The Nuns of Sant'Ambrogio: The True Story of a Convent in Scandal (74 page)

25.
Sommario del Ristretto della Abbadessa, no. I: Documenti sull’espressa proibizione fatta alla Firrao di mai più avere comunicazione colle pretese sue fi glie. Documenti che mostrano non essere mai stata né revocata questa proibizione, né tollerata alcuna corrispondenza; ACDF SO St. St. B 7 d.

26.
Ristretto dei Costituti di Sr. Maria Veronica, Parte II: Sull’affettata santità e doni straordinari di Sr. Maria Luisa Ridolfi; ACDF SO St. St. B 7 d. Subsequent quotations also taken from this text.

27.
Esame della Priora di San Pasquale, October 17, 1859; ACDF SO St. St. B 6 a, fol. 52r.

28.
Esame di Msgr. Hohenlohe, April 19, 1860; ACDF SO St. St. B 6 m, fol. 7f.

29.
Sommario del Ristretto della Abbadessa, no. IV: Risposte sull’ingresso del P. Peters in clausura, undated; ACDF SO St. St. B 7 d. Subsequent quotations also taken from this text.

30.
Sommario del Ristretto della Abbadessa, no. V: Risposta sulla storia dei pretesi veleni attribuiti ad illusioni diaboliche, undated; ACDF SO St. St. B 7 d. Subsequent quotations also taken from this text.

31.
Ristretto dei Costituti relativi a Sr. Maria Veronica, Parte II, conclusion; ACDF SO St. St. B 7 d. Subsequent quotations also taken from this text unless otherwise stated.

32.
Sommario del Ristretto della Abbadessa, no. VII: Risposta ad una contestazione fiscale sul segreto imposto dai PP. Confessori; ACDF SO St. St. B 7 d.

CHAPTER EIGHT
“During These Acts I Never Ceased My Inner Prayer”

1.
Costituti del P. Peters; ACDF SO St. St. B 6 y and B 6 z.

2.
Ristretto con Sommario relativo ai Costituti del P. Giuseppe Peters, Parte I: Sulla veneratione e culto della fondatrice Sr. Maria Agnese Firrao; ACDF SO St. St. B 6 i.

3.
On the networks around the Curia, see Wolfgang Reinhard,
Freunde und Kreaturen. Verflechtung als Konzept zur Erforschung historischer Führungsgruppen. Römische Oligarchie um 1600
(Munich, 1979).

4.
There is no modern biography of Kleutgen with sufficient historical as well as theological aspirations. Deufel’s 1976 study,
Kirche
, provides much important information, but has also been heavily criticized for its errors. Cf. Walter, “Zu einem neuen Buch,” pp.318–56, and Schwedt, “Rez. Zu Deufel,” pp. 264–69. But read alongside the corrections made by Peter Walter in particular, the book can certainly be useful. See also Belz,
Michelis
, pp. 46–53; Finkenzeller,
Kleutgen
, pp. 318–44; Lakner,
Kleutgen
, pp. 183–202 (still worth reading); Langhorst,
Jugendlehen
(on Kleutgen’s youth); Schäfer,
Kontroverse
, pp. 37–53; Walter,
Philosophie
, pp. 145–75 (essential); Wolf (ed.),
Prosopographie
, pp. 806–17. There are several different dates given for Kleutgen’s birth, probably because his gravestone has it as September 11, 1811. According to the church books of the former Dominican monastery in Dortmund, Joseph Wilhelm was born on April 9, 1811, the son of the merchant Wilhelm Kleutgen. The name “Carl” was added subsequently. Erzbistumsarchiv Paderborn Matrikelbestand der Dortmunder Propsteipfarrei St. Johannes Baptist I/5. In spite of intensive research, no picture of Kleutgen has yet come to light.

5.
Blaschke,
19. Jahrhundert
, pp. 38–75; Lill,
Ultramontanismus
, pp. 76–94; Wolf,
Kirchengeschichte
, pp. 92–121. Subsequent information also taken from this last text.

