, 1998, isbn 88-372-1687-4.
• ALFEO VALLE, Antonio Rosmini. The founder’s charisma , Rovereto (TN), Longo Editore, 1991.
• Paolo Marangon, The Risorgimento of the Church. Genesis and reception of the “five plagues” by A. Rosmini , necklace Sacred Italy , Rome, Herder publishing house, 2000.
• Antonio Rosmini, Fragments of a history of impiety , c. by Alfredo Cattabiani with a philological note by M. Albertazzi, Trento, La window, 2003.
• Fulvio De Giorgi, Rosmini and his time. The education of modern man between reform of the philosophy and renewal of the Church (1797-1833) , Brescia, Morcelliana, 2003.
• Michele Dossi, The Saint Towing, the life and thought of Antonio Rosmini , Trento, the margin, 2007, ISBN 978-88-6089-021-4.
• Paolo gramatsca, Rosmini and the moral form of being. The “poiese” of the good as a destiny of metaphysics , Milan, FrancoAngeli, 1998.
• Francesco Paoli, Antonio Rosmini, daily virtues , Verona, Fede & Cultura editions, 2007. ISBN 978-88-89913-27-7
• Maurizio De Paoli, Antonio Rosmini. Master and prophet , Milan, San Paolo editions, 2007.
• Piero Sapienza, Eclipse of education? The educational challenge in Rosmini’s thought , Rome, Vatican publishing library, 2008.
• Giuseppe Goisis, The political thought of Antonio Rosmini and other essays between Critics and Evangelo , S. Pietro in Cariano (VR), Gabrielli Editori, 2009.
• Community of San Leolino (edited by), A prophecy for the Church. Antonio Rosmini towards the Vatican II , Panzano in Chianti (FI), Feeria-Comunità editions of San Leolino, 2009.
• Umberto Muratore, Rosmini for the Risorgimento. Between unity and federalism , Stress (VB), Edizioni Rosmininane Membership, 2010.
• Cirillo Bergamaschi, Antonio Rosmini. The perfection of Christian life , Stress (VB), Edizioni Rosminiane Memasia, 2010.
• Luciano Malusa, Antonio Rosmini for the unification of Italy. Between national aspiration and Christian faith , Milan, FrancoAngeli, 2011.
• Domenico Fisichella, The Rosmini case. Catholicism, nation, federalism , Rome, Carocci Editore, 2011.
• Umberto Muratore, Apology of loyalty. In defense of ethical and spiritual values , Stress (VB), Edizioni Rosminiane Membership, 2011.
• Luciano Malusa, Stefania Zanardi, The letters of Antonio Rosmini-Serbati, a “construction site” for the scholar. Introduction to the Rosminian epistolary , Venice, Marsilio Editore, 2013.
• Stefania Zanardi, Antonio Rosmini’s philosophy in front of the Index Congregation (1850-1854) , with a preface by Fulvio De Giorgi, Milan, FrancoAngeli, 2018.

• Antonio Rosmini thinker and prophet https://www.antoniorosmini.com/
• Antonio Rosmini, Lessons by Maria Scalisi on anthropology in service of moral science, in https://www.youtube.com/watch?v=pjygudrn2da
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• Maria A. Raschini, Rosemine , in Dante Encyclopedia , Institute of the Italian Encyclopedia, 1970.
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• ( IN ) Edward N. Zalta (edited by), Antonio Rosmini , in Stanford Encyclopedia of Philosophy , Center for the Study of Language and Information (CSLI), Università di Stanford.