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Page:EBC 1604 09 04 2515.pdf/1

2025-12-18T15:25:36Z

Joseph Asiimwe:

<noinclude><pagequality level="3" user="BernaWiki" /></noinclude>M.to Rev. in Christo Padre <lb/>
Pax Christi<lb/>
Molti di nostri et anco di forestieri mi dicono esser più che necessaria in Roma la presenza dell'Ill.mo Card.le Belarminio<ref>Fu Arcivescovo di Capua dal 1602 al 1605, https://www.vatican.va/content/benedict-xvi/en/audiences/2011/documents/hf_ben-xvi_aud_20110223.html </ref> per la causa nostra de auxiliis<ref>The controversy ''de auxiliis'' was a theological debate that concerned the relationship between divine and human agency (free will), specifically, in which theologians disagreed over how to conceptualize the efficacy of “actual” grace (called auxilium or “divine assistance”). This controversy was prompted by the Augustinian theology on grace, and it had not been resolved in the council of trent. It later arose as a major controversy between the Dominicans and Jesuits. The dispute mainly revolved around the relative theological soundness of the rival theories of Bannezianism-named after Domingo Báñez, O.P.and explains the efficacy of divine grace through the doctrines of physical premotion (praemotio physica) and intrinsically efficacious grace, that is; that God infallibly moves the created will to its free acts by an infallible, prior, physical motion, without destroying human freedom- (favored by Dominicans) and Molinism-formulated by Luis de Molina, S.J. and explains the efficacy of grace through God’s middle knowledge (scientia media) and the conditional, non-determining concurrence of divine motion with free human choice. It holds that grace becomes efficacious through the free consent of the will, foreknown by God through middle knowledge- (favored by Jesuits). After more than a century of heated controversy, including discourses before the popes, the Holy See finally decided that both sides could hold their respective views but without condemning the opposition. Pope Clement XII, on October 2, 1733, issued the papal bull Apostolicae Providentiae Officio, in which he declared, "We forbid these opposing schools either in writing, or speaking or disputation or on any other occasion to dare impose any theological note or censure on the opposite school of thought or to attack their rivals in offensive or insulting language"became a major debate between the Dominicans and the Jesuits; https://brill.com/view/journals/jjs/7/3/article-p417_417.xml#:~:text=The%20controversy%20de%20auxiliis%20concerned%20the%20relationship%20between,of%20%E2%80%9Cactual%E2%80%9D%20grace%20%28called%20auxilium%20or%20%E2%80%9Cdivine%20assistance%E2%80%9D%29. The De Auxiliis controversy is generally recognized to have started in 1581 or 1582 through public theological disputes in Spain.
While there are several key milestones marking its beginning, the following are the most significant:
1581–1582 (Public Disputations): The conflict was ignited at the University of Salamanca during a public debate between the Jesuit Prudencio de Montemayor and the Dominican Domingo Báñez. Montemayor defended theses on the freedom of Christ's sacrifice that Báñez attacked as unorthodox.
1588 (The Publication of Concordia): The controversy reached a critical level with the publication of Luis de Molina’s work, Concordia liberi arbitrii cum gratiae donis (The Harmony of Free Will with the Gifts of Grace). Molina introduced the concept of scientia media (middle knowledge), which the Dominicans argued veered toward Pelagianism (the denial of the necessity of divine grace).
1597 (The Congregatio de Auxiliis): In response to the escalating dispute between the Jesuit and Dominican orders, Pope Clement VIII established the Congregatio de Auxiliis (Commission on Help) in 1597 to investigate the matter.
The controversy officially concluded in 1607 when Pope Paul V decreed that both the Jesuit and Dominican positions were permissible to teach, strictly forbidding either side from calling the other heretical. https://www.conimbricenses.org/encyclopedia/de-auxiliis-controversy/#:~:text=5.3%20Related%20Entries-,Introduction,Molinism%20and%20Ba%C3%B1ezianism</ref>, non solo per quel che sua S.ria Ill.ma potrebbe fare per se stessa con l'autorità sua, ma perche alcuni di questi Ill.mi che entrano nella congregatione come li Signori Card.li di Gevri<ref>Il vescovo Anne d'Escars de Givry (de Perusse) O.S.B. fu a Roma dove il 14 giugno 1604 ricevette il capello rosso con il titolo presbiterale di santa Susanna, https://it.cathopedia.org/w/index.php?title=Anne_d%27Escars_de_Givry&utm</ref> e di S.to Eusebio<ref>Fredinando Taverna fu titolo (cardinale) di chiesa di Sant'Eusebio a Roma, creò cardinale da Papa Clemente VIII il 9 giugno 1604, https://it.wikipedia.org/wiki/Ferdinando_Taverna.</ref> penderebbono assai da lui per il credito grande, che gli hanno; et il S.r Card.le Baronie<ref>Cesare Baronio fu confessore di Papa Clemente VIII, fu creato cardinale il 5 giugno 1596 e nel 1597 fu nominato Bibliotecario della Vaticana dal Papa, https://www.newadvent.org/cathen/02304b.htm</ref> in particolare mi ha detto che la venuta del Card.le Belarminio non può se non giovare grandemente à questa causa et in questi tempi.<ref>Bellarmine was a strong figure in the Auxiliis controversy especially by his internal censure of the Concordia by Molina made for Aquaviva, as well as some details of his relationship with Pope Clement VIII. https://www.academia.edu/70326306/Belarmino_y_las_disputas_de_auxiliis_Bellarmine_and_the_De_Auxiliis_Controversy</ref> Si che V.R. anderà à [https://it.wikipedia.org/wiki/Arcidiocesi_di_Capua Capua]<ref>After serving as a teacher, theologian, rector of the Roman College, and consultor of the Holy Office, Roberto Bellarmine was appointed Archbishop (Metropolitan) of Capua on March 18, 1602 by Pope Clement VIII. As Archbishop of Capua from 1602 to 1605, he was known for his pastoral zeal and implementation of reforms; convoked three diocesan synods and a provincial council to strengthen discipline and implement the reforms of the Council of Trent, had focus was on pastoral care, reform of clergy, and catechesis for the faithful, and demonstrated personal humility and charity, ministering especially to the poor. https://en.wikipedia.org/wiki/Robert_Bellarmine?utm_source=chatgpt.com</ref>, ò dove egli sarà ò, à trattare di presenza à mio nome con sua S.ria Ill.ma à cui scrivo questa di credenza [circa] questo negotio, supplicandola resti servita di considerarlo bene, che per aventura importa più di quel che si pensa; et che già che è stato alcuni anni costi alla residenza, potrebbe adesso per alcuni mesi far una scorsa qua per il bene della nostra religione, et se bene io desidero che V.R. tratti questo negotio con sua S.ria Ill.ma con ogni afficacia procurando d'indurla à questo, nondimeno mai violentarla, quando ella havesse tal ragione che non la giudichi per bene la sua venuta qua, perche desidero si faccia tutto con sodisfattione di sua S.ria Ill.ma, alla cui prudenza sottometto ogni giudicio, e per fine alli santi sacrifitii di V.R. mi raccomando. Di Roma il di 4 di settembre 1604.<lb/>
Di V.R.<lb/>
Servo in X.o<lb/>
P. Vitelleschi. Napoli.

