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Scuola Francescana e corporeità: opposizione o condivisione?

Summary: A certain type of historiography maintains that the patristic period remains a victim of agnostic dualism (of Markan origins), and the medieval period of Catharist dualism. According to this historiography - one thinks of Hans Blumenberg - the Franciscan School frustrates the commandments of God with voluntarism and minimizes the power of man with nominalism, provoking a modernist reaction, which recovers man as protagonist, the world as a stage, and the body as a bundle of needs to satisfy, in which evil, being only a moment in the cosmic process, is to be overcome. (Part I) At this time, such an interpretation has become acceptable in light of the primacy of rationality - things are in as much as they are, and are therefore rational. This, however, is unsustainable in the light of liberty - things are because they are wanted, which does not imply that they might be desired in an irrational way. Here is where the Franciscan School comes in, acquiring meaning and coherence. Thus, the thesis sustained here: In light of the primacy of the liberty of God, the body appears as his first fundamental gift, not an exhaustion of being. In fact, if it is true that the body has lived and then was compressed, despised and abandoned according to the concept of the Absolute, in which it is then re-made - one thinks of Stoics, Neo-Platonists and Manichaeans - then the Franciscan perceives the body within the logic of universal fraternity, recalling the God of charity. who creates from love and liberty, beginning with the material world of which the body is the highest part.