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Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La eterna cuestión de la justicia ocupa un lugar central en la cosmovisión que Dante expresa alegórica e icónicamente en la Divina Comedia. La encontramos como atributo de Dios que da a cada uno según sus méritos, pero cuyo Amor le mueve a conmiserarse de los hombres, pues la justicia de las obras humanas no puede alcanzar a su Creador según igualdad, ni puede a restituir todo lo que de Él recibe y le es debido. La justicia también traspasa todos los círculos por los que transita el peregrinar de Dante y da razones del estado de las aquellas almas que encuentra no sólo en el infierno, sino también en el purgatorio, en el limbo y en el paraíso. Un análisis global de la justicia dantiana pone a la luz la profunda huella de la tradición teológico-bíblica cristiana, de la filosofía clásica —sobre todo aristotélica—, así como la síntesis de ambas en el legado de Santo Tomás de Aquino, a quien Dante destaca entre los sabios del Paraíso —adelantándose así al que, unos años después, será el parecer de la propia Iglesia. Dante Alighieri hace suyo el magisterio filosófico-moral de Santo Tomás y ello se pone muy de manifiesto en lo que se refiere a la concepción dantiana de la justicia.

Saint Teresa of the Child Jesus knew and lived spirituality of a reparative nature, with the notes of victimhood and devotion to the Eucharist and the Sacred Heart of Jesus typical of her time. It is a spirituality that has its origin in thanksgiving for salvation and desires to be a response to evil. In Carmel, this spirituality finds its roots in Bérulle's proposal, characterized by adoration, but in which there is no lack of elements of reparation for the offenses done to a rigorous God. Figures such as Charles de Condren or Jean Eudes will contribute to shaping this spirituality around some fundamental notes: adoration, honor, servitude, sacrifice and satisfaction of sins, with special emphasis on Eucharistic adoration and devotion to the Heart of Jesus with reparative overtones. In the 19th century the historical context of reparatory spirituality, which Thérèse receives and knows within her family, is that of the confrontation between traditional French Catholicism and theli beral and secular currents of the day. Devotion to the Holy Face is particularly important. Though reparative references are present in the writings of Saint Therese of Lisieux, the revelation she received of God's mercy causes love to replace any shadow of fear, thereby ordering justice to mercy. [ABSTRACT FROM AUTHOR]

A narrativa de Fátima é profundamente devedora das correntes modernas de espiritualidade mariana, ou cristológico-mariana. A Senhora que apareceu em Fátima, na última das suas aparições, revelou-se como «a Senhora do Rosário». Esta invocação mariana, que se afirmou nos anos subsequentes à conclusão do concílio de Trento (sobretudo depois da Batalha de Lepanto, em 1571), era particularmente venerada pelos Pastorinhos na sua paróquia de Fátima. No entanto, nas conversas destes com a Senhora vestida de branco, «mais brilhante que o sol» (cf. Ct 6, 10; Ap 12, 1), sobressai a doutrina reparadora do Imaculado Coração de Maria, bem como a sombra protetora da Mãezinha do Céu, a «Mãe de misericórdia» da tradição monástica. São estas duas sensibilidades modernas que constituirão o objeto da breve abordagem apresentada neste nosso ensaio.

Livro resenhado: JORGE, Lídia. Misericórdia. Lisboa: Dom Quixote, 2022. ISBN: 978-972-20-7571-8.

The purpose of this article is to highlight Pope Francis' concern and pastoral sensitivity in the face of the difficulties of many faithful to live the marriage ideal of the Gospel and how his merciful gaze towards those who live in so-called "irregular" situations led him to decree and establish a reform of the marriage nullity process, to make it simpler and more accessible. The analysis of the criteria, which guided the work of the reform, showed that all meet this pastoral concern. A joint reading of Amoris Laetitia and MIDI was carried out, because the two documents, dealing with the theme of the family and its difficulties, had at their origin the same pastoral concern and complement each other. [ABSTRACT FROM AUTHOR]

This article aims to provide a concise presentation of the stages of spiritual life, condensed in a classical manner as purgative, illuminative, and unitive, taking as its starting point the understanding of spirituality as the dynamism of love infused in us by the Holy Spirit. At the same time, this exploration seeks to respond better to the contemporary reality by emphasizing the stage of encounter, which reveals God´s love and the personal mystery of vocation. In the purifying stage, seen as a path of growth, it will be integrated into the classic development of Saint John of the Cross and Saint Ignatius Loyola, along with the perspective of Evagrius Ponticus, who, despite being older, paradoxically, can offer more realistic keys for present day believers in their everyday lives. In the illuminative stage, where it was delved deeper, the theme of the vital experience of mercy and recognition of one´s own reality is incorporated, providing some hints for including one´s own fragility in the narrative of spiritual growth. Lastly, as an effort to dialogue with pastoral theology, it will seek to identify the missionary pastoral dynamism of each stage of the spiritual life. [ABSTRACT FROM AUTHOR]

Scholarship on Saint Francis of Assisi and the Franciscan movement, established in the thirteenth century, surprisingly tends to ignore his response to a central message of the Church: that we must love and care for the needy among our human brethren. Jesus himself said so, nowhere more explicitly than in Matthew, chapter twenty-five. Yet Francis's writings repeatedly manifest his familiarity with Matthew, including that chapter. Conditions in rapidly urbanizing parts of Europe during the late-medieval period such as Northern and Central Italy rendered Christ's mandate to "love one another" especially pertinent. Charitable confraternities played a major role in mitigating human suffering during that transitional era, providing various types of assistance community-wide to disadvantaged neighbors. Archival documents confirm that such actions performed by members of the Misericordia Confraternity of Florence followed Christ's declaration in Matthew 25 setting forth the Corporal Works of Mercy. Inscriptions and pictorial details in the Misericordia's frescoed Allegory of Mercy of 1342 underscore this point. Other details within that painting signal a Franciscan influence upon, and presence within, the Misericordia Company, reflecting the existence of a robust Franciscan community in Florence comprising not only members of the First and Second Orders—the Friars Minor and Poor Clares, respectively—but also laypersons of the Third Order. Passages in the writings of Saint Francis and his early biographers indicate the importance that works of mercy had for the Poverello , the six named in Matthew and a seventh commonly added to that list. In particular, Francis's experiences, pronouncements, and efforts in regard to the fourth and sixth works of mercy, clothing the naked and aiding prisoners, exemplify the charitable activities both encouraged by the saint and, almost certainly with his background, words, and deeds in mind, actually implemented by members of the Misericordia Confraternity, as articulated in their inspirational centerpiece, the Allegory of Mercy. [ABSTRACT FROM AUTHOR]

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This paper raises an uncommon question: What can studying Thomas Aquinas and Critical Race Theory teach us about failures to promote mercy across the color-line? I answer this question in five stages. After locating Thomas's teachings on mercy and its impediments within his masterwork, the Summa theologiae, I excavate Thomas's account of mercy's impediments. Next, I address the question "What is CRT?" Then I examine a foundational CRT text's analysis of mercy's impediments. Lastly, I offer a proposal for further Thomas-CRT collaborations. [ABSTRACT FROM AUTHOR]

This work aims to examine the concept of mercy through the double terminology used by Luke in the Parable of the Good Samaritan (I.k 10:25-37). First, the verbal form esplanchnisth@ (moved with compassion) of the verb splangchnizomai, pronounced by Jesus to refer to the deep and merciful fueling of the Samaritan which led him to help a lial 1-dead man by the wayside (Lk 10,33). Secondly, the noun eleos (mercy) present in the grammatical sentence: "he who showed mercy" (ho poiPsas toeleos)(11 10:37), pronounced by the doctor of the law, who - questioned by Jesus - had to admit that the aforementioned Samaritan was the only character who acted with love towards his neighbor. The analysis of these words allows us to observe semantic links together with two significant expressions presented by Luke in the hymn of Zechariah. On one hand, "to show mercy" (poi@sai eleos) i n Lk 1,72; and on the other, "the bowels of mercy" (splanchna eleous) in Lk 1:78. These links, which reveal Semitic or Aramaic influences, are analyzed from a lexicogrammatical point of view, confronting the Greek words used by Luke and the respective Hebrew terms. Thus, the concept of mercy will be considered from the perspective of the Old Testament, as well as within the messianic perspective of the New Testament. [ABSTRACT FROM AUTHOR]

Health systems are a constant concern in today's society. The health sector, like any others, collects a large amount of information necessary to make decisions on a daily basis. Therefore, a quick and effective response is needed in order to increase its efficiency, focusing in the implementation of Information Systems. The main objective of this project is to understand the value of Business Intelligence systems being implemented in health care institutions. Through to this work it was possible to create a visualization environment capable of helping health professionals in the data organization and understanding, allowing them to make decisions in a more sustainable and efficient way and responding to the institution necessities. In conclusion, BI is an extremely important tool in the present and future of healthcare, being necessary a more in depth expansion of this system and training of users. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Penales y Criminológicos is the property of Universidad de Santiago de Compostela, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Misericordia significa “un corazón que es sensible a la miseria de los otros”. Esta definición pone de manifiesto la síntesis de actividad y pasividad ambivalente que caracteriza la relación entre el misericordioso y el mísero, al tiempo que, desde un punto de vista fenomenológico trae consigo interesantes consideraciones sobre del perdón o de la simpatía. No obstante, querer superar los límites de estas dos realidades, hasta el punto de ponerse frente a la empatía, significa abandonar la perspectiva filosófica y adentrarse en la entraña del Evangelio, esto es, en el misterio de la Encarnación del Hijo de Dios.

This article aims to delve into the criteria of divine justice, based on the Gospels, and also investigates what relationships they can maintain with human justice, in force in society. Ten principles are proposed that would help to explain the way in which God judges men and, at the same time, an analysis is made as to what extent these principles can or cannot be found in the legal logic of Western societies. Philosophical, literary and cinematographic works are used to study this complex relationship between human and divine justice.

Resumo - Dissertação de Mestrado

The testamentary legacies were destined to endow the families of the Casa Pia de la Misericordia of Seville from different places, some of the Indies or Hispanic America. Some sent to provide poor young people and others with relatives. One of the most interesting cases found in the documentation was a subservient living in Lima, Viceroyalty of Peru, who sent money to obtain a date to send poor maidens. The singular thing of the case is that it coincided with the entry of this stage with the great plague of 1649 that caused the worst mortality that the city remembers. This money was not used for the will of the testator, but for other purposes more in memorable moments. [ABSTRACT FROM AUTHOR]

Luke presents Jesus as himself being the expression of the Father's mercy. It is in his way of acting that his merciful attitude towards people, especially those most in need and marginalized, can be seen. Jesus is the Savior who brings salvation, freeing people from everything that prevents them from living a dignified life. Mercy and compassion are proper attitudes to be cultivated in current times. The Church which goes forth, as Pope Francis asks, with shepherds who can smell the sheep, is a merciful and compassionate Church, capable of going in search of the lost and marginalized sheep. [ABSTRACT FROM AUTHOR]

In the struggle with COVID-19, art offered a way to face the solitude of the lockdown. The focus of this paper is primarily on Caravaggio's painting The Seven Works of Mercy, with references to other paintings to amplify some aspects of the artist's approach to life and his uniqueness in the artistic landscape of his time. Darkness was part of Caravaggio's research for spiritual truth and by entering the stories of his life and exploring the tales told through imaginative expression in his paintings, it is possible to understand his process of exploration of ancestral darkness. The author uses her imagination to reflect on how art can help to contact the profound fears buried in the unconscious which are now being awakened by the pandemic. The contemplation of this painting facilitated the emergence of emotions related to the darkness of our time, with the discovery that empathy and mercy offer a way to come to terms with the pandemic. This approach demands a different understanding of reality with Caravaggio's dark creative world becoming a companion that permits the exploration of what is not yet thinkable in daily life. Images accompany the author's research that relies on her imagination and amplifications. [ABSTRACT FROM AUTHOR]

Copyright of De Computis is the property of Asociacion Espanola de Contabilidad y Administracion de Empresas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

En este artículo se estudia el concepto de misericordia a través de textos, sobre todo del Liber Sancti Jacobi. La gran variedad de ellos hace necesaria la contextualización de estas citas y la confrontación de estos textos con la teología del tiempo (santo Tomás de Aquino) y el derecho canónico.

En la baja Edad Media europea se promovió en el mundo urbano cristiano la fundación de cofradías, que durante siglos desarrollaron entre sus miembros lazos de unión de tipo afectivo y caritativo, asumiendo también la práctica de la caridad con vivos y difuntos. En sus hospitales recibieron a pobres y peregrinos, y como consecuencia de la gran romería jacobea muchas de ellas promocionaron el culto a Santiago el Mayor y el peregrinaje a Compostela.

