The Carmelite Rule of 1247 was based on the Formula of Life that Patriarch Albert of Jerusalem drew up for a gruop of Latin heremits on Mount Carmel. This book presents the Albert role of autor/editor to the text of the Formula of Life. The Carmelite Rule of 1247 was the Formula of Life that St Albert oj Jerusalem drew up for the Latin heremits on Mount Carmel sometime between 1206 and 1214. Since he drew up the document that prived the foundation for the Carmelite Rule, might seem obviouse that Albert was a significant influence in the formulation of the Carmelite way of life. In this book the author try to identify the princiapal difficulties that contemporary Carmelites face when they try to interpret the Rule and to make in their normative guide in the concret circomstances of their daily lives. Some of these issues are historical, such as clarifying the probable origins of the Latin heremits on Mount Carmel. Tags: Rule, Hermits, Mount Carmel, Crusaders, Formula of Life, Identity, Foundation, Canonical Hours.
ill.-rstampa anastatica (aprile 2014). The book thus opens with a broad sweep covering the historical and religious environment of the eleventh to thirteenth centuries in 170 pages. It is not unlike that undertaken by, for example, Franco Dal Pino in his history of the Servites and indeed Mosca acknowledges his debt to him, though not to his work on the Servites (p.123, note 92). This chapter concentrates on juridical themes and on the founders and early rules closest to those of the Carmelites (p.140). This sort of synthesis is perhaps the most difficult form of history- writing, but the result is not very satisfactory. Much of it simply summarises the readily available work of others and Mosca constructs a deceptively simple and beguiling view of the medieval church. For example, the role of the papacy is modelled using normative texts without acknowledging the difficulties of implementation (on p.115 he records simply that the “verdict of the papal tribunal could substitute a government, or transfer its power,” as though this would not have been controversial). This section is also marked by an extraordinary absence of women, included only as an afterthought on pages 169-170.
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