Fredericus de Saarburgo (14th cent.)

Fredericus Stuemel

Frère Luc, see: Lucas Franciscus

Fulcherius de Zuccola (Fulcherio di Zuccola, d. 1293)

Fulgentius Bossaert (Fulgentius de Steenvoorde, 1746)

Fulgentius Bottens (1636-1717)

Fulgentius Estella (Fulgenzio Stella, fl. seventeenth cent.)

Fulgentius La Mothe (d. 1674)

Fabian de Hungaria (14th cent.)

>>>>>

editions

Speculum Vitae B. Francisci et Sociorum Eius (Venice, 1504)>>>?check

Fabricius (Fabrizio Monte Bugnoli, >>>>)

OFMObs.>>>>

literature

C. Piana, Fabrizio Monte Bugnoli, un filosofo dell’Osservanza di Bologna (s.l. 1996).

Federicus Bencivenni (1759-1829)

OFMCap. Friar from the Bologna region (San Giovanni in Persiceto). Entered the order in March 1776. Lector, preacher, guardian, definitor. Bishop of Bertinoro and Sarcina (1817).

manuscripts/editions

Homiliae>>>

literature

Michelangelo da Rossiglione, Cenni biografici e ritratti di Padri dell’ordine cappuccino sublimati alle dignità ecclesiastiche (Rome, 1910) II, no. 9-12; M.-Th. Disdier, ‘Bencivenni’, DHGE VII,1050.

Felice Brandimarte (fl. second half 17^th cent.)

OFMCap. Sicilian friar from Castelvetrano. Became a member of the Capuchin Palermo province. Fulfilled several administrative and educational functions in the order. He was lector of theology and provincial preacher, as well as provincial definitor and provincial (elected at the provincial chapter of 27 October 1679). Several of his works reached the printing press.

editions

Sapientiae Tubae Scientia, Idest Tractatus Scholasticus de Arte Concionandi (Palermo, 1667).

L’arco trionfale. Panegirico di S. Rosalia (Palermo, 1669).

Sermoni per alcuni santi ed uno per S. Rosalia vergine Palermitana (Palermo, 1669).

Panegirici sacri di diversi santi occurrenti nell’anno (Palermo, 1677).

Cursus Theologicus ad Mentem Scoti per Quatuor Annos Iuxta Quatuor Sententiarum Libros Commodis Lectionibus Distributus, 5 Vols. (Palermo, 1685).

literature

Bernardo di Bologna, Bibliotheca Scriptorum Ordinis Minorum Capuccinorum (Venice, 1747); Antonino da Castellamare, Storia dei frati minori cappuccini della provincia di Palermo (Palermo, 1924) III, 200, 206; Egidio da Modica, Catalogo dei scrittori cappuccini della provincia di Palermo (Palermo, 1930), 54-55; A. Teetaert, ‘Brandimarte’, DHGE X, 417; LexCap>>>>

Felice da Cantalice (1515-1587) sanctus (canonized on 22 May 1712)

OFMCap. Lay friar. See the remarks of Stanislao da Campagnola, in ‘Un cinquecento francescano che contesta ‘novelle, poesie, historie e li prurienti canti’’, in: San Francesco e il Francescanesimo nella letteratura italiana dal rinascimento al romanticismo. Atti del Convegno Nazionale (Assisi, 18-20 maggio 1989), ed. Silvio Pasquazi (Rome, 1990), 81: ‘…nella Roma del Cinquecento, il santo ‘laico’ cappuccino Felice da Cantalice insegnava acantare a fanciulli e alle loro madri.’ > teach them appropriate religious songs, so that they would leave behind lascivious and other secular songs.

editions/literature

Processus Sixtinus fratris Felicis a Cantalice cum selectis de eiusdem vita vetustissimis testimoniis, ed. Mariano d’Alatri (Rome, 1964) [with on pp. 387-389 info on the carmina of friar Felice]; Mariano D’Alatri, ‘Félix de Cantalice, cap. Le saint des rues de Rome’, in: Visages de saints et bienheureux capucins,7-35; Pietro Zarrella, ‘Un ignoto processo di beatificazione a Napoli per san Felice da Cantalice (1615)’, Collectanea franciscana 75 (2005), 103-157.

Felice da Nicosia (1715-1787)

OFMCap.

editions/literature

I fioretti di san Felice da Nicosia, ed. Mario Bertin & Salvatore Russo (Troina (EN): Città Aperta, 2005). Cf. Italia Francescana 80 (2005), 572-4.

literature

S. Vacca, ‘Felice da Nicosia (1715-1787) nella storia e nella spiritualità cappuccina’, Laurentianum 45,3 (2004), 277-312; F. Santi Cucinotta, “Immaginare’ fra Felice da Nicosia (1715-1787). Per un’antropologia iconica ecumenica’, Laurentianum 45,3 (2004), 357-376; Mario Bertin, Il Santo senza parole. Fra Felice da Nicosia, Cappuccino (Troina (EN): Città Aperta, 2005). Cf. Italia Francescana 80 (2005); San Felice da Nicosia. Immagini devozionali e rassegna bibliografica (Enna: Il Lunario, 2005); Salvatore Russo, ‘La canonizzazione di Fra Felice da Nicosia’, Italia Francescana 80 (2005), 495-506.

Felice Maria da Napoli (Felice Maria García/Garzía/Gaspar García Alonzo Guzman, 1712-1788)

OFMCap. Italian friar from a noble family with Spanish roots. Joined the Capuchins in 1727 and was ordained priest in 1736. After that, he became a successful preacher. When his health deteriorated, he became active as an author and translator of  the nine-volume treatise La morale chrétienne by the Jansenist French author Pierre Floriot. For a while, this caused alarm among Felice’s superiors, yet in 1763 he obtained the imprimatur from  the Roman church, thanks to the intervention of cardinal Passionei, after which Felice’s superiors were apparently appeased. Between 1753 and 1758, Felice also published a series of Italian translations of patristic works. Renewed troubles came up when Felice wrote the Vindiciae potestatis ecclesiastiquae contra librum H. Grotii de imperio summarum potestatum. Due to dramatic health problems, Felice momentarily relented and retracted the text in 1763. Recovering slightly from his health problems, he continued to write. In 1770,he attacked the enlightenment encyclopedist C.A. Pilati for his criticism of the church (Dimostrazione della ignoranza). Some time thereafter, Felice apparently offended the government of Naples. Fed up with his cantankerous and difficult disposition, the Neapolitan authorities wanted him to leave. Felice took up residence in Salerno. There, more or less living as an invalid, he obtained permission to leave the order (1772). After that moment, he devoted much of his time to write a Storia della repubblica e dell’impero romano, a huge work. In all, 50-odd volumes were planned, Seventeen of these saw the printing press, of which the first appeared under his secular name D. Gasparo García in 1778. In this latter work, Felice had evolved from a pseudo-Jansenist to a moderist Deist position. Shortly before his death, Felice/Gasparo is once more to be found in Naples, where he died on 18 October 1788.

editions

Italian translation of La morale chrétienne by Floriot: Apologia della Mora christiana (Naples, 1763).

Raccoltà di trattati, opusculi, epistole e sermoni de’ SS. Padri greci e latini, intorno ai doveri degli ecclesiastici, 10 Vols. (Naples, 1753-1758).

Vindiciae potestatis ecclesiastiquae contra librum H. Grotii de imperio summarum potestatum (1763)>> published?

Storia della repubblica e dell’impero romano, 17 Vols. (1778-1788).

Dimostrazione della ignoranza e della empietà dell’italiano anonimo scrittore delle Riflessione sopra la Chiesa (Salerno-Naples, 1770).

literature

Johann von Regensburg, Catalogus Scriptorum Ordinis Minorum S. Francisci Capuccinorum (Rome, 1852), 20; Melchior de Pobladura, Historia generalis Ordinis Fratrum Minorum Capuccinorum (Rome, 1948-1951) II, 214, 248, 285, 306, 326-327, 344, 361 & III, 558, 562; M. Ajello, ‘Felice Maria da Napoli’, DBI 46, 52-55; LexCap 577-578; Stanislas de Campagnola,‘Felice Maria Garzia da Napoli tra illuminismo e giansenismo’, Collectanea Franciscana 37 (1967), 33-88; R. Aubert, ‘García ou Garzía (Felice Maria)’, DHGE XIX, 1172-1173; Russo Raffaele, ‘Felice Maria da Napoli (1712-1788) – nota bibliografica’, Studi e ricerche francescane 10, 1-3 (1981), 163-194.

Felix Molina (Félix Molina, fl. ca. 1700)

OFMDisc. Preacher and theologian in the San Juan Bautista province (Valencia).

literature

AIA 15 (1955), 348-349; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 149 (no. 581).

Felice Peretti (Pope Sixtus V, 1520-1590)

OFMConv. Italian friar from Grottammare (Apulia). Born on 13 December 1520. became pope in 1585, and was very active in implementing the Tridentine reforms. Cf. http://www.cronologia.it/biogra2/sistov.htm

literature

Leros Pittoni & Gabrielle Lautenberg, Roma felix. La città di Sisto V e Domenico Fontana, Le immagini e la memoria, 2 (Rome: Viviani Editore, 2002). Cf. Miscellanea Franciscana 103 (2003),428-430.

Felix de Doloribus et de Sancta Martha (Félix de los Dolores y Santa Marta, fl. later 18^thcent.)

OFMDisc. Member of the San Diego province (Aldalucia)

literature

AIA 21 (1924), 207-208; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed.Cisneros, 1982), 114 (no. 300).

Felix Hemmerlin (>>?)

Contra Validos Mendicantes: Frankfurt a.M. Dominikanerkloster 138 ff. 193r-220v.

Check!: Die deutsche Literatur des Mittelalters. Verfasserlexikon III, 994ff & XI, 642 (Hemmerli, Felix, with in vol XI the following manuscript information: Bamberg SB Msc. Theol. 113 (olim Q.III.11); Bamberg SB, Msc. Theol. 239 (olim Q.VI.35); Vienna, Schottenstift cod. 53 (Kat. Nr. 245)).

Felix Reineccius>>

>>>

editions

Chronicken der Mundern Brüder (...) (Insbruck, 1658)

Ferdinando Darbi (d. 1729)

OFMConv. Philosopher>>

literature

Francesco De Carolis, ‘L’‘Oratio pro studiis primae philosophiae’ di Ferdinando Darbi OFMConv (d. 1729)’, Miscellanea Francescana 103 (2003), 769-781 [102 (2002)?>check!!].

Fernando de Campo (d. 1635)

OFM. Franciscan friar from the Santiago province. Theologian. Guardian of San Francisco de Salamanca (1610), Bishop ofSanta Cruz de la Sierra (Bolivia) between 14 December 1620 and 1635.

manuscripts/editions

De Natura et Essentia Auxilii Efficacis (1598). Edited in Isaac Vázquez, ‘Voto inédito de Fr.Fernando de Campo, OFM, sobre las controversias ‘de auxiliis”, Verdad y Vida 22 (1964), 525-540.

Sermón a san Ignacio de Loyola (1610). Referred to in Alonso de Salazar, Fiestas que hizo el insigne colegio de la Compañia de Jesús de Salamanca a la beatificación de san Ignacio de Loyola (Salamanca, 1610), f. 225v. Cf. Wadding, Annales Minorum XXV, 425 n. 66.

literature

José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) VII, no. 3851; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 98 (no. 196); Manuel de Castro y Castro, Escritores de la Provincia Franciscana de Santiago. Siglos XIII-XIX, Liceo Franciscano. Revista de Estudio e Investigacion XLVIII (2a Epoca): 145-147 (Santiago de Compostella, 1996), 57.

Fernando de Jesu Larrea (Fernando de Jesús Larrea y Dávalos, d. 1773)

OFM. Member of the San Francisco del Ecuador province.

literature

Alfonso Zawadzky, Viajes del R.P. Fr. Fernando de Jesús Larrea, franciscano (1700-1773) (Cali: Imp. Bolivariana, 1947) [cf. CF 21 (1951), 235-237]; Leonardo Tafur Garcés, ‘Evocación de Fr. Fernando de Jesús Larrea y Dávalos’, Revista javeriana 49 (Bogotá, 1958), 193-200 & Boletín de la Academia Nacional de Historia 38 (Quito, 1958), 209-218; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed.Cisneros, 1982), 137 (no. 485).

Fernando de Portugal (fl. ca. 1400)

Known for his Litterae ad Pacem etTranquillitatem Saluberrimam Ecclesiae (13 August, 1408), ed. in: BF VII, no. 532 & Monumenta Henricina 1 (Lisbon, 1960), 319-320.

literature

F.L. Lopes, ‘Franciscanos portugueses predentinos. Escritores, mestres e leitores’, Repertorio de Historia de las Ciencias Eclesiasticas en España 7(Siglos III-XVI) (Salamanca, 1979), 472.

Ferdinando deTrejo y Sanabria (d. 1614)

OFM. Friar from the Doce Apóstoles province (Peru). Bishop of Tucumán.

literature

José Maria Liqueno, Fr. Fernando de Trejoy Sanabria, fundador de la universidad, 2 Vols. (Córdoba (Argentina, 1916-1917); A. Rodríguez del Busto, Fr.Fernando de Trejo no fue fundador del colegio ni de la universidad de Córdoba (Argentina) (Madrid: Im. De Sucesores de Hernando, 1919); AIA 13 (1920), 451-459; José Maria Liqueno, Reivindicaciones históricas. El Illmo. Fr. Trejo y Sanabria, fundador de la universidad de Córdoba, su acción científico-social y la justicia histórica (Córdoba (Argentinia), 1920); AIA 14 (1920), 291, 297-298; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 186 (no. 837).

Fernando Espino (fl. later 17th cent.)

Franciscan historian, active in Latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim.

Fidelis Philippi Neapolitensis (Fedele de’Filippi da Napoli, 1671-1750)

OFMCap.

literature

Parente Mariano, Vita ordinaria nel modo straordinario. Il servo di Dio P. Fedele de’Filippi da Napoli (1671-1750), Tau, Testi e Ricerche di Francescanismo, 7 (Naples, 2002); Mariano Parente, Vita ordinaria nel modo straordinario. Il servo di Dio P. Fedele de’Filippi da Napoli, cappuccino (1671-1750) (Naples: Editrice Campania Serafica, 2002).

Fidelis de Santo Biagio (Fedele da San Biagio, d. 1801)

OFMCap. Artist and author

literature

Padre Fedele da San Biagio. Fra letteratura artistica e pittura, ed. Gabriella Costantino (Caltanisetta EN: Sciascia Editore, 2002).

Fidelis von Sigmaringen (Sept. 1578, Sigmaringen - 24, 04, 1622, Seewis) sanctus

OFMCap since 1612. Studied in Sigmaringen and Freiburg im Breisgau. Travelled through Europe as part of his education. Became a lawyer in Ensisheim in 1604. Became priest in 1612 and entered the Capuchin order. Popular preacher and guardian. Many contrareformatory activities. Was killed after a sermon.

editions:

Exercitia Spiritualis (Frankfurt?, 1746).

De articulis fidei catholicae>>

literature:

O. Schmucki, ‘Fidelis von Sigmaringen als Gegenreformator’, Helvetia Franciscana 22 (1993), 106ff; Dict. Spir., 5,303ff.; Fernando de Riese,‘Saint Fidèle de Sigmaringen, premier martyr de la Propagande de la Foi’,in: Visages de saints et bienheureux capucins, 101-121; Hermann Bischofberger, ‘Der heilige Fidelis von Sigmaringen in der Pfarrkirche St. Mauritius und im Kapuzinerkloster von Appenzell’, in: Innerrhoder Geschichtsfreund 39 (1998), 118-123; Hildebrand van Hooglede, ‘Extrait d’une lettre de Belgique’, in: Idem, Miscellanea IV, 1918; Rufino M. Gránde,’Fidel de Sigmaringen, Presbitero y mártir capuchino (1578-1622)’, in: Nuevo Año cristiano 4. Abril, 283-288; Oktavian Schmucki, Fidelis von Sigmaringen (1578-1622). Bibliographie. Kommentierter Literaturbericht bis 2000, Subsidia scientifica franciscalia, 10 (Rome: Istituto Storico dei Cappuccini, 2004), 758-760; Matthias Ilg, ‘Die ‘Prügelaffäre’ des Jahres 1729: ein neu hinterfragtes Kapitel aus der Verehrungsgeschichte des Fidelis von Sigmaringen’, Bote Tiroler Kapuziner 88 (2005), 216-224; Christian Schweizer, ‘Kapuziner, wer und woher sind sie? Sigmaringens Bezug zu dem Heiligen seiner Heimat’, Helvetia Franciscana 34 (2005), 95-99; Ephrem Bucher, ‘Bedeutung des hl. Fidelis im Kapuzinerorden’, Helvetia Sacra 34 (2005), 109-117; Oktavian Schmucki, ‘Zur Fidelisbibliographie: Ausblick auf weitere Studien über den hl. Fidelis von Sigmaringen’, Helvetia Franciscana 34 (2005), 118-133; Oktavian Schmucki, ‘Das‘Antidotum’ von Stephan Gabriel und die Schrift des hl. Fidelis von Sigmaringen ‘De articulis fidei catholicae”, in: Verum, pulchrum et bonum. Miscellanea di studi offerti a Servus Gieben in occasione del suo 80^o compleanno, ed. Yoannes Teklemariam (Rome: Ed. Collegio San Lorenzo da Brindisi, Istituto Storico dei Cappuccini, 2006), 495-513.

Fidentius de Padova (fl. later 13^thcent.)

Italian friar, author of the Liber recuperationis Terrae Sanctis (1291), partly based on his own travels in the Middle East. In this work, Fidenzio outlined a plan to reclaim the Holy Land, after the last strongholds of Christian crusader states had been lost in 1291.

editions

Girolamo Golubovich (ed.), Biblioteca bio-bibliografica della Terra santa e dell'Oriente Francescano, II (1913) 1-60.

literatuur:

A.-D. von den Brincken, Die 'Nationes', 448; Fabio Simonelli, ‘Fidenzio da Padova’, DBI XLVII, 412-414; Paolo Evangelisti, ‘Il ‘Liber recuperationis Terre Sancte’ di Fidenzio da Padova: un progetto egemonico francesano per il ricupero ed il governo della Terrasanta’, in: Acri 1291, 143-170; Paolo Evangelisti, Fidenzio da Padova e la letteratura crociato-missionaria minoritica: strategie e modelli francescani per il dominio (XIII-XIV sec.), Istituto Italiano per gli Studi Storici in Napoli, 43 (Bologna, 1998); Paolo Evangelisti, I Francescani e la costruzione di uno Stato. Linguaggi politici, valori identitari, progetti di governo in area catalano-aragonese, Fonte e ricerche, 20 (Padua: Editrici Francescane, 2006) [a.o. with reference to Fidenzio da Padova, Ramon Llul, Francesc Eiximenis, Joan Eixemeno and Matteo d’Agrigento]

Flaminio Maria de Latera (=Annibali, 18th cent.)

>> 

literature

DHGE, III, 393

Florentius Conry (ca. 1560-1629)

Irish friar and Scotist.

Joseph MacMahon, 'Irish Franciscan Scotists of the Seventeenth Century', Canterbury Studies in Franciscan History 2 (2009), 85-112.

Florentius Leijdanus van Oyen>>

>>> 

manuscripts/editions

Die Wegen van Sion: MS Leiden UB BPL 2786 ( a 16th century copy written by Margrieta Lauris van Delft)

Historia Passionis Novorum in Germaniae Inferioris Provincia (1582):>>

literature

J. Doedens, ‘Florentius Leijdanus (van Oyen) en zijn Novorum Martyrum Historia’, Collectanea Franciscana Neerlandica 1 (1927), 267-284.

Florian Jaroszewicz (fl. mid 18th cent.)

OFMObs. Polish friar of the strict Alcantarine observance. Doctor of theology and first custos (1746-1751) of the Russian custody (the custody of Notre Dame of Sorrows), which became independent from the Polish province in 1746. For the instruction of novices, Florian published in 1752 his Principia Theologiae Asceticae. The first part of this work (pages 1-46) amounts to a catechism (with questions and answers) of Christian doctrine and ascetical theology. Florian stresses (on page 31) that ‘cognitio Dei ac divinorum non speculativa sed affectiva, per sanctas meditationes, per spirituales lectiones, per adhortationes magistrorum spiritus, et continua in bonis operibus exercitia, cum lumine coelesti acquisita.’ This catechetical part is followed by more than three hundred pages of meditations and no less than seven introductions on prayer, saintly desires, saintly aspirations, spiritual retreat, the theological, cardinal and religious virtues, temptation and mortification.

editions

Principia Theologiae Asceticae (Lwow, 1752).

literature

Carolus-Maria de Perugia, Chronologia Historico-Legalis Seraphici Ordinis (Rome, 1752), III, 473-475; Paul Bailly, ‘Jaroszewicz (Florian)’, DSpir VIII, 171-72.

Flosculus Binterim>>

Rhenania Franciscana, 10 (1939), 182-184.

Fortanerius Vasalli (d. 1361)

Master of theology, and minister general between 1342 and 1348. Bishop of Marseille, Archbishop of Ravenna, Patriarch of Venice and Cardinal Designate in 1361. Died at Padua on his way to Avignon to receive the cardinal’s hat.>>>>

manuscripts

Sermones>>

literature

Fabricius, II, 178 & VI, 161;Wadding!>; Zawart, 303; AFH 3(1910), 294 & 5 (1912), 699-700.

Fortunatus de Brescia (d. 1754)

OFMRef.>>>

literature

Ugo Baldini, ‘Fortunato da Brescia’, DBI XLIX, 239-343.

Fortunatus de Coppulis de Perugia

Reworked the Summa de Casibus Conscientiae of Bartholomaeus Pisanus.

manuscripts

Napels, Bibl. Naz. V.H.33 f. 17r-

Casi Giuridico-Canonici: Napels, Bibl. Naz. V.H.33 ff. 7v-9v.

Fortunatus de Rovigo (Fortunato da Rovigo/Fortunato Mattaraia, d. 1701)

OFMCap>>>>

literature

Pamela Anastasio, ‘Fortunato da Rovigo’, DBI XLIX, 243-244.

Fortunatus Hueber (fl. seventeenth century)

OFM German Scotist from Bavaria, and historian

editions

Dreyfache Chronickh von dem dreyfachen Orden deß großen H. Seraphinischen Ordensstifters Francisci (München, 1686).

Menologium Franciscanum (München [Monachii], 1698).

De mirabilibus Dei operibus (Munich, 1665).

Francischinus de Baisaria>?

>>> 

Franciscus Abadía (fl. c. 1762)

OFM. Spanish friar. Preacher in the Aragon province.

literature/editions

AIA 15 (1955), 211-212.

Franciscus A. de los Reyes (18th cent.)

>.Historia de América: Madrid, Nac., 2550 [Castro, Madrid, n. 152]

Franciscus Adriani(mid fourteenth century)

Friar from Bologna. Baccalaureus (Paris?),`vir angelicae vitae' and fellow founder of the Faculty of Theology in Bologna.Renowned preacher. In 1349 he took part in the election of the provincialminister as discretus of Bologna. To him is ascribed a Tractatus in Symbolum S. Athanasii (now lost?)

manuscripts

>>?

literature:

Sbaralea, Supplementum (ed. Rome, 1806), 240 (ed. Rome, 1908 I, 255); Mazzetti, Repertorio dei professori di Bologna (Bologna, 1847), 1267; B. Pergamo, AFH, 27 (1934), 8-9; C. Piana, Chartularium, AF, 11(1970), 16-18, n. 22; DHGE, XVIII,679-680.

Franciscus Alarcón (fl. 18^th cent.)

Franciscan friar, native from Guatemala.

manuscripts

De los seis principales daños del pecadomortal>>

Noticias escogidas sagradas y profanas>>

literature

A Bio-Bibliography of Franciscan Authorsin Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 5.

Franciscus Ameyugo (Francisco Ameyugo, fl. second half 17^th cent.)

OFM. Provincial minister of the Burgos province.

literature

AIA 35 (1932), 536-538; AIA 15 (1955), 220-221; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976), V, nos. 229-239; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 84.

Franciscus Andreas de Turro (Francisco Andrés de la Torre, fl. early 17^th cent.)

OFM. Friar from the Burgos province.

literature

AIA16 (1921), 222-223; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 184 (no. 828).

Franciscus Antonius Benoffi de Pesaro (Francesco Antonio Benoffi da Pesaro, d. 1789)

OFMConv. Inquisitor.

literature

Maria Auguista Morelli Timparano, ‘Su Francesco Antonio Benoffi da Pesaro, minore conventuale ed inquisitore, e su Giovannu Battista Dei di Firenze, antiquario ed archivista granducale: due personaggi del scolo XVIII’, Studia Oliveriana 3^rd ser., 3-4 (2003-2004), 85-149.

Franciscus Antonius Blundus (Francesco Antonio Biondo, d. 1644)

OFMConv. Italian friar from San Severino. Entered the order in the Salerno diocese. After studies in the order’s internal colleges, he becaame a professor of theology at Rimini, Assisi, Bologna, Padua and Naples, to end up at the St. Bonaventure college (Rome). Developed Scotist theological positions. On December 14, 1637, Biondo was appointed bishop of Capri. Three years later, on 13 December 1640, he was appointed bishop of Ortona and Campli. He died at Treglio in 1644.

editions

De adaequato philosophiae natualis obiecto (Rome, 1637)

Disputationes Scoticae (Bologna, 1635)

De Censuris (Rome, 1636).

literature

Lucas Wadding, Scriptores (ed. Rome, 1650) 111; G. Franchini, Bibliosofia e memorie litterarie di scrittori francescani conventuali (Modena, 1693), 223; J. Abate, ‘Series episcoporum ex ordine fratrum minorum conventualium assumptorum ab anno 1541 ad annum 1930’, Miscellanea Francescana 31 (1931),>>; L.Jadin, ‘Biondo’, DHGE VIIII, 1519.

Franciscus-Antonius Casimiri (fl. ca. 1600)

OFMConv. Italian theologian.

literature 

DThCat II,1822 

Franciscus Antonius Castellanos, fl. mid 18^th cent.)

OFM. Historian of the Cartagena province.

literature

AIA6 (1916), 336-337; AIA 38 (1935),87; Manuel de Castro, Bibliografía de las bibliografias franciscanasespañolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 100 (no. 214).

Franciscus Antonius Freylus (Francisco Antonio Freyle, fl. later 18^th cent.)

OFM. Provincial of the Castilia province (1763-1766)

literature

AIA 26 (1926), 180-182; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 117 (no. 327).

Franciscus Antonius Giuliani de Posta

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manuscripts

Sermones: See Cenci, Napoli,I, 24.

Franciscus Antonius Marcucci (Francesco Antonio Marcucci, d. 1798)

OFS>>>

editions

Artis Historiae Specimen. Saggio sulla storiografia. Rifflessioni sopra di alcuni precetti piú importanti dell’arte istorica, ed. & trans. Maria Giudetta Mosca & Alberto Cettoli (Ascoli Piceno: Suore Pie Operaie dell’Immacolata Concezione, 2002). [cf. review in AFH 96 (2003), 529f] 

Franciscus Antonius Maria Righini (Francesco Antonio Maria Righini fl. mid 18th cent.)

OFMConv. Italian friar and hagiographer. In 1756 he compiled, with recourse to a range of Franciscan historiographical sources (a.o. Giac. Oddi di Perugia, Mariano da Firenze, Pietro Rodolfi,Francesco Gonzaga, Luke Wadding, Arthur du Monstier, and local sources from Rimini) in archaic Italian an apocryphical legend of the lives of the fourteenth-century friars Giovanni de Bartoli and Andrea de Giacomo di Dolce (Giohanne de Bartole & Andrea de Iacomo dai Dolce) from Rimini. The alleged author of this legend was Roberto de Verucchio.

literature

J. Dalarun, ‘La part du faux. Les bienheureux Andrea et Giovanni, franciscains du Rimini au XIVe siècle’, Mélanges d’École Française de Rome, MA-Temps Modernes 102 (1990), 79-129; Francesco Costa, ‘La B. Chiara da Rimini (ca. 1260-1326) e le pretese falsificazioni di Francescantonio Righini OFMConv (1722-1779)’, Miscellanea Francescana 101 (2001), 792-825.

Franciscus Antonius Vallotti (Francescantonio Vallottti, d. 1780)

OFMConv.>>>

literature

Giulio Cattin, ‘Francescantonio Vallotti nella tradizione musicale della basilica del Santo. Le sue composizioni antoniane’, Il Santo 20 (1980), 565-686; Leonardo Frasson, ‘Francescantonio Vallotti maestro di capella nella basilica del Santo’, Il Santo 20(1980), 175ff.; Maria Nevilla Massaro, ‘Catalogo tematico delle opere musicali di Francescantonio Vallotti’, Il Santo20 (1980), 357ff.; Maria Nevilla Massaro, ‘Francescantonio Vallotti: un aggiornamento bibliografico’, Il Santo39 (1999), 601-612.

Franciscus Arjona (Francisco Arjona, d. 1727)

OFM. Member of the Cartagena province.

literature

AIA 36 (1933),104-105; AIA 15 (1955), 230; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) VI, nos. 494-498; Manuel de Castro, Bibliografía de lasbibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 89 (no. 125).

Franciscus Antonius de la Rosa (Francisco Antonio de la Rosa/Figuera, d. 1778.)

Franciscan missionary, active in Latin America and author of miscellaneous works

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim; Francisco Morales, ‘Los archivos franciscanos de México vistos a través de un franciscain del siglo XVIII: Fray Francisco Antonio de La Rosa Figuera’, in: Un aporte a la historia de la cultura de los siglos XVII-XX. II Simposio sobre Bibliotecas y Archivos del área franciscana en América, España y Portugal. Buenos Aires, 26-28 de Agosto de 2004, ed. Jukio Bunader & Celina A. Lértora Mendoza (Buenos Aires: Provincia Franciscana de la Asunción de la Santísima Virgen del Río de la Plata-Editorial Castañeda, 2005), 471-488.

Franciscus Antonius de Vereo (Francisco Antonio de Vereo, fl. second half 18^thcent.)

OFM. Preacher from the Santo Evangelio province (Mexico).

literature

AIA15 (1955), 484-485; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 190 (no. 865).

Franciscus Antonius de Ubillis (Francisco Antonio de Ubillos, fl. mid 18^th cent.)

OFM. Scotist theologian, active in the Cantabria province.

literature

AIA 17 (1922), 423; AIA 2 (1942),465-467; AIA 39 (1979), 409; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 187 (no. 844).

Franciscus Antonius Fasani (1681-1742)

OFMConv.

manuscripts

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editions

Expositio Brevis super Patrem Nostrem, edited and translated as: San Francesco Antonio Fasani OFMConv, commento al ‘‘Padre nostro’’ (Expositio brevis), ed. Eugenio Galignano, trad. Umberto Antionio Tolve& Vincenza Pergola, studi di Antonio Pitta, Faustino Ossanna, AlbertoValentin, ed. Eugenio Galignano (Lucera , 1997).

Secondo Commento al Padre Nostro, ed. Eugenio Galignano (Rome, 1999).

Mariale[‘Ecce nubecula parva’], edited and translated as: San Francesco Antonio Fasani OFMConv, Mariale ‘‘Ecce nubecula parva’’, trad dal. Lat. di Enza Pergola & Tonino Tolve, studi di F. Ossana & A. Di Monda, introd., not. & ed. E. Galignano (Lucera: Convento San Francesco-Edizioni del Comitato di Promozione Culturale ‘Padre maestro’, 1998). Cf. Reviews in Collectanea Franciscana 69 (1999), 734f; Analecta TOR 31:165 (2000), 340.

literature

Alberto Valentini, ‘Il ‘Mariale’ sul Cantico dei Cantici di S. Francesco Antonio Fasani (1681-1742)’, Miles Immac. 33 (1997), 60-75; Ilario Di Giovine, ‘L’Immacolata in S. Francesco Antinio Fasani: esperienza spirituale e ragione teologica’, Miles Immac. 33 (1997), 393-402; Alfonso Pompei, ‘Francesco Antonio Fasani’, in: Il grande libro dei Santi I, 726-728; Antonio Di Monda, ‘Aspetti cristologici del mariale ‘Ecce nubecula, parva…’ di San Francesco Antonio Fasani’, Miles Immac. 34 (1998), 299-330; Antonio M. Di Monda, Il mistero dell’Immacolata. San Francesco Antonio Fasani nel“Filo d’oro” della tradizione francescana (Lucera, Comitato di promozione culturale “Padre Maestro”, 2000); Eugenio Galignano, ‘Donna della gioia e vergine che sa giubilare’. L’Immacolata negli scritti di san Francesco Antonio Fasani (Lucera: Edizioni del Centro di Promozione Culturale‘Padre Maestro’, 2005); Eugenio Galignano, ‘L’Immacolata Concezione in Francesco Antonio Fasani (1681-1742)’, in: La ‘Scuola Francescana’ e l’Immacolata Concezione, ed. S.M. Cecchin, Studi mariologici, 10 (Città del Vaticano: Pontificia Academia Mariana Internationalis, 2005), 455-524; Testi mariani del Secondo Millennio, Vol. 6: Autori moderni dell’Occidente (secc. XVIII-XIX), ed. S. De Fiores & L. Gambero (Rome: Cità Nuova, 2005). Deals with Franciscus Anthonius Fasani, Bartholomaeus Longo, Johannes M. Vianney et al.; San Francesco Antonio Fasani, apostolo francescano e cultore dell’Immacolata. Atti del Convegno Nazionale, Lucera 15-16 dicembre 2006, ed. Eugenio Galignano, Studi Mariologici, 12 (Vatican City-Lucera: Pontificia Academia Mariana Internationalis-Santuario S. Francesco A. Fasani, 2007).

Franciscus Assisiensis, founder of the order (1182-1226) sanctus

Francesco Bernardone. Born in a wealthy cloth merchant family in Assisi, Francis lead a gallant life and assisted his father in business until he was c. 20 years old. He also joined the town’s militia when Assisi engaged in border dispute with Perugia (1202). Francis was taken prisoner and held in captivity for several months. After his release he returned to Assisi, only to become dissatisfied with his secular life style. A serious illness and much reflection made him decide to devote himself to a life of prayer and the service to the poor. On a pilgrimage tour to Rome, he exchanged his clothes with those of a beggar and started to beg for alms. When, at his return to Assisi, he did not want to return to his previous life in the family’s business, his father disowned him. Francis then embarked on a life of community service to the lepers of Assisi, and spent time with restoring the ruined church of S. Damiano. Around 1208, he was inspired by divine calling to live according to the Gospel commands. He discarded his staff and shoes, put on a simple dark garment girded with a cord and started to engage in penitentiary adhortations. He soon began to gather a small group of like-minded followers, for whom Francis drew up a simple rule (known in the secundary literature as the Regula Primitiva, which apparently has not survived) on the basis of Gospel fragments. During a trip to Rome (1209-1210), Francis obtained papal approval for his chosen way of life. On the way back to Assisi, Francis and his followers took on the name of ‘friars minor’ (fratres minores). From then onwards the order started to grow with remarkable speed. In 1212, Claire of Assisi joined the young minorite community, laying therewith the foundation for the second order, the Poor Clares. From 1214 onwards, Francis set out on longer missionary journeys beyond the Italian Peninsula. The growing order was organized into provinces at the 1217 Pentecost Chapter, held at Assisi. When ,in 1219, Francis again set out on a missionary journey, that this time was to bring him to Egypt, the order became more institutionalised, and its direction passed into the hands of other friars. By 1221, Francis also seems to have established the first communities of tertiaries. To explain the basic tenets of the Franciscan way life to the growing number of new friars, Francis wrote a new rule (Regula non Bullata, 1221; following an earlier attempt at regulation of the Franciscan way of life in 1216). Further revision, under pressure of his friend and protector Cardinal Ugolino of Ostia, resulted into a new rule (Regula Bullata, 1223), which received papal approval, and became the official rule for the Friars Minor. In September 1224, Francis received the stigmata during an ascetical and mystical retreat on Mount Alvernia, in the Apennines. Francis died on 3 Oct. 1226 in the Portiuncola chapel, to be canonised on 16 July 1228. His general feast day in the Catholic church is 4 October.

editions (opera omnia editions, separate editions of individual works, translations)

Still widely used are the Opuscula S. Francisci, ed. Leonard Lemmens (Quaracchi, 1904/reprints in 1941, 1943 and 1949), and the Analekten zur Geschichte des Franziscus von Assisi, ed. Heinrich Boehmer (Tübingen, 1904), re-issued with revisions as Analekten zur Geschichte des Franciscus von Assisi,ed. Heinrich Boehmer & Friedrich Wiegand, Zweite Auflage (Tübingen, 1930/reprint 1961). The normative edition of Francis’ works was made by Kajetan Esser. His edition first appeared as Die Opuscula des hl. Franziskus von Assisi, neue textkritische Edition (Grottaferrata,1976), and was re-issued with an enlarged critical apparatus as Opuscula sancti patris Francisci Assisiensis, denuo edidit iuxta codices mss, ed. K. Esser, Bibliotheca Franciscana Ascetica Medii Aevi, XII (Grottaferrata, 1978/anast. reprint 1998). This edition also appeared as Gli scritti di S. Francesco d’Assisi. Nuova edizione critica e versione italiana (Padua, 1982), which is a re-issue of the 1976 edition with an Italian translation, and as Die Opuscula des hl. Franziskus von Assisi, ed. K. Esser, Spicilegium Bonaventurianum 13 (Grottaferrata, 1989²).The 1978 edition by Esser and subsequent issues of this edition were also used for François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981). This provides Kajetan Esser’s edition of the Latin text, combined with a French introduction, translation, and annotation by Théophile Desbonnets, Jean-François Godet, Thadée Matura and Damien Vorreux, and for the interesting Italian and Spanish annotated editions (and translations) Gli scritti di san Francesco d’Assisi, trans. Giorgio Racca, Fonti e testi francescani, 13 (S. Maria degli Angeli-Assisi (Pg), Edizioni Porziuncola, 2000); San Francisco de Asís. Escritos, biografias, documentos de la época, ed. José Antonio Guerra, BAC, Octava edición (Reimpresión) (Madrid, 2000); Los Escritos de Francisco y Clara de Asís, ed. Julio Herranz, Javier Garrido y José Antonio Guerra, Colección Hermano Francisco, 40 (Oñati (Guipúzcoa), 2001), Los Escritos de Francisco y Clara de Asís, Textos y apuntes de lectura, ed. Julio Herranz, Javier Garrido y José Antonio Guerra, Colección Hermano Francisco, 40 (Oñati (Guipúzcoa), 2001); Das Erbe eines Armen. Franziskus-Schriften, trans. Leonhard Lehmann (Kevelear: Verlag Butzon & Bercker, 2003) [Translation at times based on different readings of the Latin text than those found in the 1989 edition of Esser]; Francesco d’Assisi, Scritti. Testo latini e traduzione italiana, ed. Aristide Cabassi & Giovanni Grado Merlo (Padua: EFR, Editrici Francescane, 2002); La letteratura francescana I: Francesco e Chiara d'Assisi, ed. C. Leonardi & D. Solvi (Segrate-Florence: Mondadori, 2004); Fonti francescane. Nuova edizione. Scritti e biografie di san Francesco d’Assisi. Cronache e altre testimonianze del primo secolo francescano. Scritti e biografie di santa Chiara d’Assisi. Testi normativi dell’Ordine Francescano Secolare, ed. Ernesto Caroli (Padua: Editrici Francescane, 2004). [a.o. reviews in Collectanea Franciscana 74 (2004), 610-613; Il Santo 45 (2005), 755-766; AFH 99 (2006), 283-331]. The Sources Chrétiennes edition of 1981 was repeatedly re-issued by a different publisher with amendations and the inclusion of the first vitae on Francis, for instance as: Saint François d’Assisi. Documents, écrits et premières biographies, ed. Théophile Desbonnets & Damien Vorreux, 3^rd ed. (Paris: Les Editions Franciscaines, 2002). See on these latter works, which help to chart the scholarship on the works since the late 1970s, also the critical and supplementary reviews in CF 73 (2003), 677-681, Francesca Joyce Mapelli’s article ‘Chronica. Convegno internazionale: ‘Verba Domini mei: Gli Opuscula di Francesco d’Assisi a 25 anni dalla edizione di Kajetan Esser, ofm’. Pontificio Ateneo Antonianum, Roma 10-12 Aprile 2002’, Antonianum 77 (2002), 399-406; as well as the yearly overviews of new editions and translations in the Collectanea Franciscana. Bibliografia Franciscana (Rome: Istituto Storico dei Cappuccini), section II (S. Franciscus Assisiensis) A (Fontes Franciscani. Opuscula S. Francisci).

For editions of the rule of 1221 and 1223 and the other writings of Francesco d’Assisi, see also: Fontes Francescani, ed. E. Menestò, S.Brufani et. al., Testi, 2 (Assisi, 1995); Francis of Assisi: Early documents. I: The writings of Francis of Assisi; The life of Saint Francis by Thomas of Celano; The liturgical texts; The life of Saint Francis by Julian of Speyer; The versified life of Saint Francis by Henri d’Avranches; The Sacred Exchange between Saint Francis and Lady Poverty; Related documents, ed. Regis J. Armstrong, J.A. Wayne Hellmann & William J. Short (New York - London - Manila: New City Publications, 1999). The other three volumes of this series contain English translations of many other hagiographical texts on Francesco d’Assisi. Not all of these translations are reliable!; Gli Scritti di San Francesco d’Assisi, trans. Salvatore Daidone, Piccola Biblioteca. Saggi 80 (Florence, 1999); Gli scritti di san Francesco con notizie filologiche e biografiche, ed. Mario Sensi, in: San Francesco d’Assisi, 1-108; Das Testament eines Armen. Die Schriften des Franz von Assisi, ed. Leonhard Lehmann (Werl, 1999); Die Schriften des heiligen Franziskus von Assisi. Einführung, Üebersetzung, Erläuterungen von Lothar Hardick & Engelbert Grau, Franziskanische Quellenschriften, 1, 10^th ed. (Kevelaer: Coelde, Butzon & Bercker, 2001); Das Erbe eines Armen. Franziskus-Schriften, ed. Leonhard Lehmann, Topos plus Taschenbücher, 464 (Kevelaer, 2003); Los escritos de San Francisco y Santa Clara de Asís, ed. bilingue, ed. L. García Aragon (Madrid, 1998); San Francisco de Asís. Escritos, Biografías, Documentos de la época, ed. José Antonio Guerra, Nueva edición corrigida y actualizada, B.A.C. 399 (Madrid, 2003); La letteratura francescana, Volume I: Francesco e Chiara d’Assisi, ed. Claudio Leonardi & Daniele Solvi (Milan: Mondadori, 2004) [cf. the lengthy review of Dino Dozzi in Collectanea Franciscana 76,3-4 (2006), 553-560]; Franciscus van Assisi, De geschriften, ingeleid en toegelicht door Gerard P. Freeman, Hubert Bisschops, Beatrijs Corveleyn, Jan Hoeberichts & André Jansen (Haarlem: Gottmer, 2004) [See the interesting review in Collectanea Franciscana 76,1-2 (2006), 305-307]; La ‘Salutatio Beatae Mariae Virginis’di san Francesco di Assisi, ed. Ago M. Lorenzo, Monumenta Italica Mariana, Studi e testi 3 (Rome, 1998); Cantico di frate Sole (1224/1225). See: V. Branca, Il Cantico di frate Sole. Studio sulle fonti e testo critico (Florence, 1950); The writings of Saint Francis of Assisi, trans. I. Brady (Santa Maria degli Angeli: Edizioni Porziuncola, 2004).

Gli autografi di frate Francesco e di frate Leone, ed. Attilio Bartoli Langeli, Corpus Christianorum. Autographa Medii Aevi, 5 (Turnhout, Brepols, 2000) [cf. reviews in Coll. Franc. 72 (2002) 337-355 & Rev. Hist. Eccl. 97 (2002) 366-368].

See for research purposes also Opuscula Sancti Francisci, Scripta Sanctae Clarae. Concordances, Index, Listes de fréquence, Tables comparatives, ed. J.-F. Godet & G. Mailleux, Corpus des Sources franciscaines V (Louvain, 1976); Leonardo García Aragón, Concordancias de los escritos de San Francisco, Publicaciones del Instituto Teológico Franciscano, Serie Mayor, 36 (Murcia, 2002); Daniele Solvi,Officina Franciscana. Testi, sinossi e indici delle fonti francescane, 2 Vol. + CD-ROM, SISMEL, Edizione nazionale dei testi mediolatini, 12 (Tavernuzze-Florence: Edizione del Galluzzo, 2005).

listing of individual works (predominantly according to the 1978 edition of Caietanus Esser)

Admonitiones, ed. Esser (1978), 58-82. [written in the 1220s. In all 28 pieces of religious intruction for friars. Should be seen in the context of the rule, and can be seen as an additional text of encompassing religious instruction for the community of friars]. Admonicions [occitan translation of the Admonitiones], see: J. Roqueta, ‘Las Admonicions de St. Francés, text occitan del segle XIV, trach del manuscrit de la Chiesa Nuova d’Assis’, Revue des Langues Romanes 77 (1967),85-123; S. Francesco, Le ammonizioni, in: Elia Citterio, La vita spirituale, I suoi segreti, Teologia spirituale, 3 (Bologna: Grafiche Dehoniane ,2005), 237-348.

Canticum Fratris Solis vel Laudes Creaturarum, ed. Esser (1978), 83-88; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 342-345. See also: Ehrhard Wolfgang Platzeck, Das Sonnenlied des heiligen Franziskus von Assisi. Zusammenfassende philologisch-interpretative Untersuchung mit ältestem Liedtext und erneuter deutscher Übersetzung, Franziskanische Forschungen, 30-2, 2^nd Edition (Werl, 1984). [A song of praise, first composed during Francesco’s sickbed at St. Damiano (April-May 1225) with some later additions. One of the most popular writings of Francesco and widely studied.]

Chartula Fr. Leoni Data (Laudes Dei Altissimi & Benedictio Fratri Leoni Data), ed. Esser (1978), 89-93; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 338-341. [Laudes and benediction given to friar Leo two years before Francesco’s death. The autograph benediction ms survived. Cf. D. Lapsanski,‘The Autographs on the Chartula of St. Francis of Assisi’, AFH 67 (1974), 18-37.

Epistola ad Sanctum Antonium, ed. Esser (1978), 94-95; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 268-269.

Epistola ad Clericos (Redactio Prior et Posterior), ed. Esser (1978), 96-101 [In François d’Assise, Écrits, the translators remark (31): ‘Des neuf lettres de François dont nous avons sûrement conservé le texte, six ont une collectivité pour destinataire et sont plutôt des ‘tracts’. Elles se terminent toutes par une exhortation à en garder soigneusement le texte pour le mettre en oeuvre, souvent accompagnée del’invitation pressante à le faire copier: à une époque où l’imprimerie n’existe pas, il faut organiser la diffusion des idées par la copie.’ The letter to the clerics, which in some mss has survived as De reverentia corporis Domini et de munditia altaris, is such a treatise, in this case on Eucharist devotion: it is a call for treating the body of Christ (the wafer and wine), as well as his written words (the Gospels) with proper respect: ‘(…) et ubicumque fuerit sanctissimum corpus Domini nostri Jesu Christi illicite collocatum et relictum, removeatur de loco illo et in loco pretioso ponatur et consignetur. Similiter nomina et verba Domini scripta, ubicumque inveniantur in locis immundis, colligantur et in loco honesto debeant collocari.’ Cf. B. Cornet, ‘Le De reverentia corporis Domini, exhortation et lettre de saint François’, Études Franciscaines ns. 6 (1955), 65-91, 167-180; 7 (1956), 20-35, 155-171; 8 (1957), 33-58.]

Epistola ad Custodes I, ed. Esser (1978), 102-104. [similar to the Epistola ad Clericos, with special emphasis on the penitential character of preaching, urging the people to confess and to partake in the eucharist.]

Epistola ad Custodes II, ed. Esser (1978), 105-106.

Epistola ad Fideles I (Exhortatio ad Fratres et Sorores de Poenitentia), ed. Esser (1978), 107-112; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 220-227;Testi e documenti sul terzo Ordine Francescano, ed. Lino Temperini (Rome,1991), 46-52 [A letter to ‘christianis religiosis’, by which probably are meant male and female penitents. Maybe can be seen as a precursor to the Franciscan rule of penitents, and is a laudation of the Christian life of the conversi. In two short chapters it speaks ‘De illis qui faciunt poenitentiam,’ praising their lifestyle and indicating that they are the sons of the heavenly father and the spouses, brothers and mothers of ‘our Lord Jesus Christ’ (‘Omnes qui Dominum diligunt ex toto corde, ex tota anima et mente, ex tota virtute et diligunt proximos suos sicut se ipsos, et odio habent corpora eorum cum vitiis et peccatis, et recipiunt corpus et sanguinem Domini nostri Jesu Christi, et faciunt fructus dignos poenitentiae: O quam beati et benedicti sunt illi et illae, dum talia faciunt et in talibus perseverant, quia requiescet super eos spiritus Domini et faciet apud eos habitaculum et mansionem, et sunt filii patris caelestis, cuius opera faciunt, et sunt sponsi,fratres et matres Domini nostri Jesu Christi (…)’ ) and ‘De illis qui non agunt poenitentiam,’ lamenting their blindness and their tribulations after death.]