6.
Johann Sebastian Drey was born in 1777. He was professor of apologetics, dogmatic theology, and the history of dogma at the Katholische Landes-Universitat of Ellwangen, which existed for only a few years before being integrated into the University of Tübingen. In 1819, Drey cofounded the journal
Tübinger Theologische Quartalschrift
. He died in 1853. See Abraham P. Kustermann, “Drey,” in
LThK
, 3rd ed., vol. 3 (1995), p. 373.

7.
Hermes was born in 1775 and became professor of dogmatic theology in Münster in 1807. He moved to Bonn in 1820, and died in 1831. See Hubert Wolf,
“Hermes, Georg,” in RGG, 4th ed., vol. 3 (2000), p. 1664. On Hermesianism, see Nichols,
Conversation
, pp. 23–41 (a chapter significantly entitled “A Kantian Beginning: Georg Hermes”); Hubert Wolf, “Hermesianismus,” in
RGG
, 4th ed., vol. 3 (2000), pp. 1667–68. On Hermes’s indexing, see Schwedt,
Urteil
.

8.
On the dating of this, see Walter,
Philosophie
, pp. 146–47.

9.
Kleutgen,
Memorandum
, pp. 5–11, here pp. 7–8.

10.
Kleutgen,
Schulen
, p. 193; Kleutgen,
Theologie
, vol. I, pp. 18–19. On Kleutgen’s role in the rise of new scholasticism, see Marschler,
Scheeben
, pp. 459–84; Steck,
Kleutgen
, pp. 288–305; Walter,
Philosophie
; Weiß,
Moral
.

11.
Cf. Lakner,
Kleutgen
, p. 200.

12.
Cf. Finkenzeller,
Kleutgen
, p. 322.

13.
Cf. Wolf (ed.),
Prosopographie
, pp. 806–17 (list of votums).

14.
Cf. Lakner,
Kleutgen
, p. 192.

15.
Walter, “Zu einem neuen Buch,” p. 320.

16.
Kleutgen to Franz Hülskamp, May 16, 1868; quoted in Deufel,
Kirche
, pp. 92–93.

17.
Cf. Deufel,
Kirche
, p. 182, note 22, and pp. 91–93. This “psychologizing” view drew the criticism of Walters at the time, who wanted to see more consideration of the historical context in which Kleutgen was operating. Cf. Walter, “Zu einem neuen Buch,” pp. 319–20.

18.
On the new scholastic understanding of miracles, cf. Albert Lang,
Fundamentaltheologie
, 2 vols. (Munich, 1962), here vol. 1:
Die Sendung Christi, II. Hauptstück: Das Problem der übernatürlichen Offenbarung
, Chapter 3: “Das Wunder als das entscheidende Offenbarungskriterium,” pp. 111–31. On the significance of Mariology in Kleutgen’s theology, see Haacke,
Maria
, pp. 97–110.

19.
Cf. Burkhard Peter, “On the History of Dissociative Identity Disorders in Germany: The Doctor Justinus Kerner and the Girl from Orlach, or Possession as an ‘Exchange of the Self,’ ” in
Journal of Clinical and Experimental Hypnosis
59 (2011), pp. 82–102.

20.
Cf. for example Blaise Pascal’s caustic criticism of the probabilism and laxism of Jesuit morality in his “Lettres provinciales” of 1656.

21.
Costituto di P. Kleutgen, March 11, 1861; ACDF SO St. St. B 6 z.

22.
Sommario del Ristretto di P. Peters, no. II: Fogli originali consegnati nel Costituto, March 18, 1861; ACDF SO St. St. B 6 g1. The printed version: ibid., B 6 i. Subsequent quotations also taken from this text.

23.
Sommario del Ristretto di P. Peters, no. III: Fogli originali consegnati nel Costituto, March 26, 1861; ACDF SO St. St. B 6 i. Subsequent quotations also taken from this text.