The article addresses the anthropological question of mercy, taking its cue from the analysis of the devotional and pastoral writings, The love of souls, by Alfonso M. de Liguori, from 1751. A hermeneutical comparison of some foundational thematic knots of Alphonsian position with the two documents from Pope Francis (the Bull of the declaration of the 2015 Jubilee, Miseri cordiae vultus, and the Apostolic Letter promulgated at the conclusion of the Jubilee event, Misericordia et misera), follows. Consequently, there emerges an evident assonance of the perspective of Alphonsian mercy with that of Pope Francis, confirming how the intuitions of Alphonsus were certainly anticiphers of many subsequent positions, both in terms of the vision of human ontology and in terms of moral theological sphere. A moral approach based on benignity and mercy emerges in the time of Alphonsus as a prophetic counterpoint, which will find full correspondence in the personalist and phenomenological philosophy of the twentieth century and in the magisterial positions of the Popes, first of all in Pope Francis. [ABSTRACT FROM AUTHOR]

The 2nd chapter of the encyclical Fratelli tutti, entitled «A stranger on the road», is a magisterial wandering within the Word of God at the roots of the gift of «fraternity». Pope Francis uses the beauty and strength of the Word of God to shake our consciences, urging us to imitate Christ «good Samaritan» of the world. His numerous biblical quotations, briefly commented on in the article, have the power to heal from indifference towards the wounded who lie on the paths of our selfishness, to rediscover them brothers in Christ, children of God and heirs of the infinite Divine Goodness. A paradoxical «resource» for our time. [ABSTRACT FROM AUTHOR]

Continuing the work done on Mk and Lk, the article re-evaluates the relevant aspects of a «Christology of mercy» in the Gospel of Matthew through the examination of all the evangelical data on the subject, including the «uncomfortable» ones in which the merciful Jesus appears quite severe and almost apparently merciless in judgment. Through the exegetical-theological approach combining diachronic and synchronic analysis of biblical texts, the paper proceeds in three stages: thesis - antithesis - synthesis. It begins with a systematic re-presentation of the Matthean vision of Jesus as the Messiah who embodies God's mercy, starting with a terminological survey and a rereading of Mt 20:29-34 as a key episode. Then, it exams the Matthean passages in which Jesus appears very severe in words and actions. These two investigations lead to a fi nal re-evaluation to establish a more documented and complete Christology of mercy in Mt which, as already seen in the case of Mk and Lk, remains quite signifi cant for today's Christian life. [ABSTRACT FROM AUTHOR]

Copyright of Nueva Revista de Filología Hispánica is the property of El Colegio de Mexico AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Este estudo assenta de modo exclusivo na importante fonte documental que são as Memórias Paroquiais que resultaram do inquérito ordenado em 1758 pelo Marquês de Pombal. Procedeu-se ao levantamento e transcrição paleográfica de todos os registos referentes a hospitais, Misericórdias e outros estabelecimentos assistenciais, contidos nos depoimentos respeitantes às 4073 Freguesias do país, sendo encontrados os pretendidos registos em 398 Freguesias, com indicação de localização de hospitais e/ou Misericórdias e/ou Albergarias ou outros estabelecimentos de assistência. Na maior parte dos casos os mesmos possuem informações adicionais, que se revelaram do maior interesse para este estudo, não só em termos panorâmicos, mas proporcionando estudos parcelares em âmbitos diversos da mesma temática.

La España de Galdós de María Zambrano se publicó en 1960. Sin embargo, se trata de un volumen escrito a lo largo de varias décadas. La escritora y filósofa ya había publicado en Hora de España, en 1938, un ensayo en que destacaba la importancia de Misericordia y la relevancia de Galdós como escritor. La intención de las siguientes páginas es exponer las maneras en que Zambrano leyó y convirtió en símbolos los componentes de la novela galdosiana, al tiempo que se esbozan algunas comparaciones entre sus diversas perspectivas y las opiniones de otros escritores acerca del propio Galdós. Esta metodología permitirá comprender la originalidad del planteamiento de Zambrano.