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2025-11-21T16:55:22Z

Joseph Asiimwe:

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2025-11-14T21:53:43Z

Joseph Asiimwe:

Index:EBC 1604 09 04 2515.pdf

2025-11-14T21:13:27Z

Joseph Asiimwe:

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Page:EBC 1604 09 04 2515.pdf/1

2025-11-10T10:51:13Z

Joseph Asiimwe:

<noinclude><pagequality level="3" user="BernaWiki" /></noinclude>M.to Rev. in Christo Padre <lb/>
Pax Christi<lb/>
Molti di nostri et anco di forestieri mi dicono esser più che necessaria in Roma la presenza dell'Ill.mo Card.le Belarminio per la causa nostra de auxiliis, non solo per quel che sua S.ria Ill.ma potrebbe fare per se stessa con l'autorità sua, ma perche alcuni di questi Ill.mi che entrano nella congregatione come li Signori Card.li di Gevri e di S.to Eusebio penderebbono assai da lui per il credito grande, che gli hanno; et il S.r Card.le Baronie in particolare mi ha detto che la venuta del Card.le Belarminio non può se non giovare grandemente à questa causa et in questi tempi. Si che V.R. anderà à Capua, ò dove egli sarà ò, à trattare di presenza à mio nome con sua S.ria Ill.ma à cui scrivo questa di credenza [circa] questo negotio, supplicandola resti servita di considerarlo bene, che per aventura importa più di quel che si pensa; et che già che è stato alcuni anni costi alla residenza, potrebbe adesso per alcuni mesi far una scorsa qua per il bene della nostra religione, et se bene io desidero che V.R. tratti questo negotio con sua S.ria Ill.ma con ogni afficacia procurando d'indurla à questo, nondimeno mai violentarla, quando ella havesse tal ragione che non la giudichi per bene la sua venuta qua, perche desidero si faccia tutto con sodisfattione di sua S.ria Ill.ma, alla cui prudenza sottometto ogni giudicio, e per fine alli santi sacrifitii di V.R. mi raccomando. Di Roma il di 4 di settembre 1604.<lb/>
Di V.R.<lb/>
Servo in X.o<lb/>
P. Vitelleschi. Napoli.

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Index:EBC 1604 09 04 2515.pdf

2025-11-07T15:53:41Z

Joseph Asiimwe:

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5th Superior General (1581-1615) and "Second Founder" of the Society of Jesus- his good administrative skills led to a great early expansion of the society.
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The provincial Superior of the Province of Naples in 1604. He was later elected the 6th Superior General of the Society of Jesus in 1615.
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Index:EBC 1604 09 04 2515.pdf

2025-11-07T15:18:54Z

Joseph Asiimwe:

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Index:EBC 1604 09 04 2515.pdf

2025-11-06T22:25:38Z

Joseph Asiimwe:

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Index:EBC 1604 09 04 2515.pdf

2025-11-06T21:39:35Z

Joseph Asiimwe: