FRANAUT-G

>>? Check: Guilelmus Bellina: Ugo Saitta, ‘Saggio sulla ‘filosofia personalizzante di P. Guglielmo Bellina’, Studi e ricerche francescane 22 (1994), 209-222.

Guilelmus Bernardus de Podio (early 14th century)

Guilelmus Bodevit (fl. ca. 1485)

Guilelmus Brito (13th cent.)

Guilelmus Butler (fl. ca. 1400)

Guilelmus Centueri da Cremona

Guilelmus Cordellus (Guillaume de Cordelle)

Guilelmus de Alnwick, see: Guilelmus Alnwick

Guilelmus de Aurillac?

Guilelmus de Baglione (Guilelmus de Barlo/Guillaume de Vaglon, 13th century)

Guilelmus de Bosco Landonis

Guilelmus de Brena>>?

Guilelmus de Büschen (Wilkinus??)

Guilelmus de Casale (fl. first half fifteenth century)

Guilelmus de Falgario (Guillaume de Falegar, d. ca. 1297)

Guilelmus de Gaynesburgh (d. 1307)

Guilelmus de Gotynga (d. 1336)

Guilelmus de Gouda (Willem Tergouw/Willem van Gouda, c. 1455 – c. 1490)

Guilelmus de Guasconibus (Guillaume de’Guasconibus, fl. 14th cent.)

Guilelmus de Harcombourg (d. 1270)

Guilelmus de la Mare (d. 1298)

Guilelmus de la Mare II (fl. 14th cent.)??

Guilelmus de Lanicia (Lavicea, Lancra, Lancea, Lanitia; d. before 1310)

Guilelmus de Lenzfried (Wilhelm von Lenzfried/zu Lenzfried, fl. late 15th cent.)

Guilelmus de Lignac (Lignuel, Ligny???) (floruit ca. 1270)

Guilelmus de Ligny (thirteenth century)

Guilelmus de Militona (gest. ca. 1257/1260)

Guilelmus de Missali, see: Aegidius Guilelmus de Missali

Guilelmus de Montoriel

Guilelmus de Nassington [??]

Guilelmus de Nottingham I (d. 1254)

Guilelmus de Nottingham II (ca. 1282-1336, Leicester)

Guilelmus de Occam (d. 1347)

Guilelmus de Rubione (ca. 1290, near Barcelona-?)

Guilelmus de Rubruck, see: Guilelmus Rubruck

Guilelmus de Sarzano

Guilelmus de Solanga (

Guilelmus de Troyes (17th cent.)

Guilelmus de Vorillon (ca. 1390/94, Vauruellan near St.-Bieuc - † 1463 Rome)

Guilelmus de Ware (second half thirteenth century)

Guilelmus de Waterford (William of Waterford, fl. late fourteenth/early fifteenth cent.)

Guilelmus de Woodford (late fourteenth century)

>>?>> Guilelmus Estius, Historiae Martyrum Gorcomiensium, fascimile of the 1603 Latin Douai edition (Roermond: X-Cago, 2005).

Guilelmus Farinier (d. 1361)

Guilelmus Forleo (ca. 1470)

Guilelmus Galleran(Guillaume Galleran, d. 1636)

Guilelmus Herbertus (gest. 1333)

Guilelmus Herinx (fl. later seventeenth cent)

Guilelmus Holme (William Holme, fl. early fifteenth cent.)

Guilelmus Huet (d. 1522)

Guilelmus Josseaume (Guillaume Josseaume, d. after 1457)

Guilelmus Monravus (Guillermo Monravá, fl. 15^th cent.)

Guilelmus Rubruck [Willem van Rubroeck] (ca. 1220-na 1260)

Guilelmus Russell (William Russell, fl. 1425)

Guilelmus Saurati

G. Schatzgeyer (d. 1527)

Guilelmus Superbus (d. ca. 1512)

Guittone d’Arezzo (c. 1230-1294)

Gundisalinus de Vallebona >>>

Günther (Bruder Günther, fl. late 15th cent.)

Gutierrez de Ocampo (Gutierre de Ocampo, fl. c. 1620)

Gutierrez de Trejo (Gutierre de Trejo, f. first half 16^th cent.)