Copyright of Church, Communication & Culture is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper reflects on one of the implications-maybe the decisive one-of the adventure of believing: the engagement for the cause of others and, especially, those most in need. To this purpose, the author refers to the parable in Mt 25: 31-46, explains its contents and focuses particularly on the urgency that the text claims to put into practice this engagement. Through it, faith is projected son the concrete existence of believers and moves them to nourish their behavior with sincere humanitarian impulse, with all the consequences, included the imperative ethical instance. [ABSTRACT FROM AUTHOR]

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El Papa Francisco recuerda con insistencia que la misericordia es el centro del mensaje del Evangelio. Años antes, el Card. Walter Kasper advertía que la misericordia había caído en el olvido de la teología sistemática. Junto con ello, existe una nueva sensibilidad ante la problemática de la violencia de género. Esto hace que los cristianos repensemos nuestros modos de sentir y de actuar. El relato conocido como La mujer adúltera (Jn 7,53-8,11) es un ejemplo de la praxis misericordiosa de Jesús con las mujeres y con quienes no tienen voz. Es un texto rico en humanidad que presenta dos actitudes contrapuestas ante el pecado: el legalismo y la misericordia. Presenta el novedoso y revolucionario modo en el que Jesús se relaciona con la mujer en una sociedad en la que ésta no era considerada. Este trabajo ofrece un aporte al estudio de la perícopa desde la aplicación del análisis de la estructura y del método narrativo. Por otra parte, la perícopa es considerada por los especialistas como un texto lucano inserto en el cuarto Evangelio por el corte narrativo en el discurso de la Fiesta de los Tabernáculos (capítulos 7 y 8) y por sus características estilísticas y su ausencia, o posición diversa, en algunos manuscritos antiguos (principalmente anteriores al siglo III). Su actual ubicación canónica es una incógnita y llamativamente son pocas las explicaciones y ensayos que intentan dar una respuesta a esta problemática. En este estudio, el análisis de la estructura del texto presenta cómo la pregunta acerca del pecado personal, hecha por Jesús, es el corazón del enfrentamiento con los escribas y los fariseos. La aplicación del método narrativo pone de manifiesto una cantidad de características y detalles del relato que podrían ser pasados por alto por otros métodos o aproximaciones. Ambos análisis son una contribución a la investigación por los datos que arrojan. Por su parte, el análisis contextual de la perícopa da una respuesta posible y válida a la cuestión de la ubicación actual, pero a modo de first approach.

Los principios de Realidad-misericordia-acción, constituyen la tríada fundante que la teología de la liberación aporta para la construcción de una perspectiva psicosocial liberadora, que asume una apuesta ética basada en la mirada, en el reconocimiento del otro y en la misericordia; que reconoce las implicaciones políticas de la acción y las orienta hacia la transformación y la emancipación, que asume la solidaridad y la horizontalidad como marco de acción y que replantea sus bases ontológicas, epistemológicas y metodológicas. Dicha perspectiva deviene necesaria en el momento que atraviesa Colombia, de cara a aportar a la construcción de paz y a la transformación de los conflictos, a partir de una praxis concreta, en la que se diluyan las fronteras entre investigación e intervención, se busque superar la burocracia, la tecnocracia y el clientelismo y se camine hacia la transdisciplinariedad. Desde una opción clara y decidida por la transformación del sufrimiento, la injusticia y la exclusión que se generan en los modelos de gobernanza y desarrollo de corte neoliberal se reitera sobre una alternativa viable y posible para la psicología en Colombia y en América Latina.

El Jubileo Extraordinario de la Misericordia ha sido un importante acontecimiento eclesial, que ha permitido profundizar en esta realidad que el Papa Francisco define como “la viga maestra que sostiene la vida de la Iglesia” (Misericordiae vultus 10). En la historia de la Iglesia, los santos han vivido la experiencia de la misericordia de Dios de diversas maneras, y como vivencia personal la han reflejado en sus escritos. Es el caso de San Juan de Ávila, quien trató abundantemente sobre la misericordia tanto en sus obras impresas como en su epistolario y en sus predicaciones. El presente artículo pretende resumir la riqueza del magisterio del Apóstol de Andalucía sobre la misericordia.

The article offers the Italian translation of a text by Saint Ephrem, known in literature under the Latin title Misericordia divina tractatus primus et secundus. This work takes the form of dialogues between Ephrem and one of his disciples. It develops the theme of mercy, around which other themes also revolve. God's mercy is presented as a dynamic reality on which human beings can have an influence. The mercy which we receive from God depends not only on our moral perfection or our repentance, but on the amount of mercy offered by us to others. [ABSTRACT FROM AUTHOR]

To link mercy to ecclesial experience regarding sanctions would seem superfluous, except for those who attribute merely punitive objectives to penal systems (including the canonical system). Among the reasons that support this approach are some which claim to be derived from biblical tradition. It is true that training in the penal law of the Church is linked to her commitment to counteracting evil in the life of individuals and of the community. However, the connection between sanctions and penitential discipline is equally undeniable, clearly focused on the proclamation of mercy and the granting of forgiveness, especially in order for the Christian faithful to be able to participate worthily in the Eucharist, developing Paul's teaching in the First Letter to the Corinthians (11, 27). [ABSTRACT FROM AUTHOR]