Epistola ad Fideles II, ed. Esser (1978), 113-128; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 228-243; Testi e documenti sul Terzo Ordine Francescano, ed. Lino Temperini (Rome, 1991), 62-80 [By Esser seen as a ‘redactio posterior’of the other letter ad Fideles, and like the other one directed at ‘Universis christianis religiosis, clericis et laicis, masculis et feminis…’ Yet it clearly stands on itself and is much longer. After praising the word of God made flesh in Christ on earth and indicating that Christ wants all mankind to be saved through Him and to receive Him with a pure heart and a chaste body, Francesco unfolds a complete but stern religious programme for the christiani religiosi in all social strata: ‘Diligamus igitur Deum et adoremus eum puro corde et puramente (….) Debemus siquidem confiteri sacerdoti omnia peccata nostra; et recipiamus corpus et sanguinem Domini nostri Jesu Christi ab eo (…) Qui autem potestatem iudicandi alios receperunt iudicium cum misericordia exerceant, sicut ipsi volunt a Domino misericordiam obtinere. Iudicium enim sine misericordia erit illis qui non fecerint misericordiam. Habeamus itaque caritatem et humilitatem; et faciamus eleemosynas, quia ipsa lavat animas a sordibus peccatorum (…) Debemus etiam ieiunare et abstinere a vitiis et peccatis et a superfluitate ciborum et potus et esse catholici. Debemus etiam ecclesias visitare frequenter et venerari clericos et reveri, non tantum propter eos, si sint peccatores, sed propter officium et administrationem sanctissimi corporis et sanguinis Christi (…) Debemus odio habere corpora nostra cum vitiis et peccatis (…) Debemus observare praecepta et consilia Domini nostri Jesu Christi. Debemus etiam nos metipsos abnegare et ponere corpora nostra sub iugo servitutis et sanctae obedientiae, sicut unusquisque promisit Domino (…) Non debemus secundum carnem esse sapientes et prudentes, sed magis debemus esse simplices, humiles et puri. Et habeamus corpora nostra in opprobrium et despectum, quia omnes per culpam nostram sumus miseri et putridi, foetidi et vermes (…) Et omnes illi et illae, dum talia fecerint et perseveraverint usque in finem, requiescet super eos Spiritus Domini et faciet in eis habitaculum et mansionem (…) Omnes autem illi, qui non sunt in poenitentia et non recipiunt corpus et sanguinem Domini nostri Jesu Christi, et operantur vitia et peccata, et qui ambulant post malam concupiscentiam et mala desideria, et non observant, quae promiserunt, et serviunt corporaliter mundo carnalibus desideriis, curis et sollicitudinibus huius saeculi et curis huius vitae, decepti a diabolo, cuius filii sunt et eius opera faciunt, caeci sunt, quia verum lumen non vident Dominum nostrum Jesum Christum. Sapientiam non habent spiritualem, quia non habent Filium Dei in se, qui est vera sapientia Patris (…) Sed sciant omnes, quod ubicumque et qualitercumque homo moriatur in criminali peccato sine satisfactione et potest satisfacere et non satisfecit, diabolus rapit animam eius de corpore suo cum tanta angustia et tribulatione, quantam nullus scire potest, nisi qui recipit. (…) Corpus comedunt vermes; et ita perdit corpus et animam in isto brevi saeculo et ibit in inferno, ubi cruciabitur sine fine. (…) In nomine Patris et Filii et Spiritus Sancti. Amen. Ego frater Franciscus, minor servus vester, rogo et obsecro vos in caritate, quae Deus est, et cum voluntate osculandi vestros pedes, quod haec verba et alia Domini nostri Jesu Christi cum humilitate et caritate debeatis recipere et operari et observare…’]

Epistola ad Fratrem Leonem, ed. Esser (1978), 129-130; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 266-267.

Epistola ad Ministrum, ed. Esser (1978), 131-134. [on the proper behaviour of a minister in the order, and on dealing (in accordance with the precepts of the Regula non Bullata) with the treatment of friars who are in mortal or venial sin]

Epistola ad Quendam Ministrum, ed.Esser (1978), >>>; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 262-265.

Epistola Toti Ordini Missa, una cum oratione: omnipotens, aeterne, ed. Esser (1978), 135-150. [A letter written (if we can believe Ubertino da Casale, Arbor Vitae Crucufixae Jesu V, 7) at the end of Francesco d’Assisi’ life, probably shortly before the Testament, with which it has some elements in common: contains many admonitions concerning the obervance of the Franciscan way of life. Cf. O. Schmucki, ‘La Lettera a tutto l’Ordine di san Francesco’, Italia Francescana 55 (1980), 245-285.]

Epistola ad Populorum Rectores, ed. Esser (1978), 151-153. [Short letter, urging the leaders of the world not to forget the mandates of God and his teachings, to partake in the eucharist and to urge the people to praise God]

Exhortatio ad Laudem Dei , ed. Esser (1978), 154-156; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 332-333. [A laudatory prayer, predominantly based on biblical fragments. Cf. Kajetan Esser,‘Exhortatio ad laudem Dei, ein wenig beachtetes Loblied des hl. Franziskus’, AFH 67 (1974), 3-17.]

Expositio in Pater Noster, ed. Esser (1978), 157-161; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 276-281. For an Italian translation, see also: Il Padre nostro di San Francesco, trans. Giuseppe Scarpat, Antichità classica ecristiana, 33 (Flero BS: Paideia Editrice, 2000). [Ascription not secure. The oldest ascription to Francesco seems to stem from Bartolomeo da Pisa in the Conformitates, AF IV (1906), 600 & V (1912), 256. Nevertheless, it seems to belong to the early Franciscan tradition and might be regarded as (one of) the earliest Franciscan pater noster exposition, with strong overtones of prayer. It stands itself in an older tradition of medieval prayer-like pater noster paraphrases, and is not a doctrinal explanation. See on the authenticity and characteristics of the text especially Kajetan Esser, ‘Die dem hl. Franziskus von Assisi zugeschriebene Expositio in Pater noster’, Collectanea Franciscana 40 (1970), 241-271 (reprinted in Idem, Studien zu den Opuscula des hl. Franziskus von Assisi (Rome, 1973), 225-257); J. Cambell, ‘Saint François a-t-il composé une paraphrase du Pater?’, Franziskanische Studien 45 (1963), 338-342; Giuseppe Scarpat, Il Padrenostro di San Francesco, Antichità classica e cristiana 33 (Brescia, 2000). Quickly, this exposition received vernacular versions, which circulated in the Franciscan order and beyond as a devotional text. See on this for example Engelbert Grau,‘Zwei oberdeutsche Übersetzungen der Expositio in Pater Noster des hl.Franziskus’, Franziskanische Studien 58 (1976), 208-215; Kurt Ruh, Dagmar Ladisch-Grube & Josef Brecht, Franziskanisches Schrifttum im deutschen Mittelalter, Band II: Texte (Munich, 1985), 253-258. See in general on such late German pater noster explications: P.E. Weidenhiller, Untersuchungen zur deutschsprachigen katechetischen Literatur des späten Mittelalters, MTU 10 (Munich, 1965), 214-225.]

Forma Vivendi S. Clarae Data, ed. Esser (1978), 162-163. [rudimentary rule for the ladies at San Damiano, incorporated in the eight chapter of the rule written by Clare that was approbated in 1253]

Fragmenta Alterius Regulae Non Bullatae, ed. Esser (1978), 163-182. For information on the proto-rule of 1216 and related issues, see for instance Bernard Vollot, La vie des Frères Mineurs de 1216. Le texte, Quaderni Francescani 28 (Rome, 1999); Idem, ‘La règle des frères mineurs de 1216’, Francescana. Bollettino della Società internazionale di studi francescani 2 (2000), 137-151; as well as the 1999 article of Armando Quaglia.

Laudes ad Omnes Horas Dicendae, ed. Esser (1978), 183-187; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 282-285.[A kind of liturgical Laude, closed with a prayer, meant to be sung at all liturgical hours of the day and night: ‘Incipiunt laudes quas ordinavit beatissimus pater noster Franciscus et dicebat ipsas ad omnes horas diei et noctis et ante officium beatae Mariae Virginis sic incipiens: Sanctissime pater noster qui es in caelis etc. cum Gloria. Deinde dicantur laudes: Sanctus, sanctus, sanctus Dominus Deus omnipotens…’]

Officium Passionis Domini, ed. Esser (1978), 188-222; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 286-331. Also known in the manuscripts as the Psalmos quos ordinavit b. Franciscus. It is a more or less autonomous and extended office of psalms for all the liturgical hours. The introduction clarifies its content and function: ‘Incipiunt psalmi, quos ordinavit beatissimus pater noster Franciscus ad reverentiam et memoriam et laudem passionis Domini. Qui dicendi sunt per quaslibet horas diei et noctis unum. Et incipiunt a completorio feriae sextae Parasceve, eo quod in illa nocte traditus fuit et captus Dominus noster Jesus Christus. Et nota, quod sic dicebat istud officium beatus Franciscus: Primo dicebat orationem, quam nos docuit Dominus et Magister: Sanctissime pater noster etc. cum laudibus, scilicet: Sanctus, sanctus, sanctus, sicut superius continetur. Finitis laudibus cum oratione incipiebat hanc antiphonam, scilicet: Sancta Maria. Psalmos dicebat primo de sancta Maria; postea dicebat alios psalmos quos elegerat, et in fine omnium psalmorum, quos dicebat, dicebat psalmos passionis. Finito psalmo dicebat hanc antiphonam, scilicet: Sancta Maria virgo. Finita antiphona expletum erat officium.’ See also Oktavian von Rieden, ‘Das Leiden Christi im Leben des hl. Franziskus von Assisi’, Collectanea Franciscana 30 (1960), 5-30, 129-145, 241-243, 353-397; L. Gallant, ‘Dominus regnavit aligno’, L’‘Officium Passionis’ de saint François d’Assise. Édition critique et étude (Paris, 1978); De psalmen van Franciscus van Assisi. Een weg naar innerlijke vrede, trans. Herman de Vos (Utrecht, 1999); The Geste of the Great King. Office of the Passion of Francis of Assisi, trans. Laurent Gallant & André Cirino (St. Bonaventure NY, 2001); Friedrich Doormann, “Voll Vertrauen will ich handeln und mich nicht fürchten’. Der Jahrespsalter des hl. Franziskus von Assisi (Münster: Edition Octopus, 2006). Cf. Review in CF 77,1-2 (2007), 367-368, This book presents the psalms in the order in which they were prayed, and in doing so provides interesting new insights in Francis’ acquaintance with liturgical texts. See also Doorman’s article on this issue in Wissenschaft & Weisheit 67 (2004), 191-203.

Oratio Ante Crucificum Dicta, ed. Esser (1978), 223-225; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 334-335 [probably a copy from an Italian original. Ascription not totally secure. It is supposed to be a prayer said before the crucifix of St. Damiano, and stands in a long medieval tradition of crucifix prayers. Not known whether this prayer goes back to the prayers uttered in the St. Damiano chapel, when the crucifix answered Francesco with the admonition to repare his ruined house. Cf. Kajetan Esser, ‘Das Gebet des hl. Franziskus vor dem Kreuzbild in San Damiano’, Franziskanische Studien 34 (1952), 1-11 (reprint in Idem, Studien, 79-89); T. Desbonnets, ‘Un témoin de la liturgie franciscaine primitive, Meaux B.M. 3’, AFH 63 (1970), 456.]

Regula Bullata, ed. Esser (1978), 225-238.

Regula Non Bullata, ed. Esser (1978), 239-294. [this text also comprises laude, a kind of testament and prayers] See now also: Carlo Paolazzi, La Regula non bullata dei Frati Minori (1221) dallo ‘Stemma codicum’ al testo critico, Editiones Arch. Franc. Hist. (Grottaferrata-Rome: Ed. Collegii S. Bonaventurae, 2007).

Regula pro Eremitoriis Data, ed. Esser (1978), 295-298.

Salutatio Beatae Mariae Virginis, ed. Esser (1978), 299-301; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 274-275; La ‘Salutatio Beatae Mariae Virginis’ di san Francesco di Assisi, ed. & stud. M. Ago Lorenzo, Monumenta Italica Mariana, Studi e testi, 3 (Rome, 1998). [prayer to the Virgin]

Salutatio Virtutum, ed. Esser (1978), 301-305; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 270-273 [prayer of praise, also known as Laudes de Virtutibus, and closely connected with the contemporary Laude genre of religious poetry]

Testamentum, ed. Esser (1978), 305-318.

Ultima Voluntas Scripta S. Clarae, ed. Esser (1978), 318-319.

Benedictio Fr. Bernardo Data, ed. Esser (1978), 319-320; François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 336-337. [allegedly a benediction said by Francesco shortly before his death.]

Benedictio S. Clarae et Eius Sororibus in Scriptis Missa, ed. Esser (1978), 320-321.

Epistola Civibus Bononiensibus Scripta, ed. Esser (1978), 321.

Epistola S. Clarae de Ieiunio Scripta, ed. Esser (1978), 321-322.

Epistola Dominae Jacobae Scripta, ed. Esser (1978), 323.

Epistola Fratribus Franciae Missae, ed. Esser (1978), 323.

Testamentum Senis Factum, ed. Esser (1978), 323-324.

De Vera et Perfecta Laetitia, ed. Esser (1978), 324-328.

Quite recently, another Canto di esortazione di san Francesco has been found which is not included in the edition of Esser. This text, which already was alluded to in the Legenda Perusina and in the Speculum Perfectionis, probably was written after Francesco wrote/dictated his Canticum Fratris Solis. In its surviving 14th century manuscript, it is written in an Umbrian dialect. It has been edited in G. Boccali, ‘Canto di esortazione di san Francesco per le poverelle di San Damiano’, Collectanea Franciscana 48 (1978), 5-29, and also has been included in François d’Assise, Écrits, Sources Chrétiennes 285 (Paris, 1981), 346-347.

vitae

See the lemma on Francis in the Vitae et miracula section of our internet site.

literature (endless, here only a small selection)

For the period until 1926, see: Francesco d'Assisi tra due secoli 1882-1926. Studio bibliografico, a cura di Sandra Migliore, Quaderni di bibliografia francescana, 2 (Rome: Istituto Storico dei Cappuccini, 2000).

DSpir V, 1268-1303; DHGE, XVIII, 683-698; P. Sabatier, Vie de S. François d'Assise, édition définitive (Paris, 1931); L. Oliger, `Textus antiquissimus epistolae S. Francisci de reverentia Corporis Domini (…)', AFH, 6 (1913), 3-12; O. Bonmann, `De authenticitate epistolae S. Francisci ad S. Antonium Patavinum', AFH, 45 (1952), 474-92; M. Bihl, `De codicibus Vitae I S. Francisci Assisiensis auctore fr. Thoma Celanensi', AFH, 29 (1936), 273-307 & 30 (1937), 3-30, 257-281; M. Bihl, `De S. Francisci Legenda ad usum chori auctore fr. Thoma Celanensi iuxta novum codicem Senensem', AFH, 26 (1933), 343-389; M. Bihl, `De codicibus excerpta Vitae II S. Francisci continentibus', AFH, 20 (1927), 497-524; M. Bihl, `De 'Legenda versificata' S. Francisci, auctore Henrico Abrincensi', AFH, 22 (1929), 3-53; M. Bihl, `De Legenda S. Francisci Neapolitana integra et nunc 'Legenda Umbra' aptius nuncupanda', AFH, 21 (1928), 240-268; E. Baumgartner, `Die Franziskuslegende des Jakobus de Voragine, O.P.', AFH,5 (1912), 210-236; M. Bihl, `De Legenda quadam Florentina S. Francisci non inedita', AFH, 23 (1930), 419-420; M. Bihl, `De Legenda quadam S. Francisci anonyma et incognita nuperrime in 'Legenda aura' et in 'Passionali' arbitrari detecta', AFH, 28 (1935), 305-323; J. Goyens & M Bihl, `Les éditions du 'Speculum Vitae B. Francisci (…)', AFH, 20 (1927), 116-131 & 132-153; K. Esser, `Mysterium Paupertatis. Die Armutsauffassung des hl. Franziskus von Assisi', W&W, 14 (1951), 177-189; S. Clasen, `Die Sendung des hl.Franziskus. Ihre heilsgeschichtliche Deutung durch Bonaventura', W&W, 14 (1951), 212-225; J. Cambell, Les écrits de S. François d'Assise devant la critique', FS, 36 (1954), 82-109; S. Clasen & J. van Gurp,`Nachbonaventurianische Franziskusquellen in niederländischen und deutschen Handschriften des Mittelalters', AFH, 49 (1956), 434-482 [this article gives an interesting insight in the transmission of hagiographical and meditative texts around Francis in the closing century of the Middle Ages. An analysis of a wide range of late medieval Dutch and German manuscripts brought the authors of the article to the conclusion that (474): ‘Von wenigen Ausnahmen abgesehen, werden nämlich die genannten Schriften nicht einzeln oder gar auszugsweise in einzelnen Kapiteln, sondern im Zusammenhang mit anderen Schriften überliefert, die immer die gleichen sind oder doch wenigstens einem gewissen Corpus von franziskanischem Schrifttum entnommen sind. Dieses Corpus umfaßt, wenn es vollständig ist, folgende Schriften: 1) Bonaventuras Große Franziskuslegende; 2) Bonaventuras Kleine Franziskuslegende; 3) Testament des hl. Franziskus; 4) Spiegel der Vollkomenheit [= Speculum Perfectionis]; 5) Kapitel von den Gefährten des hl. Franziskus; 6) Wunderbare Werke des hl. Franziskus und seiner Gefährten; 7) Goldene Worte des Br. Aegidius (…);8) Ermahnungen des hl. Franziskus, wohl als Abschluß des ganzen Corpus gedacht…’ [This total collection for instance found in MS Berlin Preuß. Staatsbibliothek Cod. germ. F. 1169; Den Haag, Koninklijke Bibliotheek Cod. 73 E 34; Den Haag, Museum Meermanno-Westrenianum Cod. 10 D 46; Weert, Minderbroederklooster Cod.4 & Cod. 8; Wittemberg, Redemptoristenklooster Cod. 2; Stuttgart, Landesbibliothek Cod. theol. et phil. Qu. 135; Trier, Bischöfliches Archiv Cod.64] These vernacular collections went back to Latin examples. The authors of the article maintain that (477-478): ‘Zweck dieser Sammlung war die Verwendung für die klösterliche Gemeinschaft, zumal für die Tischlesung…’ Also (481-482):‘25 Handschriften nennen gar keinen Besitzer oder machen über ihn nur unzureichende Aussagen, 2 gehörten den Klarissen, 3 den Terziaren, 8 denTerziarinnen, 2 den Franziskanern (?); bei 4 ist es zweifelhaft, ob sie den Schwestern des gemeinsamen Leben oder Terziarinnen, resp. Augustinerinnen oder Terziarinnen gehörten; 13 anderen religiösen Gemeinschaften; doch bleibt zu bedenken, daß auch die Terziarinnen größtenteils zur Bewegung der Devotio moderna zählten. Selbst in den beiden Fällen, wo der Schreiber ein Franziskaner ist, ist es ungewiß, ob er für den eignen Gebrauch seines Konventes geschrieben hat. Der Erste Orden des hl. Franziskus scheint überhaupt nur das herkömmliche Corpus, nicht aber etwa für Laienbruder auch niederländische und deutsche Übertragungen dieser Schriften gekannt zu haben. Darum ist einmal die starke Verbreitung dieses franziskanischen Schrifttums in der Volkssprache nicht dem Franziskanerorden, sondern andern religiös interessierten Gemeinschaften zu verdanken, unter denen sicherlich sich die Kreise der Devotio moderna große Verdienste erworben haben…’; O. Schmucki von Rieden, `Das Leiden Christi im Leben des hl. Franziskus von Assisi. Eine quellenvergleichende Untersuchung im Lichte der Zeitgenössischen Passionsfrömmigkeit', CF, 30 (1960), 5-30, 129-145, 241-263, 353-397; O. Schmucki, Das Leiden Christi im Leben des hl. Franziskus von Assisi (Rome, 1960); K. Eßer, `Sancta Mater Ecclesia. Die Kirchenfrömmigkeit des hl. Franziskus von Assisi', in: Sentire Ecclesiam, ed. J. Daniélou & H.Vorgrimler (Freiburg im Breisgau, 1961), 218-250; K. Eßer, Anfänge und ursprungliche Zielsetzungen der Ordens der Minderbrüder (Leiden, 1966); Ephrem Longpré, François d’Assise et son expérience spirituelle, Bibliothèque de Spiritualité, 4 (Paris, 1966); Th. Desbonnets, `Recherches sur la généalogie des biographies primitives de saint François', AFH, 60 (1967), 273-316; Mario Niccoli, Gli scritti di S. Francesco (Rome, 1967); Iohannes Joergensen, S. Francesco d’Assisi, nuova edizione, ed. Ilarino da Milano & Stanislao da Campagnola (Assisi, 1968); J. Schauri, ‘S. François et la Bible. Essai bibliographique de sa spiritualité évangélique’ Collectanea Franciscana 40 (1970), 365-437; R. Manselli, `I biografi moderni di S. Francesco,' in: San Francesco nella ricerca storica degli ultimi 80 anni (Todi, 1971), 9-31; Th. Desbonnets, La Légende des Trois Compagnons. Nouvelles recherches sur la généalogie des biographes primitives de saint François', AFH, 65 (1972), 66-106; K. Eßer & R. Oliger, La tradition manuscrite des opuscules de S. François d'Assise (Rome, 1972); K Eßer, Über die Chronologie der Schriften der hl. Franziskus, AFH, 65 (1972), 20-65; Idem, Studien zu den Opuscula des hl. Franziskus von Assisi, Subsidia Scientifica Franciscalia, 4 (Rome, 1973); Edward A. Armstrong, Saint Francis: Nature Mystic. The Derivation and Significance of the Nature Stories in the Franciscan Legend (Berkeley, 1973); La`questione francescana' dal Sabatier add oggi, Società Internazionale di Studi Francescani. Atti del I Convegno internazionale, Assisi, 1973 (Assisi, 1974); Kajetan Esser, Le ammonizioni di S. Francesco (Rome, 1974); Alberto Ghinato, Concezioni di San Francesco d’Assisi intorno alla Regola dei Frati Minori, testimonianze raccolte dagli scritti e dalle fonti biografiche del Santo, Seminario di studi superiori-Sezione esercitazioni pratiche, V (Rome, 1974); Alberto Ghinato, La Regola dei Frati Minori nel contesto degli scritti di San Francesco; introduzione allo studio in prospettivodi vita e di spiritualità francescana, Seminario di studi superiori-Sezione Cattedra Francescana, VIII (Rome, 1974); D.V. Lapsanski, Perfectio Evangelica (Werl, 1974) >>>>>>>; Le stimmate di S. Francesco, dagli scritti del sec. XIII e XIV,ed. M. Bernardo Barfucci (Sacro Monte della Verna, 1975); Ottaviano Schmucki, ‘San Francesco d’Assisi messagero di pace nel suo tempo’, Studi e ricerche francescane 5,4 (1976), 211-232; Fiorenzo F. Mastroianni, ‘Note sulla discrezione sociale di Francesco d’Assisi’, Studi e ricerche francescane 5,4 (1976), 233-242; Atanasio Matanic, ‘Del viaggio di san Francesco in Oriente’, Studi e ricerche francescane 5,4 (1976), 243-258; A. Quacquarelli & S. Andreotti, San Francesco d’Assisi e la sua gente poverella e il monachesimo benedettino (Rome, 1977); N. Scivoletto, 'Problemi di lingua e di stile degli scritti latini di san Francesco', in: Francesco d'Assisi e Francesanesimo dal 1216 al 1226. Atti del IV convegno internazionale, Assisi, 15-17 ottobre 1976, Società Internazionale di Studi Francescani (Assisi, 1977), 101-124; O. Schmucki, “Ignorans sum et idiota’. Das Ausmaß der schulischen Bildung des hl. Franziskus von Assisi’, in: Studia historico-ecclesiastica, Festgabe (…) L.G. Spätling (Rome, 1977), 283-310; O. Schmucki, 'La figura di san Francesco nelle prime Costituzioni cappuccine. Lo spirito francescano nelle 'costituzioni delli Frati Minori detti della vita heremitica', L'Italia Francescana 53 (1978), 595-624; Francesco Saverio Toppi, ‘La preghiera individuale e comunitaria in san Francesco d’Assisi’, Studi e ricerche francescane 7,1-3 (1978), 3-28; Ottaviano Schmucki, ‘Luogo di pregiera, eremo, solitudine. Concetti e realizzazioni in san Francesco d’Assisi’, Studi e ricerche francescane 7,1-3 (1978), 29-53; F. Uribe Escobar, Strutture e specificità della vita religiosa secondo la regola di S. Benedetto e gli opuscoli di S. Francesco d’Assisi (Rome, 1979); Anton Rotzetter, ‘Das Diakonische Amt bei Franziskus von Assisi’, Wissenschaft und Weisheit 42 (1979); Optato van Asseldonk, ‘La Regula pro eremitoriis data’, Studi e Ricerche Francescane 8 (1979), 3-18; Alfonso Casini,‘Intorno al passaggio di S. Francesco in Liguria’, Studi Francescani 77 (1980); Dominique Cagnan, ‘Office de la Passion, prière quotidienne de Saint François d’Assise’, Antonianum 55 (1980), >>>>: Gordon Leff, ``The Franciscan Concept of Man'', in: Prophecy of Milleniarism. Essays in the Honour of Marjorie Reeves, ed. A.Williams (New York, 1980), pp. 217-237; G. Matanic, ‘Tematiche delle ‘Ammonizioni’ di san Francesco’, Frate Francesco 47 (1980); G. Lauriola, ‘La personalità di Francesco d’Assisi nel ‘Cantico delle creature’’, Frate Francesco 47 (1980); A. Casini, ‘San Francesco fu in Liguria?’, Frate Francesco 47 (1980); R. Manselli, Nos qui cum eo fuimus. Contributo alla questione francescana, Bibliotheca Seraphico-Capuccina 28 (Rome, 1980); Alfonso Marini, ‘Una fonte italiana su S. Francesco del sec. XIV. La Vita dei cod. Vaticano Capponiano 207 e Assisiano, Chiesa Nuova, 8’, AFH 73 (1980), 3-68; M. Conti, ‘Il genere letterario del testamento e delle ammonizioni di S.Francesco’, Vita Minorum 51 (1980); O. Schmnucki, Gotteslob und Meditation nach beispiel und Anweisung des hl. Franziskus von Assisi (Luzern, 1980); L. Gallant,`L'Officium Passionis de Saint François d'Assise. Discussion concernant quelques variantes', AFH, 74 (1981), 502-508; R. Manselli, San Francesco (Rome,1982³); Cl. 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Die historische Gestalt des Franz von Assisi (Innsbruck-Wien-München, Tyrolia Verlag, 2000); Adolf Holl, Der letzte Christ: Franz von Assisi (Stuttgart, Kreuz-Verlag, 2000); T. Duarte, ‘A aprovação da Regra de São Francisco pelo Papa Inocêncio III’, Fragmentos de Cultura 10 (2000), 655-670; Klaus Schreiner,‘Buchstabensymbolik, Bibelorakel, Schriftmagie. Religiöse Bedeutung und lebensweltliche Funktion heiliger Schriften im Mittelalter und in der Frühen Neuzeit’, in: Die Verschriftlichung der Welt, 59-103 (a.o. on the Tau sign and other symbols found in the Franciscan tradition); Chiara Frugoni, ‘La prima attestazione pubblica di Francesco d’Assisi’, AFH 93 (2000), 503-511; Jan Hoeberichts, ‘Hoe vredelievend was Franciscus?’, Franc. Leven 83 (2000), 288-291; Giovanni Miccoli, ‘Francesco e La Verna’, Studi Francescani 97 (2000), 225-259; Vittorio Carrara, ‘Francesco e la prima fraternità francescana. 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(Udine, Segno, 2000); Jacques Dalarun, ‘The death of Holy Founders from Martin to Francis’, Greyfriars Review 14 (2000), 1-19; Attilio Bartoli Langeli, Gli autografi di frate Francesco e di frate Leone, Corpus Christianorum Aurographa Medii Aevi, V (Turnhout: Brepols, 2000); Carlo Paolazzi, ‘Per gli autografi di frate Francesco: dubbi, verifiche e riconferme’, AFH 93 (2000), 3-28; Eutimio Rainoldi, La "lectio divina" di Francesco d'Assisi, Bibliotheca Ascetico-Mystica, 9 (Rome, Istituto Storico dei Cappuccini, 2000); Oktavian Schmucki, ‘Die Regel des Johannes von Matha und die Regeln des Franziskus von Assisi. Ähnlichkeiten und Eigenheiten. Neue Beziehungen zum Islam’, in: La liberazione dei ‘captivi’, 219-244 (also appeared as: ‘La regla de Juan de Mata y la regla de Francisco de Asís. Semejanzas y peculiaridades. Nuevas relaciones con el Islam'],  Selecc. Franc. 29 (2000) 371-394; Lino Temperini, ‘Ristampata la “Nova vita di san Francesco” di Arnaldo Fortini’, Anal. T.O.R. 31 (2000), 535-542; Cesare Vaiani, Vedere e credere. L’Esperienza cristiana di Francesco d’Assisi, Sapientiae, 2 (Milan: Edizioni Glossa Srl, 2000); Pietro Maranesi, ‘‘Pellegrini e forestieri.’ L’itineranza nella proposta di vita di Francesco d’Assisi’, Coll. Franc. 70 (2000), 345-390; Felice Accrocca,‘La Trinità negli scritti di Francesco d’Assisi’, in: La liberazione dei ‘captivi’, 419-437; O Franciscanismo e a Santissima Trinidade, Cadernos Franciscanos, 15 (Petrópolis, Editora Vozes, 2000); Matthias Haman, ‘Tau’, in: Lexikon für Theologie und Kirche ³IX, 1275f.; Xavier Emmanuelli & Michel Feuillet, Célébration de la pauvreté. Regards sur François d’Assise, Coll. “Célébrations” (Paris, Éditions Albin Michel, 2000); Peter Segl, ‘Franziskus und Valdes. Armut als Rebellion gegen die etablierte Religion’, in: Asyl, Toleranz und Religionsfreiheit, 71-100; Prospero Rivi, ‘San Francesco e el’Ordine dei Frati Minori. La fraternità come ambito e lettivo di conversione’,in Italia Francescana 75 (2000),87-96; Fernando Uribe, ‘La fraternità nella forma di vita proposta da Francesco d’Assisi’, Vita Minorum 71 (2000), 356-376; Bernard McGinn, ‘Reflections on St. Francis at the new millennium’, Franciscan Studies 58 (2000), 1-18; Theo Zweerman, ‘Franziskus, sich beugend und unbeugsam. Gedanken zu Anfängen und Ansätzen in unserem Orden’, Thur.Franc. 55 (2000), 464-479. Cf also Vita fratrum (München) 35/3 (2000), 63-76; Michael W. Blastic, ‘Francis and Clare’s joy in being human: The mystery of the Incarnation’, The Cord 50 (2000), 262-274; Johannes Schneider, ‘Inkarnation bei Franziskus und Klara von Assisi’, in: Menschwerdung Gottes, 3-35; Ilia Delio, ‘Francis and the humility of Good’, The Cord 50 (2000), 58-69; Stéphane-J. Piat, Saint François d’Assise à la descouverte du Christ pauvre et crucifie, Reprint of the 1968 ed. (Paris, Les Éditions Franciscaines, 2000); Roland J. Faley, ‘Francis and the Gospel centered life’, Anal. T.O.R. 31 (2000), 297-306; Paolino Sdringola, Il Crocifisso povero nell’esperienza di Francesco e Chiara d’Assisi (S. Maria degli Angeli-Assisi (Pg), Edizioni Porziuncola, 2000); Martino Conti, ‘Maria nella vita di S. Francesco e S. Chiara’, Vita Minorum 71 (2000), 196-206; Daniel Russo, ‘Du culte à l’image. Saint François d’Assise ou la naissance de l’image de religion’, in: Au cloître et dans le monde: femmes, hommes et sociétés (IXe-XVe siècle). Mélanges en l’honneur de Paulette L’Hermite-Leclercq, ed. Patrick Henriet & Anne-Marie Legras (Paris: 2000), 379-390; Eutimio Rainoldi, La “lectio divina” di Francesco d’Assisi (Roma, Istituto Storico dei Cappuccini, 2000); Tiziano Lorenzin, ‘La lectio divina in Francesco ed Antonio’, in: Insegnava fra loro la parola, >>>; Thaddée Matura, François d’Assise, maître de vie spirituelle d’après ses écrits, Présence de saint François, 40 (Paris, Les Éditions Franciscaines, 2000). Reviews in AFH 94 (2001) 260 & Misc. Franc. 101 (2001), 864-870; Lee Patterson, ‘Brother Fire and St. Francis’drawer: human nature and the natural world’, Medieval Perspectives 16 (2001 for 2000), 1-18; Martí Àvila i Serra, Los ojos del espiritu. Comentario a las ‘Admoniciones’ de Francisco de Asís, Colección Hermano Francisco, 39 (Oñato (Guipúzcoa), 2001); Francesco Dolciami, ‘Francesco d’Assisi tra devozione, culto e liturgia’, Collectanea Franciscana 71, 1-2 (2001), 5-45; Rodolfi Doni, Francesco d’Assisi. Il santo dell’amore e della poesia (Milan, 2001); Bernardo Commodi, Francesco d’Assisi e Angela da Foligno. ‘Tu sei la sola nata da me’ (S. Maria degli Angeli (Assisi) - Foligno, 2001); Edith van den Goorbergh &Theodore Zweerman, Respectfully Yours: Signed and Sealed, Francis of Assisi. Aspects of His Authorship and Focuses of His Spirituality, ed. Elis Saggau & Paul Sansone (St. Bonaventure NY, 2001) [English translation of: Was getekend: Franciscus van Assisi: aspecten van zijn schrijverschap en brandpunten van zijn spiritualiteit (Assen, 1998). For a review of the English version, see Franciscan Studies 61 (2003), 287-289]; Roberto Paciocco, ‘Le ‘scritture’ di san Francesco d’Assisi’, Hagiographica 8(2001), 165-190; Francesca Joyce Mapelli, ‘Questioni filologiche sospese riguardo ai testi francescani delle origini. Francesco, Chiara, Angela’, Antonianum 76 (2001), 599-602; Martí Avila i Serra, Lo sojos del espíritu. Comentario a las ‘Admoniciones’ de Francisco de Asís, Collección Hermano Francisco, 39 (Oñati (Guipúzcoa): Editorial Francana Arantzazu, 2001); Christian Renoux, La prière pour la paix attribué à saint François: une énigme à résoudre, Coll. ‘Présence de Saint François, 39 (Paris: Les Editions Franciscaines, 2001) [cf. Collectanea Franciscana 22 (2002), 363-365; AFH 94 (2001), 225f; Frate Francesco 68 (2002), 413-416; Miscellanea Francescana 101 (2001), 862-864]; Giovanni Miccoli, ‘The Writings of Francis’, Greyfriars Review 15 (2001), 135-170; Maria Francesco Perillo, ‘La ‘Regola Bollata’ nella legislazione delle Suore Francescane dell’Immacolata’, Immaculata Mediatrix 1 (2001), 107-133; David Flood,‘Why Francis talked the way he did. The sources and purposes of Franciscan discourse’, The Cord 51 (2001), 218-227; Francesco Dolciani, ‘Francesco d’Assisi tra devozione, culto e liturgia’, Collectanea Franciscana 71 (2001), 5-45; Faustino Ossanna, ‘El sentido de la teología en la Orden francescana: la carta de Francisco a Antonio’, Selecciones de Franciscanismo 30 (2001), 266-276; Alfio Marcello Buscemi, ‘Il Corpo del Signore. Sulla I Ammonizione di san Francesco’, Forma Sororum 38 (2001), 111-122, 274-285; Felice Accrocca, ‘Il Natale di Francesco a Greccio nel 1223’, Frate Francesco 67 (2001), 163-176; Grado Giovanni Merlo, ‘La storia di frate Francesco d’Assisi. Una proposta di sintesi’, Franciscana 3 (2001),1-19; Grado Giovanni Merlo, ‘The story of Brother Francis and the Order of Friars Minor’, Greyfriars Review 15 (2001), 1-33; Armando Quaglia, ‘Le ‘forzature’ storico-critiche del P. K. Esser sulla genesi della regola francescana’, Studi Francescani 98 (2001), 245-255; Bernard Vollot, ‘Hugh of Digne and the Rule of 1216’ Greyfriars Review 15 (2001), 35-85; Bernard Vollot, ‘La Règle des Frères Mineurs de 1221 et celle qui l’a précédée’, Charité 49 (Montréal, 2001), 132-135; Il Cantico delle creature di Francesco diAssisi. Versiones manuscriptae in 165 linguis,ed. Lorena Iacomucci & Donatella Caponi (Falconara, 2001); Francesco Goia, François d’Assise. Les lieux et les textes, Beaux Livres (Paris: Les Éditions du Cerf, 2001); Jean Lacroix, ‘L’aventure vestimentaire dans les écrits de saint François d’Assise et de ses disciples et épigones (XIIIe siècle)’, in: Le nu et le vétu au Moyen Age. Actes du 25e colloque du Centre universitaire d’études et de recherches médiévales de’Aix, Sénéfiance, 47 (Aix-en-Provence: Publications de l’Université de Provence, 2001), 217-230; Emanuela Prinzivalli, ‘A Saint to be read: Francis of Assisi in the hagiographic sources’, Greyfriars Review 15 (2001), 253-298; Helmut Feld, Franziskus von Assisi, Wissen, 2170 (Munich: C.H. Beck, 2001); Alberto Castaldini, Il segno del giusto. Francesco d’Assisi e l’ebraismo, L’albero dei limoni (Reggio Emilia: Edizioni Diabasis, 2001); Joan Mueller, Storia di Francesco, il Santo di Assisi, trans. M.T. Maenza (Padua: Edizioni Messaggero, 2001); Vittorio Dornetti, Francesco d’Assisi una santità laica. Studi su Francesco e il francescanesimo, ed. Francesco Di Ciaccia, Il periplo, 5 (Milan: ASEFI, 2001); Rinaldo Falsini, ‘Eucaristia in san Francesco e nella tradizione francescana’, in: Idem, Nel rinnovamento liturgico il passaggio dello Spirito. Saggi raccolti, ed. Enrico Mazza & Giordano Monzio Compagnoni, Bibliotheca ‘Ephemerides Liturgicae’, Subsidia, 111 (Rome: CLV-Edizioni Liturgiche, 2001), 203-224; Fortunato Iozzelli, ‘Francesco d’Assisi tra Vangelo e Chiesa’, Frate Francesco 67 (2001), 7-37; Oktavian Schmucki, ‘La mística de la naturaleza en San Francisco de Asís’, Selecciones de Franciscanismo 30 (2001), 125-138; Helmut Feld, ‘Franziskus von Assisi und die Mystik’, in: Hildegard von Bingen in ihrem Umfeld. Mystik und Visionsformen in Mittelalter und früher Neuzeit. Katholizismus und Protestantismus im Dialog, ed. Anne Bäumer-Schleinkofer (Würzburg: Religion und Kultur-Verlag, 2001), 161-196; José Joaquim Lopes Morgado, ‘Meu Deus e meu todo!: o Deus de Sao Francisco’, Estudios Franciscanos 102:431 (2001), 477-495; Pierre Leprohon, Francesco d’Assisi, trans. L. Bacchiarello (Milan: Lampi di Stampa, 2001); Andrew Cunningham, ‘Science and religion in the thirteenth century revisited: the making of St. Francis the Proto-Ecologist. Part 2: Nature not Creature’, Studies in the History and Philosophy of Science 32/1 (2001); Lorenzo M. Ago,‘L’umanità di Maria e il realismo dell’Incarnazione secondo san Francesco di Assisi. Tra catari e trovatori’, Theotokos 9 (2001), 227-282 [also published in La madre di Dio per una cultura di pace, ed. Walter Dall’Aglio & Enrico Vidau, Biblioteca di Theotokos, 10 (Rome: Monfortane, 2001), 89-109); Rodolfo Doni, Francesco d’Assisi. Il santo dell’amore e della pace, Donne e uomini nella storia, 17, 2^nd ed. (Milan: Paoline Editoriale, 2001); Anacleto Jacovelli, La vida de San Francisco de Asís. El Esposo de Dama Pobreza, trans. Adolfo González, 9^th ed. (Assisi: Casa Editrice Francescana, Edizioni Porziuncola, 2000); Pietro Messa, Frate Francesco tra vita eremitica e predicazione (S. Maria degli Angeli-Assisi: Edizioni Porziuncola, 2001) [cf. review in Collectanea Franciscana 72 (2002), 969f & Il Santo 43 (2003), 884-887]; Christian Renoux, La prière pour la paix attribué à François: une énigme à resoudre (Paris, 2001). Review in Collectanea Franciscana 72:1-2 (2002), 363-365; San Francesco e il francescanesimo nella letteratura italiana dal XIII al XV secolo. Atti del Convegno Nazionale (Assisi, 10-12 dicembre 1999), ed. Stanislao da Campagnola & Pascuale Tuscano (Assisi: Accademia Properziana del Subasio, 2001) [a.o. Marco Boriosi,‘L’evoluzione della vita di san Francesco nella letteratura agiografica francescana in italiano (XIII-XV sec.)’, 277-297; Stanislao da Campagnola, ‘Francesco d’Assisi ‘scrittore’’, 15-40. cf. Bollettino della Deputazione di Storia Patria per l’Umbria 99 (2002), 383-387]; Raimundo Domínguez, ‘Literatura franciscana’, Selecciones de Franciscanismo 30 (2001), 295-302; Felice Accrocca, Francesco, fratello e maestro, Orientamenti formativi francescani, 11 (Padua, 2002); Jan Hoeberichts, Francesco e l’Islam (Padua, 2002) [translation of Franciscus en de Islam (Assen, 1994). The work also appeared in German [2001] and English. For a Lengthy review, see Collectanea Franciscana 72:1-2 (2002), 369-372]; Raoul Manselli, San Francesco d’Assisi. Editio maior, Tempi e figure, 41 (Cinisello Balsamo, 2002). Review in CF 73 (2003), 691f; Thaddée Matura, ‘The ‘language’ of Francis in his Writings’, Greyfriars Review 16 (2002), 29-35; Thaddée Matura, Francesco maestro dello Spirito. Le linee fondamentali della spiritualità di Francesco d’Assisi (Magnani: Edizioni Qiqajon, 2002); Roberto Rusconi, Francesco d’Assisi nelle fonti e negli scritti, Fonti e ricerche 17 (Padua, 2002); Estelle Varenne, La Bible dans les Ecrits latins de saint François d’Assise, Diss. (Poitier, Université de Poitiers, Faculté des Lettres et des Langues, 2002) [review in AFH 95 (2002), 468]; Johannes Freyer, ‘San Francesco e la pace. Teologia e spiritualità’, Vita Minorum 73 (2002), 107-121; Rocco Barbariga, ‘Il significato simbolico di ‘pecora’ e ‘agnello’ secondo San Francesco d’Assisi’, Vita Minorum 73/6 (2002), 57-69; Urban Küsters,‘Spuren der Heiligkeit. Formen der Körperwahrnehmung in mittelhochdeutschen Franziskus-Legenden’, in: Akten des X. Internationalen Germanistenkongresses Wien 2000: ‘Zeitenwende-die Germanistik auf dem Weg vom 20. ins 21. Jahrhundert’, ed. Peter Wiesinger, Mediävistik und Kulturwissenschaften, 5 (Bern, 2002), 57-61; Felice Accrocca,‘L’illetterato e il suo testimone. Considerazioni sull’autografia di Frate Francesco e Frate Leone in margine ad un recente volume’, Collectanea Franciscana 72 (2002), 337-355; David Flood, ‘I primitivi scritti francescani’, Vita Minorum 73:5 (2002), 41-50; David Flood, ‘Read it at chapter: Francis of Assisi and the Scritti’, Franciscan Studies 60 (2002), 341-357; Armando Quaglia, La vera genesi della Regola Francescana (S. Maria degli Angeli-Assisi: Edizioni Porziuncula, 2002); La spiritualité de François d’Assise (Paris: Editions Franciscaines, 2002); Fernando Uribe, Introduzione alle fonti agiografiche di san Francesco e santa Chiara d’Assisi, Medioevo Francescano, Saggi 7 (Assisi: Edizioni Porziuncola, 2002); Nikolaus Kuster, ‘Schriften des Franziskus an Klara von Assisi. Eine Spurensuche zwischen ‘plura scripta’ und dem Schweigen der Quellen’, Wissenschaft und Weisheit 65(2002), 163-179; Marino Conti, ‘La minorità come stile di vita della fraternità francescana’, Vita Minorum 73(2002), 122-133; Fernando Uribe, ‘Significato del lavoro nelle primi fonti francescane’, Forma Sororum 39 (2002), 354-365 & 40 (2003), 20-38; Elvio Lunghi, ‘Francis of Assisi in Prayer before the Crucifix in the Accounts of the First Biographers’, in: Italian Panel Painting of the Duecento and Trecento, ed. Victor M. Schmidt, Studies in the History of Art, 61 (New Haven – London: Yale UP, 2002), 341-353; Carlo Paolazzi, Lettura degli ‘Scritti’ di Francesco d’Assisi, Tau 10, 2^nd ed. (Milan: Edizioni Biblioteca Francescana, 2002); Marco Bartoli, ‘‘Meum officium est spiritualem’. Francesco e il governo dei frati in una recente pubblicazione di Edith Pasztor’, Frate Francesco n.s. 68 (2002), 391-396; Klaus Krüger, ‘A Saint to be looked at: The image of St. Francis in thirteenth-century panel paintings’, Greyfriars Review 16 (2002), 119-143; Peter Loewen, ‘Francis the musician and the mission of the joculatores domini in the medieval German lands’, Franciscan Studies 60 (2002), 251-290; Richard C. Trexler, ‘The stigmatized body of Francis of Assisi. Conceived, processed, disappeared’, in: Frömmigkeit im Mittelalter: Politisch-soziale Kontexte, visuelle Praxis, körperliche Ausdrucksformen, ed. Klaus Schreiner (Munich: Funk, 2002), 463-497; Niklaus Kuster, Franziskus von Assisi, Meister der Spiritualität (Freiburg, 2002). Review in CF 73 (2003), 694ff; Manuel Amunárriz, ‘Load y ben decid a mi Señor’. El mundo interior de Francisco y Clara de Asís, Colección Hermano Francisco, 42 (Oñati, 2002); Laudato si, mi Signore, per nostra matre terra. Zur Aesthetik und Spiritualität des Sonnengesangs in Musik, Kunst, Religion, Naturwissenschaften, Literatur, Film und Fotografie, ed. Ute Jung-Kaiser (Bern: Peter Lang, 2002); Fabio Scarsato, Francesco ovvero delle contraddizioni. L’esperienza dell’eremo, La croce di Aquileia. Percorsi di vita spirituale e pastorale, 2 (Padua: Edizioni Messaggero, 2002); Cosimo Scordato, ‘Le settte parole di Gesú in croce’, in: Ho Theológos 20 (2002), 21-42; Roberto Rusconi, Francesco d’Assisi nelle fonti e negli scritti, Fonti e ricerche, 17 (Padua: Editrici Francescane, 2002); Montserrat Casas Nadal, ‘Notas sobre les ‘Floretes’ de Sant Francesc i la seva recepció a Catalunya’, Acta historica et archaeologica mediaevalia 23-24 (2003), 613-628; Sean Kinsella, “The Lord give you peace’: the preaching of peace in the writings and early lives of St. Francis of Assisi’, Mediaevistik 16 (2003), 51-99; Felice Accrocca, ‘La benedizione di Francesco morente’, Frate Francesco 69 n.s. (2003), 209-232; Pietro Maranesi, ‘Facere misericordiam. La conversione di Francesco secondo il Testamento’, Frate Francesco 69 n.s. (2003), 91-126; Dino Dozzi, ‘Así dice el Señor’. El Evangelio en los escritos de san Francisco, Colección Hermano Francisco, 43 (Oñati, 2003); Fernando Uribe, ‘Los Escritos de Francisco de Asís. Una nueva propuesta editorial’, Antonianum 78 (2003), 143-152; Lorenzo Di Fonzo, ‘Lodi e canto di S. Francesco al ‘Bon Signore’ per la fraternità e nella vita’, Miscellanea Francescana 103 (2003), 473-491; Michael Cusato, ‘An Unexplored Influence on the Epistola ad Fideles of Francis of Assisi: The Epistola universis Christi fidelibus of Joachim of Fiore’, Franciscan Studies 61 (2003), 253-278; Johannes Schneider, Virgo ecclesia facta. La presenza di Maria nel crocifisso di San Damiano e nell’Officium Passionis’ di san Francesco d’Assisi, trans. Marco Zappella, Bibliotheca Mariana Francescana, 1 (Assisi, 2003); Verba Domini mei. Gli ‘Opuscula’ di Francesco d’Assisi a 25 anni dalla edizione di Kajetan Esser, ofm, ed. Alvaro Cacciotti, Medioevo, 6 (Rome, 2003). See also the article of Josep Maria Segarra on the conference leading to this volume (Estudios Franciscanos 104:434 (2003), 213-229); ‘Minores et subditi omnibus’, Tratti caratterizzanti dell’identità francescana. Atti del Convegno Roma, 26-27 nov. 2002, ed. Luigi Padovese (Rome, 2003) [with essays on Francis and his writings by Leonardo Lehmann, “Sed sint minores’: La minorità nella Regula non Bullata: Proposte e reazione’, pp. 129-148; Fernando Uribe, “Omnes vocentur fratres minores’ (Reg NB 6,3). Verso un’identificazione della minorità alla luce degli scritti di S. Francesco d’Assisi’, pp. 149-190; Bernhard Holter, “Sacerdotes fraternitatis in Christo humiles’ (Ep Ord 2). Il sacerdozio minoritico nella visione di S. Francesco’, pp. 191-204]; San Francesco e l’Oriente. Oltre le parole, ed. Giuseppe Alberico Possedoni, Studi francescani, 1 (Padua, 2003); Pietro Messa & Ludovico Profili, Il Cantico della fraternità. Le Ammonizioni di frate Francesco d’Assisi (Assisi, 2003); Alviero Niccacci, ‘Riflessioni bibliche sul ‘Sacrum commercium sancti Francisci cum Domina Paupertate’, in: Domini vestigia sequi. Miscellanea offerta a P. Giovanni M. Boccali, ed. Cesare Vaiani, Studi e ricerche, 15 (Santa Maria degli Angeli-Assisi: Ed. Porziuncola, 2003), 99-129; J.-B. Auberger, ‘A short note on the autographs of Francis of Assisi’, Greyfriars Review 17:1 (2003), 1-4; F. Ossanna, ‘The meaning of theology in the Franciscan order: Francis’s Letter to Anthony’, Greyfriars Review 17:2 (2003), 123-133; J.M. Arcelus Ulibarrena, ‘Vidas de Domingo de Guzmán y Francisco de Asís; traducciones repetidas en códices castellanos medievales’, Franciscana 5 (2003), 243-262; Johannes Schneider, Virgo ecclesia facta. La presenza di maria nel crocifisso di San Damiano en ell’Officium di San Francescod’Assisi, trans. Marco Zappella, Biblioteca Mariana Francescana, 1 (S. Maria degli Angeli-Assisi: Ed. Porziuncola, 2003) [Review in CF 75 (2005), 377-378]; Pietro Messa, ‘Beatus Franciscus acquisivit hoc Breviarium’, in: Domini vestigia sequi. Miscellanea offerta a P.Giovanni M. Boccali, ed. Cesare Vaiani, Studi e ricerche, 15 (Santa Maria degli Angeli-Assisi: Ed. Porziuncola, 2003), 133-179 [with a transcript of Francis’ Breviary]; Johannes Schlageter, ‘Die geschichtlichen Quellen zu Franziskus und Klara von Assisi im Streit um die franziskanische Lebensform in der frühen deutschen Reformation [1519-1535]’, in: Domini vestigia sequi. Miscellanea offerta a P. Giovanni M. Boccali, ed. Cesare Vaiani, Studi e ricerche, 15 (Santa Maria degli Angeli-Assisi: Ed. Porziuncola, 2003), 371-421; Lino Temperini, San Francesco d’Assisi dalla penitenza alla conformità con Cristo (Rome: Editrice Franciscanum, 2003); Alfonso Marini & Marco Bartoli, Il Sacrum Commercium del beato Francesco con madonna Povertà (Vicenza-Verona: L.I.E.F., 2003); Kenneth Boxter Wolf, The Poverty of Riches: St. Francis of Assisi Reconsidered (Oxford: Oxford UP, 2003); Daris Schioppetto, ‘Da San Damiano alla Verna: la preghiera di S. Francesco al Crocifisso’, Vita Minorum 75 (2004), 229-256; Thaddée Matura, Francis of Assisi. The Message in his Writings, Second Edition (St. Bonaventure NY, 2004); Jacques LeGoff, Saint Francis of Assisi (Routledge, 2004) [English translation of the French original, which appeared in 1998]; Chino Biscontin, San Francesco (Pordenone: Edizioni Biblioteca dell’Imagine, 2004); Cesare Vaiani, Francesco e Chiara d’Assisi. Analisi del loro rapporto nelle fonti biografiche e negli scritti, Conscientia, 2 (Milan: Glossa, 2004) [a.o. reviews in AFH 99 (2006), 400f; Frate Francesco 89 (2005), 596-600]; E. Menestò, ‘Le lettere di Francesco d’Assisi’, Filologia Mediolatina 11 (2004); M.M. Terzoni, ‘I due testi di Francesco inseriti nella Regola di Chiara (Parte I)’, Frate Francesco n.s.70/2 (2004), 445-482; Gloria Cuccato, Francesco, un cavaliere al servizio della Chiesa, Sulle spalle di Giganti, 1 (Genoa-Milan: Marietti, 2004) [review in Collectanea Franciscana 75 (2005), 371-372]; Valentin Redondo, ‘Misión de Francisco entre los sarracenos’, Estudios Franciscanos 105: 436 (2004), 115-158; Miquel Colom de Juneda, Sant Francesc d’Assís, l’Home evangèlic, 2^nd Ed., Els daus, 224 (Barcelona: Editorial Claret, 2004); Javier Garrido, Itinerario espiritual de Francisco de Asís. Problemas y perspectivas, Colección Hermano Francisco, 47 (Oñati (Guipúzcoa: Editorial Franciscana Arantzazu, 2004) [Review in CF 75 (2005), 373-375; Cesare Vaiani, Ver y Creer. La experiencia cristiana de Francisco de Asís, Hermano Francesco, 46 (Añati (Guipúzcoa): Editorial Franciscana Arantzazu, 2004). [Cf. review in CF 75 (2005), 376-377; Francesco Mores, Alle origini dell’immagine di Francesco d’Assisi, Fonti e ricerche, 18 (Padua: Ed. Francescane, 2004) [review in CF 75 (2005), 379-382]; Ctirad Caclav Pospisil, ‘Il ‘verbum abbreviatum’ nel c. IX della Regula bullata e nel Breviloquium’, Antonianum 79:1 (2004), 129-141; Niklaus Kuster, Francesco d’Assisi, maestro di spiritualità, Memoria e profezia (Padua: Ed. Messaggero di S. Antonio, 2004) [see review in CF 75 (2005), 696ff; Oscar Pellesi, Francesco d’Assisi. Figlio del vento, Biografie francescane, 1 (Padua: Ed. Messaggero di S. Antonio, 2004) [see review in CF 75(2005), 698f]; Armanda Debbi, Francesco d’Assisi e l’Eucaristia, Absorbeat. Libri di spiritualità francescana, 10 (Villa verucchio: Pazzini, 2004) [cf. review in CF 75 (2005), 710-711]; Leonhard Lehmann, ‘Kajetan Eßers Studium der Schriften des hl. Franziskus als Beitrag zur Wiederentdeckung des franziskanischen Charismas’, in: Europa und die Welt in der Geschichte. Festschrift zum 60. Geburtstag von Dieter Berg, ed. Raphaela Averkorn, Raimund Haas & Bernd Schmies (Bochum: Verlag Dr. Dieter Winkler, 2004), 255-289; Luigi Pellegrini, Frate Francesco e i suoi agiografi, Medioevo Francescano, medioevo francescano, Saggi 8 (Assisi: Edizioni Porziuncola, 2004); R. Rusconi,‘Francesco d’Assisi e la politica: il potere delle istituzioni e l’annuncio della pace evangelica’, Franciscana 6 (2004), 1-22; Marcus Hofer, Wilde Orte. Franz von Assisi und seine Einsiedeleien (Innsbruck-Vienna: Tyrolia Verlag, 2004); Achim Wesjohann, ‘Das Französisch des Franziskus. Mutmaßungen über einen Charismatiker’, in: Studia Monastica. Beiträge zum klösterlichen Leben im christlichen Abendland während des Mittelalters, ed. Reinhardt Butz & Jörg Oberste, Vita regularis, 22 (Münster: LIT Verlag, 2004), 325-344; R.J. Armstrong, ‘Minority: the Sacramental Intuition of Francis of Assisi’, Collectanea Franciscana 74,3-4 (2004), 469-491; S.E. Kinsella, “To serve the Lord with Poverty and Humility’: the Witness to Peace in the Life and Works of Saint Francis of Assisi’, Laurentianum 45,3 (2004), 377-429; William R. Cook, ‘Giotto and the figure of St. Francis’,in: The Cambridge Companion to Giotto, ed. Anne Derbes & Mark Sandona (Cambridge: CUP, 2004), 135-156; Raimondo Michetti, Francesco d’Assisi e il paradosso della minoritas. La Vita beati Francisci di Tommaso da Celano, Nuovi Studi Storici, 66 (Rome: Ist. Stor. Ital. Per il Medio Evo, 2004) [cf. review in Il Santo 46/1-2 (2006), 285-287 & CF 76,1-2 (2006), 310-316]; Kaspar Elm, Alla sequela di Francesco d’Assisi, Contributi di storia francescana, Medioevo Francescano, Saggi 9 (Assisi: Edizioni Porziuncola, 2004) [interesting collection of articles. Reviewed by Felice Accrocca, ‘Ordini religiosi, francescanesimo e condizione femminile nel Medio Evo in due recenti raccolte di studi’, Collectanea Franciscana 75 (2005), 297-316]; Giovanni Miccoli, ‘The reading of the Christian proposal of Francis according to his first biographers’, Franciscan Studies 62 (2004), 15-29; Leonhard Lehmann, ‘Franz von Assisi. Mystik zwischen Selbstbewusstsein und Kirchengehorsamkeit’, in: Die Kirchenkritik der Mystiker. Prophetie aus Gotteserfahrung, Band I: Mittelalter, ed. Mariano Delgado & Gotthard Fuchs, Studien zur christlichen Religion und Kulturgeschichte, 2 (Fribourg-Stuttgart: W. Kohlhammer Verlag, 2004), 69-103; Leonhard Lehmann, ‘Neue Literatur zu den Schriften des hl. Franziskus’, Collectanea Franciscana 74:3-4 (2004), 581-653; M.M. Terzoni, ‘I due testi di Francesco inseriti nella Regola di Chiara (ParteI)’, Frate Francesco n.s.70/2(2004), 445-482; Roberto Rusconi, ‘Francesco d’Assisi e la politica: il potere delle istituzioni e l’annuncio della pace evangelica’, Franciscana 6:1 (2004), 1-22; Silvana Vecchio, ‘Precette e consiglio nella teologia del XIII secolo’, in: Concilium. Teorie e pratiche del consigliare nella cultura medievale, ed. Carla Casagrande, Chiara Crisciani & Silvana Vecchio, Micrologus Library, 10 (Florence: Sismel, 2004), 33-56 [on relationship between evangelical counsels and precepts in the Franciscan rule and in Franciscan rule commentaries and the writings of John of La Rochelle and Bonaventure]; Silvestro Nessi, Felice Accrocca, Luigi Pellgrini, Lanfranco Serrini, Mario Sensi, Francesco Santucci, Elvio Lunghi, Tomás Gálvez, & Egidio Cani, San Francesco e Rivotorto. I primi passi della Fraternità Francescana, il Santuario, il Territorio (Assisi: Casa Editrice Francescana, 2004); Carlo Paolazzi, Lettura degli ‘Scritti’ di Francesco d’Assisi, 2^nd Ed. Tau, 10 (Milan: Edizioni Biblioteca Francescana, 2004); Chiara Frugoni, Vita di un uomo: Francesco d’Assisi, Einaudi tascabili. Saggi (Turin: Einaudi, 2005); Franziskus von Assisi. Das Bild des Heiligen aus neuer Sicht, ed. D. Bauer, Helmut Feld & Ulrich Köpf, Beihefte zum Archiv für Kulturgeschichte (Cologne-Weimar-Vienna: Böhlau Verlag, 2005) [Cf review in CF 76 (2006), 605ff]; André Vauchez, Francesco d’Assisi e gli ordini mendicanti, Medioevo Francescano, Saggi 10 (Assisi: Edizioni Porziuncola, 2005); Jean François Godet-Calogeras, ‘Francis of Assisi’s Resignation: An Historical and Philological Probe’, in: Charisma und religiöse Gemeinschaften im Mittelalter. Akten des 3. Internationalen Kongresses des ‘Italienisch-deutschen Zentrums für Vergleichende Ordensgeschichte’, ed. Giancarlo Andenna, Mirko Breitenstein & Gert Melville (Dresden: LIT, 2005), 281-300; Jacques Dalarun, ‘Francis and Clare of Assisi: Differing perspectives on gender and power’, Franciscan Studies 63 (2005), 11-25; Donna C. Trembinski, ‘Non alter Christus: Early Dominican Lives of Saint Francis’, Franciscan Studies 63 (2005), 69-105; Jan Hoeberichts, ‘The authenticity of Admonition 27 of Francis of Assisi. A discussion with Carlo Paolazzi and beyond’, Collectanea Franciscana 75 (2005), 499-523; Johannes B. Freyer, ‘‘Das wahre Licht, unseren Herrn Jesus Christus Sehen’ – die Christologie des heiligen Franziskus nach seinen Schriften’, AFH 98 (2005), 9-40; Stefano Maffei, ‘San Francesco nei sermoni latini del domenicano Iacopo da Benevento’, AFH 98 (2005), 177-209 [also lists other sermons on Francis by other medieval authors]; Andrea Boni, San Francesco fondatore e guida del suo Ordine, Collectio Assisiensis, 33 (S. Maria degli Angeli-Assisi: Ed. Porziuncola, 2005); Paul Bösch, Franz von Assisi-neuer Christus. Die Geschichte einer Verklärung (Dusseldorf: Patmos, 2005); Giovanni Maria Luisetto, Francesco d’Assisi. Natura e grazia (Padua: Centro Studi Antoniani, 2005); Cesare Vaiani, ‘L’eucaristia negli scritti di Francesco’, Vita Minorum 76 (2005), 561-576; Cesare Vaiani, ‘La risurrezione nell’esperienza di Francesco d’Assisi’, Vita Minorum 76 (2005), 379-393; Felice Accrocca, ‘Viveva ad Assisi un uomo di nome Francesco’. Un ‘introduzione alle fonti biografiche di san Francesco (Padua: Ed. Messaggero, 2005); Raimondo Michetti, Francesco d’Assisi e il paradosso della minoritas, Cortona Francescana, 2 (Cortona, Academia Etrusca, 2005); Fabio Scarsato, Laudato sie per sora bellezza. L’esperienza estetica di Francesco d’Assisi (Padua: Edizioni Messagero di Sant’Antonio, 2005); Leonhard Lehmann, “Erlösung’ in den Schriften des hl. Franziskus’, in: Franziskus von Assisi. Das Bild des Heiligen aus neuer Sicht, ed. Dieter R. Bauer, Helmut Feld & Ulrich Köpf (Cologne: Böhlau Verlag, 2005), 107-140; David Ethelbert Flood, ‘Franziskus und die Offenheit der Geschichte’, in: Franziskus von Assisi. Das Bild des Heiligen aus neuer Sicht, ed. Dieter R. Bauer, Helmut Feld & Ulrich Köpf (Cologne: Böhlau Verlag, 2005), 97-106; Felice Accrocca, ‘Dagli agiografi a frate Francesco. Il percorso francescano di Luigi Pellegrini’, Il Santo 45/3 (2005), 775-766; Pietro Messa, ‘Le feste mariane nel ‘Breviarium sancti Francisci’, in: La ‘Scuola Francescana’ e l’Immacolata Concezione. Atti del Congresso Mariologico Francescano S. Maria degli Angeli-Assisi 4-8 dicembre 2003, ed. Stefano M. Cecchin, Studi Mariologici, 10 (Città del Vaticano: Pontificia Academia Mariana Internationalis, 2005), 55-85; Clemente Ciammaruconi, ‘Trent’anni dopo: la nuova edizione delle Fonti Francescane’, Il Santo 45/3 (2005), 737-754; Dominique Donadieu-Rigaut, Penser en images les ordres religieux (Paris: ap, éditions arguments, 2005) [also on Francis and his order]; Stefano Brufani, ‘Le citazioni evangeliche della ‘scoperta’ del vangelo nella Regula non bullata’, Franciscana 7 (2005), 1-32; Jean François Godet-Calogeras, ‘A modo sum mortuus vobis: la Question de la démission de Frère François’, Franciscana 7(2005), 33-68. See also his article ‘Francis of Assisi’s Resignation: An Historical and Philological Probe’, in: Charisma und religiöse gemeinschaften im Mittelalter, 281-300; Andrea Boni, San Francesco fondatore e guida del suo ordine, Collectio Assisiensis, 33 (S. Maria degli Angeli-Assisi: Ed. Porziuncola, 2005); Giuseppe F. Merenda Francino, L’altra storia di Francesco d’Assisi, Scaffale aperto (Rome: Armando Editore, 2005); David Flood, ‘And Never Talk to Strangers! Admonition Twenty-Eight, 7-16’, Frate Francesco n.s. 71/1 (2005), 7-17; A.M. Buscemi, ‘Ammonizione III. L’obbedienza perfetta’, Frate Francesco n.s. 71/1 (2005), 17-56; Volker Stadler, ‘Ich kenne Christus, den Armen, den Gekreuzigten’. [Paulinische Rezeption in den Schriften des Franziskus von Assisi],Veröffentlichungen der Duns-Skotus Akademie, 20 (Mönchengladbach: B. Kühlen Verlag, 2005) [cf. Review in Collectanea Franciscana 76,1-2 (2006), 307-310]; Dominique Donadieu-Rigaut, Penser en images les ordres religieux (XIIe-XVe siècles) (Paris, 2005). Esp. on Francis See CF 77 (2007), 494f.; Nicola Petrone, Eucaristia e Famiglia nello spirito di San Francesco (Lanciano, 2005); Leonard Lehmann, ‘Der Geist des Herrn als Lebensprinzip bei Franziskus und Klara’, in: Das Franziskanische Verständnis des Wirkens des Heiligen Geistes in Kirche und Welt, ed. Herbert Schneider, Veröffentlichungen der Duns-Skotus Akademie, 21 (Mönchengladbach: B. Kühlen Verlag, 2005), 4-33; Giulia Barone, ‘Elias von Cortona und Franziskus’, in: Franziskus von Assisi: Das Bild des Heiligen aus neuer Sicht, ed. Dieter R. Bauer, Helmut Feld & Ulrich Köpf, Beihefte zum Archiv für Kulturgeschichte, heft 54 (Cologne-Weimar-Vienna: Böhlau Verlag, 2005), 183-194; Thadée Matura, Francis of Assisi: Writer and spiritual master, trans. Paul Lachanges. Foreword by Jean-François Godet-Calogeras (Cincinnati, OH: St. Anthony Messenger Press, 2005); Grado Giovanni Merlo, ‘Da frate Francesco, oltre san Francesco’, in: Il francescanesimo dalle origini alla metà del secolo XVI. Esplorazioni e questioni aperte. Atti del Convegno della Fondazione Michele Pellegrino Università di Torino, 11 nov. 2004, ed. Franco Bolgiani & Grado Giovanni Merlo (Bologna: Il Mulino, 2005), 249-270; Cesare Vaiani, ‘La risurrezione nell’esperienza di Francesco d’Assisi’, Vita Minorum, 76:3 (2005), 87-102; Pietro Messa, ‘San Francesco d’Assisi tra agiografia e profezia’, Convivium Assisiense n.s. 7:1 (2005), 103-143; André Vauchez, ‘François d’Assise rendu à l’histoire’, in: Una storiografia inattuale? Giovanni Miccoli e la funzione civile della ricerca storica, ed. Giuseppe Battelli & Daniele Menozzi, I libri di Viella, 50 (Roma: Ed. Viella, 2005), 69-84; Tadeo Matura, ‘El ‘lenguaje’ de Francisco en sus escritos’, Selecciones de Franciscanesimo 34 (2005), 74-80; Leonhard Lehmann, ‘la rilettura degli scritti di san Francesco’, Vita Minorum 76:2 (2005), 39-67; Alfonso Marini, ‘Dalla ‘sequela’alla ‘conformitas’. Una ricerca su fonti francescane’, Franciscana 7 (2005), 69-87; Mariko Maria Sambe, ‘Lignum scientiae boni et mali’. L’‘Admonitio’ II di Francesco d’Assisi’, Convivium Assisiense 7:1 (2005), 145-197; Raimondo Michetti, ‘François d'Assise et la paix révelée. Réflexions sur le mythe du pacifisme franciscain et sur la prédication de paix dans la société communale du XIIIe siècle’, in: Prêcher la paix et discipliner la société. Italie, France, Angleterre (XIIIe-XVe siècle), ed. R.M. Dessì, Collection d’études médiévales de Nice, 5 (Turnhout: Brepols, 2005), Felice Accrocca, ‘La ‘Legenda trium sociorum’: una peculiare attenzione all’umanità di Francesco’, Frate Francesco 71 (2005), 543-574; Enrico Menestò, Gli’Actus Beati Francisci et sociorum eius’: studio sulla tradizione manoscritta, Diss. (Florence: Dip. Di Studi sul Medioevo e il Rinascimento dell’Università di Firenze, 2005); The Stigmata of Francis. New Studies, New Perspectives. Essays by Michael F. Cusato, Jacques Dalarun & Carla Salvati (St. Bonaventure: Franciscan Institute Publications, 2006); Jacques Dalarun, Francis and the Feminine (St. Bonaventure: Franciscan Institute Publications, 2006); Michael Higgins, “Dominus conduxit me inter illos et feci misericordiam cum illis: Francis of Assisi and Mercy’, Franciscan Studies 74 (2006), 17-32; Giovanni Miccoli, ‘Francesco e la pace’, Franciscan Studies 74(2006), 33-52; Laurent Gallant, ‘Francis of Assisi: Forerunner of Interreligious Dialogue. Chapter 16 of the Earlier Rule Revisited’, Franciscan Studies 74 (2006), 53-82; Andrea Di Maio,‘Espliciti richiami e taciti legami: Antonio e Francesco: Bonaventura e Antonio’, Il Santo 46/1-2 (2006),7-54; Felice Moretti, ‘Francesco d’Assisi. Un santo che giocava con gli animali’, Il Santo 46/1-2 (2006), 103-148; Carlo Paolazzi, ‘Della vera, caritativa e perfetta obbedienza. L’ammonizione III di frate Francesco’, in: Pietate et studio. Miscellanea di studi in onore di P. Lino Mocatti (Trento: CIVIS, 2006), 187-202; Giovanni Iammarone, ‘Il Crocifisso e la Croce in Francesco, Chiara e nel primo francescanesimo’, Miscellanea Francescana (2006), 367-429; Carlo Paolazzi, ‘Per l’autenticità della Admonitio XXVII e il lessico di frate Francesco: Una risposta a Jan Hoeberichts’, Collectanea Franciscana 76,3-4 (2006), 475-505; Erina Russo De Caro, ‘Francesco d’Assisi e i suoi papi’, Analecta Tor 37:2 (2006) 2, 785-788; Dino Dozzi, ‘L’interpretazione mistica degli Scritti di Francesco e Chiara secondo Claudio Leonardi’, Collectanea Franciscana 76,3-4 (2006), 553-560;Ferdinando Castelli, “Risvegliò il mondo”. San Francesco nella letteratura del Novecento (Padua: Edizioni Messagero, 2006); Roberto Rusconi, ‘Sulle orme di (san) Francesco d’Assisi’, in: ‘Ubi neque aerugo neque tinea demolitur’. Studi in onore di Luigi Pellegrini per i suoi settanta anni, ed. Maria Grazia Del Fuoco (Naples: Liguori Editore, 2006), 611-625; Paul Bösch, ‘Opinationes de stigmatibus Francisci. Annotationes ad quaestionem disputatam’, Collectanea Franciscana 76,3-4 (2006), 561-565; Wondtekenen, Wondertekenen. Over de stigmatisatie van Franciscus, ed. Willem Marie Speelman, Scripta Franciscana, 10 (Assen: Van Gorcum, 2006); Pietro Maranesi,“Dedit mihi tantam fidem’. I versetti 4-13 del testamento di Francesco d’Assisi’, in: Verum, pulchrum et bonum. Miscellanea di studi offerti a Servus Gieben in occasione del suo 80^o compleanno, ed. Yoannes Teklemariam (Rome: Ed. Collegio San Lorenzo da Brindisi, Istituto Storico dei Cappuccini, 2006), 31-76; Felice Accrocca, ‘Francesco trascinato nudo con una corda al collo. Contributo alla ‘questione francescana’, in: Verum, pulchrum et bonum. Miscellanea di studi offerti a Servus Gieben in occasione del suo 80^o compleanno, ed. Yoannes Teklemariam (Rome: Ed. Collegio San Lorenzo da Brindisi, Istituto Storico dei Cappuccini, 2006), 77-95; Jan Hoeberichts, ‘Francis and the Devil. About the Devil in Francis’ writings, in the opus celanense and in Franciscan art’, in: Verum, pulchrum et bonum. Miscellanea di studi offerti a Servus Gieben in occasione del suo 80^o compleanno, ed. Yoannes Teklemariam (Rome: Ed. Collegio San Lorenzo da Brindisi, Istituto Storico dei Cappuccini, 2006), 97-153; Kees van Dooren, ‘The stigmatization of St. Francis fact or fiction’, in: Verum, pulchrum et bonum. Miscellanea di studi offerti a Servus Gieben in occasione del suo 80^o compleanno, ed. Yoannes Teklemariam (Rome: Ed. Collegio San Lorenzo da Brindisi, Istituto Storico dei Cappuccini, 2006), 155-183; Niklaus Kuster, ‘Franz von Assisi und Benedikt von Nursia: was Bettelbruder und Mönchsvater spannungsvoll verbindet’, in: Verum, pulchrum et bonum.Miscellanea di studi offerti a Servus Gieben in occasione del suo 80^o compleanno, ed. Yoannes Teklemariam (Rome: Ed. Collegio San Lorenzo da Brindisi, Istituto Storico dei Cappuccini, 2006), 185-228; Felice Accroca, Dario Antiseri et al., La conversione di san Francesco d’Assisi. Una stimulante scelta di Cristo (Assisi: Casa Editrice Francescana, 2006) [review in CF 77 (2007), 661-663]; Werner Dettloff, ‘Die Bedeutung des heiligen Franziskus für die Kirche seiner Zeit’, in: Kirchenbild und Spiritualität. Dominikanische Beiträge zur Ekklesiologie und zum kirchlichen Leben im Mittelalter. Festschrift für Ulrich Horst OP zum 75. Geburtstag, ed. Thomas Prügl & Marianne Schlosser (Paderborn-Munich-Vienna-Zürich: Ferdinand Schöningh, 2007), 115-128; Fernando Uribe, La regla de san Francisco. Letra y Espíritu, Publicaciones Instituto Teológico de Murcia OFM, Textos, 3 (Murcia: Instituto Teológico Franciscano, 2006) [review in CF 77 (2007), 656ff]; Ignazio Baldelli, Non dica Ascesi, ché direbbe corto. Studi linguistici su Francesco e il francescanesimo, ed. Francesco Santuci & Ugo Vignuzzi, Saggi, 12 (Santa Maria degli Angeli-Assisi: Ed. Porziuncola, 2007); Lorenzo Massacesi, Il linguaggio esodale negli scritti di san Francesco d’Assisi. Analisi, valutazione e sintesi teologica, Dissertationes ad Lauream, 113 (Rome: Seraphicum, 2007) [review in CF 77 (2007), 654ff; Pietro Maranesi, ‘Francesco e Chiara a San Damiano. Lettura critica di alcune pericopi clariane a margine di una recente pubblicazione’, Collectanea Franciscana 77:1-2 (2007), 199-248; Jacques Dalarun, Francis of Assisi and Power (St. Bonaventure NY: Franciscan Institute Publications, 2007) [translation of the 1999 work François d’Assise ou le pouvoir en question] ; Carlo Paolazzi, Studi su gli ‘Scritti’ di frate Francesco, Spicilegium Bonaventurianum, XXXV (Grottaferrata (Rome): Editiones Collegii S. Bonaventurae ad Claras Aquas, 2006) [review in CF 77 (2007), 650ff]; Paolo M. Siano, ‘Uno studio sulla conversione di Francesco d’Assisi (1206-1209) tra storia, agiografia e storiografia’, Annales Franciscani 2:1 (2007),123-338; Bejan Silvestro, San Francesco d’Assisi nelle riscritture di alcuni ambienti ortodossi, Studi francescani, 12 (Padua: Ed. Messaggero, 2007); Giovanni Iammarone, Il crocifisso e la croce in Francesco, Chiara e nel primo francescanesimo (Padua: Ed. Messaggero, 2007); Pietro Maranesi, Facere Misericordiam. La conversione di Francesco d’Assisi: confronto critico tra il Testamento e le Biografie, Viator (S. Maria degli Angeli-Assisi: Ed. Porziuncola, 2007); Grado Giovanni Merlo, Tra eremo e città. Studi su Francesco d’Assisi e sul francescanesimo medievale, 2^nd extended Ed., Saggi, 2 (S. Maria degli Angeli-Assisi: Ed. Porziuncola, 2007); Carlo Paolazzi, ‘Francesco d’Assisi e il creato, dalla contemplazione all’obbedienza’, Studi Francescani 104:304 (2007), 189-204; Carlo Paolazzi, La Regula non bullata dei Frati Minori (1221) dallo ‘Stemma codicum’ al testo critico, Editiones Arch. Franc. Hist.(Grottaferrata-Rome: Ed. Collegii S. Bonaventurae, 2007). Also published in AFH 100 (2007), 5-148; Fernando Uribe, ‘Per ’conoscere’ il Padre: l’Ammonizione I di san Francesco d’Assisi’, Studi Francescani 105:1-2 (2008), 5-34; Thaddée Matura, 'Francis of Assisi-Theologian?', in: A Pilgrimage Through the Franciscan Intellectual Tradition, ed. André Cirino & Josef Raischl (Canterbury: Franciscan International Study Centre, 2008), 13-22; Paul Sabatier, Vita di S. Francesco d`Assisi, Studi Francescani (Santa Maria degli Angeli: Ed. Porziuncola, 2009) [New translation of the more than 100 years old classic by Sabatier]; Pietro Maranesi, L`eredità di Frate Francesco - Lettura storico-critica del Testamento, Studi Francescani (Santa Maria degli Angeli: Ed. Porziuncola, 2009); John Tolan, Saint Francis and the Sultan: The Curious History of a Christian-Muslim Encounter (Oxford & New York: Oxford UP, 2009).