24.
The “Honorable House of gate de’ Specchi” is the home of the congregation of lay brothers founded by Francesca Romana. Cf. Oblate di S. Francesca Romana dette di Tor de’ Specchi, in Moroni,
Dizionario
30 (1845), pp. 196–203; Friedrich Wilhelm Bautz, “Franziska von Rom,” in
BBKL
2 (1990), pp. 113–14;
http://www.tordespecchi.it
(10/8/2013).

25.
The Teresians, also called Barefoot Nuns, were a Carmelite order founded by Teresa of Avila in Spain, in 1562. Cf.
Pierer’s Universal-Lexikon
, vol. 17 (Altenburg, 1863), p. 494.

26.
Van Everbroeck was born in 1784, and became professor of canon law, liturgy, and Chaldean, and later church history, at the Collegio Romano in 1825. In 1856 he was made a theologian of the Apostolic Penitentiary, and he died in 1863. See Wolf (ed.),
Prosopographie
, pp. 534–36.

27.
Camillo Tarquini was born in 1810, and was professor of church law at the Collegio Romano from 1852 to 1869, and again from 1871 to 1873. He was made a cardinal in 1873, and died in 1874. See ibid., pp. 534–36.

28.
Ludwig I, the son of Maximilian I Joseph and Princess Auguste Wilhelmine Maria von Hessen-Darmstadt, was born in 1786 and crowned king of Bavaria in 1825. He died in 1868. See Andreas Kraus, “Ludwig I.” in
NDB
15 (1987), pp. 367–74.

29.
Princess Karoline Friederike Wilhelmine was Maximilian I Joseph’s second wife, and became the first queen of Bavaria in 1806, after Bavaria had been declared a kingdom. The marriage produced eight children. The marriage contract stipulated that Karoline did not have to give up her protestant faith, and would receive her own protestant preacher. She died in 1841 and was interred beside her husband in Munich’s Theatinerkirche. The protests against the unworthiness of her burial—the entire Catholic clergy appeared in secular clothes—finally led her stepson Ludwig I to soften his attitude toward the protestant church in Bavaria. See Manfred Berger, “Karoline Friederike Wilhelmine von Baden,” in
BBKL
23 (2004), pp. 199–207.

30.
Cf. Garhammer,
Regierung
, pp. 84–90.

31.
Cf. Deufel,
Kirche
, pp. 259–60.

32.
Ristretto con Sommario relativo ai Costituti del P. Giuseppe Peters, Parte I: Sulla veneratione e culto della fondatrice Sr. Maria Agnese Firrao; ACDF SO St. St. B 6 i.

33.
Costituto di P. Peters, March 28, 1861; ACDF SO St. St. B 6 z.

34.
Sommario del Ristretto di P. Peters, no. V: Fogli consegnati nel Costituto, April 16, 1861; ACDF SO St. St. B 6 i. Subsequent quotations also taken from this text.

35.
On scholastic disputation, see Uwe Gerber, “Disputatio,” in
TRE
9 (1982), pp. 13–15; Hanspeter Marti, “Disputatio,” in Gert Ueding (ed.),
Historisches Wörterbuch der Rhetorik
, vol. 2 (Tübingen, 1994), pp. 866–80.

36.
Ristretto con Sommario relativo ai Costituti del P. Giuseppe Peters, Parte I: Sulla veneratione e culto della fondatrice Sr. Maria Agnese Firrao; ACDF SO St. St. B 6 i. Subsequent quotations also taken from this text.

37.
Ristretto con Sommario relativo ai Costituti del P. Giuseppe Peters, Parte II: Risposte sulla santità affettata di M. Luisa e sugli altri addebiti relativi; ACDF SO St. St. B 6 i. Subsequent quotations also taken from this text.

38.
Sommario del Ristretto di P. Peters, no. I: Fogli consegnati dall’Inquisito P. Peters nel Costituto, March 12, 1861; ACDF SO St. St. B 6 i.

39.
On the so-called “processiones ad intra” cf. the tract on the Trinity in Perrone,
Praelectiones Theologicae
. Vol. 4:
De Deo uno et trino
, pp. 209–360.