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Copyright of ARTis ON is the property of ARTIS - Instituto de Historia da Arte da Faculdade de Letras da Universidade de Lisboa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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An introductory foreword concerning the relations between mercy and justice which are expressed in some recent pontifical papers of Pope Francesco and their actuation in canon law. Equity and canon law in thought of Giuseppe Capograssi. Cluny at the epoch of Alger of Liege and his life. Mercy and canon law in his De Misericordia et Iustitia; the some concerning Gratian’s Decretum. Relationship between De Misericordia and Decretum: passages in which there is concordance and others in Decretum without concordance. Le premesse all’argomento sono: il rapporto tra misericordia e giustizia in recenti documenti pontifici -in particolare quelli di Papa Francesco- e la loro attuazione normativa nel diritto canonico, ed il pensiero di Giuseppe Capograsssi sulla relazione tra equità, vista come una forma di attuazione della misericordia, e giustizia nel diritto della Chiesa. Segue una breve descrizione dell’influenza di Cluny all’epoca di Algero di Liegi sia in generale sulla Chiesa che in particolare sull’Autore. Si analizza poi il rapporto tra misericordia e giustizia nell’opera omonima di Algero e nel Decreto di Graziano, sia singolarmente in esse e dopo nella loro stretta relazione, evidenziandone derivazioni, concordanze e discordanze.

Le riflessioni dei canonisti medievali sul tema della misericordia consentono di svolgere alcune considerazioni sulla questione, di stringente attualità, del rapporto tra giustizia e opinione pubblica. Attraverso la nozione di scandalo, che tematizzava le dinamiche del consenso sociale alle istituzioni pubbliche, il dibattito si incentrò sull’approvazione popolare all’amministrazione della giustizia, con riguardo, in particolare, agli effetti derivanti dal ricorso alla misericordia. L’esigenza di prevenire forme di opposizione o di protesta suggerì ai canonisti che il giudice potesse, talora, attenuare il rigore del diritto, sino a perdonare un colpevole, per assecondare la volontà popolare. Ad analoghe soluzioni giunsero i giuristi civilisti, che, attingendo ai principi canonistici, ammisero, viceversa, la possibilità di condannare un innocente per evitare il dilagare di scandali nella società. The remarks of the medieval canonists on the subject of mercy provide much to reflect upon when considering the relationship between justice and public opinion – an issue which continues to be of topical interest today. The debate was oriented around the concept of scandal, exploring the dynamics of public approval when it came to the activities of public institutions. Specifically, it focused on how social reactions could affect sentencing, with particular regard to the effects resulting from a show of mercy. The need to prevent demonstrations of dissent or protest led canonists to believe that the judge could mitigate the rigor of the law at times – even going so far as to forgive an offender – in order to meet public demands. Civil-law jurists developed similar solutions which worked the other way around: drawing on canonical principles, they admitted the possibility of condemning an innocent person in order to prevent scandals from erupting within society.

Nell’austero clima della Controriforma il giurista francese Bermond Choveron affrontava lo specifico tema della “recidivatio clerici concubinarii”, sintetizzando, nel suo trattato sul pubblico concubinato, i sette pericula insiti nella ‘ricaduta’ in questo grave peccato. Il richiamo al concetto di misericordia offre lo spunto per analizzare, in modo necessariamente sommario, alcuni aspetti della disciplina canonistica, sviluppatasi in materia nel corso dei secoli, attraverso le coordinate della divina misericordia e del perdono, di cui il chierico concubinario, più volte ammonito e ‘recidivo’, non pare degno secondo il menzionato trattato cinquecentesco. In the austere times of the Counter-Reformation, the French jurist Bermond Choveron tackled the specific topic of “recidivatio clerici concubinarii” in his treatise on public concubinage, wherein he summarized the seven inherent pericula that clerics would face should they ‘relapse’ into this grave sin. His reference to the concept of misericordia is a chance to analyze, albeit briefly, some aspects of the canonical doctrine that developed around this issue over the centuries, with a specific focus on divine mercy and forgiveness. Indeed, according to this 16th-century treatise, a ‘recidivist’ concubinary cleric who had already been admonished several times before deserved neither mercy nor forgiveness.