Franciscus Astensis>>

Sermones pro Feriis Sextis Quaqulis Fidei: Lüneb. Ratsbücherei theol. 2° 35 (ca. 1400), ff.243ra-254vb

Franciscus Avileo (Francisco Avilés de Madrid, fl. late 18^th cent.)

OFMDisc. Friar in the San José province

literature/editions

AIA21 (1924), 323-324.

Franciscus Baêllo (d. 1768)

Born in Valencia in Spain. Became a Franciscan friar in the convent St. John de la Ribera. Taught arts and theology. Called to Rome, where he directed the community of St. Pascal. Further active as general secretary and vice-procurator of the order. Also involved in the beatification process of Andreas Hiberman. Died in Rome.

editions

Los milagros de la santa Ciudad (Rome, 1768)

literature

Bibliografia española d’Italia, I (1927), 559; J. Goyens, ‘Baêllo’, DHGE VI, 162; >>>

Franciscus Bajuli (Francisco Bajuli, mid 14th cent.)

Guardian of the Barcelona convent. Preached/taught on 17 April 1351 (Good Friday) that the blood of Christ shed during his Passion was separated from his divinity and therefore should not be venerated. This drew the attention of Nicholas Roselli, inquisitor of Aragon, who brought the issue to the attention of cardinal Juan Morlandino. Francisco Bajuli was forced to retreat his statements, which were declared heretical. In 1462, a comparable issue arose when the famous Observant preacher Giacomo della Marca defended the same position. When the inquisition got involved, Pope PiusII interfered, ordering all parties to keep silent on the subject.

editions

>> 

literature

Marianus de Florentia, Compendium, AFH 1 (1907), 302; Wadding, Annales VIII (Rome, 1732), 58-62; J. Goyens, ‘Bajuli’ DHGE VI, 288;>>

Franciscus Bartoli (Francesco Bartoli d’Assisi/ Francesco Rubea/Francesco della Rossa Bartholi, fl. 14th cent.)

Friar with Michaelist and Spiritual inclinations. Born at Assisi, he became acquanted with the Franciscan friar Marino, the nephew of Masseo, one of Francis of Assisi’s closest companions. Inspired by the example and the stories of Marino, Francesco Bartoli joined the Franciscan order. He went through the order’s school programme, following lectorate courses of theology at Perugia (1312) and Cologne (1316). On his way back from Cologne, he carried with him a number of relics (among which relics of Saint Louis (Louis IX), given to him by the latter's daughter, Princess Blanche, who had become a Poor Clare). Francesco became lector theologiae at Assisi (1320, 1326, either at the Santa Maria degli Angeli convent or at the Porziuncola) and at Borgo San Sepolcro (1328-29). Between September 1328 and 1330, Franciscus Bartoli wrote a range of letters in support of the deposed Minister General Michael of Cesena, Louis of Bavaria and the anti-pope Nicholas V (against John XXII). On 23 January 1330 Bartoli confessed his schismatic activities to the inquisition (represented by the Tuscan inquisitor Pietro da Prato and the bishop of Florence) and, after accepting penitence, he was rehabilitated. He became guardian at San Damiano in 1332 and returned to the Sacro Convento in Assisi in 1334. Died probably shortly thereafter. Aside from his letters, he is known for his Latin treatise on the Indulgence of the Porziuncola (Tractatus de Indulgentia S. Maria de Portiuncola). During the 1330 investigation, the inquisition took from Bartoli several documents, among which was a long fragment of Olivi’s Postilla super Apocalipsim. Francesco Bartoli was in close contact with Giovanni d’Alverna, Giovanni Pelagio, Angelo da Perugia, Angelo Gregorii, Giovanni di Camollia and other friars with Spiritual inclinations.

manuscripts

Tractatus de Indulgentia S. Maria de Portioncola: A translation of this indulgence treatise can be found in MS Assisi, Chiesa Nuova MS 9

editions

Tractatus de Indulgentia, edited as: Fr. Francisci Bartholi de Assisio Tractatus de Indulgentia S. Mariae de Portiuncula, ed. Paul Sabatier, Collection d’Études et de Documents sur l’Histoire religieuse et littéraire du Moyen Age, 1-2 (Paris,1900).

Litterae, edited in: A. Mercati, ‘Fr. Francesco Bartoli d’Assisi Michelistae la sua ritrattazione’ AFH 20 (1927), 260-304

literature

Angelo Mercati, ‘Fr. Francesco Bartoli d’Assisi Michelista e la sua ritrattazione’ AFH 20 (1927), 260-304; J. Goyens, ‘Bartoli (Francesco)’, DHGEVI, 1046; Catholic Encyclopedia II, 313; La Vida del glorios sant Frances, version provençal de La Legenda Maior Sancti Francisci de saint Bonaventure, ed. Ingrid Arthur, PhD Diss. (Uppsala, 1955), 9f; François-Régis Durieux, ‘Un manuscrit occitan des Spirituels de Narbonne au début du XIVe siècle. Essai d’interpretation franciscaine’, in: Franciscains d’Oc, Les Spirituels ca 1280-1324, Cahiers de Fanjeaux 10 (Toulouse, 1975), 231-241;Marvyn Roy Harris, The Occitan Translations of John XII and XIII-XVII from a Fourteenth-Century Franciscan Codex (Assisi, Chiesa Nuova MS. 9), Transactions of the American Philosophical Society Vol. 75 Part 4 (Philadelphia, 1985), 4-12.

Franciscus Baucellis (Francisco Baucells, d. 1704?)

OFM. Active in Catalonia.

literature

AIA32 (1929), 364; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 92 (no. 153.

Franciscus Bonal (François Bonal, d. before June 1666)

OFM. Friar from Aquitaine. Two times provincial minister of the Aquitaine province. Christian author with humanist inclinations.

editions

Le chrestien du temps: I, De l’origine du christianisme; II, De la vocation de tous au salut des chrétiens; III, De la pureté primitive du christianisme; III, Du relâchement des chrétiens du temps (Toulouse, 1667/Lyon, 1672). Latin versions of this work appeared at Augsburg in 1709 and 1714.

literature

Anthologie des écrivains catholiques, ed. H. Bremond & Ch. Grolleau (Paris, 1919), 122-135; H. Bremond, Histoire illustré du sentiment religieux en France. L’humanisme dévot (Paris, 1916) I,391-421.

Franciscus Bonapatre de Eugubio (OFM?)

>>> 

manuscripts

Notulae in I-IV Sent.: Naples, Naz. VII.F.29 ff. 194v-205v [Incipiunt quedam notule circa scientiam theologie secundum doctorum opiniones a fr. Francisco Bonepatre de Eugubio ad utilitatem audientium ipsam scientiam compilate...]

literature

Cenci, Napoli, II, 557.

Franciscus Bordoni (Francesco Bordoni, 1595-1671)

TOR. Provincial minister (1640) and minister general (1653). Productive theological author

manuscripts

Lilium Immaculatae conceptionis Beatae Mariae Virginis [1666>autograph]: Madrid, Nac., 2222 [Castro, Madrid,no. 121]

Calendario delle vite de Santi e Beati, et altri Servi di Dio, degni di Memoria, tanto Fratri, quanto Suore, Religiosi, e Monache del Terz’Ordine di S. Francesco Secolare e Regolare (Parma, 1666): MS Bibliotheca Palatina Parm. 628 [see for a description the article of Zanot]

Sacrum Sillibarium de Vitis Sanctorum et Beatorum Dei tertii Ordinis Sancti Francisci:MS Rome, Biblioteca della Curia Generalizia del TOR Ms. s. segn [cf. Zanot]

editions

Tractatus de formalitatibus Scoti abobiectis vindicatis (Parme, 1662).

literature

Wadding, Scriptores (ed. Rome, 1906), 79; Sbaralea, Supplementum (ed. Rome, 1908) I, 261-262; BUF, I, 371-372; AIA, 15 (1955), 520; R. Pazzelli, L’immacolata concezione di Maria in P. Francesco Bordoni T.O.R. Studio su manoscritti (Rome, 1951); M. Zanot, ‘Francesco Bordoni TOR: la fatica del calamo’, Analecta TOR 27/159 (1996), 7-99 & 28/160 (1997), 173-232; Francesco Costa, ‘Francesco Bordoni, TOR (1595-1671) nella ‘Biblioteca Universale’ (1706) del Cordonelli’, in: Santi e Santità nel movimento penitenziale francescano dal duecento al cinquecento, ed. Lino Temperini, Analecta TOR 29 (Rome, 1998), 247-255; Massimiliano Zanot, Francesco Bordoni TOR: la fatica del calamo (25 aprile 1595-7 agosto 1671) (Rome: Ed. Franciscanum, 1998); Massimiliano Zanot, Francesco Bordoni (1595-1671) teologo inquisitore storico (Rome, 1999).

Franciscus Bonnardi (Francesco Bonnardi, fl. 16th cent.)

Observant friar from Piemonte. Was appointed bishop of Couserans by pope Gregory XIII on November 6, 1581. It seems that he was only able to obtain the episcopal consecration in 1584. Is mentions as the author of several works.

editions

Tractatus de Summo Pontifico>>>>

Expositio in Miserere Mei>>>>

Quod Unius Romani Pontificis est Concilium Convocare>>>>

literature

Sbaralea, Supplementum (ed. Rome, 1908) I, 261; A. Rossotti, Syllabus Scriptorum Pedemontis (Mondovi, 1667), 205; C. Eubel, Hierarchia Catholica Medii Aevi (Münster, 1910) III, 192; A. Clergeac, Chronologie des archevêques, évêques et abbés de l’ancienne province ecclésiastique d’Auch (Paris-Auch, 1912), 67; DBI>>>>

Franciscus Brun (Francesco Brun da Apt, d., 1321)

Italian friar. Friend and confessor of Louis of Toulouse. Active at the Royal court of Naples. Bishop of Gaeta

literature

Miscellanea Franciscana VII, 38 (1938), 234, 244ff; AF VII, xxxiv, 106-117; DHGE XVIII, 705; C. Ciannaruconi, ‘Francesco Brun da Apt, un francescano alla corta angioina fra XIII e XIV secolo’, AFH 89 (1996), 585-614.

Franciscus Campo (Francisco Campo, fl. ca. 1600)

Franciscan friar from the Santiago province. Preacher.

editions

Compendium sive Index Moralium Conceptuum ad Hominum Animos Virtutis Studio Vitiorumque Odio in Morum Reformationem Impellendos. Ex Operibus Religiosissimi P.F. Phillippi Diez Concionatoris Eggregii Selectum, per Alphabetum Digestum (Salamanca: Ioannes Ferdinandus, 1588). For later editions, see Castro (1996).

literature

Manuel de Castro y Castro, Escritores de la Provincia Franciscana de Santiago. Siglos XIII-XIX, Liceo Franciscano. Revista de Estudio e Investigacion XLVIII (2a Epoca): 145-147 (Santiago de Compostella, 1996),58-59.

Franciscus Careri (François Carrière, d. 1665)

OFMConv.

literature 

DThCat II, 1803-1804

Franciscus Cassarelli (Francesco Cassarelli, fl. seventeenth cent.)

OFMObs. Scotist philosopher.

editions

Conclusiones ex universa philosophia iuxta mentem Subtilissimi Duns Scoti (Rome,1664)

Franciscus Corolianus (Francesco Longo, 1562-1625)

OFMCap. Friar from Calabria, active in Rome. Author of ‘orologi spirituali’. Also made an interesting compilation of the works of Bonaventure along the structure of Thomas Aquinas’ Summa Theologiae

editions

Summa theologica Sancti Bonaventurae ad instar Summae D. Thomae conditionata (Rome, 1622).

literature

Marco Maggi, ‘Orologi ascetici. Meditazione e ‘ordine del giorno’ in alcuni ‘orologi spirituali’ del Seicento italiano’, Rivista della Storia e Letteratura Religiosa 41 (2005), 573-597.

[! Check whether this is the same author as Franciscus de Corigliano Calabro!]

Franciscus Costo Navarro (Francisco Costo, fl. c. 1740)

OFM. Preacher in the Cartagena province.

literature

AIA 21 (1924), 339; AIA 36 (1933), 109-110; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 105 (no. 249).

Franciscus de Abate (Franesco degli Abbati/Franciscus de Asti, mid 14th century)

Friar from Asti. Theologian. Known compiler of biblical commentaries and sermons

manuscripts

Postilla Super evangelia Domenicalia: a.o. Strasbourg, Univ. & Nat. 78 ff. 1ra-208rb; MS Troyes 715; Paris Maz. 1039; Naples, Naz. V.E.20 f. 94r; VII.E.9 f. 85r; ff.89v-102v; Bamberg, Bibl. Theol. 9 (Q.II.35)

Sermon on Lucas 2: MS Troyes 1486.

Quadragesimale: Ghent, St. Albinus>>; Salamanca>>;Padua, Sacro Conv. 522 (14th cent.) & 523 (15th cent.); Uppsala, UB, C. 595 ff. 69r-97v; >> [Also Fabricius, II, 192]

Distinctiones: Basel, UB, B.VIII, 15

editions

>>Quadragesimale. Published among the works of Richard of Middletown.

literature

Wadding, Script., 77?; Sbaralea, Supplementum ad Scriptores Ordinis Minorum (ed. Rome, 1908), I, 254f; M. Bihl, ‘Abbati’, DHGE I, 29; Zawart, Franciscan Preaching, 87; Stegmüller, Rep. Bibl., no. 2295; Schneyer, II, 55.

Franciscus de Adriano (ca. 1340- before 1380?)

Italian friar. Entered the order in Bologna(?). Studied theology at the Studium Generale of Paris (lectorate program?). Became lector at the studium generale of Bologna, and was appointed (together with two other Franciscan friars and six other theologians) professor of theology at the newly founded Bologna theology faculty in 1360 (papal decree of Innocent VI). Known for his forrays in and lectures on Greek texts. Produced a (now lost?) treatise on the Athanasian creed. Renowned preacher and known as a vir angelicae vitae (his ‘title of honour’ in the official list of founding members of the Bologna theology faculty). Probably died before 1380.

manuscripts

>>> 

literature

Wadding, Annales VIII, 147; Sbaralea, Supplementum I, 255; Mazetti, Repertorio dei professori di Bologna (Bologna, 1847), 1267; F.Ehrle, I più antichi statuti della facoltà teologica dell’università di Bologna (Bologna, 1932), 101, no. 3; C. Piana, Cartularium>>?; G.Melloni, Atti o memorie degli uomini illustri in santita nati o morti in Bologna. Volume postumo, ed. A.Benati & M. Fanti, Monumenta Italiae Ecclesiasticae, Hagiographica 1 (Florence-Rome, 1971), 479-483;

Franciscus de Aguilar (Francisco de Aguilar, fl. early 18^th cent.)

Spanish friar from the San Michele d’Estremadura province. Renowned preacher, lector and theologian. In 1722, he was appointed visitator of the Canary Islands. After an assignment as custos, he became in 1723 provincial minister of the Estremadura province. Author.

editions

Hieroglyphica sive Symbola Mariana Quibus Matris Dei Mysteria Laudantur(Salamanca, 1724).

Psalterium Decem Chordarum Superadditum Hieroglyphicis Marianis (Salamanca, 1724).

literature

Antoine de Sérent, ‘Aguilar’, DHGE I, 1062; AIA 38 (1935), 364; AIA 15 (1955), 214-215; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) IV, n. 2009. 

Franciscus de Ajofrin (Francisco de Ajofrín, May 1719-January 1789)

Spanish OFMCap. Entered the order in the Castilian province (24 November 1740). Ordained priest on 18 March, 1747. Studied philosophy and theology, to become teacher of philosophy in the El Pardo convent (near Madrid), between 1754 and 1759. Subsequently professor of theology in the Segovia convent between 1759 and 1762. In 1763, due to his piety, prudence and intellectual capacities, he received a commission by the Congregatio de Propaganda Fidei to travel to Mexico. There he was to collect money for the Congregatio, in order to pay a debt (of no less than 134073 pesos) to the Spanish crown related to the Capuchin mission in Tibet. Francisco travelled barefooted through the Mexican provinces, and gathered 12316 pesos. Thereafter, he returned to Spain (October 1767). The following year, he was assigned the position of historian or archivist of his province, with the task to write about the history of his province and the missionary activities of the Capuchin order in general. Resulted a.o. in the production of several volumes of history and a series of Saints' lives/biographies of Capuchin friars. He also wrote works of canon law, meditative works, sermons, penitentiary songs, a diary of his own labours and travels, and stimulated the production and circulation of works by other religious authors (such as the Historia del famoso predicador fray Gerundio de Campazasof José Francisco de Isla SJ). Francisco died on January 16, 1789 in the convent of S. Antonio del Prado, Madrid.

manuscripts

The library of the Real Academia de la Historia in Madrid still has more than 70 volumes of (mostly unedited) materials concerning Francisco de Ajofrín under the collective title Tolle et Lege. These volumes contain many sermons, short theological treatises, christmas songs, penitential songs and verses, local historical notes etc.). Besides, he wrote several vitae (Vida del B. Bernardo de Corleone; Vida del B. Girolamo de Corleone; Vida del B. Archangelo Lesley; Vida del S. Fidela de Sigmaringen; Vida, Virtudes y milagros del B. Lorenzo de Brindis), a Carta familiar de un sacerdote (on the Capuchin mission in Tibet), and a Diario (lengthy diary with loads of ethnographical, biological, architectonical and other details concerning his travels in Mexico)

editions

Carta familiar de un sacerdote (Mexico, 1765/revised edition Madrid, 1772)

Dissertación critico-apologética a favor de los privilegios de la bula de la Santa Cruzada (Madrid, 1776/Madrid, 1857)

Vida, Virtudes y milagros del B. Lorenzo de Brindis (Madrid, 1784/several reprints)

Tratado teológico-mistico-moral en que se explica, según los principios más sólidos, la bula ‘Pastoralis curae’ de la Santidad de Benedicto XIV sobre el confesor extraordinario de las monjas (Madrid, 1789)

Diario del viaje que por orden de la Sagrada Congregación de Propaganda Fide hizo a la América septentrional en el siglo XVIII el P. Fray Francisco de Ajofrín, capuchino, ed. Vicente Castañeda y Alcover & Buenaventura de Carrocera, 2 Vols, Rel Academica de la Historia, Archivo documental español XII-XIII (Madrid, 1958-1959) [with much important bio-bibliographical information]

literature

LexCap.,609; Missionalia Hispanica 11(1954), 209-244; DSpir V,1016-1017; Diario del Viaje (see above); Collectanea Franciscana, 36 (1966), 56-86; DHGE, XVIII, 680-1.

Franciscus de Angelis (Francisco de los Angeles, fl. c. 1643)

OFMDisc. Member of the San Pablo province.

literature

AIA15 (1955), 222-223;José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) X, nos. 2603-2604; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 115 (no. 318).

Franciscus de Aquila (Francesco de L’Aquila, 19 February 1566- 6 September 1641)

OFMCap. Italian friar. Born in L’Aquila (Vastarini family). Was a distinguished fencer in his youth and lived for a while in Rome, under the protection of Giuseppe Malatesta. After a religious conversion, he entered the Capuchins at Penne in 1587. Studied theology at Florence and was ordained priest in 1593. On January 7, 1596, he received the preaching licence by the Capuchin minister general Silvestro da Monteleone. After his consignment as provincial minister of the Capuchin province in the Abruzzi (1595-1597) Francesco embarked on a succesful preaching career throughout the Italian peninsula (esp. in the cities of Naples, Palermo, Rome, Florence, Pisa, Genua, Ancona, Modena, and Bologna), and became involved in the establishment of new Capuchin convents (such as the S. Michele convent at L’Aquila in September 1610). After a succesful preaching tour in Palermo at the request of cardinal Giovanni Doria (Lent, 1614), Francesco was asked by the vice-roy of Sicily (Pedro Téllez Girón Guzmán, duke of Osuna) to become his ambassador. Francesco fulfilled several diplomatic missions for the Sicilian vice-roy (who between 1616-1622 was also vice-roy of Naples), and became the latter’s court preacher. Between 1624 and 1627, Francesco once again was provincial minister of the Abruzzi province. He died at L’Aquila on September 6, 1641 and was buried in the S. Michele convent.

manuscripts/editions

Sermones>>>

literature

A. Dragonetti, Le vite degli illustri Aquilani (Aquila, 1847), 234-235; T. Bonanni, La guida storica della città dell’Aquila (Aquila, 1874), 36-37; Paolino da Bagno, ‘Un cappuccino abruzzese ambasciatore a Malta’, L’Italia francescana 8 (1933), 517-529; Lexicon Capuccinorum (Rome, 1951), 609-610.

Franciscus de Alcozer (Francisco de Alcocer, d. 1580)

OFM. Spanish friar from the Santiago province. Author of catechistic and other works of pastoral and moral theology. He also revised the third part of the chronicle of Marco de Lisbon.

editions

Confessionario Breve y muy provechoso paralos penitentes (Salamanca: Iuan de Canoua, 1568/Salamanca: Alexandro de Canoua, 1572/Cordoba: Francisco de Cea,1592/Madrid: Lorenço de Ayala, 1598/Barcelona: Sebastian Matevad, 1615). For more editions, see Castro (1996).

Tratado contra el juego/Tratado del Iuego compuesto por Fray Frãcisco de Alcoçer (Salamanca: Andrea Portonariis, 1559).

Reglas de Rezar el Officio Divino, y como se ha de dezir la Missa segun la sancta yglesia Romana, como lo rezan y dizen los frayles menores (Salamanca: Iuan Canoua, 1566).

literature

Wadding, Scriptores (ed. Rome, 1906), 77; Juan de San Antonio, Bibliotheca Universa Franciscana I, 356; Sbaralea, Supplementum (ed. Rome, 1908), 255; Antoine de Sérent, ‘Alcozer’, DHGE II (1914), 30; AIA40 (1980), 173-182; Manuel de Castro y Castro, Escritores de la Provincia Franciscana de Santiago. Siglos XIII-XIX, Liceo Franciscano. Revista de Estudio e Investigacion XLVIII (2a Epoca): 145-147 (Santiago de Compostella, 1996), 22-26.

Franciscus de Alvarez de Villanueva (Francisco de Álvarez de Villanueva, fl. late 18th cent.)

Franciscan missionary and historian in Latin America…

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Franciscus de Aragon (`Il Bresciano', d. 1493)

OFMObs. Sicilian friar of royal (Napolitan) descent. Entered the order on Sicily or Campania, and became a celebrated preacher and theologian. Befriended Pope Sixtus IV, who gave him the function of inquisitor, and later (1481) made him pontifical legate at the court of the King of Castille. Died at Brescia (1493). Author? He is often mixed up with Francesco de Campobasso.

literature

F. Gonzaga, De origine seraphicae religionis franciscanae ejusque progressibus(Rome, 1587), 488; Wadding, Annales XV (Quaracchi, 1933), 338 (an. 1506); Mariano da Firenze, Compendium Chronicarum, AFH 4 (1911), 331; Bullarium Franciscanum Novum Series III (Quaracchi, 1949), 624, 745, 750, 761, 786, 843, 856, 883; M.R. Pazos, ‘Los franciscanos españoles en el pontificado de Sixto IV (1471-1484)’, AIA 2nd series 10 (1950), 78-79; Bibliotheca SanctorumV, 1050-1051; DHGE, XVIII, 682-3

Franciscus de Arimino (second half 15th cent, d. after 1469)

>>> 

manuscripts

Tractatus de Sanguine Christi [capp. 31]: Vat. Lat. 3705 (an. 1463)

editions

Tractatus quatuor de immaculata conceptione B.M. Virginis, nempe Thomae de Rossy, Andreae de Novo Castro, Petri de Candia, Francisci de Arimino, ed. P. Piana, T. Szabò & A. Emmen (Quaracchi, 1954).

literature

Etzkorn, IVF, 40-41; J. Gaudemet, Revue historique de droit français et étranger, 74/3 (1996), 495.

Franciscus de Ariminio

>> 

manuscripts

Sermo Conceptionis Gloriose: Naples, Naz. VII.G.29 ff. 194-202v

Franciscus de Arriba (Francisco de Arriba, d. 1622)

OFM. Friar of the Concepción province. Bishop of Ciudad Rodrigo.

literature

Isaac Vázquez, ‘Fr. Francisco de Arriba, OFM, en las controversias ‘de auxiliis”, Verdad y Vida 23 (1965), 463-508; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 89 (no. 128).

Franciscus de Avila (fl. 1600)

OFM>>

editions

Francisco de Ávila O.F.M. [obs., fl. 1600], La vida y la muerte, o vergel de discretos (1508), ed. Pedro M. Cátedra, Espirituales Españoles. Serie maior, 2 (Madrid, Fundación Universitaria Española - Universidad Pontificia de Sala­manca, 2000).

Franciscus de Ayeta (Francisco de Ayeta, fl. late 17th cent.)

Franciscan historian, active in Latin America. Also procurator in Madrid for the provinces of New Spain (1693)

literature

AIA28 (1927), 197-222; José Simón Díaz, Bibliografía de la literatura hispánica [BLH], 11 Vols. (Madrid, 1960-1976) VI, nos. 1903-1909; B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim.

Franciscus de Barbarano (Francesco de’Mironi di Barbarano, 1583-1656)

OFMCap. Born at Vicenza. From high noble descent (Counts of Mironi di Barbarano), he opted for the religious life. In the Capuchin order, he became active as a preacher, novice master and historian. He combined these activities with the production of a number of spiritual and historical works. Francesco died in 1656 of the Plague.

editions

Orologia spirituale, cioè Prediche pertutte le feste della Santissima Vergine (Venice, 1641).

Direttorio alla vita cristiana et spirituale. Opera di sommo profitto a qualonque stato di persone, secolari, ed anco religiose (Venice, 1647).

Monologium Spirituale Hominis Christiani (Vicenza, 1657).

Historia Ecclesiastica della città, territorio e diocesi di Vicenza, 6 Vols. (Vicenza, 1649-1762) [The first of these volumes lists the local saints, the second one the beati, the third one the not officially beatified people renowned for their saintly lifestyle, the fourth one the high ecclesiastical figures and scholars from Vicenza and its diocese, the fifth and the sixth one the churches, monasteries and other important institutions.

literature

L. Wadding, Scriptores Ordinis Minorum (ed. Rome, 1906), 78; Bernardo di Bologna, Bibliotheca scriptorum ordinis minorum S. Francisci capuccinorum (Venice, 1747), 92; Sbaralea, Supplementum (ed. Rome, 1908) I, 260; Eduard d’Alençon, Bibliotheca Mariana Ordinis Minorum Capuccinorum(Rome, 1910), 27; A. Teetaert, ‘Barbarano’, DHGE VI, 577.

Franciscus de Bormio (ca. 1535 - 3, 05, 1583, Altdorf)

OFMCap since ca. 1555. Preacher, missionary in Creta and Valteline, and co-founder of a new province - the Cappucinian province of Schwitzerland (starting with a convent at Altdorf in the Uri canton). Guardian and successful itinerant preacher. Visitated and reformed (women's) cloisters. Since 1576 active as counterreformer in Veltin, which shows, among other things, in the production of his (now lost?) Acta Disputationisa P. Francisco de Bormio habitae in Rhaetia cum quodam ministro haeretico, De la Roxhelf nuncupato, de Sanctissimo Eucharistiae Sacramento (1576).

manucripts:

Letters (written between May and August 1567): Milan Ambros. F. 110. Inf.

editions:

>> Acta

literature:

Lexicon Capuccinum (Rome, 1951), 619-620; R. Fischer, Die Gründung der Schweizer Kapuzinerprovinz(Fribourg, 1955), 37-89; DHGEXVIII, 704-705; R. Fischer, `Francis von Bormio', Fidelis, 68, 4 (1981), 15-35.

Franciscus de Brescia (late fifteenth century)

Italian theologian and minister general of the Franciscan order (1475-99). Author>>

literature

>> 

Franciscus de Caldarola (d. 1507) beatus

Entered the order in Colfano. Preacher and founder of the confraternity of St. Maria del Monte in Colfano (compiled for this also the statutes). >>

editions

Capitoli della Regola della Fraternità di Maria ss, del Monte, ed. Milzia de Santoni (Camerino, 1891)

literature

L. Tassi, Memorie relative al B. Francesco Piani da Caldarola, sacerdote M.O. della Provincia Picena (Fabriano, 1891); F. Feliziani, Il B. Francesco Piani da Caldarola (Camerino, 1934); G. Stacchiotti, Vita del B. Francesco da Caldarola (Tolentino, 1937); Bibliotheca Sanctorum, V, 1153-54.

Franciscus de Candia (early fifteenth century, doctor fertilis)

Lector of theology in Bologna (1405)

manuscripts

In I-IV Sent.>>?

literature

Wadding, Script., 79; Sbar., Suppl., I, 263; B. Pergamo, AFH, 27 (1934), 27.

Franciscus de Campobasso (Aragonensis, d. 1480?)

OFMObs. Spanish friar, active in Italy as preacher. > Author?

manuscripts

>>> 

literature

F. Gonzaga, De origine seraphicae religionis franciscanae ejusque progressibus (Rome, 1587), 433; Mariano da Firenze, Compendium Chronicarum, AFH 4 (1911), 325; Wadding, Annales XIV (Quaracchi, 1933), 78 (an. 1473), 244 (an. 1480) & Annales XV (Quaracchi, 1933), 449 (an. 1513); Bibliotheca Sanctorum V, 1051-1052; DHGE, XVIII, 682.

Franciscus de Cardenas (Francisco de Cárdenas/de Valencia, fl. mid 17th cent.)

Franciscan historian, active in Latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Franciscus de Carpegna (Francesco da Carpegna, d. 1741)

OFMCap

literature

Renato Raffaele Lupi, ‘Padre Francesco da Carpegna’, Voce Francescana 22 (2002),187-191, 202-204. 

Franciscus de Casaro (Francisco del Casar, fl. later 18^th cent.)

OFMDisc. Member of the San José province around 1776.

literature

AIA21 (1924), 319-320.

Franciscus de Castilia (Franciscus del Castillo, fl. c. 1550)

OFM. Poet in the Cartagena province in 1558.

literature

AIA 36 (1933), 106; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) VII, 6635-6636; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 100 (no. 218; Rodríguez, ‘Autores espirituales’, Repertorio de historia de las ciencias eclesiásticas en España, VII Vols. (Salamanca: Universidad Pontificia, 1967-1979) III, 459(no. 95).

Franciscus de Castilia (Francisco de Castillo Velasco, fl. mid-seventeenth cent.)

OFM. Born in Madrid. Became a member of the Franciscan order in the Castilian province, where he advised the Inquisition and became lector in Alcalá (around 1641?). Produced a lengthy Scotist Sentences commentary and a treatise on the sacraments.

manuscripts

Tractatus de sacramentis in genere (1636): Madrid Bibl. Nac. 13744).

editions

Subtilissimi Scoti doctorum super tertium sententiarum librum, tomus I, De incarnatione Verbi divini, et praeservatione Virginis Mariae ab originali; Tomus II De tribus virtutibus theologicis fidei, spei et charitatis (Antwerp, 1641).

literature

DThCat II, 1835; AIA26 (1926), 179-180; AIA 15 (1955),254-255; Castro (1973), p. 554 (§ 553); José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) VII, no. 6637; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 101 (no. 221).

Franciscus de Chambéry (d. 5 February 1634)

OFMCap. Born in Chambéry. Fulfilled legal functions in the Chambéry senate before joining the Capuchin order in 1595 (profession on 25 January 1596). Fulfilled several administrative posts within the order (guardian at Chambéry between 1602 and 1605; definitor for his province from 1609 onwards; provincial of the newly created Savoy province between 1614 and 1618). Renowned preacher, missionary and peace broker. Friend of Franciscus de Sales. Author of at least two works: an episcopal history and a work of religious exercises for Capuchin monks and nuns.

manuscripts

De Reverendissimis et Religiosissimis almae augustanae Salass. Ecclesiae Episcopis historiographica narratio: Saluces, Bibl. Dioc.>>??

editions

Regulares et Religiosae PP. Capuccinorum Exercitationes, in Quattuor Libros Distributae (Lyon, 1634) [work of religious excercises,influenced by the teachings of Ignace of Loyola and Francis of Sales.

literature

Lexicon Capuccinum (Rome, 1951), 622; Collectanea Franciscana, 30 (1960), 234ff; Dict de Spir, V, 1033-34; DHGE, XVIII, 712.

Franciscus de Conceptione (Francisco de la Concepción, d. 1733)

OFMDisc. Missionary from the San Joséprovince, active in China. Died in Manilla in 1733.

literature

Severiano Alcobendas, ‘El P. Francisco de la Concepción, misionero de China (1696-1733)’, AIA 2 (1942), 307-355; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 116 (no. 320).

Franciscus de Contarinis de Venetiis

>> 

manuscripts

Speculum Perfectionis (Ital.): Naples Naz. XIII.D.130.

literature

>>> 

Franciscus de Cordoba (Francisco de Cordoba, d. after 1578)

OFMObs. Spanish friar from the Santiago province.

manuscripts/editions

Sermo Habitus Francofordiae in Solemnitate Omnium Sanctorum (Frankfurt a.M,1562): Paris NB D. 12857²

Annotationes Catholicae in Religionis Articulos a Sectariis Controversos, Quibus Candidus Lector Dogmatum Dissidia haud Difficile Sedare Poterit(Vienna, 1567).

Libellus de Officio Praelatorum His Temporibus Necessario (Prague: Georgius Melantrichus ab Aventino, 1562).

Concideraciones Acerca de la Libertad del Concilio de Trento (May 1562). (Partly?) published in Revista Española de Teologia44 (1984), 532-537.

A number of smaller works (notably letters and ‘Considerations’ are listed in Castro (1996), 86f. Some of these have been edited in the Revista Española de Teologia 44 (1984), 532-550 and in Concilium Tridentinum XIII, 489-500, 656-660.

literature

Klaus Ganzer, ‘Ein unbequemer Reformer am Rande des Konzils von Trient: der Franziskaner Franziskus von Córdoba als Berater Ferdinands I’, in: Geschichtsdenken, Bildungsgeschichte, Wissenschaftsorganisation. Ausgewählte Aufsätze für Laetitia Boehm anläßlich ihres 65. Geburtstages, ed. G. Melville et.al. (Berlin, 1996), 437-474; Manuel de Castro y Castro, Escritores de la Provincia Franciscana de Santiago. Siglos XIII-XIX, Liceo Franciscano. Revista de Estudio e Investigacion XLVIII (2a Epoca): 145-147 (Santiago de Compostella, 1996), 85-87.

Franciscus de Corigliano Calabro (Francisco Largo de Coroliano, d. 1625)

OFMCap>?

editions

Tractatus de Casibus Reservatis: Würzburg, UB Benedict. Provenienz, M.ch.q.70 ff.1r-3r (17th cent.)

Franciscus de Cremona (= Franciscus de Aggregatis/ Ragatius ???, d. 1437)

Doctor of theology in Bologna, later bishop of Bergamo. Present at the council of Constance in 1414.

manuscripts

Conciones in Concilio Constantiniensi: >> Fabricius, II, 192f; Zawart, 292

Homiliae dominicales: >> Wadding, 92f [other opinion Fabricius, II,109]

literature

Wadding, Script, 77, 92; Sbar., Suppl, I, 257; B. Pergamo, AFH, 27 (1934), 35-36.

Franciscus de Elejondo (fl. mid 18^th cent.)

OFM. Scotist theologian in the Cantabria province.

literature/editions

AIA2 (1942), 465-467.

Franciscus de Empoli (Francesco da Empoli, fl. 1360)

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editions

Quaestio de Monte, ed. L. Armstrong, Mediaeval Studies 61 (1999), 28-44.

literature

Lawrin Armstrong, ‘The politics of usury in‘Trecento’ Florence: the ‘Quaestio de Monte’ of Francesco da Empoli’, Mediaeval Studies 61 (1999), 1-44.

Franciscus de Emporio (d. 1347)

>> 

manuscripts

Quaestio super Materiam Montis Communitatis Florentiae: Vat. Lat.,4272 (14th cent.) ff. 128v-133v

literature

Etzkorn, IVF, 111.

Franciscus de Genua (Francesco de Genova/Francesco Neri. 1573-1650)

OFMCap. Italian friar from Genua. After studies with the Jesuites in Rome, Francesco returned to Genua and entered the Capuchin order (noviciate and profession (15 may 1591) in the St. Barnabas convent). Ordained priest in the 1590s. Became a renowned preacher. Nominated apostolic preacher by Pope Urban VIII in 1624, a position he was to keep until 1638. In the mean time, he became procurator general of the Capuchin order between 1625-1637, and general vicar (after the death of Girolamo da Narni on 13 September 1632) between September 1632 and May 1633. During his administrative service in the leading gremia of the Capuchin order, Francesco promoted the Italian translation of the Annales of Boverio, as well as the beatification of Lawrence of Brindisi. In 1638, Francesco returned to Genua, where he died on 22 April 1650 (S. Concezione convent). He left behind a range of theological works, most of which have not yet been printed or edited. One of his sermons, the Sermone fatto nel giorno anniversario dell’unione della Serenissima Repubblica di Genova, was printed in Genua (1608).

manuscripts

Prediche dell'Avvento e della Quaresimafatta alla presenza di Urbano VIII :Genua, Capuchin Provincial Archives>>

Theologiae Moralis Breve Compendium addita Rethorica Ecclesiastica Distincta in IV Tractatus: Finalmarina, Biblioteca dei Capuccini>>

Declarationes Quarundam Difficultatum a Sacra Congregatione factae super Sacrum Concilium Tridentium: ...: Porto Maurizio Bibl. Munic.>>

editions

Sermone fatto nel giorno anniversario dell'unione della Serenissima Repubblica di Genova (Genua, 1608)

literature

F. Zaverio da S. Lorenzo, I cappuchini genovesi. Note biografiche (Genua,1912) I, 35-36, 230-231; Lex.Cap., 624-625; Collectanea Franciscana 25 (1955), 308-310; DHGE, XVIII, 718-9

Franciscus de Franchis da Vietri di Potenza (Francesco de Franchis da Vietri di Potenza, d. 1666)

OFMCap.

literature

Frederic Raurell, ‘Lo studio e l’esegesi della Sacra Scrittura. Francesco de Franchis da Vietri di Potenza, un originale commento al libro di Oseo’, in: I frati minori cappuccini in Basilicata e nel Salernitano, 409-443.

Franciscus de Guerra (Francisco de Guerra, d. 1658)

OFM. Member of the Concepción province. Bishop of Cádiz and Placencia.

literature

AIA 26 (1926), 199-201; AIA 15 (1955), 308-310; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) XI, nos. 2716-2718; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 124 (no. 387).

Franciscus de Herrera (Francesco de Herrera/de Burgos, Burgos 1551-Piacenza 1609)

OFM. Spanish Observant friar, born in Burgos. Known as Scotist commentator/lector at the San Francisco convent of Salamanca between 1583 and 1600. Thereafter general procurator and general secretary of his order. Died at Piacenza (Italy). Wrote several theological disputations and commentaries, as well as a small Dilucidatio on the most important theological questions dealt with in the Sentences and in (Scotist) Sentences commentaries.

editions

Disputationes theologicae et commentaria in primum et secundum librum Sententiarum doct. Subtilis a 28 usque ad 48, II Vols. (Salamanca, 1589-1600)

Manuale theologicum et resolutissima dilucidatio principalium quaestionum quae communiter in quatuor libris Sententiarum disputantur (Rome, 1607; Paris, 1616; Venice, 1644).

literature

D. Savall, ‘La interpretación escotista en la provincia de Santiago. Fr. Francisco de Herrera y el pecado de los angeles’, El Eco franciscano 56 (Santiago de Compostella, 1939), 448-459; I. Vázquez, O.F.M., ‘Fr. Francisco de Herrera, OFM, y sus votos en la controversia de auxiliis’, Verdad y vida 23 (1965), 271-318; AIA 28 (1968), 177; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 127 (no. 412); DSpirVII, 369-370;

Franciscus de Hevia (Francisco de Hevia/Francisco Eicia, fl. first half sixteenth cent.)

Spanish friar from the Santiago de Compostella province. Probably born at Hevia (Asturia province). Entered the Franciscan order in the Santiago province, where he embarcked on a career as a preacher. He died in 1553. In the course of his life, he published several works, such as a Libro llamado thesoro de ángeles, an Espejo del alma, a Confessionario, and a Praeparatio mortis.

editions

Libro llamado tesoro de los ángeles (Astorga, 1547) [Copy in British Library: C.57.c.18]; Thesaurus Angelorum in quo plura habentur praedicatoribus et confessoribus utilia (Astorga, 1547). Seems to be an ars praedicandi of some kind.

Praeparatio mortis(Alcalá, 1558) [This work seems hard to find. It figures on the 1559 Catholic index of F. de Valdés and on that of Trente. For more information concerning the whereabouts of this work, see Isaías Rodríguez, ‘Autores espirituales españoles (1500-1700)’, Repertorio de Historia de las Ciencias eclesiasticas en España 3 (siglos xiii-xvi)(Salamanca, 1971), 480.]

Espejo del Alma(Valladolid: Francisco Fernández de Córdoba, 1550) [This text, written for awide audience of lower clerics and educated lay people probably can be regarded as Francisco Hevia’s main work. It consists of four parts of treatises [‘En elprimero se escriben las cosas del ánima, según que puese ser considerada por sí sola. En el segundo se escriben las cosas della, en cuanto es ayuntada al cuerpo (del pecado original y de lo que con él perdió el hombre; de lo que ganacon el bautismo, de los arrobamientos de algunas almas, de la caridad, vida delalma, de los sacramentos regla del ánima, de la caridad para sí proprio y a Dios). En el tercero se escriben otras cosas della, en cuanto es apartada el ánima del cuerpo. En el cuarto se declaran otras cosas, en cuanto será tornado en la resurrección final a su propio cuerpo.’], respectively dealing with 1.) the soul as such (creatio ex nihilo, its excellence, powers, immortality, and the way in which it differs from angelic being), 2). the relationship between soul and body before and after the fall (maintaining that the prelapsarian relationship can be restored, as can be shown with the example of saints, and that Christ and his mother were not blemished by original sin), 3). the nature of death and the judgment after death (a (rather anti-millenarian) part that also contains information on purgatory and hell, the usefulness of intercessory prayers for the dead (even for those in hell)), and 4). the nature of and relationship between individual judgment (after one’s death) and the final judgment at the end of time (after the return of Elia and Henoch and the second coming of Christ). The work is rather traditional, and frequently refers to Scotus to underscore his doctrinal points.]

Confessionario y breve información para toda persona que desea saberse confesar con brevedad.Unknown when it was published for the first time (but probably after 1550, as the Espejo del Alma is mentioned in it). It is repeatedly printed among the works of Louis de Granada, for instance in the latter’s Quarta parte de la contemplación (Saragossa, 1558), ff. 86-103, and also in several Italian translations of Louis de Granada’s works. [The Confessionarioamounts to a confession manual in seven chapters for the use of priests and confessors. Aside from the habitual adhortations, the work insists that parish priests teach their penitents the practice of penance as a proper exmination of their conscience. It urges that penitents choose the same confessor over time, and that confession should at least take place at Christmas, Easter, Pentecost, and at the major feasts of the Virgin Mary.]

Libro llamado Itinerario de la oración donde se declara muy copiosa y provechosamente la santísima oración del Pater Noster, hecho y copilado por el padre fray Francisco de Evia, predicador de la orden de los menores de la provincia de Sanctiago de Obsercancia (Medina del Campo: Guillermo Millis, 1553). An Italian version was prepared by Julio Constantino Recanatensi (Venice, 1581). A modern edition appeared as: Francisco de Hevia, Itinerario de la oración, ed. Manuel de Castro (Madrid, 1981).

literature

Sbaralea, Supplementum I, 267; Juan de San Antonio, Bibliotheca Universa Franciscana (Madrid, 1732) I, 380, 393; H. Reusch, Der Index der verbotenen Bücher (Bonn, 1883) I, 310; Archivo Ibero-Americano 27 (1927), 74-82; Harry Caplan & Henry H. King, ‘Latin Tractates on Preaching: A Book-List’, The Harvard Theological Review 42:3 (Jul., 1949), 190-191; Bibliotheca Catholica Neerlandica Impressa (Den Haag,1954), nos. 3982, 4146, 4265, 4568, 4863; DSpir IV, 1173; DHGEXXIV, 331-332; Manuel de Castro, ‘Hevia’, DSpir VII, 433-434; ; Isaías Rodríguez, ‘Autores espirituales españoles (1500-1700)’, Repertorio de Historia de las Ciencias eclesiasticas en España 3 (siglos xiii-xvi) (Salamanca, 1971), 479-480; Manuel de Castro,‘Bibliografía de las bibliografías franciscanas’, AIA 41 (1981), 36-37.

Franciscus de Hita (Francisco de Hita, fl. c. 1630)

OFM. Spanish friar from Madrid. Preacher in the Castilia province.

literature

AIA28 (1968), 197-198; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) XI,no. 4983; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 128 (no. 420).

Franciscus de Hollandia (1650-1708)

Son of a wealthy Amsterdam family. Studied in Leyden. Contacts with Spinoza and Dutch cartesians (Prof. Theod. Cranen). After studies he undertook an `educative' journey to Italy. There he converted to Catholicism, influenced by the examples of Bonaventura Barcinone OFM and Martinus Harney OP. Returned once more to The Netherlands to announce his change of faith. Thereafter departure to Brussels, where he entered the friars minor. Career in the order, a.o. teacher of philosophy and theology in Italy. For info in life and works, see Emmen.

editions

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literature

A. Emmen, ‘P. Franciscus de Hollandia, O.F.M. (1650-1708), in saeculo Albertus Burgh’, AFH 37 (1944), 202-306; A. Emmen, `P. Franciscus de Hollandia, O.F.M. Nova documenta bibliographica', AFH, 37 (1944), 202-306.

Franciscus de Jesi (Franciscus Aesinus/Francesco da Jesi/Francesco Ripanti, 1469-1549)

OFMObs & OFMCap. Italian friar from the noble Ripanti family in Iesi (March of Ancona). Studied arts and theology at the University of Perugia. At the age of 23, he opted for the Franciscan Observants (ca. 1491). Developed into an esteemed preacher, reaching the rank of apostolic preacher. More and more inclined to follow his contemplative leanings, he retreated into small hermitages, where he could live more strictly according to the precepts of the Franciscan rule. In collaboration with several other friars, he also tried to establish a contemplative reform within the Observance, and received from pope Clement VII permission (in the papal bull Insuprema, 16 November 1532) to establish in each Franciscan province some houses where friars could retreat and live according to a more strict observance of the rule. After some initial successes, this reform attempt apparently did not succeed to the degree whished for by Francesco. He therefore joined the young Capuchin reform (together with Bernardino d’Asti, who had been his collaborator in his earlier reform attempts). Soon, he became provincial minister and general diffinitor within the Capuchin order. When Bernardino Ochino defected to Protestantism in 1542,the cardinal protector of the Capuchins asked Francesco da Iesi to take over the leadership of the order. His leadership was confirmed on the next general chapter. Francesco spent much of his time rebuilding the reputation of the Capuchins. After three years, he retreated to a contemplative existence in Umbria. He died there early 1549 at the age of 86. Several of his sermons (from a Lenten cycle preached at Montepulciano) were copied and ended up in the hands of cardinal Cervini (the later Marcel II), who deposited them in the pontifical library. Another surviving work from his Observant period is the Circulus Divini Amoris (apparently printed in Rome, 1521). The pontifical archives also contain several of his answers to questions concerning the legitimacy and the capacity of the Capuchins to preach.

editions

Monumenta Historica Ordinis Minorum Capuccinorum, ed. Melchior de Pobladura I, 537; II, 549; III>>

literature

Boverius, Annales Ordinis MinorumCapuccinorum (Lyon, 1632); Bernardus di Bologna, Bibliotheca Scriptorum Ordinis Minorum Capuccinorum>>; Édouard d’Alençon, ‘Aesinus’, DHGE I, 665-666; Francesco da Vicenza, Gli scrittori cappuccini della provincia Serafica(Foligno, 1922), 6-15; Italia Francescana9 (1934), 126-136; LexCap, 626; DHGEXVIII, 722; >>>

Franciscus de la Lanza (Francisco de la Lanza fl. eighteenth cent.)

OFM. Spanish Scotist theologian. Together with Bartolomeo Sarmentero, he wrote a Cursus Theologiae.

editions

Cursus theologiae scholasticae in via...Joannis Duns Scoti : de cursus per quatuor ejusdem sententiarum libros (Valladolid, 1750).

literature

AIA2 (1942), 455-462; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 136 (no. 480).

Franciscus del'Aquila (1566-1641)

OFMCap. Renowned preacher>>

manuscripts

Sermones>>

editions

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literature

DHGE,XVIII, 682>>

Franciscus de la Rovere (Franciscus da Savona/della Rovere/Pope Sixtus IV, 1414- 12 August 1484)

Born at Celle, Near Savona (Liguria); son of clothmerchants. Entered the Franciscan order at an early age. Studied philosophy and theology at Padua and elsewhere (see: Cenci!). Became master of theology and quickly made career in the order. He attracted the attention of Cardinal Bessarion (cardinal-protector of the Franciscan order() and became his confessor around 1459. Became procurator general for the order & vicar for the Italian provinces. Drew the attention of Pope Pius II with a quaestio on the blood of Christ and was elected minister general of the order in 1464. In 1467 he was made Cardinal of San Pietro in Vincoli. After the death of Pope Paul II, he was elected Pope in August 1471. His Papacy was characterised by attempts to organise the defense against the Turcs and by severe nepotism. His desire to favour his family and to aggrandize the papal states lead to a series of wars with Florence, Naples and Venice. Sixtus spent a lot of money on rebuilding Rome. He initiated the Capitoline Museum, expanded the Vatican library, and was a generous patron of humanist learning and the arts.

manuscripts

Tractatus de Futuris Contingentibus cum Glossis Petri de Rivo super Eundem: Vat. Lat. 4865 ff. 47ra-57r; Vat. Lat. 4865 (15th cent.) ff. 47ra-57

Opinio de Immaculate Conceptione: Naples Naz. VIII.A.11 ff. 88a-92d

De Laudibus Castitatis>>

Litterae:>>

editions

Exhortatio ad Omnes Principes (Rome, 1481) [call for a crusade against the Turcs]

`Lettere autografe di Francesco della Rovere da Savona, min. Gen. 1464-9 e cardinale 1467-71', AFH, 28 (1935), 198-234.

De Sanguine Christi (Rome: J.P. de Lignamine, 1471)

De Potentia Dei….

De Conceptione Beatae Mariae Virginis…

Tractatus de Futuris Contingentibus, ed. Baudry, in: La querelle des Futurs Contingents, (Louvain, 1465-1475) (Paris, 1950), pp. 113-125. [See also Chris Schabel, `Peter de Rivo and the Quarrel over Future Contingents at Louvain: New Evidence and New Perspectives (part II)', Documenti e studi sulla tradizione filosofica medievale, 7 (1996), 369-382.

literature

Wadding Scriptores 211-212; Sbaralea Supplementum III, 104-1106; Hain, 14796-14800; C. Sericoli, Immaculata B.M. Virginis Conceptio Iuxta Sixti IV Constitutiones, Bibliotheca Mariana Medii Aevi V (Sibenic & Rome, 1945); Zawart, 293; Egmond Lee, Sixtus IV and Men of Letters (Rome, 1978); L. di Fonzo, ‘Sisto IV. Carriera scolastica e integrazioni bibliografiche’, Miscellanea Franciscana 86 (1986), 278-302; Sisto IV. Le arti a Roma nel primo Rinascimento. Atti del Convegno internazionale di studi. Roma,Sala dei Cento Giorni, Palazzo della Cancelleria Apostolica, Refettorio del Salviati, ex-convento di San Salvatore in Lauro, 23-25 ottobre 1997, ed. Fabio Benzi et al. (Roma, Edizioni dell’Associazione Culturale Shakespeare and Company 2, 2000); Isidoro Liberale Gatti, ‘‘Singolaris eius inaudita doctrina’: la formazione intellettuale e francescana di Sisto IV e suoi rapporti con gli ambienti culturali’, in: Sisto IV, 21-32; Filippo Rotolo, ‘Il P.M^oFrancesco della Rovere (Sisto IV) in Sicilia. Vicende del Francescanesimo (1425-1484)’, Miscellanea Francescana102 (2002), 707-757 [check jaargang!]

Franciscus de las Navas (Francisco de las Navas, fl. late 16th cent.)

Franciscan author, active in latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Franciscus de Lendinara (Francesco da Lendinara, d. after 1437)

Italian friar. Born at Rovigo. Entered the order in the Lendinara convent (1382). Ordained priest in 1392. Probably followed a lectorate course. Taught at the convents of Piacenza, Cesena, Ravenna, Vicenza, Ferrara, and Rovigo. Also active as guardian in Vicenza, Rovigo, Piove di Sacco, Lendinara, Venice, Padua and Montagnana. Subsequently custos of the Verona and Padua custody, as well as provincial vicar of the Venetian province (1421). In 1413, when Francesco was exiled temporarily from Venice by the urban authorities (between 1407 and 1415), he accompagnied Marquis Nicole III d’Este on a trip to the Holy Land. After 1437, when Francesco’s name is mentioned in a donation charter, he disappears from sight. He is known for his ‘autobiographical’ or rather historiographical notes, the Ricordi, which, among other things, contain interesting information on the Venetian province, the political history of Venice, and Francesco’s connections with artists, writers, and aristocratic figures.

manuscripts

Ricordi:Oxford, Bodl. Canonici Italiani, 210 ff. 100v-106v [probably an autograph manuscript. The beginnings and the end of the manuscript are missing. The notes cover the years 1382 to 1427

editions

Ricordi,edited in AFH 55 (1962), 114-139.

literature

C. Cenci, `Fra Francesco da Lendinara e la storia dell provincia di S. Antonio tra la fine del s. XIV e l'inizio del s. XV', AFH, 55 (1962), 103-192; C. Piana, ‘Lo studio di S. Francesco a Ferrara nel Quattrocento’, AFH, 61 (1968), 103, 113, 156; Paolo Vian, ‘Francesco da Lendinara’, DBI XLIX, 791-792.

Franciscus Delgado (Francisco Delgado, fl. mid 17^th cent.)

OFM. Preacher in the Granada province.

literature

AIA 37 (1934), 558-559; AIA 15 (1955), 267; José Simón Díaz, Bibliografíade la literatura hispánica, 11 Vols. (Madrid, 1960-1976) IX, nos. 2441-2444, 6154-6155; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 107 (no. 259).

Franciscus de Lutra (de Kaiserslautern, d. ca. 1326)

Defender of the spirituals. Fled the Spyer convent on 18 October 1320, and publicly nailed a declaration defending his spiritual views on the cathedral doors (cf. AFH 39 (1946), 57-59). In this declaration, he also denounced the Franciscan order for its betrayal of the Franciscan poverty ideal and its persecution of the spiritual wing. He even argued that it was a mortal sin to provide the disgraced Franciscan order with alms. Franciscus fled to the bishop of Speyer, Emichus von Leiningen, who for some time refused to hand him over to order officials and to officials of Pope John XXII (cf. AFH 39 (1946), 59-62; Bullarium Franciscanum V, no. 421 & no. 459). Finally, in May 1322, the bishop gave in, whereupon Franciscus was imprisoned for several months, until he received permission by the minister general Michael Cesena to transfer to the Benedictines of Avignon (the monastery of St. Andreas de Villanova), a decision approved by Pope John XXII (BFV no. 514). However, Franciscus did not settle among this Benedictine community, but fled again and took refuge in the Rhine valley. He continued to write letters defending his views (cf. BF V no. 597) to the bishops of Cologne, Mainz, Trier, and Spyer (28 May 1324), to the provincial minister and custodians of the Strasbourg province (27 June 1324), and to the guardian of the Regensburg convent (8 January 1326). After January 1326, he disappears from view.

manuscripts

>> 

editions

Declaratio & Litterae: AFH 39(1946), 38-62

literature

K. Eubel, Geschichte der Oberdeutschen (Straßburger) Minoritenprovinz(Würtzburg, 1886), 46, 267; A. Mercati, `Contra Franciscum de Lutra Apostatam',AFH, 39 (1946), 38-62; F. Bock, `Politik und kanonischer Prozess zur Zeit Joh. XXII', Zeitschrift für Bayerische Landesgeschichte, 22 (1959), 1-12; LThK, IV (1960),239-40.

Franciscus de Macedo (Francisco de Macedo, fl. 17th cent.)

Scotist Philosopher.

literature

Enrique Rivera de Ventosa, ‘Der Scotismus’,in: Die Philosophie des 17. Jahrhunderts,Band I/1, 376-383 (esp. 378-382).

Franciscus de Malines (Franciscus van Mechelen, fl. c. 1550)

Guardian of the Malines monastery.

editions

Epistola de Orbis Situ (Antwerp, 1565). Een `brief’ gericht aan een bisschop over het aards paradijs en het rijk van Johannes Presbiter

Tabula Regionum Septentrionalium (Antwerp, 1556).

literature

Dirks, 85; W. Schmitz, Het aandeel der minderbroeders, 106

Franciscus López de Solís (Francisco, fl. mid 17th cent.)

Franciscan author, active in Latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Franciscus (Rubeus) de Marchia [Francesco Rossi, Francesco della Marca de Pignano, d'Appignano, de Esculo, d'Ascoli] (ca. 1290, Appignano d'Ascoli - after 1344) Doctor Succinctus/Praefulgidus

Read the Sentences at the Paris Studium Generale ca. 1319-20. Master of theology in 1320. Lector at Avignon, 1324. Provincial of the M. of Ancona ca 1327-32. His Sentences commentary has survived in many MSS in several reportationes. There also are MSS with his Quodlibeta and his commentaries on the Physics and Metaphysics of Aristotle. He was under the influence of Scotus and Peter Aureol, but can not be presented as a mere follower of their teachings. Ca. 1324, he was lector at the Franciscan studium in Avignon. There he chose the side of Michael of Cessena in the struggles on Franciscan ownership/poverty of Christ with John XXII. In 1329 expulsed from the order. Reconciliation in 1343 (cf. his Confessio).

manuscripts

Sententia et Compilatio super Libros Physicorum: Naples, Naz., XI.E.47, ff. 98-129 [=Abbreviatio Physicorum]; Vat. Ottob. Lat. 1816, ff. 30-49.

In Logicam et Physicam Aristotelis: Munich, Bayerische Staatsbibliothek Clm 5874.

Questiones super Metaphysicam [long version]: Bologna, Coll. Di Spagna ff. 48-102v; Paris, Mazarine 3490 ff.1-57; Munich, Bayer. Staatsbibl. Clm 5874 ?>>[In Logicam et Physicam Aristotelis]

Questiones super Metaphysicam [abbreviated]: Florence, Laurenz. Fesul. 161 ff. 63-73 (incomplete, see Doucet, AFH, 28 (1935); Vat. Lat. 3130 (14th cent.) ff. 29-36v. See also Padova Anton., 173 ff. 53v-55v, 59-60v; Vat. Lat. 4871 (14th cent.) f. 37 (see Lohr and also Doucet, AFH, 29 (1936), 404-5, and Etzkorn, IVF, 172).

In IV Sent. (dist. 1-15, incompl.): Vat. Lat 3092, (14th cent.) ff. 137ra-143vb & Vat. Lat. 4871 (14th cent.) ff. 100ra-101vb

In I. Sent.: Naples, Naz. VII.C.23 ff. 1-130; VII.C.27; Bologna, Coll. Hisp. S. Clemente, 45; Città del Vaticano BAV Ross. lat. 525; Città del Vaticano BAV Chig. B VII 113; Città del Vaticano BAV Lat. 1096 [in all at least 13 manuscripts]

In II-III Sent.: Naples VII.C.23 ff. 131-217

In I-III Sent: Madrid, Nac., 504, ff. 1-173v

In II Sent.: Madrid, Nac., 517 ff. 1a-35vb [in all at least 15 manuscripts for book II]

In IV Sent.: Madrid, Nac., 517 ff. 36a-70va

Contra Destitutionem Iacobi de Cathurco [on the visio beatifica polemic]: Vat. Lat. 4857 (14th cent.) & 14812 (see A. Maier, AFH, 63 (1970), 287f.)

Sermones (attributed): MS Rome, BAV, Lat. 3130 (in between questions of Francis’ Metaphysics commentary). See the edition of Nazzareno Mariani below.

Absolutio et Confessio Fratris Francisci de Esculo de Ordine Minorum:>>

>> to be continued

editions:

Improbatio contra libellum domini Iohannis, qui incipit `Quia vir reprobus',ed. N. Mariani, Spicilegium Bonaventurianum, 28 (Grottaferrata, 1993)

Sententia et Compilatio super Libros Physicorum Aristotelis, ed. Nazareno Mariani, Spicilegium Bonaventurianum, 30 (Rome-Grottaferrata: Editiones Collegii S. Bonaventurae ad Claras Aquas, 1998).

Quodlibet cum quaestionibus selectis ex commentario in I et II librum sententiarum,ed. N. Mariani, Spicilegium Bonaventurianum, 28 (Grottaferrata, 1993); Francisci de Marchia sive de Esculo OFM, Quodlibet cum quastionibus selectis ex commentario in librum Sententiarum,ed. Nazareno Mariani OFM, Spicilegium Bonaventurienum XXIX (Rome, 1997).

Contestatio Libris papae Joh. XXII: Contestazione del libello del papa Giovanni XXII che comincia Poiché il temerario, trans. Nazzareno Mariani (Appignano del Tronto (AP): Centro Studi Francesco di Appignano del Tronto, 2001). [cf. review in Picenum Seraphicum 20 (2002), 238-240]

Other polemical writings: see BPhM, 33 (1991), 63.

In I Sent. Parts have been edited in: Francisci de Marchia sive de Esculo OFM, Quodlibet cum quastionibus selectis ex commentario in librum Sententiarum, ed. Nazareno Mariani OFM, Spicilegium Bonaventurienum XXIX (Rome, 1997). See on this the remarks of Chris Schabel in Picenum Seraphicum n.s. 19 (2000), 277-282; Other, partial editions are in print or in progress by Russ Friedman and Chris Schabel. The first distinctions have appeared in Picenum Seraphicum n.s. 18 (1999) and 19 (2000) [such as distinctions 35, 36 and 38 of In I Sent., edited inPicenum Seraphicum n.s. 18 (1999),69-95 & 19 (2000), 27-68.] The Quaestiones Praeambulae et Prologusof the Sentences commentary have been edited and discussed by Antonio Poppi in AFH97:3-4 (2004), 469-480.

Commentarius in IV Libros Sententiarum Petri Lombardi. Quaestiones Praeambulae et Prologus, ed. Nazareno Mariani, Spicilegium Bonaventurianum,31 (Grottaferrata: Ed. Collegii S. Bonaventurae ad Claras Aquas, 2003). Review in CF 75 (2005), 414-417.

Commentarius in IV Libros Sententiarum Petri Lombardi. II-distinctiones primi libri a prima ad decimam, ed. Nazareno Mariani, Spicilegium Bonaventurianum, 32 (Grottaferrata: Ed. Collegii S. Bonaventyrae ad Claras Aquas, 2006).

In II Sent.: parts edited in Scheider, Die Kosmologie

Absolutio et Confessio Fratris Francisci de Esculo de Ordine Minorum, ed. Eva Luise Wittneben, in: Picenum Seraphicumn.s. 19 (2000), 147-149.

Sermones (attributed), edited in: Nazzareno Mariani, ‘Due sermoni attribuiti a Francesco della Marca’, AFH 98 (2005), 571-595; Nazareno Mariani, ‘Sermone inedito di Francesco della Marca’, AFH99 (2006), 213-250.

literature:

Picenum Seraphicumnew series 1 (1915), 506-511; Stegmüller, RS, I, no. 237-239.; Doucet, AFH, 47 (1954), 116-7; F. Ehrle, `Der Sentenzenkommentar Peters von Candia...', Franz. Stud. Beiheft 9 (Münster in Westf., 1925), 253-254; A. de Solano, Fray Francisco de la Marca y la contribucion franciscano medieval al progreso de las ciencias', Estudios Franciscanos, 51 (1950), 175-380; A. Maier, AFH, 46 (1953), 174-77; A. Emmen, AFH, 39 (1957), 216-7; M. Claget, The Science of Mechanics in the Middle Ages (Madison, 1959) passsim; DThC XII, 2104-2109 & XIV, 5; LThK² IV, 240-241; A. Zimmermann, `Algemeine Mataphysik und Teilmetaphysik (...)', AGPh, 48 (1966), 190-206; Idem, `analoge und univoke Bedeutung des Terminus `ens' (...)', in: Deus et homo ad mentem, I. Duns Scoti. Acta tertii Congressus Scotistici (Rome, 1972), 723-730; Idem, in: Studia scholastica-Scotica, 5 (1972), 724-30; Lohr, Traditio, 23 (1967), 411-12; Idem, Commentateurs, 60-61; Idem, `New Material concerning Franciscus de Marchia, `Quaestiones super metaphysicam', Antonianum, 46(1971), 486-488 & BPhM, 14 (1972), 120; R. Ferguson, Francis of Marchia: The Historical Contextof His Understanding of the Nature of Theology,Phd. Univ. of Wisconsin (Ann Arbor, 1973); Notker Schneider, `Franciscus de Marchia über die Wirklichkeit der materie (Metaph. VII, q. 5) (...)', Franz. Stud., 71 (1989), 138-158; Idem, `Die Qualität der Zahlen (...),'DSTF,2 (1991), 587-610 ; Notker Schneider, Die Kosmologie des Franziskus de Marchia. Texte, Quellen und Untersuchungen zur Naturphilosophie des 14.Jahrhunderts, Studien und Texte zur Geistesgeschichte des Mittelalters, 28 (Leyden, 1991); J.-M. Counet, `La cosmologie de François de Marchia. à propos d'un ouvrage récent', BPhM, 34 (1992), 215-220; R. Lambertini, ` Il mio regno non è di questo mondo (...)', in: Filosofia e Teologia nel Trecento, Studi in ricordo di Eugenio Randi, ed. L. Bianchi (Louvain-la-Neuve, 1994), 129-156; Idem, `La proprietà di Adamo (...)',BISIAM, 99/2 (1994), 201-252; Werner Dettloff, `Franciscus de Marchia', LThK³ IV (1995), 49-50; Le travail intellectuel à la faculté des arts de Paris: textes et maîtres (ca. 1200-1500), II, C-F, ed. Olga Weijers, Studia Artistarum, 3. Études sur la faculté des arts dans les universités médiévales (Turnhout, 1996), 91-94; Paolo Vian, ‘Francesco della Marca (Francesco d’Ascoli, Franciscus de Esculo, Franciscus Pignano)’, DBI IL, 793-797; Russell L. Friedman, ‘Francis of Marchia and John Duns Scotus on the psychological model of the Trinity’, Picenum Seraphicum n.s. 18 (1999), 11-56; Christopher Schabel, ‘Il determinismo di Francesco di Marchia’, Picenum Seraphicum n.s. 18 (1999), 57-95 [contains an edition of Scriptum in Primum Sententiarum, distinctio 35] & 19 (2000), 15-67; Eva Luise Wittneben & Roberto Lambertini, ‘Un teologo francescano alle strette. A proposto della tradizione manoscritta della Confessio di Francesco d’Ascoli’, Picenum Seraphicum n.s. 18 (1999), 97-122 & 19 (2000), 135-149; Christopher Schabel, ‘Notes on a Recent Edition of Parts of Francis of Marchia’s In Primum Librum Sententiarum’, Picenum Seraphicum n.s. 19 (2000), 277-282; Christopher Schabel, ‘Il determinismo di Francesco di Marchia [Rubeus, de Ascoli, de Pignano, de Appignano Esculo, min. (parte II)’, Picenum Seraphicum 19(2000), 15-67; Christopher Schabel, ‘La dottrina di Francesco di Marchia sulla predestinazione’, Picenum seraphicum n.s. 20 (2001), 9-46; Russell L. Friedman & Chris Schabel, ‘Francis of Marchia’s commentary on the Sentences: question list and state of research’, Mediaeval Studies 63 (2001), 31-106; Roberto Lambertini, ‘Francesco d’Ascoli e la polemica francescana contro Giovanni XXII: a proposito dei rapporti tra l’‘Improbatio’ e l’‘Appellatio magna monacensis’’,in: Scritti in onore di Girolano Arnaldi offerti dalla Scuola nazionale di studi medioevali, ed. Rossella Rinaldi, Andrea Degrandi et al., Istituto Storico Italiano per il Medio Evo. Nuovi Studi Storici, 54 (Rome, Istituto Storico Italiano per il Medio Evo, 2001), 277-308; Atti del 1°Convegno Internazionale su Francesco d’Appigmano (Appignano del Tronto 26-27 maggio 2001), ed. Domenico Priori (Appignano del Tronto: Centro Studi Francesco d’Appignano-Comune di Appignano del Tronto, 2001/Piceno, 2002) [with articles by Roberto Lambertini, ‘Oltre la proprietà, alle origini dal potere (…)’, pp.51-66; Christopher Schabel, ‘On the threshold of inertial mass? Francesco d’Appignano on resistence and infinite velocity’, pp. 175-189; Mario Sensi,‘Contestazione del libello del papa Giovanni XXII’, pp. 9-27; Notker Schneider,‘Kontexte des naturbegriffs’, pp. 161-173]; Nazareno Mariani, ‘Certezze e ipotesi sul Commento alle Sentenzedi Francesco della Marca Omin’, AFH95:1-2 (2002), 93-183; Chris Schabel,‘Parisian Commentaries from Peter Auriol to Gregory of Rimini, and the problem of predestination’, in: Mediaeval Commentaries on the ‘Sentences’ of Peter Lombard. Current Research, ed. G.R. Evans 2 Vols. (Leiden-Boston-Köln: Brill, 2002) I, 221-265; Russ Friedmann,‘Francesco d’Appignano on the Eternity of the World and the Actual Infinite’,in: Atti del primo convegno internazionale su Francesco d’Appignano, ed. D. Priori (Appignano, 2002), 83-101; Russell L. Friedman, ‘Francis of Marchia’, in: A Companion to Philosophy in the Middle Ages, ed. Jorge J.E. Gracia & Timothy B. Noone, Blackwell Companions to Philosophy, 24 (Oxford: Blackwell, 2003), 254-255; W. Duba, ‘Francesco di Marchia sulla conoscenza intuitiva mediata e immediata (III Sent. Q. 13)’, Picenum Seraphicum 22-23 (2003-2004), 121-157; T. Suarez-Nani, ‘Un nuovo contributo al problema dell’individuazione: Francesco de Marchia el’individualità delle sostanze separate’, Documenti e Studi sulla Tradizione Filosofica Medievale 16 (2005),405-459; Tiziana Suarez-Nani, ‘Intuition, composition, division: La modalité dela connaissance angélique selon François de Marchia (Étude et texte)’, Picenum Seraphicum 24 (2005), 103-145 (text on pp. 128-145); Sabine Folger-Fonfara, ‘Franciscus de Marchia: Die erste Unterscheidung einer allgemeinen und einer besonderen Metaphysik’, Documentie Studi sulla Tradizone Filosofica Medievale16 (2005), 461-513; Nazzareno Mariani, ‘Due sermoni attribuiti a Francesco della Marca’, Archivum Franciscanum Historicum 98 (2005), 571-595; T. Suarez-Nani, ‘Un nuovo contributo al problema dell’individuazione: Francesco de Marchia el’individualità delle sostanze separate’, Documenti e Studi sulla Tradizone Filosofica Medievale 16 (2005), 405-459; Domenico Priori & Marino Stipa, Francesco d’Appignano. Doctor Succinctus (Appignano del Tronto: Ed. Centro Studi Francesco d’Appignano, 2005); Giovanni Lauriola, “Distinctiones primi libri ab undecima ad vigesimam octavam’ del Commento alle Sentenze di Francesco della Marca’, AFH 100(2007), 511-551.

