La questione critica intorno alla "Salutatio Beatae Mariae Virginis" di San Francesco di Assisi.

• Autores: Lorenzo Ago
• Localización: Antonianum, ISSN 0003-6064, Nº. 2 (Aprilis-Iunius), 1998, págs. 255-303
• Idioma: italiano
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• Resumen

  • The Critical Question concerning the Salutatio Beatae Mariae Virginis of ST. Francis of Assisi. The article points out the problems raised by the text. Having analysed its structure, with the help of modern literary criticism which uses a document`s literary genre as its startinf point, the author suggests that the manuscript be divided into two strophe which correspond to the two greeting to the Virgin Mary and to the Virtues. Both are directed to the Word incarnate and only secondarily to the Mother of God and to the faithful. The Sitz im leben of the praises is probably that which inspires the sanctuary of St. Mary of the Angels in Assisi. This sees in the virtues a reference to the angels who, according to tradition and revealed fact, bore the Virgin Mary to heavenly glory. Neither can one disregard the hypothesis that Francis of Assisi may have made use of the courtly poetic model in composing the litanies to the Mother of God despite a notable diversion from the inspiration of the troubadours. The latter emphasises, above all, the praise of the woman, while the saint goes back, thanks to the biblical expedient, to God's free initiative which constitutes the Virgin Mary as Dei genitrix. The hermeneutical key to the praises is, therefore, Christocentric: the mystery of salvation, manifested in the incarnation of the Son of God emerges in every verse. The question concerning the authenticity of the Praises is also sufficiently resolved beginning with the argumenta interna. the conformity of the content with scripture, tradition and liturgy which the saint draws on continuously. A comparison with the other writings of Francis confirms that each part of the Salutatio Beatae Virginis fits in well with the general thought of the poverello. Other questions, too, such as the decision to accept the reading, virgo ecclesia facta, rather than the one suggested prior to K. Esser's critical edition (virgo perpetua) are satisfactorily resolved in a comparison of the saint's thought with the patrimony of the faith.