40.
On the qualities of God, His unity, His knowledge, and will, as well as His love and His aim and the connection between these qualities, see the “Tractatus de
deo eiusque attributis,” in Perrone,
Praelectiones Theologicae
. Vol. 4:
De Deo uno et trino
, pp. 5–208.

41.
The theology of creation reflects how we can understand the creed of God as “creator of heaven and earth,” as the Niceno-Constantinopolitan Creed acknowledges Him to be. Cf. Perrone,
Praelectiones Theologicae
. Vol. 5:
De Deo creatore
.

42.
Soteriology is the theory of the salvation of mankind through Jesus Christ. The theory originally made a unity from Christ the man and his deeds, in a biblical and patristic sense. In late scholasticism, the creation of the dogma of Christology, the theory of Jesus as a man, caused a separation between Christology and Soteriology. Cf. Müller,
Dogmatik
, p. 372. Giovanni Perrone did not give Soteriology its own tract, merely touching upon the question in his Christology tract “de incarnatione,” where he presents Jesus Christ as the true Messiah in an apologetic debate “adversus hebraeos.” Cf. Perrone,
Praelectiones Theologicae
. Vol. 6:
De incarnatione et cultu sanctorum
, pp. 5–104.

43.
The working of God in the soul is addressed in new scholastic dogma as part of the theory of grace, and the question of how God’s grace works in man. Cf. Perrone,
Praelectiones Theologicae
. Vol. 7:
De gratia christi
.

44.
Sommario del Ristretto di P. Peters, no. VI: Fogli consegnati nel Costituto, April 22, 1861; ACDF SO St. St. B 6 i.

45.
Nothing further is known about Alessandra Carli; Archivio della Cattedrale di Comacchio, Stato d’anime della città di Comacchio del 1826–27, fol. 41. On her father’s business, see
Notizie per l’anno
1835, p. 263;
Notizie per l’anno
1845, p. 355.

46.
Costituti di P. Peters, no. N: Fogli consegnati nel Costituto, April 23, 1861; ACDF SO St. St. B 6 z.

47.
Cf. Denzler,
Lust
.

48.
See Götz von Olenhusen,
Klerus
, pp. 236–37 and elsewhere; Klee,
Grundriß
, pp. 90–94, here p. 92.

49.
See the relevant explanations in the “Tractatus IX: De sexto praecepto Decalogi” by Alphons of Liguori,
Homo Apostolicus instructus in sua vocatione ad audiendas confessiones sive praxis et instructio confessariorum
(Turin, 1870), p. 178. On Alphons of Liguori and his reception, see Weiß,
Moral
.

50.
Thomas Aquinus,
Summa Theologiae
IIa–IIae, Quaestio 154, article 4.

51.
Ristretto con Sommario relativo ai Costituti del P. Giuseppe Peters, Parte II; ACDF SO St. St. B 6 i.

52.
The veneration of the heart of the Virgin Mary is closely connected to the Sacred Heart of Jesus. The Oratorian Johannes Eudes began celebrating a feast of the Heart of Mary in addition to the Heart of Jesus feast in his order in 1646. Pius VII gave it his official approbation at the start of the nineteenth century, and set the date for it as August 22, the octave day of the Assumption. Cf. Karl-Heinrich Bieritz,
Das Kirchenjahr. Feste, Gedenk- und Feiertage in Geschichte und Gegenwart
(Munich, 1991), p. 150. In the Sant’Ambrogio period, Rome officially recognized a liturgical veneration of the Heart of Mary in 1805. This was then instated in all the institutions that requested it. See Theodor Maas-Ewerd, “Herz Mariä. I. Verehrung,” in
LThK
, 3rd ed., vol. 5 (1996), pp. 60–61, here
p. 60. On the dedication to the immaculate heart of Mary, see also Franz Courth, “Marianische Gebetsformen. Die Herz-Mariä-Weihe,” in Wolfgang Beinert and Heinrich Petri (ed.),
Handbuch der Marienkunde
, vol. 1 (Regensburg, 2nd ed., 1997), pp. 550–52.