With thanks to Prof.dr. Chris Schabel

Franciscus de Mayronis [Francis de Meyronnes, `doctor illuminatus', `doctor acutus' or `Magister abstractionum'](1288 - ca. 1328, Piacenza)

Born in Meyronnes (Alpes de Haute-Provence). His family had close contacts with Charles I of Anjou (Count of the Provence). Became friar in the Digne convent (Provence province). Probably followed a lectorate course at the Paris studium (Fall 1304-July 1307), where he became acquainted with the theology of Scotus. After his lectorate studies, he taught the Sentences in various Franciscan studia of France and Italy, and for sometime was custodian of the Sisteron custody. Went up for his theology degree course and read the Sentences pro gradu magisterii at Paris 1320-21. The lengthy Sentences commentary deriving from these baccalaureate lecture have survived in various redactions. Francis completed the obligatory post-Sentential exercises (a.o. the Disputatio Collativa with Pierre Roger OSB (the future Clement VI), and quaestiones in which he defended mendicant rights and theological positions), and finished several other works (a.o. his commentaries on Augustine). In the summer of 1323, he became master of theology in Paris (with strong support of Pope John XXII and King Robert of Naples), where he proved himself to be an able and rather independent follower of Scotus, who differed from Scotus esp. in his speculations on the potentia absoluta of God. He defended, like Scotus, the distinctio formalis, the univocity of being, the haeccitas, the absolute predestination of Christ and the immaculate conception. During his regency, Francis also assisted Elzéar of Sabran at his deathbed (27 September 1323), and gave his funerary laudation. In Spring 1324, he was elected provincial minister of the Provence province, and went to the pontifical court at Avignon. At Avignon, he was active as a preacher (witness his Sermo de Indulgentiis and his Sermo de Eucharistia), and as a counsellor in the process against William of Ockham (cf. Mayronis’ Determinatio Paupertatis, which argues along the same lines as the position expressed by preacher-king Robert of Anjou). For his friend-protector Robert of Anjou, Francis wrote in this period several commentaries on Pseudo-Dyonisius and an additional series of Quaestiones. He also wrote a verdict on the Apocalypse commentary of Peter John Olivi in the context of the process against Olivi's works (Although I do not know about the whereabouts of that verdict, a lengthy reaction to it has just surfaced, namely the newly rediscovered Sexdequiloquium by John of Rupescissa/Jean de Roquetaillade). Later, Francis was sent on an ambassadorial mission in Gascoigne by pope John XXII. Francis of Mayronis died in Piacenza, between 1326 and 1328. He left behind a large literary legacy. Aside from his Sentences commentary, and several philosophical works (Treatises on Aristotelian logical, physical, and metaphysical issues), he composed Quodlibeta, Quaestiones super Pater Noster, a Tractatus de Octo Beatitudinibus, several ‘political’ and moral treatises (some of which defended a strong interpretation of papal plenitudo potestatis), and commentaries on, or rather florilegia of Augustine and Dionysius (not unlike Kilwardby?), such as the Flores ex Libris S. Augustini super Genesim. He also produced several series of sermons, at times on meditative, ascetical and contemplative issues (some are more and some less tied up with his high-brow speculative theology, but they became at the same time very popular exemplary sermon collections that can be found in many Franciscan libraries and that later also inspired the Observant preaching revival) and several Bible commentaries (he would have produced the so-called Annotationes postillarum in totam s.Scripturam; several MSS of his Apocalypse and Genesis commentaries have survived>>to be cont.). On the influence of Francis of Meyronnes on later Franciscan theologians and preachers, see André Duval,‘Meyronnes (François de)’, DSpir X,1159.

manuscripts

De Esse et Essencie (Vinculum, part of his Quodl.): Bologna, Coll. Di Spagna 47 ff. 349r-357v; Wroclaw, Bibl. Univ. B.1604.

Expositio in VIII Libros Physicorum Aristotelis: Düsseldorf, U. und Landesbibl. B. 173, f. 10-236v; Munich, Nat. Mus. 935 ff. 278-285

Passus super Universalia, Predicamenta et Perihermenias: a.o. Padua Scaff. 25 ff. 28-30v; Padua, Anton. 407& 427; Tarragona Bibl. Prov. 111 (188) nr. 36c, 34d, 16a; Uppsala, UB, C.627 (an. 1462-4) ff. 166-210 (Prologus); Fribourg Cordelier 43 ff. 211v-214r (for other mss see Lohr)

Moralia, sive Liber de Virtutibus: a.o. Cambridge, Univ. Dd. III. 47 ff. 185-237; Oxford, Merton Coll. 201; Naples Naz. VIII A.44 ff. 1r-124r(for other mss, see Lohr)

Quaestiones super III De Anima: Poznan, BU 1734 (XV) n. 4.

Tractatus de Identitate et Distinctione Predicamentorum: Munich, Clm. 18530b ff. 131v-142v; Fribourg Cordlier 43 ff. 214v-219v.

Tractatus de Intuitiva et Abstractiva Notitia: Vat. Lat. 3026 ff. 63-71vb (partial edition Etzkorn)

Questio de Differentia Specifica inter Notitiam Intuitivam et Abstractivam: Vat. Lat. 3026ff. 71va-vb

Tractatus de Modis Intrinsecis: Vat. Lat. 3026 ff. 72-74va; Fribourg Cordelier 43 ff. 220r-224v(Scriptum per Conrad Grütsch)

De Possibilitate Fruendi Essentia sine Personis: Vat. Lat. 3026 ff. 107ra-112vb

Tractatus de Primo Principio Complexo (several redactions): Florence, Naz. Conv. Soppr. A.3.641; Oxford Balliol College 70; Vat.Lat. 3052 ff. 1-34v; Vat.Lat. 4385 ff. 55-88v [De Principiis]; Naples Naz. VII.E.74 ff. 126r-153v; Erfurt Amplon. F.120 ff.70-73; Munich, Clm 18530b ff. 119-121v; Vat.Reg.Lat. 373 ff. 1-5. [last three mss contain abbrev. versions]

Tractatus de Secundis Intentionibus: Florence, Naz., Conv. Soppr. J.V.31 ff. 78v-81v; Madrid Escorial F. II. 8 ff. 86-88v; Padua Anton. Scaff. I, n. 25 (ad 1461) ff.28r-30v.

Tractatus de Signis Nature: Bologna Archig. Lat. 96 f. 80v; Erfurt Amplon. F.94 ff. 236-238; Oxford Bodl. Canon. Misc. 371 f. 236; Prague, Metr. Lat. 1439 ff. 1-10.

Tractatus de Transcendentibus: many mss, a.o. Padua Anton, 407 ff. 67-70; Naples Naz. VII.C.33 ff. 191ab; Fribourg, Cordelier 43 ff. 196-198 (inc: Circuivi mare et arida - quia quaedam transcendentia…) See the introduction of the edition of E.P. Bos

Tractatus de Univocatione Entis: Cambridge, Pembroke College 255 f. 216

Tractatus de Usu Terminorum: Copenhagen, Gl.Kgl.S.620; Oxford Bodl. Rawlinson C.21 f. 200; Vat.Lat. 4269 ff. 1-13v; Fribourg Cordelier 43 ff. 24v-27v

De Formalitatibus: Vat.Lat. 4269 (15th cent.) ff. 43-72v

In I-IV Sent.: a.o.Padua Anton. 134, 143, 154, 168, 195, 201, 204 (211), 206, 212, 294; PaduaBibl. Univ. 1258; Vienna, Österr. Nationalbibl. 4792 (an. 1449) (see for other mss Doucet and Roth)

Super Ium Sent.:Madrid, Nac., 70 (14th cent.); Paris, BN Lat., 3411 [=opus dictum conflatus]; Budapest, Országos Széchényi Könyvtar Lat. 454 (an. 1463), ff. 1ra-198rb; Vat.Lat. 4269 (15th cent.) ff. 78r-119v; St. Paschal's College, Box Hill, Australia, Unnumbered 213ff (15th cent.); Avignon, Bibl. Munic. 323 (an. 1453); Bologna, Coll. Hisp. S. Clemente 47 ff. 1r-342v [Piana, Antonianum, 17 (1942), 115]

Quodlibeta:>>?Fribourg Cordelier 43 ff. 204r-211r (inc: Utrum ens secundum eandem rationem formalem conveniat…)

De Iuramento et Periuro:Padua Bibl. Univ. 1159 (sec. XV)

De Verbo Divino: Vat.Lat. 3092 ff. 100ra-101rb

Sermones: a.o.Naples, Naz. V.H.144 & V.H.220; Padua, Anton. 453 (163) (see also Cenci, Napoli,I, 257f & 273f); Padua Anton. Mss 221; 393; 439; ff. 6-14v; 453; 459; 484ff. 173v-242v; 500 & 503; Augsburg, UB, Cod. II.1.2° 50 (ca. 1450)ff.131-142 [De BMV]; Augsburg, UB, Cod. II.1.2° 86 (15th cent.) ff. 189r-191rb [In Assumptione BMV]; Colmar, Bibl. Publ. 190 ff. 191-197; Wolfenbüttel HerzogAugust Bibl. Novi 960, ff. 1r-62rb (14th cent.); Vat. Palat. Lat. 451; Vienna, Österr. Landesbibl. 3746; Munich Clm 8982 ff. 157r-162r, Clm 7594, Clm 8825, Clm 8974, Clm 3592 ff. 158-171v etc. [sermons and treatises on the Holy Spirit, charity, grace, mercy, temptation, contrition, sins, virginity, the celebration of Mass etc.]

Sermones de Sanctis et Sermones Dominicales: a.o. Bologna, Coll. Hisp. S. Clem., 54 ff. 21ra-116vb; Frankfurt a. M. Dominikanerkloster 93 (14th cent.); Lüneb. Ratsbücherei 2°, 55 ff. 111ra-193rb [see also W. Lampen, `Trois sermons de François de Meyronnes sur la stigmatisation...', La France Franciscaine, s. II, 10 (1927), 338-397. For more manuscripts of Meyronnes’ sermons, see Roßmann (1972), 69ff.

Sermo in Natale S. Joh. Baptistae: Padua Bibl Univ. 1907 (sec. XV); Frankfurt a.M. Leonhardstift 12 ff. 19v-23v

Quaestiones super Pater Noster (MS Prague 450, ff. 118-126)

Tractatus de Octo Beatitudinibus (MS Braunschweig, 141, ff. 14-77)>> Is not by Francis of Meyronnes, but originates from the Lectura super Matthaeum of Christian von Hiddesdorf. Cf. L. Meier, Antonianum 14 (1939), 160.

Flores ex Libris S. Augustini super Genesim: Assisi, 96; Danzig, Stadtbibl. 1951; Hannover,Stadtbibl, 20.); Kraków, Jagell. 771 (mid 15th cent.) ff. 149-229; Vat.Lat. 4272 (14th cent.) ff. 20-59v; Lüneburg Ratsbücherei Theol. 2°, 30 ff. 1ra-68rb(15th cent)

Florilegium ex De Civ. Dei Augustini: Vat.Lat. 4272 ff. 20r-59v; Naples Naz. III.A.14 (Brancacciano) ff. 11r-50v; Madrid, Nac., 533 (14th cent.); Frankfurt a.M. Dominikanerkloster 70 ff. 2ra-107vb (15th cent.); Nürnberg Stadtbibl. Theol. Cent. I, 53 ff. 66r-99rb (15th cent.)

Flores Dionysii:Colmar, Bibl. du Consistoire 1950 ff. 95-118 (an. 1451)

Expositio de Summa Trinitate et Fide Catholica [=commentary on Book I, Chapter 1 & 2 of Gregory IX’s decretals, dealing with the confession of faith formulated at the Fourth Lateran Council. There are two versions of Francis’ commentary: a small one, which provides mere explanation of the text, and a largge one, which has a more theological character. The large version was composed ca. 1321-1322. This version also encapsulates the last version of Francis of Meyronnes’ Tractatus de Articulis Fidei.]: Cf. Roth, 34, 72f, 74-83, 103, 184f, 190ff, 373-396, 573; ; Stegmüller, RS I, n. 226 & 27; Doucet, Supplement, 29; Roßmann, (1972), 45-46; MS Munich, Clm 8345 ff. 196va-224rb [small version]; Frankfurt a.M., Stadt- und Universitätsbibliothek Praed. 93 ff. 121rb-155va.

Comm. in Pseudo-Dionysii Areopagitae: Lüneb. Ratsbücherei theol, 2°, 68 ff. 188ra-212rb (an. 1382); Lüneb. Ratsbücherei theol, 2°, 73 ff. 143r-190v

Tractatus de Principatu Temporali (sive: De Prelatura Dominii Spiritualis ad Dominium Temporale (ca. 1324)):>> seeRoßmann and the edition by Baethgen

Questio de Subiectione:>> see Rossmann?

Quaestio de Potestate Papae: BAV Lat. 3026 (15th cent.) ff. 92vb-95va

Quaestio utrum tendenti ad perfectionem necessaria sit abdicatio temporalium: MS Cambridge University Dd III 47 ff. 245-246

Quodlibet de Symbolo:BAV Lat. 900.

De Articulis Fidei: Naples, Naz. VIII.AA.17 ff. 149a-155 & XII.G.11 ff. 135-140; Vat.Lat. 4307ff. 30-35; Lüneburg Ratsbücherei Theol. 2°, 35 ff. 274va-279rb.

De Fide: BAV Lat.3026 ff. 74vb-92va [For other manuscripts and an initial analysis, see Roßmann,‘Quodlibeta’ (1972), 45-48.

De Celebratione Missarum: Naples, Naz. VII.E.17 ff. 1-10; VIII.A.23 ff. 83-90v

De Decem Preceptis:Naples Naz. XII.G.12 ff. 147r-; Vat.Lat. 4307 ff. 11-30. [probably closely related to the treatment of the Ten Commandments in Book III of Francis of Meyronnes’ Sentences commentary]

De Sanguine Christi>>?

In Passionem Christi: Munich Clm 8393 ff. 140ra-160rb

Tractatus de Virtutibus:Padua, Anton. 503 ff. 2-44 & Padua, Anton. 393

Tractatus de Obedienta:MS Bologna Biblioteca Comunale A 1292 f. 99v ff.

Tractatus de Corpore Christi [=sermon held at the papal court of Avignon in 1324. On the various versions of this sermon/treatise and its manuscript copies, see Roßmann (1972), 58. The treatise was edited in the Sermonesde Laudibus Sanctorum (Venice, 1493) ff. 218rb-225rb.]

De Septem Peccatis Mortalis: Naples Naz. V.H.220 ff. 174a-186b.

Tractatus de Virtutibus [Separate treatise differing from his treatment of the virtues of his In III Sent.]: Cf. Roß, 225-236, 246, 580; Roßmann, (1972), 62.

>> Special ascetical and contemplative texts (that seem to differ from the more theological works dealing with comparable issues) have been listed in Roth 233ff (a.o. Tractatus de Contritione, Tractatus de Peccatis). He also published Francis of Meyronnes’ Tractatus de Contemplatione (actually a sermon. For the edition, see below) Not listed by Roth is MS Munich Clm 7594, which seem to contain some of François’ quaestions De Contemplatione (ff. 195r-197v); De Humilitate (ff. 197v-200v); De Gratia (ff. 200v-202v); De Misericordia (ff. 202v-203v); De Temptatione (ff. 203v-206r); De Contritione (ff. 206r-211v); De Articulis Fidei (ff. 211v-214r); and  De Virginitate (ff. 214r-215r). The same and additional ascetical texts are found in MS Munich Clm 8346 ff. 149vb-157va (De Contritione); MS Munich Clm 8988 ff. 217r-225v (De Contritione); Munich Clm 8346 ff. 240vb-244vb (Tractatus de Gratia); Brussels, Royal Library Cod. IV. 235 (cf. AFH 58 (1965), 187). The Tractatus de Vita Contemplativa edited by Roth (1941), is at least found in Munich Clm 8346 ff. 175vb-179vb; Munich Clm 8345 ff. 188ra-192vb; Munich Clm 8974 ff.16ra-20va; Munich, Univ. Bibl. Cod. Msc. 0 ff. 53v-57v; Munich Clm 7594 ff.195r-197v.

Comm. in Decretalem `Cum Marthae' (1319) Vat.Lat. 3026 (15th cent.) ff. 95vb-103rb; Tortosa, Chapter Library  69;Trier, Stadtbibliothek  586. [Commentary on the decretal ‘Cum Marthae’, dealing with the Mass, the Eucharistsacrament, and the Officium Divinum. Cf. Roßmann, Franziskanische Studien 54 (1972), 44]

De Distinctione Attributorum: BAV Vat.Lat. 3026 (15th cent.) ff. 103va-106vb, 113ra-114vb

Tractatus de Indulgentiis [sermon held on Vinculi Petri (August 1) at the papal court of Avignon]: For manuscript information, see Roßmann (1972), 59. See also Stuttgart Württemb. Landesbibl. HB I 22 ff. 209ra-219ra (15th cent.). The text was printed in the Sermones de Laudibus Sanctorum (Venice, 1493).

Ex Francisco Maronis in Ser. S. Gregorii: Frankfurt a.M., Dominikanerkloster 92, ff. 193r-194v(ca. 1500)

Determinatio de Opere Dominice Incarnationis: Frankfurt a.M. Leonardstift 12 ff. 2r-19v (ca. 1470)

Utrum sortilegi sint heretici reputandi, Paris, BN, lat. 3655, ff. 45v-47v. An edition with commentary is currently in preparation by Sylvain Piron and Alain Boureau. See also: Alain Boureau, Le pape et les sorciers. Une consultation de Jean XXII sur la magie en 1320 (Manuscrit B.A.V Borghese 348) (Rome, École française de Rome, 2004).

editions:

The Sentences Commentary of Francis of Meyronnes has survived in various redactions in at least 100 manuscripts. Cf. F. Stegmüller, Repertorium Commentariorum in Sententias Petri Lombardi, nos. 218-219; V. Doucet, ‘Commentaires sur les Sentences, supplément au Répertoire de M. Fréderic Stegmüller’, AFH 47 (1954), nos. 117-121; B. Roth, Franz von Mayronis, seine werke, seine Lehre vom Formalunterschied, 97-115; H. Roßmann, Die Sentenzenkommentare des Franz von Mayronis, 129-227; Fiorentino, Francesco di Meyronnes, 22ff. This is comparable with the manuscript reception of the Sentences of Scotus and shows the importance of Francis of Meyronnes as a late medieval theologian.

The commentary received a number of early editions, such as those prepared by Michele Manzolo, Nicholaus Kesler and Mauricio Ibernico: Franciscus de Mayronis, Scriptum super primum Sententiarum, per Michaelem Manzolum (Treviso, 1476/ Treviso, 1478). A Pdf of the 1476 edition of the Super primum sententiarum scriptum can be found on theURL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n060073; Franciscus de Mayronis, Scriptum primi Sententiarum Conflatus intitultum, per Nicholam Kesler (Basel, 1489); Franciscus de Mayronis, In quattuor libros Sententiarum qui Conflatus nominantur. Per Mauritium Hibernicum (Venice, 1504-1507); Franciscus de Mayronis, In quattuor libros Sententiarum qui Conflatus nominantur profundissima scripta, una cum quaestionibus quodlibetalibus, formalitatibus, tractatu de primo principio, et de terminis theologicis. Que nunc primum de obscurissimo carcere in clarissam lucem educta, quam post ultimam Venetam conflatus et quolibetorum tantum impressionem, iterum ab eximio theologo Mauritio Hybernico maiori diligentia fuere recognita multisque marginalibus appostillis insignita. Revisis repertoriis, que omnia cognitu digna demonstrant, per Lucam Antonium de Giunta (Venice, 1519/ Venice, 1520/ /Reprint by Minerva, Frankfurt a.M., 1966)

Based on the incipit and explicit information and a further comparison of the text in a number of manuscripts and the above-mentioned early printed editions, Roßmann (expanding earlier analyses by Roth) and now Fiorentino have come to the conclusion that we are probably dealing with three different versions. Combining the results from their investigations from what we know about the established route of lectorate and degree studies in the Franciscan order by the early fourteenth century, (Cf. Roest, 2000, >>>) we might conclude that Francis of Meyronnes started commenting on the Sentences of Lombard after he had completed his lectorate studies at Paris under Scotus. During these years he would have been teaching in the provincial school network. After teaching logic and philosophy, he would have taught the  Sentences ‘pro exercitio’ in a provincial studium. This lead to a commentary known by its incipit in MS BAV Vat.Lat. 896 as ‘Ab Oriente’, which stays close to the teachings of Scotus and is clearly a ‘lectura’and not a polished work meant for publication. Subsequently, as a sententiarius ‘pro gradu’ at Paris, Francis continued to work on his Sentences commentary. This lead to an intermediate version that has come down to us in a reportatio known by its incipit in for instance MS BAV Lat. 894. as ‘Summa simplicitas’. This version served a basis for a further reworking of the text by the time that Francis had become master of theology, leading to a much more autonomous text that includes much of Francis’ insights based on his work on disputed and quodlibetal questions. This latter text can be regarded as a proper ordinatioapproved for publicatioon by the chancellor of the university of paris and the Minister General of the Franciscan order is knownby its incipit as the ‘Conflatus’. This last version has survived in a large number of manuscripts (sometimes with additional questions and materials, leading some modern scholars to assume the existence of a fourth redaction), such as MS Rome, Bibl. Ang., 419; MS Rome, Bibl. Naz., Fondo gesuitico 1026; Ms Naples, Bibl. Naz., VII.C.33, MS Capestrano, Bibl. Conv., 47 and the MSS Florence, Bibl. Naz., Conv. Sopp., A.9.730, B.4.1581 and D.1.1583. For more information on these particular manuscripts, see Fiorentino, 31-35.

The text of the Conflatus can be found in some of the early modern editions, for instance in the 1520 Venice edition prepared by Mauricio Ibernico. Beyond that, several questions on the immaculate collection, derived from Francis’ Sentences commentary, have been edited separately, together with some sermons on the same subject in P. Alva y Astorga, Monumenta Antiqua Seraphica pro Immaculata Conceptione (Louvain, 1664), 275-326. ,

Francis of Meyronne’s mature Sentences commentary has not yet received a modern scholarly edition based on the best available manuscript, yet a scholarly edition of  Distinctio 38, q. 1-4  of the Conflatus in Primum Librum Sententiarum I Sent. has been  provided by Francesco Fiorentino, first in Frate Francesco 89 (2005), 471-507 and subsequenly in the appendix to Fiorentino’s 2006 study (bases on the above-mentioned Capestrano, Rome, Florence and Naples manuscript (with MS Capestrano, Bibl. Conv., 47 as point of departure).

Passus super Universalia, Predicamenta et Perihermenias (Bologna, 1478) (see Hain 10536); Lerida 1485;Milan, 1489; Venice, 1489; Toulouse, 1490; Venice, 1517). An electronic version of  the 1489 and 1517 Venice editions can be found on the URL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n059436The 1490 Toulouse edition apparently can be found on the URL http://bibliothek.uv.es/search*val/aMayer%2C+Henricus+/amayer+henricus/1,1,2,B/l962&FF=amayer+henricus&2,,2,0,-1Another 1490 edition of several of his Logicalia is to be found on URL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n053143

In Isagogem Porphyrii>> Cf. Rossmann, Die Quodlibeta und verschiedene sonstige Schriften, 56-57.

Expositio in VIII Libros PhysicorumAristotelis (Ferrara, 1490; Venice, 1517). See also the use of this commentary in M. Silvagius, Lectura seu Expositio Brevis Memoriae Mandanda(Venice, 1542). An electronic version of the 1517 Venice edition can be found on URL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n060338

Tractatus de Transcendentibus, ed. E.P. Bos (Leyden, 1996).

De Primo Principio Complexo, see: Tratado sobro o principado temporal, trans. José Antônio de Camargo Rodriguez de Souza, Veritas 47 (2002), 473-486 & Tractatus de Primo Principio Complexo (Venice, 1517 & 1520) See also above and the URL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n060338

De Signis Naturae>>

De Usu Terminorum

De Ordine in Divinis

De Perfectionibus Simpliciter

De Relationibus

De Univocatione Entis

De Formalitatibus (probably compilation by later disciples). An electronic version of the Tractatus Formalitatum, taken from the 1519 edition can be found on URL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n060338

An electronic version of the Tractatus de Univocatione Entis, De primo principio/De principio complexo, and the Terminorum theologicalium declarationes/De terminis theologicis taken from the 1517 Venice edition likewise can be found on URL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n060338

A number of these philosophical texts above also found in some form in his Sentences commentary (esp. the prologue) or have been gathered from his various works by later generations of Franciscan scholars

Puncti Dionysii/Dicta Dionysii/ Flores Dionysii. Written on the request of King Robert of Naples, and dealing with De Mystica Theologia, De Theologica Hierarchia, De Angelica Hierarchia, De Divinis Nominibus and the Epistolae of Pseudo-Dionysius. Cf. Rossmann, Die Quodlibeta und verschiedene sonstige Schriften, 53-55. Parts of these commentaries on the work of Pseudo Dionysius have been edited by J. Barbet, ‘Le prologue’ (1954), 183-191 (see below). Other parts can be found in Guido Alliney, ‘Francesco di Meyronnes e lo pseudo-Dionigi. I Flores Dionysii sul primo capitolo del De mystica theologia’, in: Chemins de la pensée médiévale. Études offertes à Zénon Kaluza, ed. J.J.M. Bakker et al., FIDEM, Textes et Études du Moyen Âge, 20 (Turnhout, 2002), 255-288.

De Passione Christi>> not yet edited? Might date from Francis’time as biblicus/sententiarius

Comm in Decretalos>>

Credo>>Tractatus de Articulis Fidei, has been edited together with his Sermones de Laudibus Sanctorum (Venice, 1493/Basel, 1498)

Tractatus de Intuitiva et Abstractiva Notitia, ed. G.J. Etzkorn (partialed.), in: G.J. Etzkorn, `Franciscus de Mayronis: A Newly-Discovered Treatise on Intuitive and Abstractive Cognition', Franciscan Studies, 54 (1994-7), 15-50. See also G.J. Etzkorn & S.Dumont, BPhM, 33 (1991), 59

Tractatus de Esse Essentiae et Existentiae, ed. Stanislav Sousedik, in: Studia Neoaristotelica 2 (2005), 271-322.

François de Meyronnes - Pierre Roger, Disputatio Collativa (1320-21), ed. J. Barbet, Textes philosophiques du moyen âge 9 (Paris, 1961) (see Lohr, Traditio, 23 (1967), 409-10 & Idem, Commentateurs, 58-60; see also: F. Ruello, `La notion 'thomiste' de ratio in divinis' dans la Disputatio de François de Meyronnes et de Pierre Roger (1320-21)', RThAM, 32(1965), 54ff)

Quodlibeta. Francis’ Quodlibeta have survived in different redactions as well. The final redaction seems to have been recorded in MS BAV, Vat.Lat. 901 and was printed with the Sentences commentary in Venice in 1507, 1519 and 1520. See: In Libros Sententiarum, Quodlibeta, Tractatus formalitatum, De primo principio, Terminorum theologicalium declarationes, De univocatione, ed. Mauritius de Hibernia (Venice, 1519/Venice, 1520/ Reprint by Minerva, Frankfurt a.M., 1966). See also Roth (1936), Roßmann (1971 & 1972). The Quodlibeta are introduced by a Principium de Commendatione Sacrae Scripturae, and have their origin in the 'disputatio generalis' of 1323. They reflect the discussions that Francis as baccalaureus sententiarius and as formatus had with the sententiarii John of Prato OP, William of Ockham (sententiarius at Oxford between 1317-1319) and Peter Roger (Pietro Ruggero). On the basis of the 1520 Venice edition, prepared by Maurizio Ibernico, we can list the following questions:

1. Utrum articulus Trinitatis possit defendi a fidelibus contra phylosopicas impugnationes;

2. Utrum articulus Trinitatis sit demonstrabilis;

3. Utrum divina essentia sit in tribus personis beatissimae Trinitatis distincta;

4.Utrum Deus possit revelare suam essentiam alicui viatori abstractive

5. Utrum Deus possit revelare suam essentiam intuitive alicui viatori;

6. Utrumsit dare entia rationis pertinentia ad scientiam theologiae;

7. Utrum entia rationis sint necessaria;

8. Utrum esse essentiae creabilium quidditatum fuerit aeternum;

9. Utrum Christianus sufficienter in theologia instructus possit defendere articulos creationis contra adversarios veritatis quantumque peritos;

10. Utrum in Christi humanitate sit aliqua perfectior entitas eius anima rationale;

11. Utrum Principatus Regni Siciliae ex hoc sit nobilior quia subiectus Ecclesiae;

12. Utrum oboedientia sit nobilissima virtutum moralium;

13. Utrum tres personae beatissimae Trinitatis servent ordinem originis in creando, ita quod una divina persona primo producat creaturam secundum ordinem originis quam alia;

14. Utrum producat beatissima Trinitas creaturas in esse secundum quid, antequam producat eas in esse realis simpliciter;

15. Utrum emanatio creaturarum a Deo praesupponat emanationem personarum divinarum;

16. Utrum in eadem potentia operativa possint simul esse plures operationes.

Quodlibet 8 has received a modern edition in W.J. Courtenay, Capacity and Volition. A History of the Distinction of Absolute and Ordained Power(Pergamo, 1990), 126-129 (deals with Qdlb 8)) For these and other Quodlibeta, see also Roßmann (1972).

Sermones de Immaculata Conceptione. Some of these are edited in P. Alva y Astorga, Monumenta Antiqua Seraphica pro Immaculata Conceptione(Louvain, 1664), 275ff. Some others are edited in the work of J. Juric (1954 & 1956). Some extracts of his Marian sermon Audite Somnium Meum have been edited by A. Pompei (1955). Cf. Roßmann (1971).

Several of his questions and treatises on papal absolutism and related issues have been edited in P. de Lapparant, ‘L’Oeuvre politique de François de Meyronnes. Ses rapport avec celle de Dante’, Archives d’Histoire Doctrinale et Littéraire du Moyen Âge 15-17 (1940-1942), 5-151. De Monarchia Universali/De Principatu temporali has been edited by Friedrich Baethgen, 'Dante und Franz von Mayronis', Deutsches Archiv 15 (1959), 103-136.

Quaestio de Acceptatio Divina, ed. in Roßmann, Die Hierarchie der Welt (1972), 251-257. [Advice on the process against Ockham]

Explicatio Decalogi (Paris: Jodocus Badius,1519). Cf. Roßmann, ‘Quodlibeta’ (1972), 44-45. Roßmann identifies two to three different printed versions. An URL ofthe 1498 Basel edition apparently can be found on the URL http://diglib.hab.de/inkunabeln/74-6-theol/start.htm

Tractatus de Vita Contemplativa, ed. by B. Roth, ‘Franz von Mayronis über das kontemplative Leben’, in: Kirchengeschichtliche Studien. Festschrift M. Bihl (Colmar, 1941), 114-144. [Predominantly directed to monks and clerics, and more particularly to Franciscan friars. Presents contemplation as an intrinsic aspect of the religious life. Contemplation is described as an ‘assistentia spiritualis qua assistit anima nostra Deo.’ It brings us to God. Follows closely Bonaventurean ideas: although intelligence and will both play an important part, the primacy of the will and its love is stressed. Meditation of Scripture, creation and the Passion of Christ as starting point for veritable contemplation.]

De Subjectione: J. António de Camargo Rodriguez de Souza (transl.), ` A hierocraciano `Quaestio de Subjectione' de frei Francisco de Meyronnes O.M.', in: Lógica e linguag em na Idade Média, ed. L. Alberto de Boni (Porto Alegre, 1995), 163-196. Might date from Francis’ time as biblicus/sententiarius.

De Obedientia (taken up again in his Quodlibet and found in MS Bologna, Bibl. Conv., A. 1292 ff. 99v-114r

Exegetical works

Postilla Evangeliorum>> not yet edited? Dates from his years as biblicus?

Exegetical commentaries on the works of Augustine, gathered in the Veritates de Civitate Dei Augustini (Cologne, 1475/Venice, 1489); Veritates de Civitate Dei & Veritates de Trinitate (Basel, 1505-1506/1515/Lyon, 1520). Most of these Veritates seem to date from 1321. They consist of paraphrases of and commentaries on sayings taken from various works by Augustine of Hippo, Francis’ favorite author, namely: De Civitate Dei, De Trinitate, De Religione, De Doctrina Christiana, Retractiones, De Diversis Quaestionibus, De Mirabilibus Sacrae Scripturae, Super Genesim, Contra Manicheos, Contra Adamantium, Super Matthaeum, Super Lucam, De Stoicis et Epicureis.

Determinatio Paupertatis Christi et Apostolorum condita a fr. Francisco de Mayronis eximio doctore sanctae theologiae ordinis fratrum minorum, tunc ministro Provinciae, quam condidit in Romanam Curiam apud Avegnonem dum de facto quaestio est incitata: MS Assisi, Bibl. Conv. 684, fol. 32vb-64vb.

Sermons

Francisci Maronis Doctoris Theologiae Illuminatissimi (...) Sermones de Sanctis(Basel, 1498)

Quadragesimale/Sermones de Tempore/Francisci Mayronis Aurei Doctoris Illuminati Sermones (Brussels, 1483 (extracts?)/Venice: Bernardinus de Rovaria, 1491/Cologne, 1490). Predominantly (university) sermons held at Paris. An English translation and an analysis of sermon 57 for the Saturday of the second week of Lent is provided in: Robert J. Karris, ‘Francis of Meyronnes’ sermon 57 on the parable of the prodigal son (Luke 15:11-32)’, Franciscan Studies63 (2005), 131-158.

Sermones de laudibus Sanctorum et domenicales per totum annum cum aliquibus tractatibus (Venice: Pelegrinus de Pasqualibus, 1493/Basel, 1498)[also contains the Tractatus de Articulis Fidei, that is works on: Pater Noster, Ave Maria, Magnificat, Missus est, De S. Joanne Baptista, De Corpore Christi (a sermon held at Avignon on the feast of Corpus Christi), De Septem Donis Spiritus Sancti (ff. 225rb-226vb: ‘eine rein erbaulich-aszetische Schrift…’, Roßmann, (1972), 66, note 200), De Ultimo Iudicio, De Humilitate, De Poenitentia, De Ieiunio, Sermo de Indulgentiis (for St. Petrus in Vinculis)] Cf. Roßmann (1972). ), 45, 59-60 for manuscript info and the ascription of comparable works to Aldibrandinus de Tuscanella OP et. al.. An electronic copy of the 1493 Venice edition can be found on URL http://gallica.bnf.fr/scripts/ConsultationTout.exe?O=n060175and an electronic version of the 1498Basel edition can be found on URL http://diglib.hab.de/inkunabeln/74-6-theol/start.htm

Sermones de Stigmatis S. Francisci, ed. W. Lampen, La France Franciscaine 10 (1927), 371-397. Cf. also Roßmann, Die Hierarchie (1972), 12-13, 42-48; Roßmann (1976)passim

Postillae per Totum Annum et Sermones de Festis>> [Fabricius, II, 195-7;Wadding>>?; AFH, 2 p. 636& 4, p. 23]

Sermo de Assumptione, ed. in B. Roth, ‘Franz von Mayronis über das kontemplative Leben’, Kirchengeschichtliche Studien. Festschrift M. Bihl (Colmar, 1941).

Sermones variae (de Spirito Sancto, de caritate, de gratia, de misericordia, de tentatione, de corruptione, de peccato, de virginitate) found in MS Munich, Stadtbibl. Clm 7954.

literature

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Ruello, Ad’HDLMA 26 (1959), 126, 181-186; J. de Lagarde-Sclafer, ‘La participation de François de Meyronnes à la querelle de la pauvreté, 1322-1324’, Études franciscaines nouv. Ser. 10 (1960), 53-73; J. Barbet, François de Meyronnes-Pierre Roger. Disputatio (1320-1321) (Paris, 1961); P. Vignaux, ‘L’Être comme perfection selon François de Meyronnes’, Études d’histoire littéraire et doctrinale 3rd series (Montréal, 1962), 259-318; W. Dettloff, Die Entwicklung der Akzeptations- und Verdienstlehre von Duns Scotus bis Luther mit besonderer Berücksichtigung der Franziskanertheologen (Münster, 1963), passim; M. Wilks, The Problem of Sovereignty in the later Middle Ages (Cambridge, 1964); F. Ruello, ‘La notion ‘thomiste’ de ‘ratio in divinis’ dans la Disputatio de François de Meyronnes et de Pierre Roger’, Recherches de Théologie Anciènne et Médiévale 32 (1965), 54-75; J. Barbet, `Un témoin de la discussion entre les écoles scotiste et thomiste selon F. de M', in: De Doctrina Ioannis Duns Scoti, IV (Rome, 1968), 21-33; Schneyer, Repertorium der lateinischen Sermones II (Munster, 1970), 64-79; A. Maurer, `Francis of Mayronne’s defense of epistemological realism', Studia Mediaevalis et Mariologica P. Carolo Balic OFM dedicata (Rome, 1971), 203-225; A. Maurer & A.P. Caird, `The Role of Infinity in the Thought of Francis of Meyronnes, MS, 33 (1971), 201-227; H.Roßmann, ‘Die Sentenzenkommentare des Franz von Meyronnes OFM’, Franziskanische Studien 53 (1971), 129-227; H.Roßmann, `Die Quodlibeta und verschiedene sonstige Schriften des Franz vonMeyronnes OFM', Franziskanische Studien 54 (1972), 1-76; H. Roßmann, Die Hierarchie der Welt. Gestalt und System des Franziskus von Mayronnes OFM, mit besonderer Berücksichtigung seiner Schöpfungslehre, Franziskanische Forschungen, 23 (Werl, 1972); L. Cova, ‘Francesco di Meyronnes e Walter Chatton sulla ‘notitia intuitiva de re non existente’, Medioevo 2 (1975), 227-251; H. Roßmann, ‘Das Bild des hl. Franz von Assisi in den Franziskuspredigten des Franz von Meyronne’, Franziskanische Studien 58 (1976), 142-184; P. Vignaux, `L'être comme perfection selon F. de M.', in: De saint Anselme à Luther (Paris, 1976), 253-312; T. de Morembert, ‘François de Meyronnes’, DGHE XVIII (Paris, 1977), 729; H. Roßmann, ‘Der hl. Franziskus von Assisi als Abbild Christi in der Sicht des Franz von Meyronnes’, Franziskanische Studien 60 (1978), 168-185; T. de Morembert, ‘François de Meyronnes’, Dictionnaire de biographie française, XIV (Paris, 1979), col. 1061; H. Roßmann, ‘François de Meyronnes’, Dictionnaire de spiritualité ascétique et mystique, X (Paris, 1980), col. 1155-1161; A.Maierù, `logica aristotelica e teologica trinitaria (...)', in: Studi sul XIV secolo in memoria di Anneliese Maier, ed. A. Maierù & A. Paravicini (Rome, 1981), 481-512; A. Pompei, ‘Francesco di Meyronnes’, Enciclopedia filosofica (Florence, 1982), 760-761; C. Bérubé, `La première école scotiste', in: Preuve et raison à l'Université de Paris (...), ed. Z. Kaluza &P. Vignaux (Paris, 1984), 9-24; E.P. Mahoney, `Aristotle as `The Worst Natural Philosopher'' (...)', in: Die Philosophie im 14. Und 15. Jahrhundert. In Memoriam Konstanty Michalski, ed. Olaf Pluta (Amsterdam, 1988), 261-273; Maurer,`Francis of Meyronnes' Defense of Epistemological Realism', in: Being and Knowing, 333-359; O. Langholm, Economics in the Medieval Schools (Leyden,1992), 420-429; M. Rossini, ``Scientia Dei conditionata'. Francesco di Meyronnes e i futuri contingenti', Medioevo, 19 (1993), 287-232; W. Dettloff, LThK³ IV (1994), 49; M. Rossini, ‘Quod exsistit coexsistit: Alessandro di Alessandria ed I futuri contingenti’, in: Via Scoti. Metolologica ad mentem Ioannis Duns Scoti. Atti del Congresso Scotistico Internazionale Roma 9-11 marzo 1993, ed. L. Sileo (Rome, 1995); Le travail intellectuel à lafaculté des arts de Paris: textes et maîtres (ca. 1200-1500), II, C-F, ed. Olga Weijers, Studia Artistarum, 3. Études sur la faculté des arts dans les universités médiévales (Turnhout, 1996), 94-98; Egbert Peter Bos, ‘The Theory of Platonic Ideas according to Francis of Meyronnes. Commentary on the Sentences (Conflatus), I, Dist. 47’, in: Néoplatonisme et philosophie médiévale. Actes du Colloque internationale de Corfou, 6-8 octobre 1995 organisé par la Société Internationale pour l’Etude de la Philosophie Médiévale, ed. Linos G.Benakis, Société Internationale pour l’Étude de la Philosophie Médiévale (Turnhout: Brepols, 1997), 211-227; R. Lambertini, ‘Da Egidio Romano a Giovanni da Parigi. Da Dante a Marsilio. Fautori ed espositori della teocrazia papale agli inizi del Trecento’, in: Il pensiero politico. Idee, teorie, dottrine, ed. A. Andreatta Artemio, E. Baldini, C. Dolcini & G. Pasquini (Turin, 1999) I, 209-254; Zénon Kaluza,  ‘L’organisation politique de la cité dans un commentaire anonyme du Timée de 1363’, in: Le Tomée de Platon: Contributions à l‘histoire de sa réception. Platos Timaios:Beiträge zu seiner Rezeptionsgeschichte, ed. Ada Neschke-Hentschke, Bibliothèque philosophique de Louvain, 35 (Louvain-Paris, Peeters, 2000), 141-171 [also on Franciscus de Meyronnes]; G. Alliney, ‘Il tempo come respectus realis nel primo scotismo: Francesco di Meyronnes’, Archives d’Histoire doctrinale et littéraire du Moyen Age 67 (2000), 237-267; G. Alliney, ‘The Concept of Time in the First Scotistic School’, in: The Medieval Concept of Time, the Scholastic Debate and Ist Reception in Early Modern Philosophy, ed. P. Porro (Leiden-Boston-Köln, 2000), 189-219; G. Alliney, “Tempus naturae’ e ‘tempus mathematicum’ in Nicola Bonet’, in: Revivescunt chartae. Codices, documenta, textus. Miscellanea in honorem fratris Cesaris Cenci, ed. A. Caciotti & P. Sella (Rome, 2002), 1089-1113; Tobias Hoffmann, Creatura intellecta. Die Ideen und Possibilien bei Duns Scotus mit Ausblick auf Franz von Mayronis, Poncius und Mastrius, Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters. Neue Folge, 60 (Münster: Aschendorff Verlag, 2000) [cf. review in Collectanea Franciscana 73 (2003), 386f;] Tobias Hoffmann, ‘Les idées comme essences créables chez François de Meyronnes’, in: Le contemplateur et les idées. Modèles de la science divine, du néoplatonisme au XVIIIe siècle, ed. Olivier Boulnois, J. Smutz & Jean-Luc Solère, Bibliothèque d’histoire de la philosophie, n.s. (Paris: Vrin, 2002), 129-147; Chris Schabel, ‘Parisian Commentaries from Peter Auriol to Gregory of Rimini, and the problem of predestination’, in: Mediaeval Commentaries on the ‘Sentences’ of Peter Lombard. Current Research, ed. G.R. Evans 2 Vols. (Leiden-Boston-Köln: Brill, 2002) I, 221-265; Zenon Kaluza, ‘Franciszek z Meyronnes’, in: Powszechna encyklopedia filozofii III, 597-599; Guido Alliney, ‘Francesco di Meyronnes el o pseudo-Dionigi. I ‘Flores Dionysii’ sul primo capitolo del ‘De mystica teologia’, in: Chemins de la pensée médiévale. Études offertes à Zénon Kaluza, ed. Paul J.J.M. Bakker et al., Textes et Études de Moyen Age, 20 (Louvain-la-Neuve: FIDEM –Turnhout: Brepols, 2002), 255-288; Roberto Lambertini, ‘Francis of Meyronnes’, in: A Companion to Philosophy in the Middle Ages,ed. Jorge J.E. Gracia & Timothy B. Noone, Blackwell Companions to Philosophy, 24 (Oxford: Blackwell, 2003), 256-257; Hannes Möhle,‘Transzendentale Begriffe und wahre Philosophie. Ein Beitrag zu den logischen Schriften des Franciscus de Mayronis’, in: Die Logik des Transzendentalen: Festschrift für Jan A. Aertsen zum 65. Geburtstag, ed. Martin Pickavé, Miscellanea Mediaevalia, 30 (Berlin: Walter de Gruyter, 2003), 304-319; Egbert Peter Bos, ‘Francis of Meyronnes on relation and transcendentals’, in: Die Logik des Transzendentalen: Festschrift für Jan A. Aertsen zum 65. Geburtstag, ed. Martin Pickavé, Miscellanea Mediaevalia, 30(Berlin: Walter de Gruyter, 2003), 320-336; Alfonso Maierù, “De primo principio complexo’ de François de Meyronnes. Logiques et théologie trinitaire au début du XIVe siècle’, in: Logik und Theologie. Das Organon im arabischen und im lateinischen Mittelalter, ed. D.Perler & U. Rudolph (Leiden: Brill, 2005), 401-428; Marie Barbu, ‘La formation universitaire et l’univers culturel de François de Meyronnes’, in: Formation intellectuelle et culture du clergé dans les territoires angevins (milieu du XIIIe-fin du XVe siècle), ed. Marie-Madeleine de Cevins & Jean-Michel Matz, Collection de l’Ecole Française de Rome, 349 (Rome: Ecole Française de Rome, 2005), 253-363; Robert J. Karris, ‘Francis of Meyronnes’ Sermon 57 on the Parable of the Prodigal Son (Luke 15, 11-32)’, Franciscan Studies 63 (2005), 131-158; Francesco Fiorentino,‘Francisci de Maironis conflatus in primum librum Sententiarum. Distinctio 38’, Frate Francesco 89 (2005),471-507; Francesco Fiorentino. ‘Francesco di Meyronnes e la relazione tra la volontà divina e quella umana dopo Duns Scoto’, Franciscan Studies 63 (2005), 159-214; Francesco Fiorentino, Francesco di Meyronnes, Libertà e contingenza nel pensiero tardo-medievale, Medioevo, 12 (Rome: Edizioni Antonianum, 2006) [cf.review in CF 77 (2007), 398-399 and in AFH 100 (2007), 581-584.]; Hannes Möhle, 'Franciscus de Mayronis und Cajetan im Streit um die Zerstörung der Metaphysik', in: New Essays on metaphysics as 'Scientia transcendens', Proceedings of the Second International Conference of Medieval Philosophy, ed. Roberto Hofmeister Pich, Textes et Études du Moyen Âge, 43 (Louvain-la-Neuve: Fédération internationale des instituts d'études médiévales, 2007), 283-301.

Franciscus de Menesis (Francisco de Meneses/de Salamanca, fl. mid 1520s)

Franciscan friar from Salamanca, combining Scotist theological convictions with humanist philology. He worked in the 1520s with Francisco Castillo in preparing a collection of errors in the works of Erasmus [Cf. Allen, Ep. 2094], which did not earn him Erasmus’ sympathies, but did earn him the praises of Luis de Carvajal, one of Erasmus’ fiercest opponents. Franciscus de Menesis is also known for grammatical works.

editions

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Difficilium Accentuum Compendium (Paris: R. Estienne, 1527); republished as: Brevis ac Dilucida Accentuum Collectio(Salamanca: J. de Junta, 1546).

literature

Bataillon, Erasmo y España, 219, 319, 729; Thomas B. Deutscher, ‘Francisco de Meneses’, in: Contemporaries of Erasmus, A Biographical Register II, 433.

Franciscus de Mozzanica (Francesco da Mozzanica, fl. early sixteenth cent.)

OFMObs. Published in 1510, at Milan, the Brevissima introductione de done che se voleno ben confessare.

editions

Brevissima introductione de done che se voleno benconfessare (Milan, 1510). [directed to the Marchesa Beatrice d’Avalos Trivulzio and the Contessa Paolo Gonzaga Trivulzio. It is a ‘confessione generale’ that lists all possible sins, but this is followed by an ‘interrogatorio’ geared to the problems and issues concerning typical issues of female behaviour.]

literature

Anne Jacobson Schutte, Printed Italian Vernacular Religious Books, 1465-1550: A Finding List(Genève, 1983), 181; Roberto Rusconi, ‘‘Confessio generalis’ Opuscoli per la pratica penitenziale nei primi cinquante anni dalla introduzione della stampa’, in: I frati minori tra ‘400 e ‘500’, Atti del XII Convegno Internazionale Assisi, 18-19-20 ottobre 1984 (Assisi, 1986),213-214.

Franciscus de Nieuwenhove (Frans van Nieuwenhoven, d. 1562)

Dutch friar. Author of Sermones, Commentarii,as well as moral treatises and ascetical works. None of them published?

literature 

W. Schmitz, Het aandeel der minderbroeders, 106.

Franciscus de Orantes (16th cent.)

Carta sobre la muerte del Sr. Don Juan de Austria: Madrid, Nac. 2058, ff.76-78v [Castro, Madrid, no. 114]

editions

Sociedad de Bibliófilos Españoles, 34 (1899), 522-523

literature

Fernando Domínguez, ‘Orantes (Horantius) y Villena, Francisco de’, LThK 3^rd ed. VII, 1084. 

Franciscus de Oriente (ca. 1520-1611)

OFMObs. Born in Goa. Entered the Observant Franciscans in the custody of St. Thomas (later the province of St. Thomas). Studied in Portugal. From 1543 onwards impressive career as missionary and order administrator in India and Ceylon. Had a good knowledge of the various local languages, and wrote categetical poems on Christian doctrine.

editions

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literature

DHGE,XVIII, 735-7; M. da Civezza, Storia universale delle missioni francescane (Florence, 1894) VII, iii, 185-186, 195-197; Fernaode Queyroz, The Temporal and Spiritual Conquest of Ceylon, trans. S.G. Perera (Colombo, 1930), 449, 451, 454,705, 708; A. Meerseman, The Franciscans in Bombay (Bangalore, 1957), 114-116; A. Meerseman, ‘Notes on the Study of Indian Languages by the Franciscans’, Neue Zeitschrift für Missionswissenschaft 16 (1960), 42-43; A. Meersman, The Chapter-Lists of the Madre de Deus Province in India, 1569-1790 (Lisbon, 1960), 158-159; A. Meerseman, The Franciscans in Tamilnad (Schöneck-Beckenried, 1962), 19, 54, 58-59, 72, 122; F. Lopes, ‘Os franciscanosno Oriente Português de 1584 a 1590’, Studia 9 (January 1962), 47-48; F. Lopes, AIA 13 (1953), 165-210; F. Lopes, ‘A evangelização de Ceilão dese 1552 a 1602’, Studia 20-22 (April-Dec. 1967), 33-35, 62-63, 69.

