In lieu of an abstract, here is a brief excerpt of the content:

BOOK REVIEWS93 "English Catholicism became his spiritual home." And to call Merry del VaI the "English member of the Vatican" requires more than a little explanation! The second part of this study which deals with von Hügels writings is somewhat more successful in its achievement than the first.Yet even here, theological theorists like David Tracy and Elizabeth Johnson seem to influence Leonard more than what von Hügel actually wrote. Of course, von Hügel had the ordinary limitations of time, place, and information common to all mortals. But surely we do not condescend to the Synoptics, to St. Augustine, to St. Bernard, or to any other spiritual giant of on-going importance to lived Christianity because they lacked the specific insights of late twentieth-century postmodernists ! A careful reading of the Baron's essay on"The Place and Function ofthe Historical Element in Religion" might have modified Leonard's assertion that "Von Hügel, who shared the nineteenth-century approach to history with its emphasis on development and progress, had a naive faith in 'historical facts' which did not recognize the interpretative nature of the historical task. Nor did he recognize the discontinuities as well as the continuities of human history." The Baron's essay contradicts that judgment. Lawrence Barmann St. Louis University Lettere di Ernesto Buonaiuti adArturo CarloJemolo, 1921-1941. Edited by Carlo Fantappiè; introduction by Francesco Margiotta Broglio. [Pubblicazioni degli Archivi di Stato, Fonti, 24.] (Rome: Ministero per i beni culturali e ambientali, Ufficio centrale per i beni archivistici. 1997. Pp. 299.) The writer of these letters, Ernesto Buonaiuti (1881-1946), was the famous Catholic modernist,priest, and professor of religious history at the University of Rome. The recipient, Jemolo (1891-1981), the distinguished jurist and historian , best known for his Church and State in Italy (1948, abridged 1955, English translation I960), was unceasingly loyal to Buonaiuti while remaining a practicing Catholic and maintaining a critical distance from the latter's unquenchable modernistic reform optimism. Thus, after a whole series of ecclesiastical suspensions and excommunications, when Buonaiuti was deprived of his university chair on January 1, 1932, as a consequence of a special provision of the concordat between the Holy See and Italy in the Lateran Pacts of 1929, Jemolo tried his best to marshal legal arguments to prevent the injustice. The correspondence peters out after this, though not from any detectable chill in the relationship, but rather because Jemolo came to the Roman university in 1933 and they could stay in contact by telephone more easily. The edition, for the most part helpfully and carefully edited, does not change the overall picture of Buonaiuti's well researched career and history of his conflicts with church authority. To the surprise of this reviewer, at least, it is full of references to professors and chairs of ecclesiastical law (Jemolo's specialty). 94BOOK REVIEWS These ecclesiasticisti were primarily concerned with the law of the State in regard to the Church, but also with canon law. Buonaiuti displayed a keen interest in the historical aspects of their work, not just in Jemolo's studies, e.g., on Jansenism in Italy. Buonaiuti, of course, published his own interpretation of his vicissitudes in the autobiographical Pellegrino di Roma (1945). Like George Tyrrell (whom he and his editor spell "Tyrrel"), he was firm in his attachment to the Catholic Church and its priesthood, to which he clung. It is evident from these letters that this was no development of his later years; again and again he mentioned his determination to make it manifest by continuing to wear the soutane. Only the threat of Mussolini's police could induce him to appear in a black suit with clergyman's collar. There are any number of other indications here of the halflife in Mussolini's Italy of the modernist and integralist clashes of the pre-WorldWar -I period. Agostino Gemelli, O.F.M., the founder ofthe Catholic University of the Sacred Heart in Milan, and Enrico Rosa, SJ., of the Civiltà Cattolica are two of the villains who appear, Gemelli sometimes trying to"help" Buonaiuti and his friend, Jemolo. Cardinal Gasparri absolved Buonaiuti of one early excommunication without obtaining at that time what...


Additional Information

Print ISSN
pp. 93-94
Launched on MUSE
Open Access
Back To Top

This website uses cookies to ensure you get the best experience on our website. Without cookies your experience may not be seamless.