Franciscus de Osuna (c. 1492-1541)

OFMObs. Influential Spanish theological writer in service of the reform of the order. Born in Osuna (Andalusia). Took part in the conquest of Tripoli as a soldier (1510), and apparently did leave arough soldier’s life. After a pilgrimage to Compostella, he had a religious conversion. Probably entered the Observant branch of the order as a novice in or around 1513 in Castille. On the basis of some Scotist leanings and heavy reliance in his works on the desert fathers, as well as on Bernard of Clairvaux, Richard of St. Victor, Dionysius Areopagita, Bonaventura, Gerson, Gabriel Biel, and elements derived from the modern devotion, one might asume that he received a thorough theological education in the Franciscan school network (even though his health was precarious) and probably attended the ‘humanist’ university Alcalá de Henares. Unknown whether or not he obtained any theological degree. Around the age of thirty, he is found in the Recollect convent Nuestra Señora de la Salceda (1523, Guadalajara province, to the North of Pastrana, and not far from Alcalá), which was devoted to the meditative life (and had also housed, thirty years earlier, Francisco de Cisneros). In order to enter there, Francisco must have received special permission by his order superiors. After 1526, he probably also spent time in comparable convents elsewhere in Castilia and beyond. In these meditation-oriented Franciscan communities, Francisco excercised the recogimiento style of mental prayer and meditation (according to Recollect statutes, Francisco spent the morning hours with prayer and meditation on the Passion of Christ, and the night hours with meditative exercises directed to deepen the knowledge of the self), preached to religious communities and lay congregations, and wrote large parts of his four Abecedarios, as well as several of his other works From c. 1528 onwards, Francisco spent a range of years in Sevilla (Andalusia), where he worked as general commissioner for the Indian provinces (October 1528 - May 1529), probably dealing with the preparation of sending out new missionaries. From c. 1530 onwards, Francisco embarked on a career as preacher and confessor. He was not only active in Sevilla and the Spanish provinces, but also travelled to Southern France, where he assisted in the 1532 at the Ultramontan general chapter of Toulouse. There, he obtained permission to travel to Paris, in order to print several of his works. In October 1533, he is found at Paris. From there, he travelled to Antwerp (1535-1536), where he published more works. Shortly after 1536, possibly after a preaching trip through the Southern Low Countries and the Rhine land, Francisco is back in Spain, where he finishes the edition of his last works. He died before 31 March 1542.

He was among the first to write a more systhematic manual of the recogimiento style of spiritual excercise (centred on the nada penser, in order to have direct access to the Divine and become a light of God), namely in the third book of his Abecedario Espiritual (also known as the Tercer Abecedario, the most pupular of his writings and the first of his writings to be published, namely in 1527, in Toledo). The other books of the Abecedario (which he wrote over many years, and were based on the meditative exercises engaged in by Osuna and his circle of spiritual friends and disciples) deal with meditations on the passion and ascetical excercises to deepen self-knowledge and approach the divine (book one and book two, printed for the first time repectively in Sevilla, c. 1528 and c. 1530), an addition to his Tercer Abecedario on the recogimiento and the importance of spiritual love (book four, printed for the first time in Sevilla, c. 1530), on evangelical poverty (book five: printed in Spain c. 1540, after Osuna’s return from the North. Contains many recollections of his recent travels and also harbours some anti-Erasmian concerns), and on the five wounds of Christ (book six, printed well after Osuna’s death in 1554). His Abecedario Espiritual (and especially the Tercer Abecedario), did much to established a Spanish tradition of composing alphabetically organised spiritual handbooks, and was a source of inspiration for Theresa of Avilla, John of the Cross, and other mystics. The work, just like Alonso of Madrid’s Arte Para Servir a Dios (1521) shows the influence of the fifteenth-early sixteenth-century Franciscan alumbrados tradition (a mystical tradition that inthe 1520s and thereafter increasingly drew the attention of the Spanish inquisition). Aside from the multi-volume Abecedario, Francisco also wrote a Eucharist treatise (Gracioso Combite, published in Sevilla, 1530), a work on Christian life in the world (El Norte de los Estados, published in Sevilla, 1531), several volumes of sermons (Latin translations of his Spanish sermons (the first volume of which was published in Toulouse, 1533, whereas a second volume was published at Paris, november 1533), a commentary on the Annunciation and Advent sermons (Super Missus Est, published in Antwerp, 1535 etc.), meditations and sermons for Lent (both published in Antwerp, 1536 etc.). In all, according to the prologue of his Sanctuarium Biblicum Pars Septentrionalis & Meridionalis, his sermon collections form together a ‘quadruplex opusculum (…) juxta quadruplicem mundi partem (…) primo de toto Christi adventu (…) pars orientalis(…) de tota quadragesima (…) pars occidentalis (…) de totis dominicis anni (…)pars meridionalis. Quartum (…) de praecipuis sanctis (…) pars septentrionalis.’

editions:

Abecedario Espiritual, 6 Vols. (Toledo-Sevilla, 1527-1554) [The works came out individually under the following titles: Primera parte del libro Abecedario espiritual que trata de las circunstancias de la Sagrada Pasión deHijo de Dios (Sevilla,1527/28/Burgos, 1537/Medina, 1544/Saragossa, 1546/Sevilla, 1554/Venice, 1583 (Italian translation)); Seconda parte del libro Abecedario espiritual donde se tratan diversos ejericios(Sevilla, 1530/Burgos, 1539, Burgos, 1545/Sevilla, 1554/Burgos, 1555); Tercer Abecedario (Toledo: Ramón de Petras,1527/Valladolid, 1537/Burgos, 1544/Sevilla, 1554/Burgos, 1555/Madrid, 1638/Madrid, 1911/London, 1931 & 1948 (English translation)); Ley de amor y cuarta parte del Abecedario espiritual (Sevilla, 1530/ Burgos, 1536/s.l., 1542/Valladolid, 1551/Valladolid, 1554/Sevilla, 1554);Quinta parte del Abecedario espiritual (Burgos, 1542, Burgos, 1554/Sevilla, 1554/Munich, 1602 & 603 (German translations, with titles Trost der Armen & Spiegel der Reichen); Sexta parte del libro Abecedario espiritual (Medina del Campo, 1554/Sevilla, 1554/Rome, 1616 (Latin translation)]. See also the following editions: Franciscus de Osuna, Versenkung (ABC des kontemplativen Betens), ed. E. Lorenz (Freiburg, 1994³); Tercer Abecedario, ed. Miguel Mir, Nueva Biblioteca de Autores Españoles XVI (Madrid, 1911); Místicos franciscanos españoles II. Tercer abecedario espiritual de Francisco de Osuna,ed. S. López Santidrián, Biblioteca de Autores Cristianos, 592 (Madrid, 1998); Abecedario Espiritual V y VI partes, ed. Mariano Quirós García, 3 Vols., Espirituales Españoles, 4 (Madrid: Fundación Universitaria Española – Salamanca: Universidad Pontificia de Salamanca, 2002);Primer Abecedario Espiritual. Segundo Abecedario Espiritual, ed. & introd. José Juan Morcillo Pérez, Místicos Franciscanos Españoles, 3-4 (Madrid: Editorial Cisneros, 2004). [Cf. review in CF 76,3-4 (2006), 624ff]; Tercer abecedario espiritual, ed. Saturnino López Santidrián, Reprint, Misticos franciscanos españoles, 2 (Madrid: Biblioteca de Autores Cristianos, 2005).

Gracioso Convite de las gracias del santo Sacramento del altar (Sevilla: Juan Cromberger, 1530/Sevilla: Bartolomé Pérez, 1531/Sevilla: Martín Montesdoca, 1554/Burgos: Juan de Junta, 1537/Burgos: Juan de Junta, 1543/Sevilla: Juan de Robertis, 1544/Venice: J.G. Ciotti, 1599 (Italian translation by G. Zanchini)) [It amounts to a treatise on the altar sacrament, aiming to instill the urge to confess and go to communion frequently. Makes clear that the eucharist creates the mystical union with Christ.]

El Norte de los Estados, en que da regla de vivir (Sevilla, 1531/Burgos, 1541/Burgos, 1550/Burgos, 1610). [According to Melquiades Andrés Martín, DSpir, XI, 1040, this work would have had an influence on Chapter 45 of the second part of Cervantes’ DonQuichotte. Prien (1972), 366 states:‘Dieser ‘Polarstern der Stände’ soll ein Wegweiser sein für Jünglinge, Verlobte, Verheiratete, Verwitwete und Enthaltsame. Das Buch ist in Form eines Dialogs zwischen dem Autor und seinem fiktiven Neffen Villa Señor abgefaßt, der seinen Onkel in allen Lebenslagen zu Rate zieht.’ The chapter dealing with children (El estado del niño) contains not only a full-blown catechism (also ina dialogue format), but also additional guidelines for education, explications on prayer, the function of (parts of) church buildings. Prien (1972), 367ff. provides a German translation and commentary of this catechetical chapter. This chapter definitely was meant to provide fathers with a guideline to raise their children (sons!) in a Christian fashion. Prien (1972), 369 indicates that the Third Abecedarium already contains lengthy explanations of the Pater Noster (with recourse to the Pater Noster writings of Francis of Assisi). Likewise, explanations of the Pater Noster can be found in the Gracioso Convite and in the fifth Abecedarium. In these texts can also be found explanations of charity and the virtues. As such: catechistic instruction part of Osuna’s ascetical-mystical program. Osuna’s Catechism in the El Norte contains explanations and user guides concerning theSymbolum Apostolicum (creed and the twelve articles of faith), the seven sacrements, the three theological virtues, the Decalogue, the commandments of the Church, the works of charity, the struggle against the mortal sins, the temptations of the five sense and ofthe three enemies (devil, world, and flesh, against which the cross provides the proper shield), closing with the urge to pray the pater noster in the vernacular, as medicine against temptation]

Sermones(various volumes, printed in Toulouse, 1533, Paris,1533)

Sanctuarium Biblicum Pars Septentrionalis & Meridionalis (Paris: Guillaume Lebret, 1533/Toulouse, 1533/Saragossa: Pedro Bernuz, 1546/Saragossa,1549/Medina del Campo, 1554/Saragossa: viuda de Juan Millán, 1558/Venice, 1573/Rome, 1590) [Sermons for Sun- and feast days]

Expositionis super Missus est alter liber ubi agitur de hominis reformatione in paradiso deleciarum deformati, ac per incarnationem Filii Dei in paradiso virginea reparati. Alter sermonum liber super Missus est ubi per omnes missiones sacrae paginae causae accommodatas, agitur de ipso adventu Filii Dei vario, exordiens a festo beati Andreae, per singulas ferias, dominicas et festa usque ad Epophaniam inclusive/Sermonarium pars Orientali (Antwerp 1535/1536) [Sermons for the Advent period]

Sermonarium pars Occidentalis (Antwerp, 1536/Saragossa, 1546/Paris, 1546/Saragossa, 1548/Saragossa, 1549/Paris, 1550/Medina del campo, 1554/Lyon, 1560/Venice,1572/Venice, 1583) [Sermons for Lent]

Ley de amor santo (Antwerp 1530/1536); Modern edition in: Misticos Franciscanos Españoles Tomo I,Biblioteca de Autores Cristianos (Madrid, 1948), 217-700.

Trilogium Evangelicum (Antwerp, 1536/Paris, 1537) [Sermons on the passion for the Easter season]

>>> to be continued

literature:

Wadding, Annales XVI (Rome, 1736), >>: Wadding, Scriptores, 127-128; Sbaralea, Supplementum I, 291-292 & II, 88; P. Michel-Ange, ‘La vie franciscaine en Espagne entre les deux couronnements de Charles-Quint’, Rivista de Archivos, Bibliotecas y Museos 26 (1912), 157-214, 345-404 & 28 (1913), 167-225 & 29 (1913), 1-63, 157-216& 31 (1915), 1-62 & 32 (1915), 193-253; P. Groult, Les mystiques des pays-Bas et la littérature espagnole du XVIe siècle (Louvain, 1927), 79-131; S.C. Franklin, ‘Francisco de Osuna (…)’, Bulletin of Spanish Studies9 (1932), 58-168; G.M. Bertini, Frate Francesco da Osuna. Via alla mistica (Brescia, 1933); F. de Ros, Un maître de Ste. Thérèse, le père F. de Osuna. Sa vie, son oeuvre, sa doctrine spirituelle (Paris, 1936); M. Bataillon, Érasme et l’Espagne (Paris, 1937) passim; P. Benito, ‘Sur une traduction anglaise du Troisième Abécédaire’, Bulletin hispanique 45 (1943), 62-68; H.J. Prien, F. de Osuna. Mystik und Rechtfertigung (1967); H.J.Prien, ‘Ein spanischer Katechismus aus dem Jahre 1529 von Franziskus de Osuna’,Zeitschrift für Kirchengeschichte 83 (1972), 365-390; M. Andrés, Francesco de Osuna. Tercer Abecedario Espiritual (Madrid, 1972); L.Calvert, Francis de Osuna and the Spirit of the Letter (Chapel Hill, 1972); A. Vermeylen, DHGE XVIII, 737-741; J.C. Nieto, ‘The Franciscan alumbrados and the prophetic-apocalyptic tradition’, Sixteenth-Century Journal 8 (1977), 3-16; Melquiades Andrés Martín, ‘Osuna’, DSpir, XI, 1037-1051 [with a lot more bibliographical references]; Erika Lorenz, Praxis der Kontemplation. Die Weisung der klassischen Mystik (Munich, 1994); J.D. Loye, ‘Le receuillement chez François d’Osuna’, Carmel 85, 3 (1997), 43-55; Pedro Jódar Martínez, Jesucristo y la vida espiritual en los escritos de Francisco de Osuna, Diss. (Pamplona, 1998); Hans-Jürgen Prien, ‘Martin Luther und Francisco de Osuna’, Anuario de Historia de la Iglesia 7 (1998), 367-368; Hans-Jürgen Prien, ‘Der Katechismus von 1529 des spanischen Theologen Francisco de Osuna (ca. 1492-1541), in Idem, Das Evangelium im Abendland und in der Neuen Welt. Studien zu Theologie, Gesellschaft und Geschichte, Acta Coloniensia, 5 (Frankfurt a.M: Vervuert, 2000), 69-100; José Juan Morcillo Pérez, ‘Francisco de Osuna y la mística. Acercamiento a sus recursos linguísticos en las dos primeras partes del ‘Abecedario espiritual’, in: El Franciscanismo en Andalucía. Conferencias del V Curso de Verano, ed. Manuel Peláez del Rosal (Córdoba: Caja Sur., 2000), 627-637; Francisco Chavero Blanco, ‘La antropologia cultural en Francisco de Osuna: Aproximación a su pensamiento’, in: El Franciscanismo en Andalucía. Conferencias del V Curso de Verano. San Francisco en la cultura y en la historia del Arte Español (Priego de Córdoba, 1 a 8 de agosto de 1999). Conferencias del VI Curso de Verano. San Francisco en la Historia, Arte y Cultura Española (Priego de Córdoba, 28 de julio a 5 de agosto de 2000), ed. Manuel Peláez del Rosal (Córdoba: Caja Sur., 2002) II, 593-635; Rafael M. Pérez García, Naturaleza o historia? Las imágenes de animales en la obra de Francisco de Osuna’, in: El Franciscanismo en La península Ibérica. Balance y perspectivas. I Congreso Internacional, Madrid, 22-27  de septiembre de 2003, ed. María del Mar Graña Cid (Barcelona: C.B.G. Editora, 2005), 993-1005.

Franciscus de Pamplona (Tiburcio de Redín, 1597-1651)

OFMCap. Spanish friar and missionary (Congo& Venezuela). >>

editions

Cartas>>

literature

Melchior de Pobladura, ‘Génesis del movimiento misional en las provincias capuchinas de España (1618-1650)’, Estudios franciscanos 50 (1949), 209-230, 353-383; Lázaro de Aspurz, ‘Fray Francisco de Pamplona. Un momento de contacto entre el Consejo de Indias y la Congregación de Propaganda Fide (1641-1651)’, Missionalia hispanica 8 (1951), 505-524; Lázaro de Aspurz, ‘La personalidad de fray Francisco de Pamplona a través de sus cartas’,Estudios franciscanos 53 (1952), 85-110; B. de Carrocera, ‘Fray Francisco de Pamplona, organizador de misiones y conductor de misioneros’, Missionalia hispanica 9 (1952), 5-51; Miscellanea Melchor de Pobladura, 2 Vols (Rome, 1964); Isidoro de Villapadierna, ‘François de Pampelune’, DHGEXVIII, 741-742. etc.

Franciscus de Perugia I

Francesco `Toti'. Master of theology for the San Francesco province in Umbria. Defended John XXII against Louis of Bavaria. He became general inquisitor in Toscane and Naples in 1328. On 15 March 1333, John XXII made him Bishop of Sarno in the Naples kingdom (colleague and acquaintance of Paulinus of Venice?). He died before 1350. Francesco produced indices to the letters of St. Bernard, the Sentences of Lombard and to works of Thomas Aquinas. He also wrote a Sentences commentary still present in the Biblioteca Comunale of Sarnano. Some polemical works to defend the plenitudo potestatis of the pope have also survived.

manuscripts and editions

Comm. in I & II Libros Sententiarum: Sarnano, Biblioteca Comunale E.144

Index Sententiarum ex Epistolis Domini Bernardi Iussu Johannis XXII/Tabula in Ep. S. Bern.: Naples Naz. Lat. 34 (mss già Viennesi)

Tabula super Textum Libri Sententiarum, edita de Mandato (...) Iohannis Papae XXII: Naples, Naz. VII.D.29 ff.3-20

Contra Bavarum>> partly edited in: R. Scholz, Unbekannte kirchenpolitische Streitschriften aus der Zeit Ludwigs des Bayerns (Rome, 1911-14), I, 29-37, 232-34; II, 76-88

literature

Wadding, Annales Minorum VII, 169, 173, 536; Bullarium Franciscanum V, 542 no. 1012; Sbaralea, Supplementum I (ed. Rome, 1911), 305; R. Scholz, Unbekannte kirchenpolitische Streitschriften aus der Zeit Ludwigs d. Bayern (Rome, 1911-1914), I, 29-37, 252-274; II, 76-88; G. Abate, ‘Antiche manoscritti ed inconaboli dell’ex Biblioteca O.F.M. Conv. ora Biblioteca comunale di Sarnano (Marche)’, Miscellanea francescana 47 (1947), 520; V. Doucet, ‘Commentaires sur les Sentences. Supplément au Répertoire de M. Frédéric Stegmüller’, AFH 47 (1954), 116; DThCat XV, 1241-1242; LThK, 2^nd ed. IV, 242; P. Péano, ‘François de Pérouse’, DHGE XVIII, 745-746.

Franciscus de Perugia II

The so-called `Doctor summus', renowned for his structured Sentences commentary. Became master of theology in Paris in 1368. Magister regens in 1370. Pupil of John of Ripa. maybe he is not the same person as:

Franciscus de Perugia III> the apostolic penitentiary in Rome (1375-76) and the compiler of De Septem Vitiis Capitalibus et Decem Preceptis.

manuscripts

In I-II Sent: Sarnano, Bib. Com. E. 144; Paris BN Nouv. Acq. 769; Admont 526.

In I-IV Sent.: Munich Staatsbibliothek Clm 8718.

In III -IV Sent.: Schwaz, Franziskanerkloster Q I/1,9 (late 14th cent.) [In III Sent., ff. 1ra-81rb; In IV Sent. ff. 81va-147rb. The work is followed by an alphabetical register on all four books of the Sentences (ff.147va-194vb).

Tractatus de Septem Vitiis Capitalibus et Decem Preceptis: MS Prag, Universitätsbibliothek 1671 (IX.A.6) ff.120v-127r; Wilhering, Zisterzienserstift 80 ff. 8-14v.

literature:

Sbaralea, Supplementum I, 294; Stegmüller, RS, I, 236; ; F. Fußenegger, `Neues über Franz von Perugia', Franz. Stud., 25 (1938), 285-287; Doucet, AFH, 47 (1954), 116; J. Lechner, `Franziskus von Perugia und die Quästionen seines Sentenz-Kommentar', Franziskanische Studien, 25 (1938), 28-64; O. Bonmann-G.Fussenegger,>>, 284-287; T. Majic, `Die Apost. Pönitentiarie im 14. Jh.',RQ, 50 (1955), 127-177; Johannes Schlageter, Francesco di Perugia', LThK,3 (1995), 51.

Franciscus de Platea de Bononia (Francesco Piazza da Bologna fl. 1442)

OMObs. Son of the lawyer Alessandro Ariosvanni Piazza. Became Observant novice in 1432. Embarked on a career as preacher and author of moral theological works with a pastoral impact.>>>

manuscripts

De Defectibus in Missa (Ital.): Naples, Naz. XII.F.56 ff. 113r-168r

De Excommunicatione: Naples, Naz. I.H.44 ff. 165r-168r; Killiney, Bibl. Franc. B 3 ff. 1r-77r; Bologna Bibl. dell'Archiginnasio cod. B. 3239 ff. 1r-70v; Assisi, Bibl. Comun. 650 ff. 52v-85r.

De Missis Dicendis (Ital.): Naples Naz. VII.D.18 ff. 179a-181b

De Restitutione: Naples Naz. VII.D.39. ff. 69r-158v & VII.F.13ff. 2a-41c; Killiney, Bibl. Franc. B 3 ff. 77v-187v; Bologna Bibl. dell'Archiginnasio cod. B. 3239 ff. 71r-195v

De Usuris: Naples Naz. VII.D.39; VII.F.13 ff. 2a-41c; V.H.274 ff. 158r-159v; Killiney, Bibl. Franc. B 3 ff. 188r-257; Bologna Bibl. dell'Archiginnasio cod. B. 3239 ff. 203r-267v [Cf. also Bologna Bibl. Univ.Lat. 4218 ff. 26vb-76ra>> index of one of Francis's works]

De Debito Coniugali: Bologna, Convento S. Antonio 4 ff. 62r-63va; Modena, Bibl. Estense a.V.9.8 (lat. 577) f. 168r

editions

Opus Restitutionis (Venice, 1472)

literature

Fabricius, II, 199; Zawart, 325; Cl. Schmitt,AFH, 57 (1964), 165-190; Cenci, Napoli>>; C. Piana, `L'evoluzione degli studi nell'Osservanza francescana (…)', Analecta Pomposiana, 7 (1982), 268-9; C. Piana, Il Beato Marco da Bologna e il suo convento di S. Paolo in Monte nel Quattrocento (Bologna, 1973), 77-94 [a lot of mss info!]; F.Gaeta, `Un inedito Vergeriano', Rivista di storia della chiesa in Italia, 13 (1959), 398, n. 13; Thomas M. Izbicki, ‘The origins of the De ornatu mulierumof Antoninus of Florence’, MLN 119:1 supl. (2004), 142-161.

Franciscus de Pinto (Francisco de Pinto, fl. early 18^th cent.)

OFMDisc. Member of the San José province.

literature

AIA21 (1924), 329; AIA 29 (1928), 228-232; AIA 15 (1955), 399-400; AIA 22 (1962), 374; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 165 (no. 685).

Franciscus de Prato (d. after 1345)

>>>This is not a Franciscan friar, but a Dominican theologian, whose works have many links with those of Hervaeus Natalis (OP) and William of Ockham (OMin.)

editions and literature

Logica,ed. Christian Rode (Stuttgart: Franz Steiner Verlag, 2004); Fabrizio Amerini, La logica di Francesco da Prato. Con l’edizione critica della “Loyca” e del ‘Tractatus de voce univoca”, Corpus philosophorum Medii Aevi, Testi e studi, 19 (Florence: SISMEL, Edizioni del Galluzzo, 2005).

Franciscus de Quiñones (Francisco de Quiñones/Quignon/Francisco de los Angeles, d. October 1540)

OMObs. Born in Léon, c. 1475. Eldest son of count Diego Fernández de Quiñones and countess Juana Enríquez. Therewith also a relative of emperor Charles V. As young boy he served as page to cardinal Jiménez, and later continued to serve in the cardinal’s household. Thereafter studies at the universities of Alcalá and Salamanca. Entered the Franciscan Obs. before 1507 at the convent of Santa Maria de los Angeles (La Coruña, Sierra Morena), taking the name of Francisco de los Angeles. Custos of the Angeles custody in 1512. Definitor general in 1517. Vicar general of the new Spanish Angeles province between 1518 and 1521. Commissary-general of the Observants outside Italy in 1521/22 (visiting the Netherlands and other Spanish provinces) and minister general of the entire order between 1523 and 1527 (during which years he travelled the Spanish, Portuguese, and several Italian provinces). Stimulated the Observants and the Poor Clares, as well as the reform of the Recollects (cf. the Valladolid Constituciones of 1523; Wadding, Annales XVI, 193-197), and the Capuchins, took action for the training of Franciscan youth, the use of retreat houses for spiritual quests, and supported the dispatch of missionaries to Mexico in 1523/24 (the expedition of the ‘twelve Apostles’ to Mexico). He wrote an obedience and instructions for missionary works, in which he stressed the qualities of the missionary and developed standards for missionary method. As minister general he lived in Rome, where he surrounded himself with scholars and humanists, such as Juan Ginés de Sepulveda and Diego López Zuniga. He also served as diplomatic mediator between Pope Clement VII and Charles V. By then the latter had become a personal friend. Negociated the liberation of Clement after the sack of Rome and prepared the Treaty of Barcelona (1529). Was appointed Cardinal of the Holy Cross (December 7, 1527) and between 1530 and 1533, he was bishop of Coria. Also appointed papal governor of Veroli and Campagna. Charged by Clement VII with the revision of the Roman breviary, Francisco and his collaborators came out with their reformed breviary in 1535 (revised edition in 1536). It ran into more than 100 editions, notwithstanding severe criticism by the Sorbonne and the council of Trent. The Breviary was no longer allowed for general usage in 1556 and was forbidden in 1568. Francisco added a preface to the reprint of Luis de Carvajal’s Apologia Diluens Nugas Erasmi. Yet Erasmus never regarded him as one of his proverbial Franciscan criticasters. Quiñones died on 5 November 1540 at Vieroli(Italy).

editions

Breviarium>> [Between 1535 and 1558, 100 editions were issued, amounting to more than 100.000 copies. In this breviary, Quinones redistributed the psalms over the week days. He reduced the Matins to one nocturn (consisting of three psalms and three lessons), and eliminated choral elements (antiphons, responsories, versicles and hymns) throughout. The work had an impact on the English Book of Common Prayer, and also influenced twentieth-century reforms in Catholic liturgy. After criticism, the work was suppressed by the Council of Trent]

Obediencia e Instrucción de Fr. Franciscode de Los Angeles a los Doc Apóstolos de Méjico. Cf. J. Meseguer Fernández, ‘Contenido misionológico de la Obediencia (…)’, The Americas 11 (1954-1955), 473-500; J. Meseguer Fernández, ‘Quiñones solicita facultades (…)para ir a Nueva España’, AIA 14 (1954), 311-338. Cf. also Wadding, Annales XVI, 182-190.

Constituciones de Valladolid (1523; for the Recollect houses in Spain, which soon became important centres of the ‘via del recogimiento). A Latin translation of this text can be found in Wadding, Annales XVI, 193-197. Quiñones came out with comparable constitutions for Recollect houses in Portugal (1524), Italy (1526) end elsewhere. Cf. AIA 21(1961), 5-51 & AIA 25 (1965), 361-369. [The 1523 text of Valladolid containsno less than four chapters on the admission and proper preparation of novices, the proper life of prayer (presented as the principal occupation of the friars), the proper relation between the exterior and interior life, and the practice of poverty. The constitutions indicate that, aside from the daily Divine Office, friars should engage two times a day in spiritual reading, recommending for this purpose the Stimulus Amoris of Jacob of Milan]

Constitutions and texts for the Poor Clares (the ‘Concepcionistas). Cf. L. Carrión, ‘Las casas de recolección de la provincia de la Inmaculada Concepción y estatutos por los que se regían’, AIA 9 (1918), 264-272 & I. Omaechevarría, ‘Fr. Francisco de Quiñones. Autor de la relación más antigua acerca de la Concepción francisca de Toledo’, AIA 33 (1973), 61-75. Cf. also Wadding, Annales XVI (Quaracchi, 1933), 193-197 (Latin version).

Testamentum, see the 2003 study of Tellechea Idígoras and Sánchez Gil.

literature

P. Battifol, Histoire du Breviaire Romain, 3^rd. ed. (Paris, 1911), 274-298; J.W. Legg, The Second Recension of the Quignon Breviary (London, 1908-1912); J.M. Lenhart, ‘Quiñones’´Breviary, a Best Seller’, Franciscan Studies NS 6 (1946), 468; AFH 44 (1951), 65 & AFH 45 (1952), 6; J. Meseguer Fernández, ‘Contenido misionológico de la Obediencia e Instrucción de Fray Francisco do Los Angeles a los Doce Apóstoles de México’, Americas 11 (1954-5), 473-500; AIA 21 (1961),5-51; J. Messeguer Fernández, ‘El P. Francisco de los Angeles de Quiñones, OFM, al servicio del Emperador y del Papa’, Hispania 73 (1958), 1-41; Bataillon, Erasmo y España, 326, 368, 405; Ignacio Omaechevarria, ‘Fr. Francisco de Quiñones, autor de la relación más antigua acerca de la Conceptión Franciscana de Toledo’, AIA 33/129 (1973), 61-75; DSpir XII, 2852-2853; J. Ignacio Tellechea Idígoras & F. Víctor Sánchez Gil, ‘Testamento del Cardenal Quiñones, protector de la Orden Franciscana (OFM) y gobernador de Veroli (d. 1540)’, AFH96 (2003), 129-159.

Franciscus de Quiñones y Escovedo (Francisco de Quiñones y Escovedo, fl. mid 17^th cent.)

OFM. Franciscan preacher in Guatemala.

literature

AIA20 (1923), 811-82; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 167 (no. 701).

Franciscus de Regibus (Franciscus de los Reyes, fl. later 17^th cent.)

OFM. Friar from the Santo Evangelio province, Mexico.

literature

AIA15 (1955), 412; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) X, nos. 2942-2944; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 168 (no. 714).

Franciscus de Rimini (d. c. 1470)

Italian friar>>

literature

Paolo Vian, ‘Francesco da Rimini’, DBI XLIX, 826-828.

Franciscus de Roja (Francisco de Rojas, fl. first half 17^th cent.)

OFM. Member of the Castilia province.

literature

AIA35 (1932), 546-551; AIA 15 (1955), 420-421; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 172 (no. 738).

Franciscus de Roma (mid 14th century)

>>author of sermons..?

literature

Schneyer, II, 79-80; Hist. Lit. France, 36 (1927), 428-431.

Franciscus de Romorantin (second half 17th cent.)

OFMCap. Entered the order in Brittany and was sent to Syria as commissioner for the missions in 1654. Missionary in the Levant, author of several works, mostly lost. His most important work, still surviving is a lengthy refutation of the Koran, written in Arabic>>>

manuscripts/editions

>> 

literature

Clemente da Terzorio, Le missioni dei minori cappuccini (Rome, 1919-1920) V, 109-133 & VI, 71-72; Louis de Gonzague, ‘Les anciens missionaires capucins de Syrie et leurs écrits apostoliques de langue arabe’, Collectanea franciscana 2 (1932), 52-54, 191-194, 201; Louis de Gonzague, ‘Une réfutation inédite du Coran’, Collectanea franciscana 7 (1937), 179-208,374-416; LexCap. Col. 634; DHGE, XVIII, 750-1.>>>

Franciscus de Sancta Anna (Francisco de Santa Ana, d. 1653)

OFMDisc. Member of the San José province. Died in Madrid.

literature

AIA 21 (1924), 200-201; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) X, nos. 2989-2996; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 117 (no. 323).

Franciscus de Sancto Augustino Macedo (Francisco de San Agustin Macedo, d. 1681)

OFM. Portuguese friar from the San Antonio province.

literature

Collectanea Franciscana Bibliographia franciscana 10 (1951-1952), nos.1630-1632 & 11 (1954-1957), nos. 2342-2343; L. Ceyssens, ‘François de Saint Agustin de Macedo. Son attitude au début du jansénisme’, AFH 49 (1956), 241-254; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 142 (no. 527).

Franciscus de Sancta Bonaventura (Francisco Díaz de San Buenaventura, d. 1728)

OFM. Historian and Lawyer in the Santiago province. Died in Rome.

literature

Isaac Vázquez, ‘Fr. Francisco Díaz de San Buenaventura, OFM.’, Diccionario de historia eclesiástica de España, 4 Vols. (Madrid, 1972-1975) II, 1753-1754; Lino Gómez Canedo, ‘El P. Francisco Díaz de San Buenaventura y los colegios-seminarios de misiones’, Liceo Franciscano 4 (1951), 105-120; Isaac Vazquez, ‘Un franciscano al servicio de los Habsburgos en la curia romana: Francisco Díaz de San Buenaventura (1662-1728)’, AIA 23 (1963), 25-64; 197-266; AIA 24 (1964), 313-334; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 107 (no. 264).

Franciscus de Sancta Clara (Francis of St. Clare/Christopher Davenport, 1595-1680)

English friar and diplomat.

literature

DHGE XIV, 109-111; John Berchmans Dockery, Christopher Davenport, friar and diplomat (London, 1960).

Franciscus de Sancta Clara (2) (Francisco de Santa Clara, fl. c. 1680)

OFMDisc. Member of the San José province.

literature

AIA 35 (1932), 528; AIA 22 (1962), 374; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) X, 2997-3000; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 117 (no. 324).

Franciscus de Sancta Ines (Francisco de Santa Inés, fl. c. 1670)

OFMDisc. Member of the San Gregorio province. Chronicler of the missions in the Philippines.

literature

AIA 28 (1927), 40-41; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 117 (no. 325).

Franciscus de Sancto Joanno de Capistrano (Francisco de San Juan de Capistrano, fl. early1728)

OFMDisc. Member of the San Diego province (Andalucia).

literature

AIA21 (1924), 336-337; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 116 (no. 322).

Franciscus de Sancto Josepho (Francisco de San José, fl. fl. mid 17th cent.)

Franciscan author, active in Latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Franciscus de Sancto Josepho (2) (Francisco de San José, fl. early 18^th cent.)

OFM. Missionary in the Colegio de Ocopa,Peru.

literature

AIA21 (1924), 275-276; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 116 (no. 321)

Franciscus de Sancto Josepho Sueso (Francisco de San José Suesa, fl. 17^th cent.)

OFMDisc. Spanish friar.

literature

AIA 15 (1955), 456; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 182 (no. 812).

Franciscus de Sancto Nicolau Serrato (Francisco de San Nicolás Serrate, fl. early 18^th cent.)

OFMDisc. Friar from the San Diego province (Andalusia).

literature

AIA21 (1924), 196-197; AIA 24 (1925), 92-98; AIA 32 (1929), 38; AIA 15 (1955), 449-450; AIA 22 (1962), 375; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 180 (no. 793).

Franciscus de Sancto Stephano Andrade (Francisco de San Esteban Andrade, fl. first half 18^th cent.)

Friar from Hunduras. Entered the order in Guatemala. Taught philosophy and theology in the order and was admitted to the Colegio dela Santa Cruz (Quéretaro) in 1700. Three years later, he transferred to the newColegio de Cristo Crucificado. Francisco became guardian of this college/friary in 1710, and again in 1731 and 1740. Close collaborator and friend of friar Antonio Margil (d. 1726), fellow founder and former guardian of the Colegio dela Santa Cruz, and missionary in Guatemala and Texas.

manuscripts

Sermones morales y panegíricos, 9 Vols.

Miscelánea>>3 Vols.

Vocabulario de varios logares dificultosos de la Sagrada Biblia

Apología de los privilegios de los misioneros

Apuntes de la Vida, obras, virtudes y milagros del V. P. Fr. Antonio Margil de Jesús

editions

Novena de Christo Nuestro Bien Crucificado, para meditar, y sentir sus penas. Con el Exercicio de las siete caidas, que dio en el discurso de toda su Passion dolorosa(Guatemala, 1724).

Titulo glorioso del crucificado con Cristo en la mystica cruz de la vida, y predicacion admirable del Apostol del Reyno de Guatemala, y Segunda azuzena de la Religion Seraphica, el. R.P. Fr. Antonio Margil de Jesus, Missionero Apostolico, Fundador, ex-Guardian, y Padre de los Colegios de Propaganda Fide, de toda la Nueva España. Inscripcion famosa del libro de sus admirables virtudes, qye predicó en sus Honras Funerales (…) (Mexico, 1729).

El Seraphim con suis alas del Throno de Christo Sacramentado para el fructuoso empleo de las almas en el Iubileo Circular (Guatemala, 1739).

literature

J.T. Medina, La Imprenta en México, 8 Vols. (Santiago de Chile, 1907-1912) IV, 277; J.T. Medina, La Imprenta en Guatemala (Santiago de Chile, 1910), 96; AIA 27 (1927), 326-327; G. Valenzuela, La imprenta en Guatemala (Guatemala, 1933), 9-10; D. Sánchez García, Catálogo de los escritores franciscanos de la Provincia Seráfica del Santísimo Nombre de Jesús de Guatemala (Guatemala, 1920), 8; Eleanor B. Adams, A Bio-bibliography of Franciscan Authors in Colonial Central America (Washingthon D.C.: Academy of American Franciscan History, 1953), 8-9

Franciscus de Sevilla (1558-1615)

Spanish friar from Sevilla. Active as novice master, provincial definitor and founder of the first Capuchin friary in Madrid and Granada. Famous preacher and propagator of popular devotions. Also published several rules of religious confraternities.

literature

LexCap. 636; DHGE, XVIII, 765-6; Emilio de Sollana, ‘La provincia capuchina de Valencia y la Inmaculada’, Estudios franciscanos 56 (1955), 363-396; Emilio de Sollana, Escritores de la provincia capuchina de Valencia. Ensayo bibliográfico (Valencia, 1963), 178f; Arturo M. da Carmignano di Brenta, San Lorenzo da Brindisi, dottore della Chiesa universale (1559-1619) (Venice, 1960-1963) II, 238, 278ff, IV-1, 205-207, IV-2, 416-418.

Franciscus de Soriano (Francesco da Soriano, ca. 1500-1567)

OFMCap. Itaian friar. Not to be confused with the Andalusian friar Francisco Soriano.

literature

Benedetto da Scandriglia, Frutti serafici, ovvero delle vite dell’huomini più illustri de’Fr. Min. Cappuccini (Rome, 1656), 85-88; DThCat XIV, 2417-2418; Francesco da Vicenza, ‘Il convento della Romita di Terni’, Italia francescana 14 (1939), 30-40; Felice da Mareto, Tavole dei capitoli generali dell’Ordine dei Frati Minori Cappuccini (Parma, 1940), 66; Francesco da Vicenza, ‘Cenni biografici scritti da P. Lattanzio da Terni’, Collectanea Franciscana 10 (1940), 518; Bonaventura von Mehr, Das Predigtwesen in der Kölnischen und Rheinischen Kapuzinerprovinz im 17. und 18. Jahrhundert (Rome, 1945), 40f., 52; Lexicon capuccinum (Rome, 1951), 637.

Franciscus de Sosa (Franciscus a Sosa/Francesco Sosa da Toledo, d.1618)

OFM. Observant friar from the province of Santiago (St. Jacob). Minister General between 1600-1606. Bishop of the Canarias between 1607-10 and of Osma (1613-1618). Died in Madrid. Known as an ardent defender of the immaculate conception of Mary.

editions

Crónica de la provincia franciscana de Santiago, 1214-1614, ed. M. de Castro (Madrid, 1971)

>> 

literature

Wadding, Scriptores (Rome, 1906), 93ab; Sbaralea, Supplementum I, 302a.; AIA, 27 (1927), 42-48; AIA 15 (1955), 453-455; 20 (1960), 123; Manuel deCastro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 181 (no. 805).

Franciscus de Tolosa (d. 1600)

OFM. Spanish friar. General of the order between 1587 and 1593. Bisshop of Tuy between 1597 and 1600.

literature

Eubel, Hierarchia III, 321 & IV, 348; DThCat VI, 762.

Franciscus de Turrojuncilo (Francisco de Torrejoncillo, fl. mid to later 17^th cent.)

OFMDisc. Friar from the San Gabriel province.

literature

AIA 35 (1932), 551; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols.(Madrid, 1960-1976) X, nos. 3076-3081; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 185 (no. 830).

Franciscus de Toulouse (François Julia, François de Toulouse, d. 1678)

OFMCap. Preacher. Many of his sermons did survive>>>

editions

Le missionaire apostolique (Paris, 1666/1682 (13 vols!)). A selection of these sermons have been printed in J.-P. Migne, Orateurs sacrés X, 892-1134 & XI, 9-899.

literature

Irénée d’Aulon, Bibliographie des capucins de Toulouse (Toulouse, 1928), 12; Lexicon capuccinum (Rome, 1951), 639; DSpir V, 1097-1099; Catholicisme IV, 1557; DHGE XVIII, 771.

Franciscus de Turro (Francisco de Torres, fl. early 17^th cent.)

OFM. Preacher from the Aragon province.

literature

AIA 15(1955), 460-461; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 185 (no. 832).

Franciscus de Valdorayno (Francisco de Valderrayn, fl. later 18^th cent.)

OFM. Liturgical specialist in the Cantabria province.

literature

AIA38 (1935), 362-363; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 188 (no. 852)

Franciscus de Vicenca (Francesco da Vicenza/Barbarano de’Mironi, 1591-1656)

OFMCap. Italian friar. Entered the order in Bassano on 16 May 1608. Spiritual author.

literature

G. Mazzuchelli, Gli scrittori d’Italia (Brescia, 1758) II-1, 242; DSpir V, 1099; DHGE,XVIII, 771-2; DBI 50, 37-38.

Franciscus de Vietri di Potenza (Francesco Franco/Francesco de Franchis, c. 1602-1666)

OFMCap. Italian friar from Vietri di Potenza. Entered the Capuchins in 1620. After he was ordained priest, he taught philosophy and theology to adolescent friars in the Lucania-Salerno province. He also fulfilled several administrative charges on the (sub-)provincial level. He helped establish a second friary at Vietri, where he died on 10 April 1666. Highly reputed preacher (known to have preached in Venice, Padua and Palermo). Also well-known exegete, notably because of his lengthy Osea commentary.

editions

Salvator Mysticus seu Hoseas Enucleatus, ed. Paolo da Rivello, III Vols (Palermo, 1643-1671). This commentary, published after Francesco’s death by his pupil Paolo da Rivello is not complete, yet contains no less than 2000 pages of spiritual exegesis.

literature

Alessandro M. da Serino, ‘Il P. Francesco de Franchis’, L’Italia francescana 15 (1940), 29-39, 101-110, 159-168, 299-309; Lexicon Capuccinum (Rome, 1951), 641; DHGE, XVIII, 772

Franciscus de Villalpando (Franciszek Soto/Franciszek Villalpando, d. 1797)

OFMCap.

literature

Powszechna encyklopedia filozofii III, 595.

Franciscus de Vitoria († 1533, Lima)

Missionary and defender of Indian interests. Active in Mexico from 1530 onwards. In 1548 in Spain, where he was appointed general commissioner of Peru. In 1550 he travelled with 40 Franciscan missionaries to Peru. Participated in the council of Lima in 1552 and founded the first Franciscan South-American order province in 1553.

editions:

>letters?

literature:

L. Canedo, ‘New data regarding the origin of the franciscan missions in Peru, 1532-1565’, The Americas 9 (1952-1953), 315-158; D. de Córdova Salinas, Crónica franciscana de las Provincias del Perù,ed. L.G, Canedo (Washington, 1957); R. Aubert, ‘François de Vitoria’, DHGE XVIII, 772-773 (with additional bibliographical references); L. Gómez Canedo, Evangelización y conquista. Experiencia franciscana en Hispanoamérica(Mexico, 1988²); A. Abad Pérez, Los franciscanos en América (Madrid, 1992). For the probable existence of another contemporary Franciscan missionary with the same name in Colombia and Peru, see R. Aubert, ‘François de Vitoria’, DHGE XVIII, 773.

Franciscus Diago (Francisco Diago, fl. c. 1700)

OFM. Scotist theologian in the Aragon province.

literature

AIA2 (1942), 453; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 107 (no. 261).

Franciscus Diaz (Francisco Diaz, fl. later seventeenth cent.)

OFMObs. Member of he Castilia province. Scotist logician and philosopher. Same friar as Francisco Diago??

editions

Dialectica disputata per quaestiones et articulos distincta (Madrid, 1694).

literature

AIA8 (1917), 102-104; AIA 27 (1927), 328-330; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) IX, nos. 2991-2995; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 107 (no. 262).

Francesco di Gazzuolo (31, 07, 1546, Gazzuolo - 11, 03, 1620, Mantua)

Of high noble descent. Member of the household of Alexander Farnese in Flanders, and later living at the court of Philip II in Spain. Entered the Franciscan order in May 1562 in Alcalá de Henares. Studied in Spain and was ordained priest in Toledo in 1570. Returned to Italy in 1573. Provincial minister in Venice between 1577 and 1579. Elected minister general in 1579. Mades several visitation jouneys to enhance discipline and to recruite missionaries for Asia and Amercia. In 1587, he became bishop of Gefalù, In 1593 he was appointed bishop of Pavia, and in April of the same year he moved to the episcopal see of Mantua. Took measures to improve the education of priests. Accompagnied as nuntius the cardinal-legate Alexander de Medici on his trip to France to normalize the relations with Henry IV of France, and to prepare a peace treaty between France and Spain. The process of his beatification started in 1627 and was taken up again in 1904.

editions:

De Origine Seraphicae Religionis et Progressibus (Rome, 1587)

>>ascetical writings>>

literature:

P. Sevesi, `Il Ven. Franceso Gazzuolo, OFM, vescovo eletto di Pavia', Studi Francescani, 20 (1923), 27-32; P. Sevesi, `San Carlo Borromeo e il Ven. Padre Francesco Gazzuolo per la seraphica riforma', Studi Francescani, 22 (1925), 156-186; G. Guzzo, `Il Ven. Francesco Gazzuolo', Frate Francesco, 15 (1942), 183-187; Klaus Jaitner, `Gazzuolo, (7) Francesco', LThK, 3 (1995), 835-836.

Franciscus Doctor>>>

>>>Canonist

manuscripts

In III Decretalibus: Naples, Naz. I.H.15, ff. 136r-246r

literature

Cenci, Napoli, I, 139;>>

Franciscus Durandus (Francisco Durán, fl. c. 1600)

OFM. Member of the Santiago province. Preacher and provincial (1607-1610).

literature

Atanasio López, ‘Un orador franciscano desconocido’, AIA 30 (1928), 113-121; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 108 (no. 275).

Franciscus Durant (fl. 14th cent.)

Spanish friar>>>

manuscripts

Sermones: Toledo, Ecclesia Primat., no. 5-28>>?

literature

Zawart, 298; AIA, 1 (1919), 374-376.

Franciscus Eiximenis (ca. 1327, Gerona - April 1409, Perpignan)

Catelan (Spanish) friar. Theologian, popular preacher, political theorist, millenarian. Born in Gerona. Entered the local Franciscan convent at an early age. Was ordained deacon in 1352 (Barcelona) and studied philosophy and theology at the Franciscan studia of Valencia, Paris, Cologne and Oxford. Worked for some years at the curia in Avignon (1365-1371). After his return to Catalonia, his provincial minister did not accept his candidacy for the theology chair of Lérida, as Eiximenis was not yet master of theology. Eiximenis thereafter became master of theology at Toulouse (1374), at the recommendation of king Pedro III. Thereafter he returned to Barcelona, where he was confessor and guardian of the Franciscan friary. He also taught philosophy and theology and started to write his first works. In 1383, he came to Valencia, where he stayed until 1408. During this period, which saw a large literary production, he was asked (together with two other Franciscan friars) to examine the Hebrew books of the Valencia synagogue. Eiximenis also became active as supporter of order reform (helping to found ‘Observantist’ convents in the Valentina region), and as a peace broker and political advisor for Valencia. Became the councellor of Martin I of Aragon for political matters concerning the great schism. Eiximenis supported pope Benedict XIII (Pedro de Luna). On Request of the latter, he took part in the council of Perpignan (November 1408). Around the same time, Benedict XIII made him Patriarch of Jerusalem (13, 11, 1408), and subsequently, when Eiximenis appealed this appointment, episcopal administrator of Elna (19,12, 1408). Eiximenis died at Perpignan in Spring 1409. He was a prolific writer (both in Latin and in Catelan) of mystical, moral, eschatological, and theological writings, such as the: Dotzè Llibre del Crestiá (1383/85), which, influenced by Joh. Rupescissa and Lactantius, foretold the coming of a 1000 year Sabbath; Llibre de les dones (1369), mirors of princes (Regiment de la cosa pùblica, part of La Crestiá), city planning manifestos and works concerning social politics.

manuscripts

Llibre del Crestiá: Madrid, Nac. 1790 (Primer del Crestiá); 1791 (Segon del Crestiá); 1792 (Terç del Crestiá, first part); 1793 (Terç del Crestiá, 2nd part); 1794 (Terç del Crestiá, 3rd part); 2215 [Castro, Madrid, no. 91, 92, 93, 94, 95]; Palacio Real, 2-N-1 (Terç del Crestiá); El Escorial T. I. II (Primer del Crestiá); Barcelona, Bibl. Central. 456 (Primer del Crestiá); Barcelona, Bib. Central 2215 (Segon del Crestià); Barcelona, Bibl. Universitaria 91 (Terç del Crestiá); Barcelona, Bib. Central 457 & 458 (Terç del Crestiá); Valencia, Bibl. Metropol. 290 (Primer del Crestiá); Valencia, Bibl. Metropol. 291 (Segon del Crestiá); Valencia, Bibl. Metropol. 292 & 293 (Terç del Crestiá); Valencia, Bib. Metropolitana 136 (Dotzé del Crestiá); Barcelona, Archivo del Palau (Dotzé del Crestiá); Archivo de la Corona de Aragón, San Cugat 10 (Dotzé del Crestiá); Barcelona, Bib. Central 1598 (chapter 321 of the Dotzé del Crestiá); Vich, Archivo Episcopal…. (Dotzé del Crestiá); Paris BN Esp. 9 (first 166 chapters of Dotzé del Crestiá).

Llibre dels Angels: Madrid, Nac. 4030 ff. 1-225v; Madrid, Nac. 62; Madrid, Nac. 73 [Castro, Madrid, no. 3, 7. 221]; El Escorial h. II. 13; El Escorial h. II. 16; El Escorial h. III. 21; Barcelona, Bib. Universitaria 86; Barcelona, Seminario 400; Barcelona, Archivo Capitular 30; Barcelona, Bib. Central 267; Barcelona, Bib. Central 342; Barcelona, Bib. Central 462; Ateneo, MS IV; Babra, Gerona, Seminario….; Paris, BN Esp. 38; Rome, Bib. Casanat. 1392;Turin, Bib. Naz. 1647; Cambridge, Trinity College 350. For manuscripts of the Castilian, French, an Latin versions, see I. Rodríguez, ‘Autores espirituales españoles en la edad media’, Repertorio de Historia de las Ciencias Eclesiasticas en España 1 (Siglos iii-xvi)(Salamanca, 1967), 263.

Llibre de les Dones: Madrid, Nac. 1797; 1984; 4030 ff. 226-241 [Castro, no. 108, 221]; Barcelona, Bib. Universitaria 79; Barcelona, Bib. Central 461; Paris, BN Esp. 57; Chantilly, Instituto de Francia, 534; ACA, Canc., Pergamins. Fragments, n. 420. For manuscripts of the Castilian versions, see I. Rodríguez, ‘Autores espirituales españoles en la edad media’, Repertorio de Historia de las Ciencias Eclesiasticas en España 1 (Siglos iii-xvi) (Salamanca, 1967), 264.

Vida de Jesucrist: Madrid, Nac. 2801 [books VI-X]; 4187 [books VIII-IX] [Castro, 168, 241]. A French translation can be found in MS Paris Mazarine 927; Paris BN>>> For more manuscripts (Catelan, Castilian, etc.), see I. Rodríguez, ‘Autores espirituales españoles en la edad media’, Repertorio de Historia de las Ciencias Eclesiasticas en España 1 (Siglos iii-xvi) (Salamanca, 1967), 264.

Scala Dei o tractat de contemplatió: Madrid, Nac. 92 (15th cent) [Castro, Madrid, no. 9]; Barcelona, Bib. Universitaria 88; St. Petersburg, Hisp. Q-I-7.

Cercapou: Barcelona, Bib. Central 1720 & 1804; Barcelona, Bib. Universitaria 2 & 148.

Ars Praedicandi Populo: Cracow, University Library Jagellon, 471 (AAA.I.8)ff. 466r-487r; Budapest, Universidad 73; BAV Ottob. Lat. 396.

Liber Pastoralis/Pastorale: Madrid, Nac. 444 ff. 1-77v [Castro, Madrid, n. 37]; Toulouse, Bibl. Munic. 293 (an. 1457); Barcelona, Bib. Central 463;Valencia, Bib. Metrololitana 261; Paris BN Lat. 3188; London, British Library Add. 17365; BAV Rossiniana 213; Milan, Ambrosiana H. 87 sup; >>>>

`Psalterium': Madrid, Nac. 4286 ff. 1-113 [Castro, Madrid, n.249]; Barcelona, Biblioteca de Catalunya [=Bib. Central] 464; Valencia, univ. 241; Metropolitana 151. For more manuscript information, see I. Rodríguez, ‘Autores espirituales españoles en la edad media’, Repertorio de Historia de las Ciencias Eclesiasticas en España 1 (Siglos iii-xvi) (Salamanca, 1967), 266.

Exposició dels psalms: Madrid, Nac. 4286 ff. 114-148; Barcelona, Bib. Central 464; Paris BN Esp. 45..

Regiment de prínceps [two redactions: as an independent treatise and as part of the Dotzè del crestià. For this work, Eiximenis made much use ofthe works of John of Wales]:>>

Lost?: Summa philosophica; Exposició de la Regla dels Frares Menors; De religió; Libro de les virtuts; De pomo;Compendium Animae; Sermonaris.

editions:

El Crestiá. This work was envisaged as a thirteen-volume work, which would deal with all fundamental aspects of Christianity. It was written on request of Pedro III, the magistrats of Barcelona, and patrician citizens of the town, desiring to know the road to Paradise. The work intended to clarify, direct, awaken, teach, and exhort every faithful christian, so that he would take care of his soul, follow the roads leading to God, and steer free from the dangers of life. Only five books of El Crestiá did appear, composed between 1378 and 1391: the Primer del Crestiá, the Segon del Crestiá, the Regiment de la cosa pública, the Terç del Crestiá, and the Dotzén del Crestiá:

1. Primer del Crestiá(Valencia: Lamberto Palmart, 1483). See also Francesc Eiximenis: Lo Crestià (selecciò), ed. Albert Hauf (Barcelona, 1983) [This first book of El Crestiá, written between 1378 and 1381, contains 381 chapters, and provides an exposition of the origin, the nature, and the dignity of Christian faith. Strong emphasis on the idea that God has created mankind as his beloved ofspring and has incorporated man into himself by love, just like two lovers unify themselves through their mutual love. Eximenis explains that Christ has made man kings and priests through his own sacrifice, which the faithful offer daily through the Eucharist.]

2. Segon del Crestiá,was never published (see manuscripts above) [The work, probably written between 1382 and 1383, deals in 239 chapters with the temptations encountered by every Christian.]

3. Regiment de la cosa pública (Valencia, 1499); Regiment de la cosa pública, ed. Daniel de Molins (Barcelona, 1927/reprint 1980); Regiment de la cosa pública, ed. M. Sanchis Guarner (Valencia, 1972) [Written in Valencia in 1383, on request of local lawyers and urban administrators. The work was later included in the Dotzén del Crestiá (chapters 357-395). In the Regiment, Eximenis explains that, through baptism, mankind shares one faith and one hope. Hence, all people should also try to be unified in their search for a true Christian life. To that end, people should love their community and cherish the fundaments of a beneficial terrestial city. These fundaments are concord, observance of the law, justice, fidelity, and prudence in political matters. Thus, the terrestial community will be stable and durable, being a figure of the holy city of Paradise. Work makes much use of John of Wales’ Communiloquium and his Breviloquium de Virtutibus]

4. Terç del Crestiá. This work, containing no less than 1060 chapters, was written in Valencia in 1383. It has survived in many manuscripts and received its first full edition in the twentieth century: Terç del Crestià, ed. Martí de Barcelona & Norbert d'Ordal, 3 Vols, Els nostres clàssics, collecció B, 1, 2, 4 (Barcelona, 1929-32); Com usar bé debeure i menjar, ed. Jorge E. Gracia, Clàssics Curial, 6 (Barcelona, 1977) (= Terç del Crestiá, chapters 350-397) [This popular work of Eximenis deals with the sins that marr Christian life, and with the challenges that man encounters during this life. All this should strengthen man’s desire to reach Paradise.]

5.Dotzén del Crestiá, ed. Lamberto Palmart (Valencia, 1484) (First four parts); Dotzé Llibre del Crestiá, Seconda part, volum primer, ed. Curt Wittlin, Arseni Pacheco, Jill Webster, Josep M. Pujol, Josefina Fíguls, Bernat Joan i August Bover, Obres de Francesc Eiximenis, 2 (Girona, 1986); Dotzé Llibre del Crestiá, Seconda part, volum segon, ed. Curt Wittlin, Arseni Pacheco, Jill Webster, Josep M. Pujol, Josefina Fíguls, Bernat Joan, Andreu Solé, Teresa Romaguera i Xavier Renedo, Obres de Eiximenis, 4 (Girona, 1987). [The Dotzén del Crestiá, which contains 907 chapters, deals with the ways in which God draws man to Himself in the social life. Eximenis relates how God shows Himself in the wonders of creation (a beautiful city), and has created in man’s heart an image of the Divine City. Man is himself a well-ordered city, and reflects in himself the glories of Heaven. Yet, original sin creates in man a view of a criminal and diabolical city. As God has given man a natural inclination to live in society, society (or the communities in which man spends his life) should help man to obtain knowledge of the spiritual city, to become desirous of it, and help him with the means to deserve it.]

Some passages from individual books of El Crestiá can also be found in: Lo crestià (Selecció), ed. A. Hauf, Les millors obres de la literatura Catalana, 98 (Barcelona, 1983)

Llibre de les dones (Tarragona, 1485/Barcelona: Juan Rosembach, 1495/Valladolid, 1542 [=Carro de las Donas, Spanish adaptation by an anonymous Franciscan at the behest of Pope Adrian VI; also includes insights of J.L. Vives. See on this adaptation: J. Fitzmaurice-Kelly, ‘Vives and the ‘Carro de las Donas’, Revue Hispanique 81/1 (1933), 530-544; J. Meseguer Fernández, ‘El traductor del ‘Carro de las donas’ de Francisco Eximénez, familiar y biógrafo de Adriano VI’, Hispania 19 (1959), 230-250)]; Llibre de les dones, ed. Frank Naccarato & Curt Wittlin, et dir. Joan Coromines, 2 Vols, Biblioteca Torres Amat, 9-10 (Barcelona, 1981). Some extracts have appeared in the Bibliothèque de l’École des Chartes 46 (1885), 10-137. [The Llibre de les dones was written in 1396 and dedicated to the countess of Prades. In this work, Eximenis deals with woman under fiveconditions: as child, young girl, spouse, widow, and as member of a religious community. He does not provide a very innovative view of woman (adhering to most common patriarchical Christian prejudices), but declares that woman by nature is pious, reserved, loving and gracious. The work has survived in many manuscripts, and at least two late fifteenth-century editions, the first of which already counts 396 chapters.]

Scala Dei o tractat de contemplació (Barcelona: Diego Gumiel, 1494/Barcelona, 1501/ Barcelona, 1523). Extracts of the Scala Dei and the Llibre de les Dones appeared under the title Confessionale in Valencia (1497, 1502, 1507, 1906). A partial modern Italian translation by Lazaro Iriarte has appeared in Mistici Francescani Secolo XIV, II (Assisi-Bologna, 1997), 1003-1040. [A relatively small manual of piety, dedicated to and destined for queen Mary of Aragon (Maria de Luna) and on top of that destined for all Christians. Probably composed in the early fifteenth century. Eiximenis wanted to probe the queen with a series of spiritual reflections that would enable her like steps of a ladder (inspired by the Jacobsladder, Gen, 28, 12 and the famous work of John Climacus) to climb up towards God. The first part of the work consists of a guide to stimulate piety and the virtues, organised in a series of ‘contemplations’ (on the seven beneficia of God, and how to live by dying justly and gain Paradise), amplified with considerations concerning the Pater Noster (the prayer par excellence to gain the friendship and help of Christ, explaining its parts in a catechistic fashion), litanies on the life and suffering of Christ and Mary (replete with a prayers), an explanation of the virtues of the Psalms in the Psalterium for the spiritual life, a range of contemplative and supplicatory prayers to Christ, a consideration of the things that should always be foremost in our thought, and the ways in which contemplative and active people can keep the heart fixed in good and advantageous meditations. In the context of these ‘contemplations’ and the additional considerations, this part also provides instructions for confession, penitence, alms giving, etc.. The second part of the work is a comprehensive contemplation manual, in which Eximenes describes three ways leading to perfection. This part is directly inspired by the Benjamin Major of Richard of St. Victor, the Theologia Mystica of Hugh of Balma, and De Triplici Via of Bonaventure, and is in actual fact mainly based on materials taken from his Llibres de les dones.]

Ars Praedicandi Populo. Edited as: 'L’ Ars praedicandi de Francesc Eiximenis', ed. P. Martí de Barcelona, in: Homenatge a Antoni Rubió i Lluch, Miscellània d’estudis literaris històriis I lingüístics, 2 Vols. (Barcelona) II, 4-40. Also published in: Analecta Sacra Tarraconensia 12 (1936), 304-340 (on the basis of the Cracow manuscript). It amounts to a commentary of chapter nine of the Regula Bullata. It seems to have survived in one manuscript only (see under manuscripts), and once was preceded with a series of sermons.

El `Tractat d'usura' de Francesc Eiximenis, ed. Josep Hernando i Delgado (Barcelona, 19??).

Llibre dels angels (Barcelona: Juan Rosembach, 1494 [Catelan, cf. Archivo Ibero-Americano 19 (1923), 108-124]/Barcelona: Pere Miquel, 1494/Burgos, 1490 [Castilian]; De sant Miquel Arcàngel. El quint tractat del `Llibre dels àngels', ed. Curt Wittlin, Clàssics Curial, 15 (Barcelona, 1983); Il Libro degli Angeli, ed. Gabriella Zanoletti (Milan, 1999). A French edition appeared as: Le livre des anges fait et compilé sur le livre de saint Denis, De triplici gerarchia, et sur les ditz de plusieurs docteurs devotz et contemplatifz, par frère François Dachimenis (Genève, 1478/Lyon, 1486/Paris, 1505 & 1518). A Flemish translation appeared in 1518, Brussels. [This book, written at Valencia in 1392, consists of five parts, respectively dealing with the greatness, the nature,the orders, the services, and the victories of angels, ending with those of St. Michael. The fourth part also deals with fallen angels. Eximenis emphasises that the angels are there to help and protect kings, cities and every Christian. Eximenis promotes devotion to angels. He uses many sources, and especially the works of Pseudo-Dionysius]

Vida de Jesucrist, surviving in many Catelan, at least three Castilian and two (?) French manuscripts. Received a partial Castilian edition in 1496, which appeared in Granada. [A large biography of Christ in 691 chapters. It was written in 1397/1398 on request of Pedro de Artès, a familiarius of king Martin I of Aragon. Eximenis wrote the work for lay people. While respecting divine predestination, Eximenes gives a place to good works, and elaborates on the motherhood of Mary.]

Cercapou, ed. G.E. Sansone , 2 Vols. (Barcelona, 1957-1958) [A catechetical text, meant to facilitate the examination of one’s own conscience. The work , which is quite demanding, is inspired by Ludolph the Chartusian. The intended public is large, ranging from lay people, to monks, nuns, and secular priests.]

Pastorale (Barcelona: Pedro Posa, 1495) [A Latin work, written on request of Michael Miracle (parish priest of Penáguila), and Hugh de Llupiá y Bages (bishop of Valencia). The text deals, in four parts and 167 chapters, with the clerical state, the episcopal dignity,the obligations of the pastor, his supernatural compensation and the glory he will receive in the afterlife. It has survived in many manuscripts.]

Psalterium/Saltiri (Gerona, 1495) [Edition of the 1416 Catelan translation (by G. Fontana) of three or four treatises found in MS Barcelona Biblioteca de Catalunya 464 and elsewhere (see above). In the manuscripts, these treatises are called: De Laude Creatoris (Tractatus de Essentialibus in Divinis, on the Divine attributes) & Psalmi Poenitentiales; Sequitur Secundus Tractatus qui est de Vita et Excellentia Redemptoris; ubi fit Memoria de Ejus Matre Sanctissima et de Angelis et de Quibusdam Ei Quoquomodo Annexis; Incipit Tertius Tractatus: de Vita Hominis Viatoris. These treatises amount to series of very affective contemplative prayers, evoking a strong piety and love towards the suffering Christ, and including prayers on the name of Jesus] These texts received a new edition as: Psalterium alias Laudatorium Papae Benedicto XIII Dedicatum. Three Cycles of Contemplative Prayers by a Valencian Franciscan (...), ed. Curt Wittlin, PIMS Studies and Texts, 87 (Toronto, 1988).

Expositio in Psalmos Poenitentiales(Gerona: Diego Gumiel, 1495).

Prosa,ed. Xavier Renedo i Sergi Gascon, Tria de Clàssics, 8 (Barcelona, 1993/1996) [selection of texts].

spurious

Doctrina compendiosa de vivre justament (Barcelona, 1509). For manuscript information, see I. Rodríguez, ‘Autores espirituales españoles en la edad media’, Repertorio de Historia de las Ciencias Eclesiasticas en España 1 (Siglos iii-xvi) (Salamanca, 1967), 267.

Tractat de la concepció de la Verge:>>

Confesional: MSBarcelona Univ. 21-2-22  & ed. Valencia: N. Spindeler, 1497)

De triplici statu mundi:MS El Escorial H. III. 24.

Summa theologica?, see I. Rodríguez,‘Autores espirituales españoles en la edad media’, Repertorio de Historia de las Ciencias Eclesiasticas en España 1 (Siglos iii-xvi) (Salamanca, 1967), 267.

lost works

Exposicio de la Regla dels Frares Menors

De religió

Libre de virtuts

De Pomo

Sermonaris

Summa philosophica

literature

LThK, 3^rd ed. III, 1114-1115; LMA, III, 1760f; Jaume Massó y Torrents, ‘Les obres de Fra Francesch Eximeniç (c. 1340-c. 1409): essaig d’una bibliografia’, Anales de l’Institut d’Estudis Catalans 3 (1909-10), 588-596; J.H. Probst, ‘Francesch Eximeniç, ses idées politiques et sociales’,  Revue Hispanique 39 (1917), 1-82; Antonio de La Torre [y del Cerro], ‘Una noticia bibliográfica de fray Francesch Eximénez’, Almanaque las Provincias (Valencia) 38 (1917), 227-233; Andrés Ivars, ‘El escritor Fr. Francisco Eximénez en Valencia (1383-1408)’, AIA 14 (1920), 76-104; 15 (1921), 289-331; 19 (1923), 359-398; M. de Barcelona, 'Nous Manuscrits de Fra. Francesc Eximeniç', Estudios Franciscanos 36 (1925), 449-452; P. Bohigas, `Prediccions i profecies en les obres de Fra Francesc Eiximenis', Franciscalia (Barcelona, 1928), 30ff; P. Martí de Barcelona, ‘Fra Francesc Eiximenis, O.M. (c. 1340-1409): la seva vida, els seus escrits, la seva personalitat literària’, Estudios Franciscanos 40 (1928), 437-500; Pou y Marti, Visionarios, 349-69; J. Puig y Cadafalch, ‘Idees tèoriques sobre urbanisme en el segle xiv: un fragment d’Eiximenis’, Estudis Universitaris Catalans 21 (1936), 1-9; J.H. Probst, `Die ethischen und sozialen Ideen des Katalanischen Franziskaners Eiximenis', W & W, 3 (1938), 79-84; Estud. Franciscanos, 62 (1961), 411-432; J. Monfrin, ‘La Bibliothèque de Francesc Eiximenis (1409)’, Bibliothèque d’Humanisme et Renaissance 29 (1967), 447-484; Jaume Massó i Torrents, `Les obres de fra Francesch Eiximeniç (1340?-1409?). Essaig d'una bibliografia', Anuari de l'Institut d'Estudis Catalans, 3 (1909-1910), 588-692 [reprinted in: Studia bibliographica, Estudis sobre Francesc Eiximenis, I. ed. Emili Grahit et al. (Gerona, 1991); Use together with: David J. Viera, Bibiografia anotata de la vida i obra de Eiximenis (Barcelona, 1980); Nolasque d’El Molar, ‘Eximenis (Eiximenis, Ximénez; François)’, DSpir IV, 1950-1955; M.J. Peláez, `Eximenis y la sociedad ecclesiástica de su tiempo', Estudios Franciscanos,78 (1977), 455ff.; David J. Viera, ‘Influjó el Llibre de les dones de Francesc Eiximenis en la De institutione foeminae Christianae de Luis Vives?’, Boletín de la Sociedad Castellonense de Cultura 54 (1978), 145-155; David J. Viera, `Manuscritos eiximenianos no catalogados por J. Massó Torrents', Estudios Franciscanos, 80 (1979), 157-165; Manuel J. Peláez, ‘La ley, la justicia, la liberdad política en el pensamiento jurídico de Francesc de Eiximenis, OFM (Agustinianismo político, franciscanismo canónico y ‘ius comune’)’, Estudios Franciscanos 80 (1979), 157-165; J. Berg Sobré, ‘Eiximenis, Isabel de Villena and some fifteenth century catalan illustrations of their works’, in: Actes del Primer Col.loqui d'Estudis Catalans a Nord-Amèrica (Urbana, 30 de març-1 d'abril de 1978) (Barcelona: Publ. d'Abadia de Montserrat, 1979), 303-314; David J. Viera, ‘El ‘Llibre de les dones’ de Francesc Eiximenis y el ‘Corbacho’ del Arcipreste de Talavera, influencia directa, indirecta o fuente comunes?’, Estudios Franciscanos 81 (1980); D.S. Viera, Bibliografía anotada de la vida i obra de Eximenis (Barcelona, 1980); J. Perarnau, `Documents i precisions entorn de Eximenis (c.1330-1409)', Arxiu de Textos Catalans Antics (Barcelona, 1982), 191-215; David J. Viera, `Más sobre manoscritos, incunables y ediciones rares de la obra de Francesc Eiximenis', Archivio Ibero-Americano, 47 (1987), 57-62; C. Guardiola Alcover, `Juan de Gales, Cataluña y Eximenis', Antonianum, 64 (1989), 330-365; El escritor fr. Francisco Eiximénez en Valencia (1383-1408). Recopilación de los escritos publicados por el padre Andrés Ivars en la Revista `Archivo Ibero-Americano' sobre Francesc Eiximenis y su obra escrita en Valencia, ed. Pedro Santonia (Benissa, 1989); Antonianum, 64 (1989); M. Aurell, `Eschatologie, spiritualité et politique dans la confédération catalano-aragonaise (1282-1412)', Cahiers de Fanjeaux, 27 (1992), 191-235; M.J. Péláez, Estudios de historia del pensiamento político y jurídico catalán e italiano (Barcelona, 1993), 37-80,81-107, 109-129; Boll. Soc. Castel. Cultura, 69/4 (1993), 441-459; Iberia and the Mediterranean World. Festschrift Burns, 322-344; Finestrelles, 6 (1994), 189-204; Marc B. Escolà, `Sobre la teoria del poder en el tractat de Francesc Eiximenis: regiment de prínceps', Finestrelles, 6 (1994), 189-204; Sergi Gascón Urís, `Camps d'estudi en Eiximenis', in: Miscellanea Colón, 2, Estudis de Llenguai Literatura Catalanes 32 (Barcelona, 1994), 25-29; La réligion civique à l'époque médiévale et moderne (Chrétienté et Islam), ed. A. Vauchez, Collection de l'Ecole Française de Rome 213 (Rome, 1995), 135-152; Carmen Clausell Nácher, `Una obra de espiritualidad franciscana del siglo XVI: el anonimo `Caro de las Donas' ', Bol. Soc. Castell. Cultura 71 (1995), 81-94 [reworking of Eiximenis's Llibre de les dones]; Curt Wittlin, De la traducció literal a la creació literària. Estudis filològics i literaris sobre textos antics catalan i valencians, Biblioteca Sanchis Guarner 34 (Barcelona, 1995), 81-101; Carmen Clausell, ‘Frencesc Eiximenis en Castilla I: Del ‘Llibre de les donnes’ al ‘Carro de las donas’’, Boletín de la Real Academica de Buenas Letras de Barcelona 45 (1995-1996), 439-464; C. Clausell Nácher, `El P. Carmona, OFM, confesor de Adriano VI y probable traductor del Llibre de les Dones de Francesc Eiximenis', AFH, 89 (1996), 287-305; D.J. Viera, `Francesc Eiximenis's dissension with the Royal House of Aragon', Journal of Medieval History 22 (1996), 249-261; Carmen Clausell Nácher, `El P. Carmona, confesor de Adriano VI y probable traductor del `Llibre de les dones' de Francesc Eiximenis', AFH 89 (1996), 287-305; J.O. Puig, ‘El concepte de participacío en el pensament clàssic: l’aportació de la teoria eiximeniana de la ciutat, la comunitat i la cosapública’, in: Actes del II Congrés Català de Sociologia. Volum I. (Barcelona, 1996), 193-312; Manuel M.J. Peláez, ‘La sociabilité dans la pensée politique de l’évêque d’Elne Francesc Eiximenis’, Provence Historique47:187 (January-March, 1997), 259-270 [n.b. the article itself is in Spanish]; M.J. Peláez & M.E. Gómez Rojo, ‘El pacifismo y la tolerancia en el pensamiento social y politico de Francesc Eiximenis’, in: VIII. Jahrestagung der Reincke-Gesellschaft (Toledo 15.-20. V. 1997): Toleranz und Intoleranz im Mittelalter, Wodam Greifswalder Beiträge zum Mittelalter, 74 = Jahrbücher der Reincke-Gesellschaft Ser. IV, 8 (1997), 73-81; Sergi Gascon Uris, ‘L’astrònom Pere Gilbert en les obres d’Eiximenis’, Boletín de la Real Academia de Buenas Letras de Barcelona 46 (1997-1998), 389-396; J. Perarnau i Espelt, ‘Un paràgraf del Primier de crestià de Francesc Eiximenis inspirat en el De Mysterio cymbalorum d’Arnaude Vilanova’, Arxiu Text. Catal. Ant. 17 (1998), 507-510; M.N. Munsuri Rosado & R. Ferrer Navarro, ‘Francesc Eiximenis: algunos aspectos de su espiritualidad’, Anal. Valent. 24 (1998), 379-386; M.T. Ferrer Mallol, ‘Frontera, convivencia y proselitismo entre cristianos y moros en los textos de Francesc Eiximenis y de San Vicente Ferrer’, in: Pensamiento medieval hispano: Homenaje a Horacio Santiago-Otero, ed. J.M.Soto Rábanos (Madrid, 1998), 1579-1600; J. Puig Montado, ‘Francesc Eiximeniç y la tradición antimusulmana peninsular’, in: Pensamiento medievalhispano: Homenaje a Horacio Santiago-Otero,ed. J.M. Soto Rábanos (Madrid, 1998), 1551-1577; Isaac Vázquez Janeiro, ‘El pensamiento hispano-franciscano medieval en la historiografia recente’, in: Pensamiento medieval hispano: Homenaje a Horacio Santiago-Otero, ed. J.M. Soto Rábanos (Madrid, 1998), 1143-1173; Manuel J. Pelaez, ‘La magie et sa repression dans la pensée politique et sociale de Francesc Eiximenis et de Saint Vincent Ferrier’, in: Magie et illusion au Moyen Age,Senefiance, 42 (Aix-en-Provence, 1999), 441-451; Manuel J. Pelaez Albendea, ‘Noblesse et culture aristocratique dans la pensée de Francesc Eiximenis (XIV^e siècle), de Jeroni de Merola (XVI^e siècle) et de Marco Antonio Savelli (XVII^e siècle)’, Études Médiévales 1 (1999), 331-339; Manuel J. Peláez, ‘Jueces. Abogados y notarios en el pensamiento de Francesc Eiximenis’, in: Juges et Criminels. Études en hommage a Renée Martinage, ed. Serge Dauchy& Véronique Demats-Sion, I[Ancien Régime (ser. II, s.a.)], 10-15; Manuel J. Peláez Albendea, ‘Notas sobre el Derecho Canónico y las fuentes eclesiásticas en el pensamiento de Francesc Eiximenis’, An. Estud. Med. 29 (1999), 835-842; Josep-Antoni Ysern i Lagarda, ‘Notes sobre la creativitat literària de Francesc Eiximenis en l’ús d’exemple’, Estudis de Llengua i Literatura Catalanes 39 (1999), 5-37; Patricia Zambrana Moral & María E. Gómez Rojo, ‘La noción de tiranía como forma de gobierno y abuso de poder en dos textos jurídicos: las Partidas y el “Dotzè del crestià” de Eiximenis’, in: El Territori i les seves institucions històriques. Actes de les jornades d’estudi commemoratives del 650^è aniversari de la incorporació definitiva del marge dret del riu Ebre a Catalunya. Ascó 28, 29 i 30 de novembre de 1997, ed. Josep Serrano Daura, Estudis, 20 (Barcelona, Fundació Noguera, 1999) II, 933-947; Kimberly Rivers, ‘Memory and medieval preaching: Mnemonic advice in the Ars Praedicandi of Francesc Eiximenis (ca.1327-1409)’, Viator 30 (1999), ),253-284; Barry Taylor, ‘The fables of Eiximenis: norm and abnormality’, ModernLanguage Review 94/2 (1999), 409-414; David J. Viera, ‘The Rabbi Moises and the Primer del Crestià of Francesc Eiximenis’, Medieval Encounters 5,2 (1999), 184-197; Curt Wittlin, ‘Prophezeiungen in den Werken von Francesc Eiximenis: Ihr Einfluss auf Missionare in Südamerica und Rebellen in Spanien’, in: Dulce et decorum est philologiam colere. Festschrift für Dietrich Briesemeister zu seinem 65. Geburtstag, ed. Sybille Grosse& Axel Schönberger (Berlin: Domus Editoria Europeae, 1999), 793-812; Eusebi Ayensa I Prat, ‘‘Lipot’: un préstec grec en l’obra de Francesc Eiximenis’, Boletín de la Real Academía  de Buenas Letras de Barcelona 47 (1999-2000), 377-382; Curt Wittlin, ‘Francesc Eiximenis i les seves fonts’, Llenguai literatura 11 (2000), 41-108; Josep Ignasi Saranyana & Francisco Cardona-Vidal, ‘Sobre el imaginario femenino bajomedieval: Ramon Llull vs. Francesc Eiximenis’, Nuevo Mundo (Buenos Aires) 1 (2000), 341-370; David J. Viera, ‘Francesc Eiximenis’s concept of the good king’, Medieval Perspectives 15,1 (2000), 130-141 (concerning the Dotzè del Crestià>> royal authority came from God through the papacy and existed solely as an accord between king and his people); Manuel J. Pelaez, ‘La beauté et la laideur dans la pensée de l’évêque d’Elne, Francesc Eiximenis’,in: Le Beau et le laid au Moyen Age, Senefiance 43 (Aix-en-Provence, 2000), 413-420; David J. Virta & Jordi Piqué-Angordans, ‘Eiximenis, Fra Dolcino and the ‘Malvat hom’’, Antonianum 76 (2001), 729-746; Jacques Monfrin, ‘La bibliothèque de Francesc Eiximenis (1409)’, in: Idem, Etudes de philologie romane, Publications Romanes et Françaises, 230 (Geneva: Droz, 2001), 603-647; Sadurni Martí, ‘Les cartes autògrafes de Francesc Eiximenis’, Estudi general 22 (2002), 235-249; Manuel J.Peláez, ‘Saint-Jean-Baptiste, le Précurseur, dans les oevres de Francesc Eiximenis, évêque d’Elne’, in: Jean-Baptiste: Le précurseur au Moyen Age. Actes du 26e colloque du CUERMA, 22-23-24 février 2001, Senefiance, 48 (Aix-en-Provence: CUERMA, 2002), 167-173; Xavier Renedo Puig, ‘Eiximenis i el bon ús del vi’, Estudi general 22 (2002), 251-277; Paolo Evangelisti, ‘I ‘pauperes Christi’ e i linguaggi dominativi. I francescani come protagonisti della testualità politica e dell’organizzazione del consenso nel bassomedioevo (Gilbert de Tournai, Paolino da Venezia, Francesco Eiximenis)’, in:La propaganda politica. Atti del XXXVIII Convegno storico internazionale. Todi, 14-17 ottobre 2001 (Spoleto: Centro italiano di studi sull’alto medioevo, 2002), 315-392; Jorge Garcia Lopez, ‘Francesc Eiximenis en la Guerra dels Segadors’, Estudi general 22 (2002), 421-443; David J. Viera,‘Uthred of Boldon, O.S.B., professor of Francesc Eiximenis, O.F.M.’, Studia monastica 45:1 (2003), 53-60; Paolo Evangelisti, ‘Credere nel mercato, credere nella res publica: la comunità catalano-aragonese nelle proposte e nell’azione politica di un esponente de francescanesimo mediterraneo: Francesc Eiximenis’, Annuario de estudios medievales 33:1 (2003), 69-117; Josep Perarnau Espelt, ‘Un nou bifoli del Llibre de les dones de Francesc Eizimenis (ACA, Canc., Pergamins. Fragments, n. 420)’, Arxiu de textos catalans antics 22 (2003), 269-308; David J. Viera & Jordi Piqué-Angordans, ‘Francesc Eiximenis (c. 1330-1409) i la Guerra dels Cent Anys’, Estud Llengua Liter. Catal. 46-47 (2003-2004), 11-121; David J. Viera, ‘The Evolution of Francesc Eiximenis’s Attitudes Towards Judaism’, in: Friars and Jews in the Middle Ages and Renaissance, ed. Steven J. McMichael & Susan E. Myers, The Medieval Franciscans, 2 (Leiden-Boston, 2004), 147-160; Lluís brines I Garcia, La Filosofia Social i Política de Francesc Eiximenis (Editorial Nova edició, 2004) [Reissued with some changes in various articles published in Estudios Franciscanos107 (2007) & 108 (2008); Wolfram Aichinger, ‘Sinne und Geschlecht bei Francesc Eiximenis’, Mediaevistik17 (2004), 7-23 [Discusses the distinctions between the exterior and interior senses of men and women in Eiximenis’ Libre de les dones]; David J. Viera, ‘Modifications in the exempla and narrations of Francesc Eiximenis’, Hispanófila 140 (2004), 1-8; Albert G. Hauf, ‘La huella de Ubertino de Casale en el prerasmismo hispánico: el caso de Francesc Eiximenis, O.F.M.’, in: Actes del X Congrés Internacional de l’Associació Hispànica de Literatura Medieval, ed. Rafael Alemany et al, (Alacant: Institut Interuniversitari de Filologia Valenciana, 2005), 93-135; Jaume de Puig I Oliver, ‘La ‘Vida de Crist’ de Francesc Eiximenis i el ‘Flos Sanctorum; Castellá’, Revista Catalana de Teologia 30 (2005), 91-116; Carmen Clausell Nácher, ‘La pervivencia del tractat de contemplació de Francesc Eiximenis, O.F.M., en la Castilla de los siglos XV y XVI’, in: El Franciscanismo en La península Ibérica. Balance y perspectivas. I Congreso Internacional, Madrid, 22-27  de septiembre de 2003, ed. María del Mar Graña Cid (Barcelona: C.B.G. Editora, 2005), 445-458; Curt Witlin, ‘Eiximenis I la creença dels cerlitans que ‘caprei es salvarà. Dotze, 123, Pastorale, 36, Vida de Jesucrist, 4/57’, in: La cultura catalana en projecció de futur. Homenatge a Josep Massot i Muntaner, ed. Germà Cilón, Tomás Martínez Romero & Maria Lilar Perea (Castelló de la Plana, 2004), 495-515; Albert G. Hauf, ‘Del sermó oral al sermó secrit. La ‘Vita Christi’ de fra Francesc Eiximenis com a glosssa evangèlica’, in: La cultura catalana en projecció de futur. Homenatge a Josep Massot i Muntaner, ed. Germà Cilón, Tomás Martínez Romero & Maria Lilar Perea (Castelló de la Plana, 2004), 243-289; Josep Perarnau, ‘Le edizioni dei testi degli autori del Basso Medioevo con particolare riferimento a quelle di autori catalani Arnau de Vilanova, Ramon Llull, Nicolau Eimeric, Francesc Eiximenis’, in: Bilan et perspectives des Études médiévales (1993-1998). Euroconference (Barcelona, 8-12 juin 1999), Actes du IIe Congrès Européen d’Études Médiévales, ed. Jacqueline Hamesse, Textes et Études du Moyen Age, 22 (Turnhout: Brepols, 2004), 429-433; Paolo Evangelisti, I Francescani e la costruzione di uno Stato. Linguaggi politici, valori identitari, progetti di governo in area catalano-aragonese, Fonte e ricerche, 20 (Padua: Editrici Francescane, 2006) [a.o. with reference to Fidenzio da Padova, Ramon Llul, Francesc Eiximenis, Joan Eixemeno and Matteo d’Agrigento]; Lluís Brines I Garcia, ‘La Filosofia Social I Política de Francesc Eiximenis (3a part)’, Estudios Franciscanos108: 442 (2007), 41-134; Josep Hernando i Delgado, ‘Obres de Francesc Eiximenis en Biblioteques Privades de la Barcelona del segle XV’, Arxiu de Textos Catalans Antics 26 (Barcelona, 2007), 385-568

Franciscus Fabrianensis (Francesco Venimbeni, 02-09 1251, Fabriano - 22-04, 1322,Fabriano) beatus

Italian friar from Fabriano in the March of Ancona, as son of (the medical doctor) Compagno Venimbeni and Marguerita di Federico. Entered the order on 29 September 1267. During his noviciate, he received permission to visit Assisi, in order to earn the Porziuncola indulgence. In Assisi, he met friar Leo and got acquainted with the latter’s reminiscences of Francis. After his priest ordination, Franciscus de Fabriano embarked on a career as popular preacher. After his appointment as guardian of the new S. Francesco convent in Fabriano (in 1316 and again between 1318 and 1321), he used his family inheritance to collect manuscripts, and to firmly establish the Fabriano convent library. During his service as guardian, the Fabriano convent hosted the provincial chapter (1319). After his death, on 22 April, 1322, Francesco’s grave site in the S. Francesco convent of Fabriano became a cult site. In 1334, Francesco’ nephew Domenico di Bonaventura Festi, devoted a vita to him. This saint’live was copied in 1547 (by friar Dominico di Mariano Cresci), and reworked in 1620 (by G.A. Caldori). In 1339, his remains were found intact, which enhanced his cult. Francesco Venimbeni da Fabriano finally was officially beatified on the first of April 1775 (cf. Processus cultus B. Francisci Venimbeni of 1774 in MS Fabriano Archivio Com. 144). Until 1962, his feast figured on the Franciscan liturgical calendar (22 April). Thereafter, a local commemoration was maintained, and he remained on the calendar of the Conventuals. To Francesco Venimbeni da Fabriano are attributed several sermons, an Ars Predicandi (lost?), aRepertorium Ecclesiasticum (?), and (securely) a Chronicon. The latter work - a miscellaneous collection of historical and autobiographical notes, a description of the Porziuncola indulgence, a list of general ministers, and several poems (such as a lamentation - O Lugubre Ecclesiae Planctus - on the death of Bonaventura de Bagnoregio) -probably survived intact until 1866. Thereafter, only fragments of the work(the autograph manuscript Fabriano Bibl. Com. 121) remained. To him should not be ascribed De Veritate et Excellentia Indulgentiae (an ascription made by Wadding and several later bibliographers).

manuscripts

Chronicon: MS Fabriano Bibl. Com. 121

>>? Repertorium Ecclesiasticum: Fabriano, Bibl. Com. 121 [an exempla-collection derived from a Liber de VII Donis(maybe the Tractatus of Etienne of Bourbon)]

>>? Sermones: MS Fabriano Bibl. Com. 121

editions:

G. Pagnani, 'Frammenti della Cronaca del B. Francesco Venimbeni da Fabriano.' Archivum Franciscanum Historicum. 52 (1959) 153-177.

literature

Wadding, Annales III, 278-280, IV, 309-311, 453-454, V, 131-132, VI, 426-435; Wadding, Scriptores 80; AASS April III, 88-94 [=Vita et miraculis B. Patris Francisci de Fabriano by Bonaventura Festi. Cf. BHL no. 3137]; Sbaralea, Supplementum I, 267-268; L. Tasso, Vita del B. Francesco Venimbeni da Fabriano (Fabriano,1893); Miscellanea Francescana 5 (1896), 179-191; M. Faloci-Pulignani, ‘Gli storici dell’Indulgenza della Porziuncola’, Miscellanea Francescana10 (1906), 69-72; Zawart, 289; Martyrologium Franciscanum (Quaracchi, 1939), 151; A. Talamonti, Cronistoria dei Fratri Minori della provincia Lauretana delle Marche, III (Sassoferrato, 1941), 74-75 & passim; Jacques Cambell, ‘François de Fabriano’, DSpir V, 1035-1037; Bibliotheca SanctorumV, 1155-1156; P. Péano, 'François de Fabriano.' Dict. d'Hist. et de Géogr. Eccl. XVIII (Paris, 1977), 717-718.

Franciscus Felix de Molina (Francisco Félix de Molina, 1592-1650)

OFMObs. Born in Madrid. Became lector of theology at Alcalá. Two times, he was active as guardien of the San Diego convent. Besides, he acted as definitor of the Castilian province. He is known for several Scotist metaphysical works.

manuscripts

Opus philosophicum (c. 1640): , Madrid, Bibl. Nac. 7744

Compendia fidei, spei, charitatis et gratiae in via Scoti. Edita Compluti an. 1640 in conventu S. Marie a Iessu, ordinis Minorum: Madrid, Bibl. Nac. 7744

De Verbi divini incarnatione (c. 1636): Madrid Bibl. Nac. 8080

editions

Tentativae Complutensis tomus prior. Complectens tractatus: De fine ultimo et de beatitudine; de actibus humanis; de bonitate et malitia; de conscientia; de habitibus; de virtutibus in communi (Alcalá, 1642).

Tentativae Complutensis tomus posterior. In duas divisas partes. In quo subtilis doctoris Joannis Duns Scoti mens accuratissime elucidatur, comprobatur, defenditur; neque minori studio ac diligentia Angelici Doctoris doctrina exponitur atque explanatur. Haec secunda pars complectitur tractatus de gratia, justificatione et merito (Alcalá, 1645).

Primum principium Complutense. In quo vera et germana subtilis Doctoris Ioannis Duns Scoti mens, quam accuratissime explanatur... (Alcalá, 1646).

literature

AIA 35 (1932), 538-541; AIA 15 (1955), 340; Manuel de Castro, ‘Notas de biobibliografía franciscana’, AIA 28 (1968), 179-181; Castro (1973), 361-362, 372; AIA 28 (1979), 122; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) X, nos. 408-412; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 114 (no. 301).

François Feuardent (1539, Coutanges - 7, 01, 1610, Bayeux)

Entered the Franciscan order in 1559. Was ordained priest in 1561. Vehement anticalvinist preacher. Doctor in theology at the university of Paris in 1576. Guardian of Paris friary between 1590-1593. Produced numerous patristic studies as well as exegetical works, and edited texts for the Bibliotheca Veterum Patrum.

editions:

Theomachia Calvinistica (Paris, 1604, 1621)

>>> 

literature:

Wadding, Scriptores, 80f; Sbaralea, Supplementum, I, 268; Dict. Théol. Cath., 5, 2262-2265; D. Franses, 'Franciscus Feuerardent (d. 1610) en de patrologie', Collectanea Franciscana Neerlandica 1 (1927), 285-298; H. Dedieu, `la littérature de controverse', AFH, 80 (1987), 91;

Franciscus Garceus (Francisco Garcés; Francisco Tomás Hermenegildo, 1738-1781)

Spanish friar and missionary. Born at Morata del Conde in Aragon (12 April 1738). Joined the Recollects in 1753 at San Cristobál del Alpartir. In 1762, he volunteered to go to the Franciscan missionary college at Santa Cruz de Querétaro in New Spain (Mexico). After four years of study, he was appointed missionary commissioner in the Sonora province and became involved with the mission among the Pima Indians in the area now known as Tucson, Arizona. Took part in the Spanish expedition into upper California in 1775-1776 under the military leadership of Juan Battista de Anza, and hence took part in the foundation of what later would become San Francisco. After his return to S.Xavier del Bac in September 1776, he embarked on missionary activities among the Yuma Indians in the area of the Colorado river. In that context, he established the La Purísima Concepción del Rio Colorado mission in Arizona. When the Yuma Indians rebelled in 1781, Francisco was also killed. A diary concerning Francisco’s travels in California between 1775-1776 has survived.

editions

On the Trail of a Spanish Pioneer: the Diary and Itinerary of Francisco Garcés in His Travels Through Sonora, Arizona and California, 1775-1776, ed. Elliot Coues, 2 Vols. (New York, 1900).

literature

Anza’s California Expeditions, ed. H.E. Bolton, 5 Vols. (Berkeley, 1930), passim; AIA 35 (1932), 541-544; AIA 15 (1955), 293; John L. Kessel, ‘The Making of a Martyr: the Young Francisco Garcés’, New Mexico Historical Review 45 (1970), 181-196; Scott J. Maughan, Francisco Garcés and New Spain’s Northwestern Frontier, Doctoral Diss. (Salt Lake City, 1968); M. Geiger, Franciscan Missionaries in Hispanic California, 1769-1848 (S. Marino CA, 1969), 92-97; K. McCarty, Franciscan Beginnings on the Arizona-Sonora Desert, 1767-1770,Doctoral Diss. (Washington, 1973); José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) X, nos. 4057-4058; K. McCarty, Desert Doccumentary: the Spanish Years, 1767-1821, Arizona Historical Society Monographs, 4 (Tucson, 1976); John L. Kessel, Friars, Soldiers, and Reformers: Hispanic Arizona and the Sonora Mission Frontier, 1767-1856 (Tucson, 1976); Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 119 (no. 340).

Franciscus Georgius de Venetiis (Francesco Zorri/Zorzi, 1460-1540)

Humanist author, interested in Cabalism and Platonism.

manucripts

Poemata:Naples Naz. XIV.E.14 (see also the commentary on these in XIII.B.59)

editions

De Harmonia Mundi Totius (Venice, 1525). This work was translated into French in 1579 by Guy Le Fèvre de la Boderie.

In Scripturam Sacram Problemata (Venice, 1536).

literature

G. degli Agostini, Notizie istorico-critiche intorno la vita e le opere degli scrittori veniziani (Venice, 1754), II, 332-362; Miola, Il Propugnatore, 21,II (1888), 147-51; Sbaralea Supplementum I, 271; Kristeller, Iter Italicum I, 433ab-431b; U. Vicentini, Le Venezie Francescane, 24 (1957), 34; Cenci, Napoli, II, 982; Cesare Vasoli, ‘L’ermetismo a Venezia da Francesco Giorgio Veneto ad Agostino Steuco’, in: L’ermetismo nell’Antichità e nel Rinascimento, ed. Luisa Rotondi Secchi Tarugi, Caleidoscopio. Mentis itinerarium 8 (Milan, 1998), 127-162 [also published in: Magia, alchimia, scienza dal’400 al ‘700. L’influsso di Ermete Trismegisto/Magic, alchemy and science 15^th-18^th centuries. The influence of Hermes Trismegistus, ed. Carlos Gilly & Cis van Heertum (Florence: Centro Di, 2002), 31-67]; Cesare Vasoli, ‘Nuovi documenti sulla condanna all’Indice e la censura delle opere di Francesco Giorgio Veneto’, in: Censura ecclesiastica e cultura politica in Italia tra Cinquecento e Seicento, ed. Cristina Stango, Fondazione Luigi Firpo. Centro di studi sul pensiero politico. Studi e testi, 16 (Florence: Olschki, 2001), 55-78; Roland Kany, ‘Zorzi (Giorgio), Francesco, bekannter als Franciscus Georgius Venetus’, LThK³ X, 1490f; Marino Zorzi, ‘Ermete Trismegisto nelle biblioteche veneziane’, in: Magia, alchimia, scienza dal’400 al ‘700. L’influsso di Ermete Trismegisto/Magic, alchemy and science 15^th-18^th centuries. The influence of Hermes Trismegistus, ed. Carlos Gilly& Cis van Heertum (Florence: Centro Di, 2002), 113-134.

Franciscus Gonzaga (1546-1620)

Franciscan minister General and bishop, as well as the author of De Origine Seraphicae Religionis Eiusque Progressibus.

manuscripts

Ocularia Fratrum Minorum >>?

editions

De Origine Seraphicae Religionis Franciscanae Eiusque Progressibus, de Regularis Observantiae Institutione, Forma Administrationis ac Legibus Admirabilique Eius Propagatione (Rome, 1587/Venice, 1603²)

literature

Davide Bisognin, Francesco Gonzaga, ministro generale dei frati minori e vescovo (1579-1620), Diss. (Rome: Pontificia Università Gregoriana, 2002). Abstract to be found in Vita Minorum 63:6 (2002), 120-126; Davide Bisognin, L’altri santo Gonzaga. Il venerabile Francesco (Vicenza: L.I.E.F., 2005). [review in CF 76,1-2 (2006), 415-416].

Franciscus Gothi (Le Goust, d. 8 Febr. 1480)

According to Sbaralea a friar from Sicily. Yet he seems to have entered the order at Auxerre. There he several times held the office of guardian. He received the licence of theology in Paris in 1461 and became magister on June 21, 1462 [Paris, BN Lat. 5657a f. 23r]. The city of Auxerre helped him to pay for his magisterial expenses. He returned to Auxerre, where he acquired a reputation as a preacher. At his death, the city paid 100 sous for his obsequies.

editions

Compendium Biblicum (Venice: Lucas Antonius, 1519/Lyons: Jacob Junta, 1546/Lyons: Joannes Crespin, 1549) [For information on these and possible other editions, see Lebeuf and Sbaralea]

literature

Wadding, Scriptores 83; Sbaralea, Suppl. I, 272; Rodulphius, Historia Seraph. Religionis 82; Lebeuf, Mémoires concernant l’istoire ecclésiastique et civile d’Auxerre II, 501; Béguet, AFH 3 (1910), 127-128; Stegmüller, Rep.Bibl. II, 314; Armando Bisanti, ‘Un compendio biblico di Francesco Gotto’, in: Francescanesimo e civiltà siciliana nel Quattrocento, 177-185.

Franciscus Guzmán de Toledo (Francisco Guzmán, fl. early sixteenth cent.)

Spanish friar from Toledo. Member of the Castilia province.

editions

De Caelibatu Ministrorum Altaris Sacrorum Tractatus (Toledo: apud Franciscum Guzmanum, 1566/Venice: apud Gratiosum Perchasimum, 1569).

literature

Wadding, Scriptores,120; Isaías Rodríguez, ‘Autores espirituales españoles (1500-1700)’, Repertorio de Historia de las Ciencias eclesiasticas en España 3 (siglos xiii-xvi) (Salamanca, 1971), 498-499 (no. 150).

Franciscus Hebelinus (Francisco Hebelino, fl. late 17^th cent.)

OFM. Member of the Santiago province.

literature

AIA 28(1927), 364-365; 36 (1933), 541-542; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 126 (no. 398).

Franciscus Henricus Aquinatis (François Henri d’Acquin, fl. first half 18^th cent.)

French friar from the Touraine-Pictavienne province. Lector of theology at the friary of Ancenis (Lower-Loire area).

editions 

Harangue faite à Monseigneur le maréchal d’Estrées, premier commissaire du Roy aux États à Ancenis (Ancenis, 17 September, 1720).

literature

Bulletin des bibliophiles bretons (Nantes, 1897), 111.

Franciscus Herrera (Franciscus Herrera, fl. c. 1670)

OFM. Preacher in the Concepción province.

literature

AIA 35 (1932), 544-545; AIA 28 (1968), 442-444; DSpir VII, 369-370; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) XI, nos. 4394-4403; Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 127 (no. 411).

Franciscus Horatius Olivarius de Penna (Francesco Horatio della Penna di Billi, 1680-1745)

OFMCap. Italian friar from Penna di Billi. Apostolic prefect for the missions in Tibet. Scholar and author.

manuscripts & editions

Epistulae, edited in: L. Petech, I missionari italiani nel Tibet e nel Nepal, 6 Vols. (Rome, 1952-1955) I, 129-134, 141-146; II, 21-23, 26-27, 43-46, 128-131, 142-145, 157-160.

Relazione del principio stato e d’altri due regni confinanti, raccomandata alla vigilanza, e zelo de’Padri cappuccini della Marca nello Stato della Chiesa (Rome: A. Rossi, 1742). Reprinted in Analecta Ordinis Minorum Capuccinorum IV (Rome, 1888), 279-283, 315-319, 340-343.

Breve ragguaglio dello operto dai cappuccini della provincia della Marca nella missione del Tibet (1738), edited in: Analecta Ordinis Minorum Capuccinorum XXXVII (Rome, 1921), 285-294, XXXVIII (Rome, 1922), 57-63. Re-edited in L. Petech, I missionari italiani nel Tibet e nel Nepal III, 86-117.

Relatio ad S. Congregationem de Propaganda Fide de Moribus et Religione Populorum Thibet et Nepal (Rome, 1738).

Breve notizia del regno del Thibet &Breve ragguaglio del gran regno del Thibet, ed. M. Klaproth, Journal asiatique2^nd ser. XIV (1934), 177-204, 273-296, 406-432. re-edited in L. Petech, I missionari italiani nel Tibet e nel Nepal III, 47-85

Rappresentanza del 1738, in L. Petech, I missionari italiani nel Tibet e nel Nepal III, 117-172. A German version of this text was published as: Missio Apostolica Thibetano-seraphicidas. Das ist neue, durch päbstlichen Authorität sanktionierte Missionen (…) (Munich, 1740).

Discussions with the Dalai Lama, edited in L.Petech, I missionari italiani nel Tibet e nel Nepal IV, 501-505.

Tibetan-Italian-Tibetan Dictionary. Use as abase for the Tibetan-English Dictionary published by Chr. G. Schroeter (Serampore, 1826). Cf. Journal of the Asiatic Society of Bengal new ser. 8 (1912), 379-397 & Johannes a Rinferberg, ‘De vocabulario thibetano a Patre Francisco Horatio a Penna compilato’, Annales Ordinis Min. Cap. 47 (1931), 303-312.

Some fragments of translations of Tibetan texts into Italian have been edited in L. Petech, I missionari italiani nel Tibet e nel Nepal III, co. 3.

A list of Tibetan Kings has been included in the Alphabetum Tibetanum Misisonum Apostolicarum Commodo, ed. A. Giorgi (Rome, 1759/Revised edition: Rome, 1762, 296-341. This work also contains other work by Francesco Horatio.

There are many other works that now are lost. See on these the work of Jann, the work of Petech as well as DHGE XVIII, 803-804.

literature

Franciscan Annals of India (Agra, 1916), 21-22, 61-65; A. Jann, ‘Die Mission und literarische Tätigkeit des apostolischen Präfektes von Tibet, P. Franciscus Horatius Olivarius della Penna di Billi’, in: Studien aus dem Gebiete von Kirche und Kultur. Festschrift G. Schnürer(Paderborn, 1930), 128-307; Bollettino francescano storico-bibliografico 5 (1933), 31-33; Frédégand d’Anvers, ‘Missionaires capucins et civilisation tibétaine’, Etudes franciscaines 46 (1934), 129-130; L. Petech, I missionari italiani nel Tibet e nel Nepal, 6 Vols. (Rome, 1952-1955); Lexicon Capuccinum (Rome, 1951), 632; DHGE, XVIII, 802-5 (with additional info and references).

Franciscus Hurtado (Francisco Hurtado, d. 1628?)

OFM. Spanish friar. Preacher in the Santa Catalina de Honduras custody.

literature

AIA15 (1955), 317-318; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) XI, nos. 5419-5420; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 129 (no. 424).

Franciscus Hurtado de Mendoza (Francisco Hurtado de Mendoza, fl. early 17^th cent.)

OFM. Preacher in the Burgos province.

literature

AIA28 (1968), 447-448; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 129 (no. 427).

Franciscus Isabella (Francisco Isabella, fl. first half 18^th cent.)

OFM. Preacher of the la Concepción province.

literature

AIA15 (1955), 320-321; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 130 (no. 438).

Franciscus Jiménez (Francisco Jiménez, d. 1537 or 1547)

OFMDisc. Spanish friar. Studied law at the university of Salamanca. Became friar in the Santiago province and moved to the province of St. Gabriel. Still at a rather young age he sailed to the New World (1524). Was ordained priest in Mexico. Was one of the first to produce (still unedited) dictionaries of Mexican languages, as well as basic catechetical works and some matters of historiographical import

manuscripts

Arte y vocabulario de la lengua mejicana:>>

Breve doctrina cristiana, en lenguamejicana:>>

literature

MH14 (1957), 391, 446; Mendieta, II, 118, 165; Lib. IV, cap. 44; Lib. V. part Icap. 25; Manuel Castro y Castro, ‘Lenguas indigenas americanas transmitidas por los franciscanos del siglo xvi’, in: Actas del II Congreso Internacional sobre Los Franciscanos en el Nuevo Mundo (siglo XVI), La Rábida, 21-26 de septiembre de 1987 (Madrid, 1988), 497; B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers(Groningen, 1998), passim; E. Zaragoza, ‘Jiménez Francisco’, DHGE XXVII, 1288f.; Victor Sánchez Gil, ‘Jiménez Francisco’, DHGE XXVII, 1289f.

Francis Jiménez de Cisneros (Franciscus Ximenes, 1436, Torrelaguna (Madrid) - 1517, Roa (Burgos))

Spanish friar and bishop. Born at Torrelaguna in New Castile. From impoverished aristocratic descent. private education with his uncle Alvaro. Studies of arts and law at Alcalá and Salamanca. After studies in canon and civil law, he went to Rome in 1459 where he practised for some years as a consistorial advocate. The pope promised him the first vacant benefice in Spain. Hence, in 1471, Cisneros became archpriest of Uceda in January 1471. Yet Carillo, the Archbishop of Toledo wished this post to go to one of his own men. As Cisneros did not want to back down, the Archbishop imprisoned him for six years. After his release between 1477 and 1480, he was made capellán mayor of the archbishop of Seville (Gonzalo de Mendoza) [check: not the bishop of Sigüenza?]. In 1484, he resigned his post, to enter the Observant branch of the Franciscan order, taking on the name Francisco. He made his profession in the San Juan de los Reyes (Toledo). From there he moved first to Castañar and then to La Salceda. Guardian in La Salceda shortly before 1492. In that year, on the recommendation of archbishop Mendoza, he became confessor of Queen Isabella of Castille. He accepted this post on condition that he could continue to live in his monastery and follow the Franciscan religious life, only appearing at Court when he was needed. Became confidant ofthe royal couple Isabella and Ferdinand (even regent of Castile in 1516, after Ferdinand’s death). Provincial of the Franciscan Castilian province in 1494, archbishop of Toledo and primate of Spain in 1495, cardinal and inquisitor general in 1507, keeping a poor lifestyle in accordance to his Franciscan vows. Active reformer of the Franciscan order. Founder of the University of Alcalá de Henares (which eventually opened in 1508). Promoted forced conversion of the Moors in Granada, and even lead an army during King Ferdinand’s military campaign against the Moors of Oran in 1509. Also promotor of editions and translations of medieval mysticism (Catherine of Siena, Angela of Foligno, Vincent Ferrer, Ludolph of Saxony, Thomas à Kempis etc.) and supporter of Erasmian humanism (in the philological sense)

In the University of Alcalá de Henares, Cisneros stimulated innovative biblical scholarship. The main product of his patronage was the Complutensian Polyglot Bible, with parallel passages in Latin, Greek, and Hebrew, which was finished shortly before his death.

manuscripts

Advertencias a Carlos V: Madrid, Nac. 290 [Castro, Madrid, n. 33: Instrucción según la qual el emperador Carlos V se habrá de haver en su llegada a España]

>> many documents in the Archivo de la Universidad (Madrid), the Archivo Histórico Nacional (Madrid), and in the Real Academia de la Historia (Madrid)

editions

Constituciones [for the archdiocese of Toledo] (Salamanca, 1498/Madrid, 1905)

Cartas del Cardenal (…) Cisneros dirigidas a D. Diego López de Ayala, ed. P. Gayangtos & V. de la Fuente (Madrid, 1867-1875)

Cartas de los secretarios del Cardenal (…) Cisneros durante su regencia, ed. V. de la Fuente (Madrid, 1875)

Cartas inéditas del Cardenal Cisneros al cabildo de la catedral primada, ed. J. Meseguer Fernández (Toledo, 1973)

early biography

>>University of Kansas, Spencer Library, MS C 238 [biography composed at Torrelaguna between 1517 and 1524]

literature

J.P.R. Lyell, Cardinal Ximenez, Statesman, Ecclesiastic, Soldier and Man of Letters, with an account of the Complutensian Polyglot Bible (London, 1914); Estudios Franciscanos 20 (1918), 293-298; L. Fernández de Retana, Cisneros y su siglo (Madrid, 1929-30); J. López de Toro, Perfiles humanos de Cisneros (Madrid, 1958); AIA 29 (1969), 141-149; J. García Oro, Cisneros y la reforma del clero español en tiempo de los Reyes Católicos (Madrid, 1971); José García Oro, ‘Francisco Jiménez de Cisneros, OFM’, Diccionario de historia eclesiástica de España 4 Vols. (Madrid, 1972-1975) II, 1238-1239; Isaac Vázquez, ‘Cisneros reformador. Nuevas luces sobre la reforma católica’, Antonianum 48 (1973), 124-133; P. Sainz Rodríguez, La siembra mística del Cardenal Cisneros y las reformas en la iglesia (Madrid, 1979); Manuel de Castro,Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 131 (no. 449); F. Fernández-Armesto, ‘Francisco Jiménez de Cisneros’, in: Contemporaries ofErasmus, A Biographical Register II,235-237; LThK, 2 (1994),1204-1205; AIA 55 (1995), 5-264; Carlos Gilly, ‘Otra vez Nebrija, Erasmo, Reuchlin y Cisneros’, Boletín de la Sociedad Castellonense de Cultura 74:1-2 (1998), 257-340; J. García Oro & M.J. Portela Silva, ‘El gobierno Toledano del cardenal Cisneros en las cuentas’, Toletana 2 (2000), 77-144; J. Carcía Oro, Cisneros, el cardenal de España (Barcelona: Ed. Ariel, 2002); Elizabeth Teresa Howe, ‘Cisneros and the translation of women’s spirituality, in: The Vernacular Spirit: Essays on Medieval Religious Literature, ed. Renate Blumenfeld-Kosinski, Duncan Robertson& Nancy Bradley Warren (New York: Palgrave, 2002), 283-295; Isabel Mateo Gómez, ‘La librería de Cisneros en la catedral de Toledo según los textos de Gómez de Castro (1569) y Quintanilla (1653): Hipótesis sobre su traza y su programa iconográfico’, Archivo español de arte 76:301 (2003), 5-21; Klaus Herbers, ‘Ximénes (Jiménes) de Cisneros Francisco, obs. Card.’, Religion in Geschichte und Gegenwart, 4th ed. VIII, 1755f.; José García Oro, Cisneros. Un cardenal reformista en el trono de España (1436-1517) (Madrid: La Esfera de los Libros, 2005).

Franciscus Josephus de Bussmannshausen (Christoph-Joseph von Rodt, 1630/31-1697)

OFMCap. Austrian friar, After a profound education in the humanities, law and philosophy, and several embassadorial missions, he became canon of Konstanz cathedral. Then, on 6 March 1650, he entered the Capuchins of Zug (Switzerland). He fulfilled his theological studies at Brescia. When the Swiss Capuchin province was divided, he joined the new Austrian province, fulfilling several functions (guardian, definitor and lector). Became well-known for his homiletic prowess (surnamed ‘Saint Demosthenes) and for his religious writings. He died at Markdorf on 19 January 1697

editions

Oliva in campis, oder (…) Dominical und Predigten de tempore (Kempten, 1678)

Innerliche Actus oder Uebungen der Tugenden (Kempten, 1683)> a work that concentrates on the act of contrition and mentions in that contexts the spiritual growth of Marco d’Aviano.

>>> 

literature

Romualdus Stockacensis, HistoriaP rovinciae Anterioris Austriae FF. Min. Cap.(Kempten, 1747), 322ff (no. ix); M. Heyret, ‘Die gedruckten Schriften des ehrw. Marcus von Aviano O.F.M.Cap., und deren Verbreitung’, Collectanea Franciscana 10 (1940), 51-53; S.Knobloch, Das Predigtwerk des P. Franz-Joseph von Roth, 1631-1697. Eine homiletisch-theologische Untersuchung(Wurzburg, 1972); DHGE, XVIII,805-6

Franciscus Josephus de Jaca (Francisco José de Jaca, ca. 1646-ca. 1689)

OFMCap. Active in Latin America. Active lobyist for the abolition of slavery in the Spanish Colonial empire. Author (several works listed in the studies mentioned below).

editions

Resolución sobre la libertad de los negrosy sus originarios en estado de paganos y después y a cristianos. Una primera condena de la esclavitud en el pensamiento hispano, ed. Miguel Anxo Pena González, Corpus Hispanorum de Pace. Segunda Serie, 11 (Madrid: Consejo Superior de Invesigaciones Científicas, 2002). [cf. Collectanea Franciscana 74 (2004), 754f; Salmanticensis 50 (2003), 324-326; Zeitschrift für Katholische Theologie 126 (2004), 154-158]

literature

Miguel Anxo Pena González, ‘Francisco José de Jaca. Una vida en favor de la liberación de los esclavos negros’, Collectanea Franciscana 72 (2002), 599-671; Idem,Francisco José de Jaca. La primera propuesta abolicionista de la esclavitud en el pensamiento hispano,Bibliotheca Salamanticensis. Estudios, 252 (Salamanca, 2003).

Franciscus Lambertus (François Lambert d’Avignon, 1487-1530)

OMObs and later Lutheran. Born at Avignon in 1487. Entered the strict Observants at Avignon in 1502. Soon developed into a zealous defender of Franciscan religious reform. Was appointed apostolic preacher in 1517, in which function he became active throughout South-Eastern France. In 1522, François Lambert went for his order to Zurich in Switzerland, where he engaged in public discussions with Zwingli. After his arrival in Basel, François opted for Lutheranism and departed for Wittenberg, where he taught theology between 1523 and 1524. In 1524, François returned to France, to spread the Lutheran reform. He was active in Metz and Strasbourg, where he also got under the influence of Martin Bucer. In 1526, the Landgraf Philip of Hessen called François Lambert to Marburg, to reform the church in his territories and to help found the university of Marburg. François Lambert attacked the old ecclesiogical structures (cf. his Paradoxa) and came up with new regulations for the ecclesiastical structures of Hessen (Reformatio), which nevertheless were never implemented. For some time, François Lambert taught at Marburg, to retire at Frankenberg-sur-Eder, where he died in 1530.

François Lambert was a very prolific author. At least 23 of his works do survive, ranging from exegetical and pastoral works to outright polemical treatises (Like other former Franciscans, such as Johann Eberlin von Günzburg and Johannes Schwan, François Lambert also wrote pamflets against the Franciscans and the mendicants in general. Franciscan reactions to his works were written by Herborn and by Frans Nicolai). Several of his writings had a wide circulation (especially among pietist groups and in regions in which the influence of Luther and the Swiss reformers was not dominant), and were translated in various vernacular languages (esp. French, Dutch, German, English).

editions

Corone de Nostre Saulveur (Lyon, c. 1520) [dates from his Catholic period, but already puts forward Christ as the unique norm for the Church and its theology. Invites the lay people to live according to the evangelical precepts put forward in the Franciscan rule. See the study of Haas, Zeitschrift für Kirchengeschichte 84 (1973), 288-301]

Evangelici in Minoritarum Regulam Commentarii (Wittenberg, 1523)

Theologici Rationes (Wittenberg, 1523)

Commentarius de Sacro Conjugio (Strasbourg, 1524/English version appeared in 1563)

De Causis Excaecationis Multorum Saeculorum (Strasbourg, 1524/English version London, c. 1527)

Farrago Omnium fere Rerum Theologicarum (Strasbourg, 1525/English version appeared in London, 1536)

De Fidelium Vocatione in Regnum Christi (Strasbourg, 1525/German version in 1526)

Biblical commentaries: a range of biblical commentaries on the Kings, Song of Songs, The Twelfth Prophets, Lucas, Acts, and the Apocalypse. See for these works the remarks in the studies mentioned below

Commentarii de Prophetia (…) deque Litera et Spiritu (Strasbourg, 1526)

Reformatio Ecclesiarum Hassiae (Marburg, 1526)

Paradoxa & Epistola ad Colonienses (Erfurt, 1527/Dutch version appeared in 1530)

De Regno, Civitate et Domo Dei (Worms, 1538)

Somme Chrestienne (Marburg, 1529) [addressed to Emperor Charles V]

De Symbolo Foederis (Strasburg, 1530/German version appeared in 1557)

Franciscus Lazarus de Goyta (Francisco Lázaro de Goyti, fl. c. 1670)

OFM. Born in Madrid. Member of the Castilia province.

literature

AIA 30 (1928), 346-347; AIA 15 (1955), 304-305; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) XI, nos. 1592-1596; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 123 (no. 377).

Franciscus Legionensis (Francisco de Leon, fl. c. 1462)

Spanish friar. Custos of the Leon custody in the Santiago province. Preacher.

manuscripts

Sermones de Tempore et de Sanctis, necnon Breves Annotaciones: MS Pamplona, Bibl. Catedral. 1.VIII.1462. Cf. Manuel de Castro y Castro, Escritores de la Provincia Franciscana de Santiago. Siglos XIII-XIX, Liceo Franciscano. Revista de Estudio e Investigacion XLVIII (2a Epoca): 145-147 (Santiago de Compostella, 1996), 20.

Franciscus Lichetus de Brixia (second half 15th cent-first half 16th cent.)

OMObs of noble descent. Provincial vicar in the Brescia province (1474). Taught in Naples. Vicar of the custody of Candia in 1512. Minister general in 1518. In office he became famous for his long missionary journeys through Europe>>>

manuscripts and editions

Super I Sent. Scoti>>?

In I-III Sent. Scoti (Paris: Joh. de Prato, 1519/1520/ Venice, 1520/Venice:Joh. & Andreas Zenarius, 1589) [also many partial editions and present in the Scotus edition of Lucas Wadding (Lyon, 1639) and its reprint (Paris, 1893)]

Expositio Bullae Leonis X/Instructio et Declaratio Circa Breve Leonis X (...)(>>1518??)

Theoremata Disputata Contra Augustinum Suessanum (Naples, s.a.>?)

literature

Wadding & Sbar>>>; M. Bihl, ‘De die e mortuali P. Francisci Lycheti, O.F.M. Ministri gen., Budae 15 sept. 1520’,AFH 5 (1922), 780-781; Wegerich, Franz. Stud., 29 (1942), 169-174; Silvano Giordano, ‘Licheto Francesco’, DBI 65, 73-75.

Franciscus Lopez Valdemoro (Francisco López Valdemoro, fl. c. 1660)

OFM. Theologian of the Castilia province.

literature

AIA27 (1927), 48-50; AIA 15 (1955), 331-332; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 140 (no. 512).

Franciscus Maria Angeli (Francesco Maria/Padre Rivotorto, d. 1697)

OFMConv. Friar from Assisi. Spent a long time in the Rivotorto convent. Lector at Perugia and at Assisi. Provincial minister of the Umbrian Conventuals (1670-1673), as well as custos of the Sacro Convento at Assisi. Died there in March 1697. Musical theorist, as well as convent historian.

editions

Summario del contrapunto (1691). On musical contrapunt composition.

Collis Paradisi Amoenitas seu Sacri Conventus Assisiensis Historiae Libri II(Montefalco, 1704). 

literature

Vincenzio Coronelli, Bibliotheca Universale Sacro-Profana (Venice, 1703), 767-768; Bonaventura Bartolomasi, Series chronologica historica ministrorum provincialium de Umbria(Rome, 1814), 39; Fétis, Biographie universelle des musiciens (Paris, 1883) I, 106 

Francis Maria Casini (1648, Aresso-1719, Rome)

OFMCap>>>>>Preacher at the papal court, author of ascetic works>>

editions:

Panegirici sacri (1677)

Prediche dette nel Palazzo Apostolico, 3 Vols. (Rome, 1713)

L'età dell'uomo alle misure del tempo e dell'eternità (Rome, 1712)

literature:

C. Noci, Il Cardinale Francesco Maria Casini, Diss. (Rome, 1937); P. da Cortona, Le prediche apostolice del Cardinale Francesco Maria Casini, Diss. (Rome, 1956); LexCap, 359; Paolino Carlini, Francesco Maria Casini(1648-1719).  Un restauratore dell’oratoria italiana (Rome, 1969).

Franciscus Maria de Bergamo (1705-1773)

OFMCap. Italian friar from Bergamo (member of the Quadrio family, originally from Lugano). Entered the Capuchins in the Milan province in 1722. Preacher, guardian, provincial counsellor and lector. At the invitation of pope Benedict XIV, he was called to Rome as apostolic preacher at the papal court; a position he kept under Clement XIII and Clement XIV. During Lent 1772, he fell ill and retired to Albano, and subsequently went back to Bergamo, where he died on 4 December 1773. Approximately 200 of his sermons still survive in the Capuchin provincial archives in Milan. Several of his lectures and sermons, notably those written before 1750, have been published in various collections. More study of their whereabouts is necessary.

editions

Predica della passione di Gesù (Venice, 1748).

>>> 

literature

Valdemiro da Bergamo, I conventi ed i cappuccini bergamaschi (Milan, 1883), 196-200; Ilarino da Milano, Biblioteca dei frati minori cappuccini di Lombardia (1535-1900) (Florence, 1937), 115-117; Lexicon Capuccinum(Rome, 1951), 618-619; DHGE, XVIII, 805-6

Franciscus Maria de Bononia (Francesco Maria dei’Capellis, 1601-68)

OFMCap, Italian friar. Spiritual author.

literature

Sbaralea, Supplementum III (ed. Rome, 1936), 230; H. Reusch, Der Index der verbotenen Bücher (Bonn, 1885)II, 220; DThCat II, 1683; Donatoda S. Giovanni in Persiceto, Biblioteca dei Frati Minori Cappuccini della provincia di Bologna (Bologna, 1949),185-200; Lexicon Capuccinum (Rome, 1951), 619; Enciclopedia CattolicaIII, 61; Dict. de Spir, II, 1683; DHGE, XVIII, 806.

Franciscus Maria de Bruxelles (d. 1713)

OFMCap. Belgian friar and spiritual author. Involved with jansenist controversies.

literature

DThCatII, 1683; Franciscaansch leven 17 (1934), 292-295; L. Ceyssens, ‘De difficultatibus praetextu iansenismi in provincia Flandro-belgica Minorum capuccinorum’, Collectanea Franciscana 8 (1938), 389, 393-395; Melchior de Pobladura, Historia generalis ordinis Fratrum Minorum capuccinorum (Rome, 1948) II, 354; Hildebrand van Hooglede, De kapucijnen in de Nederlanden(Antwerp, 1945-1956) III, 281, V, 153, 211, VI, 435 (n. 3), 445, 455-479, 490-492, 494, 499, 513-518, 520, 563, VII, 296, VIII, 515-519, 536, IX, 377; Lexicon Capuccinum (Rome, 1951), 620; Enc.Catt. V, 1614; LThK 2^nd Ed. IV, 241; Dict. de Spir., VI,762-63; DHGE, XVIII, 806

Franciscus Maria de Capellis (Francesco Maria dei’Capelli, d. 1668)

OFMCap. See under Franciscus Maria de Bononia

Franciscus Maria de Lecce (d. 1719)

OFM. Franciscan missionary, polyglot, wrote Albanese grammatical texts

editions

Osservazioni grammaticali nella lingua albanese (Rome, 1716). This was later used by the Franciscan friar Francesco Rossi to create his Regole grammaticali della lingua albanese(Rome, 1866).

Dizzionario albanese. Unpublished?

literature

M. da Civezza, Saggio di bibliografia (…)sanfrancescana (Prato, 1879), 300; Biblioteca bio-bibliografica della Terra Santa e dell’Oriente francescano n.s. XIII (Quaracchi, 1930), 17, 113, 212, 221-223, 229ff, 427; A.M. de Turre, Orbis Seraphicus. De modernis missionibus Fratrum minorum a S. Congregatione de Propaganda Fide dependentibus, ed. A. Chiappini (Quaracchi, 1945) II, ii, 41-43& 57;  Enc.Cat. V, 1614-1615; DHGE, XVIII, 807

Franciscus Maria de Neapoli (Francesco Gioja/Francesco da Napoli/Francesco da Posilipo, d.1670)

OFMCap. Italian friar. Professor of theology in the Naples province. Thereafter missionary in Central Africa (in the Kingdom of Matamba). Known for his enthousiastic account of the conversion of queen Nzinga of Matamba by the Capuchin Antonio de Gaeta (1656).

editions

La meraviglia conversione alla santa fede di Cristo della regina Singa e del suo regno di Matamba nell’Africa meridionale (Naples, 1669).

literature

É. d’Alençon, Neerlandica Franciscana 1 (1914), 259-261; O. de Bouveignes, Revue congolaise (July 1948), 797-800; Clemente da Terzorio, Le missioni dei minori cappuccini (Rome, 1938), X, 457-492; J. Cuvelier, Koningin Nzinga van Matamba (Bruges-Bussum, 1957); Lex.Cap., 629-630; DHGE XX, 1448.

Franciscus Maria de Parisia (François-Marie de Paris; ‘Jablier’, 1634-1714)

OFMCap. French friar from Paris. Philosopher, theologian and scientist (inovative in the field of optics and the building of optometric instruments). Also known as a preacher and as the editor of works written by his deceased fellow Capuchin friar Esprit Sabbathier d’Yvoy (published the latter’s Idealis Umbra Sapientiae Generalis (Paris, 1679), and also its translation: L’ombre idéale de la sagesse universel (Paris, 1679)).

editions

Nouvelle découverte sur la lumière pour la mesurer et en compter les degrés(Paris, 1700). This text explained his photo/lightmeter, which François-Marie had presented at the French Academie des Sciences on 26 August 1699.

literature

Ubald d’Alençon, ‘Un illustre Parisien, l’inventeur du photomètre’, Études franciscaines (1903), 655-658; Lexicon Capuccinum (Rome, 1951), 631-632; DHGE, XVIII, 807-8; DHGE XXVI, 519

Franciscus Maria de Reims (François Marie de Reims, d. 1660)

OFMCap.

editions

Vie reglée des dames qui cherchent se sanctifier dans le monde (Paris,1635)

Franciscus Maria de Salemi (Francesco Maria da Salemi; Antonio Passalacqua, 1638-1701)

OFMRec. Sicilian friar from Palermo. Arabist and missionary. After classical studies at the local Jesuite college of Palermo and an education at the episcopal seminary, he was ordained priest. Shortly thereafter, in 1663, he joined the Friars Minor in the Recollect Val Mazzara province. After his noviciate, he became novice master, a position that he kept until 1668, when he embarked on a long but troubled missionary career, leading to his positioning in Egypt from September 1679 onwards, where he worked among the Christian Kopts and among the Arabs. Eventually, due to lasting internal order rivalries, Francesco-Maria had to leave his missionary post in 1692. Several years later, in 1697, he became apostolic prefect of the missions in Upper Egypt and Ethiopia.

editions

Compendium Sacri Oecumenici Concilii Chalcedonensis, in quo actiones et decreta Sanctorum Patrum circa Fidem Orthodoxam contra Eutychem et Dioscorum e Latino Fonte in Arabicum idioma fidelissime translata, recensentur. Ad instructionem Nationis Cophtae, et Abissinae (…) (Rome: Jo. Jacobi Komarek Boemi prope SS. Vincentium Anastasium in Trivio, 1694). This is an Arabic history of the council of Chalcedon with an explanation of its doctrinal statements.

literature

Giacomo d’Albano, Historia della missione francescana in Alto Egitto-Fungi-Etiopia, 1686-1720, ed. G. Giamberardini (Cairo, 1961); G. Manfredi, La figura del ‘Praefectus missionum’ nelle prefetture d’Egitto-Etiopia e dell’Alto-Egitto-Etiopia affidate ai Fratri Minori, 1630-1792 (Cairo, 1958); G.M. Montano, Etiopia francescana nei documenti dei sec. XVII e XVIII. La missione di Akhim, Fungi ed Etiopia. Prefettura del P. Francesco-Maria Passalacqua da Salemi, II: 1691-1703, Biblioteca bio-bibliografica della Terra Santa e dell’Oriente francescano, ns. Doc. II (Quaracchi, 1948); G. Basetti-Sani,‘François-Marie de Salemi’, DHGE,XVIII, 809-816.

Franciscus Maria de Tours (d. 1709)

OFMCap, missionary in Asia>

literature

DHGE, XVIII, 816-818

Franciscus Marianus de Turre (Francisco Mariano de Torres, fl. mid 18th cent.)

Franciscan author, active in latin America

literature

B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim

Franciscus Martinus (Francisco Martínez, fl. c. 1730)

OFM. Provincial minister of the Castilia province between 1733 and 1736.

literature

AIA24 (1925), 186-188; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed.Cisneros, 1982), 145 (no. 552).

Franciscus Mercorius de Maddaloni (1722-1807)

OFMCap. Italian friar

literature

Sisto Ambrosino, P. Francesco Mercorio da Maddaloni (1722-1807), Tau, Testi e Ricerche di Francescanesimo, 5 (Naples, 1996?); Sisto Ambrosino, ‘Manoscritti du P. Francesco Mercorio da Maddaloni’, Studi e ricerche francescane 21 (1993).

Franciscus Michaelus de Padua (Francesco Michele del Padovano/Francesco de Firenze, d. ca. 1472)

OMConv. Friar, theologian, inquisitor and humanist. Born in Florence, ca.1396. Entered the order ca. 1410 in the Santa Croce convent (at the age of 14). Initial studies of artes, philosophy and theology at the studia of Florence, Bologna, and Toulouse (where he followed a lectorate course as student de debito, and received a littera testimonialis on his studies and behaviour on 19 March, 1418. This letter has been edited in Pratesi (1954), 317-318). At the general chapter of Manua (1418), he was appointed bacalarius pro primo anno (probably at the studium generale of Florence). In November 1418, he became lector of philosophy pro secundo anno (for the year 1419-1420) in the studium generale of Siena. Already on 20 January 1419, he received the assignment pro tertio anno (for the scholastic year 1420-1421), for the studium of Rimini. During his appointment as baccalaureus pro primo anno at the studium generale of Santa Croce, he would have started his degree course in theology (which he was to continue in the years thereafter). In between his appointments as lector philosophiae in Siena and Rimini (1419-1421), he worked for his theology degree, and he fulfilled his post-bachelor study obligations for the magisterium at Perugia between 1421 and 1423, to graduate there as magister theologiae on 29-06, 1423 (cf. Pratesi (1954), 319ff). In 1425, Francesco was called to Rome by the minister general Antonio da Massa, to account for an unknown accusation. After his exoneration (first orally, and subsequently in a letter dated in Florence the 20th November of 1425), Francesco kept all his privileges and his titles. Probably active as teacher at Perugia in 1432, and back in Florence in the same year or shortly thereafter, where he received the gratiae magistrales from Florence University. Subsequently active as inquisitor in Florence (1439, 1443), as magister regens at the Studium Generale of S. Croce of Florence (1433 (?)/1439-1441) and as dean of the theology faculty of Florence University (1440s). In these years and thereafter, he also was involved in teaching at the San Gimignano convent, and as confessor of the local Poor Clares. Also active, for shorter periods of time, in Pistoia (where he acted as procurator for the Poor Clares in 1437) and Siena. After 1459, until his death in or after 1472, he seems to have resided in Florence. For more information and for the documents that document his life, see the various articles of Pratesi mentioned below. Francesco Michele wrote ca. thirteen works, none of which circulated beyond the Florentine boundaries. Until the 17th century, when some of his works were plagiarised by another friar, none of his works were printed. His most important works are the Speculum Christianae Probitatis and the Christianorum Institutionum Liber, alongside of a range of smaller works of theological and/or humanist interest. All his works are written in an elegant, humanist Latin, and Francesco Michele can be seen as a significant figure within Florentine humanist circles.

manucripts

Speculum Christianae Probitatis: Florence, Ricc. 3003 (3135) 246 ff. (See AFH, 14 (1921), 249) [The manuscript is dated 28 August 1458. The work probably was made during one of Francesco’s sejourns in San Gimignano. The Speculum consists of 38 chapters on Christian virtues and related theological themes, meant to guide preachers and confessors, as well as christians in general: 1. De excellentia conditionis humane, ff. 8r-12v; 2. De adversione hominis, ff. 12v-15r; 3. De repellendis humanis indigentiis, 15r-19v; 4. De obiurgatione et contraversia discendi, ff. 19v-27r; 5. De comparatione scientie et sapientie, ff. 27r-35v; 6. De doctrina et eius necessitate, ff. 36r-43r; 7. De non amando sed contenpnendo mundo, ff. 43r-50v;8. De non despicienda sed amanda paupertate, ff. 50v-61r; 9. De non detestandis sed contenpnendis divitiis, ff. 61r-65v; 10. De seculari nobilitate contenpnenda et spirituali magni pendenda, ff. 65v-71r; 11. De vitandis ignobilis vulgi variis ineptiis, ff. 71r-72v; 12. De vitandis humanis laudibus et obprobiis preferendis, 73r-75r; 13. De fugienda potius quam querenda presidentia maxime spirituali, ff. 75r-82r; 14. De obedientia et reverentia sacerdotibus exibenda, ff. 82r-91v; 15. De contemnendis prosperis, ff. 91v-95v;16. De quibusdam mulieribus potentibus prospera spernentibus, ff. 95v-99v; 17. De vitandis pompis in vestibus et ornatu, ff. 99v-105v; 18. De vitandis carnis delitiis, ff. 105v-114r; 19. De vitandis carnis illecebris, ff. 114r-117v; 20. De excellentia virginitatis, ff. 117v-124r; 21. De viduitate servanda, ff.124r-126r; 22. De statu uxorio, ff. 126r-131r; 23. De statu penitentie ad quam vocamur, ff. 131r-142r; 24. De perferendis patienter adversis, ff. 142r-146v; 25. De adversis habendis pro commodis et prospera pro adversis, ff. 146v-153r;26. De non metuenda morte, ff. 153r-158v; 27. De vitando otio vite humane inimico, ff. 158v-166r; 28. De repellenda a se pessima invidia, ff. 166r-171v; 29. De detractione et murmuratione fuganda, ff. 171v-179r; 30. De adulatione et mendacio, ff. 179r-182r; 31. De caritate numquam relinquenda, ff. 182r-195v;32. De fide firmiter habenda, ff. 195v-222r; 33. De infidelitate, ff. 222r-228r; 34. De quadam communi errore infidelium, idest de iudicio, ff. 228r-234r; 35. De spe theologica virtute, ff. 234r-237r; 36. De misericordia habenda ad afflictos, ff. 237r-238v; 37. De dignitate veritatis, ff. 238v-241r; 38. De pacis utilitate, ff. 241r-245r. ]

Christianorum Institutionum Liber: Rome Bibl. Angelica 1093 [Written in or after 1460, and dedicated to the Florentine youth Braccio Martelli (Braccio di Domenico). The work, which according to its preface is inspired by the letters of Jerome, consists of 40 chapters on moral and practical issues of the true Christian life. It contains many citations from Church fathers and classical philosophers, poets, and rhetoricians (esp. Virgil and Cicero). It can be seen as a thorough reworking of the Speculum Christianae Probitatis. It contains: Prefatio, ff. 1r-1v; 1. De excellentia conditionis humane, ff. 1v-5v; 2. De aliis divinis operibus que merito perfecta esse dicuntur, ff. 5v-7v; 3. De hominis lapsu, ff. 7v-14v; 4. De christiana morte et eius memorie utilitate, ff. 14v-20r; 5. De funere et exequiis, ff. 20r-23r; 6. De humanarum incommoditatum remediis, ff. 23r-28r; 7. Quarum rerum intellectus humanus capax sit, ff. 28r-30v; 8. De differentia inter scientiam et sapientiam, ff. 30v-41r; 9. Quomodo doceri et accipi ab hominibus sapientia et copia litterarum debeat, ff. 41r-44v; 10. De illis qui alios regere debent, ff. 44v-51r; 11. De reverentia clericis a secularibus exibenda, ff. 51r-57r; 12. De vaga et herronea vite presentis peregrinatione, ff. 57r-61r; 13. Quomodo locupletes in divitiis salvari possint, ff. 61r-65r; Quomodo pauperes sua sorte contenti esse debent et paupertas ipsa appetenda non recusanda est, ff. 65r-74r; 15. Quod rebus ut aiunt fortune prospere cedentibus non est letandum neque credendum, ff. 74r-77r; 16. De vera sive potius christiana nobilitate, ff. 77r-79r; 17. De quibusdam claris mulieribus pro Christo mundum spernentibus, ff. 79r-83v; 18. De vario falsoque vulgi iudicio non curando et de populorum frequentia vitanda, ff. 83v-85v; 19. De cavendis hominum laudibus et ipsorum opbrobiis perferendis, ff. 85v-87r; 20. De adversis equo animo perferendis, ff. 87r-90v; 21. Quod utiliora sunt flagella Dei quam impunitate speccatorum, ff. 90v-93v; 22. De penitentia, ff. 93v-99v; 2. Non est indulgendum gule, ff. 100r-104v; 24. De honesto cultu corporibus adhibendo, ff. 104v-109v; 25. Quod luxurie vitium apprime fugiendum est, ff. 109v-112r; 26. De excellentia virginitatis, ff. 112r-119v; 27. De viduitate servanda, ff. 119v-122r; 28. De castitate matrimoniali servanda, ff. 122r-124v; 29. De otio fugiendo, ff. 124v-126v; 30. De detractione ac murmuratione fugiendis, ff. 126v-130r; 31. De adulatione et mendacio fugiendis, ff. 130r-131r; 32. De veritate ac mendacio, ff. 131r-132v; 33. De miseratione erga afflictos, ff. 132v-134v; 34. De amanda et sectanda iustitia, ff. 134v-137r; Quod invidie stimulis est resistendum, ff. 137r-139r; De discretione, ff. 139v-140r; 37. De charitate thesauro omnium virtutum, ff. 140r-147r; 38. De fide, ff. 147r-168r;39. De fiducia et spe, ff. 168r-169v; 40. De incredulitate sive infidelitate, ff. 169v-174v.] 

Tractatus/Sermones de S. Francisco ad Plebem Veronensem (ca. 1448): MS Florence, Mediceo Laurenziana cod. 19 Plut. XXVI [collection of praedicabilia/sermons, the first two of which are addressing the population of Verona. Aside from sermons on Louis of Toulouse and (four sermons on) Francis of Assisi (which make use of De Conformitate Vitae Beati Francisci and a range of other hagiographical sources), the work also contains a sermon on the Franciscan Rule and eight sermons on other issues (such as evangelical poverty)]

Breviloquium de Epidemia(September 1456): Florence Riccardiana MS 723 ff. 47r-68v & MS 623; Florence, Mediceo Laurenz 30 Plut. LXXXIII cod. 30; Florence, Naz. Landau-Finaly 152 ff. 1r-16v; Modena, Bibl. Estense cod. gamma Z. 6. 625 ff. 1-20 [Text dated September 1456 and dedicated to Piero dei Medici. Work heavily dependent upon the Compendium de Epidemia, Compilatum Parisii per Magistros Facultatis Medicorum ad Instantiam et Mandatum Illustrissimi Regis Francorum Philippi (1348) and explains the causes and origins of diseases/illnesses with reference to the influence of the stars (presented as secondary causes under Divine providence). The work ends withlisting the obligations and tasks of the Christian medical doctor]

De Insensata Cura Mortalium, ad Illusos Vitae Huius Amatores Libellus: Firenze, Naz. Magl. XXXV cod. 254; Florence, Naz. Landau-Finaly 152 ff. 24v-55v [Written c. 1466, and dedicated to Pietro Gottoso dei Medici. The work deals in ten chapters (and with many scriptural, patristic, and classical citations) with the illusory well-being in this world. Is therefore 'mitigated' contemptus mundi treatise.]

De Floccipendendo Vulgo et Contemnendis Eius Ineptiis et de Quidditate Fortunae/ De Vulgo et Eius Somniis Ineptiis: Florence, Naz. Landau-Finaly 152 ff. 100r-118v. Check also Munich, Staatsbibliothek Clm 23593 ff. 91r-100v. A reworking was published by Fabio Siri (under the title: De Vulgo et Eius Somniis Ineptiis). Cf. Poccianti, Catalogus, 69. In six chapters, replete with many classical citations, the author dismisses the confort of material wealth. Apparently, Francesco makes a strong case for the fundamental difference between (earthly) fortune and the working of Divine providence. Christians should rely on the latter, even when they do not feel blessed in their material existence]

Ad Amicum Quandam Vitae Praesentis plus quam Expedit Amatorem/ De Brevitate Vitae Humanae ad Amicum Quendam Vitae Praesentis plusquam Expedit Amatorem: Munich, Clm 23593 ff. 91r-100v [printed by Siri after De Floccipendendo. The work was written before 1469. It is a short work on the ‘condition humaine’ in the present world, in which man is hampered by his vices (esp. gluttony). Strong emphasis on the transitory quality of human life on earth. In antiquity, man’s lifespan was longer, not only because of divine intervention, but also becaue of e more ascetical lifestyle. Now, however, at the end of times, when everything was old and weak, man’s lifespan was short.]

De Ratione Studiorum Sacrae Scripturae [Solely surviving in an adaptation/plagiarisation of Fabio Siri. Work would amount to a short, introductory, handbook for Bible study. Cf. R. Pratesi, AFH 47(1954), 293-366 & 48 (1955), 73-109.]

Quattordici Discorsi/Orationes: Florence, Naz. Landau-Finaly 152 ff. 56r-59v, 62v-88v, 93v-100r [Predominantly festive sermons or lectures on the Eucharist, the Incarnation of Christ, Virginity, the Cross, Saint Dominick, Saint Francis, funerary sermons etc.. Nine of these were presented at the Papal court. Written in a highly stylized humanist Latin. Of particular interest is the Oratio per quamdam dedicatam Christo iuvenculam ad sanctimoniales recitata virginalis continentiae privilegia (ff. 93v-97r). This sermon amounts to an eulogy of virginity, and is also a praise of the religious life of female religious]

Litterae/Epistolae:Florence, Naz. Landau-Finaly 152 ff. 17r-24v, 60r-62v, 88v-93v [Contains a series of 15 letters, among which (consolatory) letters to the Medici family and other aristocratic figures, as well as letters to several popes and to general ministers of the Franciscan order, 12 of which have been published by Pratesi (1954). In these other letters to popes and minister generals, Michele asks for a proper reform of the Franciscan Order, re-uniting the Observant and Conventual branches]. For other manuscripts that contain the same letters, see: Florence, Bibl. Riccardiana 928 ff. 31v-36v & Florence, Laurenziana Plut. LII cod. 15 no. III ff. 17v-22r & Siena, Bibl. Comunale H. V. 31 ff. 111v-116v [letter to Pope Nicholas V (March 1447); Florence, Laurenziana Plut. XXVI cod. 19 ff. 169v-171v-179v [letter to minister general Giacomo Bassolini da Mozzanica, 21 April 1456]; Florence, Riccardiana 723 ff. 68r-77v [seven letters to members of the Medici family]; Munich, Staatsbibl. Clm 23593 ff.101r-109v [letters to Sixtus IV].

De Quibusdam Astrologorum Parvidendis Iudiciis: Munich Clm 23593 ff. 1r-50v [Attack on the absurd claims of the astrologers and their infringement on the field of theology]

De Non Negligendo vel Etiam Abdicando Litterarum Studio: Munich Clm 23593 [The work is dedicated to pope Nicholas V (c. 1447-1455). It is a plea for the pursuit of true scholarship within the Franciscan order, arguing that Francis of Assisi had only prohibited inept studies and vain profane science. Scientia Sacra, however, was necessary and had to be cultivated.]

Advisamenta pro Reformatione Facienda Ordinis: Florence Mediceo-Laurenziana Plut. XXVI cod. 19 [written before 1435. For the edition and description, see Pratesi below. The work makes a case for the reform of the conventual branch, but also criticizes the Observants]

>>more works??

editions

Advisamenta pro Reformatione Facienda Ordinis Minorum & Epistolae, ed. R. Pratesi, in: AFH 48 (1955), 72-130.

De Insensata Cura Mortalium, De Floccipendendo, Ad Amicum Quandam Vitae Praesentis, De Ratione Studiorum, Quattordici Discorsi, and several Epistolae were reworked and published by Fabio Siri OFM, who presented them as his own works. See: Tractates Morales Quibus Fidelis Homo as Pie Sancteque Vivendum Dirigitur (...) F. Fabii Syrii a Monte Regali, Minoritae Conventualis, doctoris theologici... (Perugia, 1670).

literature

M. Poccianti, Catalogus Scriptorum Florentinorum Omnis Generis (Florence, 1589), 69; Sbaralea,Supplementum I, 269; DHGE, XVIII, 732; DSpir X, 1205-1206; AFH 3 (1910), 337, 555; AFH 14 (1921), 249; U. Morini, ‘Fra Francesco da Firenze detto il Padovano’, Miscellanea Francescana 32 (1932), 175-176; Thorndike, History, IV (1934), 313-330; R. Pratesi, ‘Francesco Micheli del Padovano di Firenze, teologo ed umanista francescana del secolo XV’, AFH, 47 (1954), 239-366 & AFH, 48 (1955), 73-130; R. Pratesi, `Discorsi e nuove lettere di Francesco Micheli del Padovano, teologo e umanista del sec. XV', AFH, 49 (1956), 83-105; C. Piana, Chartularium Studii Bononiensi, 63*, 91; Cenci, Documenta di Vita Assisiana, I, 516; Kristeller, Iter Italicum I (1963)& II, 64, 154, 199; C. Piana, La Facoltà teologica dell'Università di Firenze nel Quattro e Cinquecento,Spicilegium Bonaventurianum, XV (Grottaferrata, 1977), 143, 519.

Franciscus Molina (Francisco Molina y Marín, fl. eighteenth cent.)

OFM. Spanish friar, active in the Albaceta friary.

manuscripts

Expositio totius philosophiae, v. 1728, Madrid BNE, Ms 8008

literature

Castro (1973), 364.

Franciscus Monteroni (17th cent.)

Friar of the reformed province of St. Nicholas, Naples

manuscripts

Historia apologética: Madrid, Nac. 2080; 6054; 6448; 8180 [Castro, Madrid, n. 115]

Profecías: Madrid, Nac. 3926; 8180 [Castro. Madrid, n. 212]

literature

BUF,I, 410; AIA, 5 (1945), 40, 61-63, 209, 211; 27 (1967), 112.

Franciscus Navarro (Francisco Navarro, fl. c. 1700)

OFM. Franciscan friar from the Santo Evangelio province (Mexico). Preacher.

literature

AIA 15 (1955), 366-367; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 154 (no. 611).

Franciscus Morenus (Francisco Moreno de Robles, fl. later 17^th cent.)

OFM. Member of the San Miguel province.

literature

AIA26 (1926), 183; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 152 (no. 596).

Franciscus Negri (Francesco Negri, fl. 18^th cent.) Not a Franciscan?

Italian priest who traveled to Scandinavia to collect experiences about life and culture in a cold climate. He visited the North Cape in 1665. After his return to Italy, he wrote a book about Scandinavia, which appeared posthumoously in 1700, to receive various new editions thereafter.

editions

Viaggio settentrionale fatto e descritto da Francesco Negri da Ravenna, Ristampa anastatica della 1. ed., Padova 1700, Ilgenio vagante, 1 (Bergamo, Leading, 2000).

Franciscus Nicolai (fl. ca. 1500)\

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manuscripts

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literature

W. Schmitz, Het aandeel der minderbroeders, 95.

Franciscus Nugent (François Lavalin Nugent, d. 1635)

OFMCap>>>

literature

F. X. Martin, Friar Nugent. A Study of Francis  Lavalin Nugent (1569-1636), Agent of the Counter-Reformation (Roma  1962); Hildebrand van Hooglede,‘Franciscus Nugent’ [cap. † 1635] en de oorsprong der Iersche Kapucijnen, in: Idem Miscellanea I, 161-180.

Franciscus Nuñez (Francisco Núñez, fl. c. 1570)

OFM. Friar from the Santiago province. Author.

literature

AIA40 (1980), 185-190; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 155 (no. 623).

Franciscus Ortiz Arias (Francisco Ortiz Arias, fl. c. 1580)

Franciscan theologian and a younger family member of Francisco Ortiz Yanez. Doctor in theology. Author of the De los Misterios de la Pasión (Alcalá, 1578), divided in 68 individual treatises in three volumes. It was dedicated to Anna of Austria, the wife of King Philip II of Spain. He also published Homilias desde Septuagésima hasta el tercero dia de Pascua de Resurrección (Madrid, 1576). Francisco Ortiz Arias was publicly chastized by the Spanish Inquisition for some of his positions.

literature

E. Boehmer, Francisca Hernández und Frai Francisco Ortiz (Leipzig, 1865), 188; Pérez Pastor, Bibliografía Madrileña III (Madrid, 1907), 440; AIA 19 (1923), 78, 82; Verdad y Vida 4 (1946), 498 & 5 (1947), 193-195..