Guy de Briançon, see: Gerardus de Briançon

Gabrielus Bruno Veneto (active in the second half 15th century)

Born in Venice. Entered the Conventuals. Became `Magister Sacrae Scripturae et Theologiae', inquisitor and provincial minister of the Holy land and/or Greece(a honorary title?). He was guardian of the Venetian convent of St. Job in 1464 and later vicarius of Candi. In 1472 he went with two other friars to th province of Milan to negociate and bring to an end an internal conflict. In 1472 he also was commisioned by pope Sixtus IV to unify the vicaries of Brescia and St. Anthony. In 1480 he seems to be guardian of a Franciscan convent, whereas near the end of his life he was provincial minister of the Romania province. He prepared an edition of the Vulgate, together with a tabula alfabetica: the Tabula Alfabetica Historiarum Biblie. Besides he wrote two treatises, the Translatores Biblie andd The Modo Intelligendi Sacram Scripturam. He is also known for his emendation of Petrarch's Trionfi and for his translation into Italin of Giordano Ruffi's De Arte Equorum Cognoscendorum. Alledgedly he also is the author of several Quaestiones Super Physicam.

manuscripts

Tabula: MS Troyes 1511, ff 7ra-38rb (copy from 1490)

editions

Biblia Sacra (Venice, 1490/1494/1501/1519/Lyons, 1513)

Translatores Biblie & De Modo Interpretandi: Biblie Latine (Venice, 1492> or is this his Vulgate edition?)

De Arte (transl.): Venice, 1554)

literature

Wadding, Scriptores, 97; Sbralea, Suppl., I (312), Wadding, Annales Minorum, XIII (1932), 35, 397; G. Ballistreri, `Bruno(Brunus, Bajenus) Gabriele', Dizzionario Bibliografico degli Italiani, XIV, 651-652.

Gabrielus Perusinus (Gabriele da Perugia, d. 1513)

OFMObs. Italian friar. Confessor of the Poor Clares at the Perugian Monteluce convent from 10 May 1511 onwards. In this function, he assisted the provincial vicar on his visitation visit. On 15 April, 1515, Gabriele was sent to Foligno, to become confessor of the Poor Clares at Santa Lucia. Information on these activities can be found in the Liber Memorialis of the Poor Clares of Monteluce and in the chronicle of Catharina Guarnieri (Poor Clare of the Foligno convent). In the course of his life, Gabriele published several works, namely a passion treatise (Libro de vita) and a explication of the Mass.

manuscripts

Libro devote, dicto Libro de Vita sopra li Principali Misteri de Christo Benedicto et de la Matre Sua (written between 1496 and 1503): Perugia, Biblioteca Communale MS 1074 & 993. Another manuscript (in the S. Lucia convent of Foligno), which was still available to Faloci Pulignani, has disappeared. [The first of the surviving manuscripts contains the first part of the Libro di Vita, whereas ms 993 contains the second and third part, as well as Gabriela’s Tractato de la Messa. The Libro de vita, written on request of ‘molti devoti et maxime religiose’, is predominantly based on the Meditationes Vitae Christi of Pseudo Bonaventure (Joannes de Caulibus) and on an Umbrian translation of the Arbor Vitae of Ubertino da Casale (namely the translation found in MS Perugia Bib. Com. 1100), and explains in an Umbrian dialect the most important evocative elements of the Passion of Christ and the sufferings of Mary. Many dialogues and ‘interna; monologues’ enhance the evocative and emotional character of the story. The work was definitely read by the Poor Clares of Perugia, and was meant to provide them with a manual for contemplation, so that they could train their will and develop in themselves a love for the suffering Christ and Mary that would ‘liquefa el core’. (MS Perugia, Bib. Com. 1074 f. 237v). The first step in this was a total concentration on the Lord and his suffering. The internal structure of the work is already announced in the prologue (MS Perugia, Bib. Com. 1074 f. 3r): ‘(…) perchè la presente opera tucta tracta de Iesù, però io l’ò distinta et divisa in tre parte overo libri, et questo secondo li tre stati del benedecto Iesù. Et nel primo libro se tracterà de tucte quelle cose et misterii che forono innante a la sua benedecta passione. Nel secondo se dirà de essa passione et morte molto ampliamente. Nel tertio poi et ultimo se dirà de la sua gloriosa resurrectione, con le apparictione per fino a lo advenimento de lo Spiritu Sancto, come pone meser sancto Bonaventura nelle soie meditatione. Da poi ponerimo uno nobile tractato de la Messa et le soi significatione…’ Interestingly enough, Gabriele did not divide his meditative exercises over the canonical hours of the day. He emphasised that the meditation on the Passion should take always and everywhere. He does, however give instructions concerning the way in which devote prayers should be performed (on one’s knees, with the eyes directed to heaven and with folded hands. This was the way in which Christ would have prayed to the Father. Hence, it was good to follow this example of humility. See for instance MS 1074, f. 221v. Also makes clear that meditation on the life of Christ is not enough for a good Christian life: good thoughs have to be followed or accompagnied by good works and the expression of good will in all our deeds and thoughts (MS. perugia, Bib. Com. 1074, F. 290v. Special emphasis is laid on the necessity to acknowledge one's sinfulness, the frequent confession of sins, and the proper contrition and satisfaction (f. 106v). In this process, the preparation for communion receives a detailed analysis, which starts with a symbolic interpretation of the Jewish Passover meal and identifies the various elements of this meal with the Christian virtues that lead us to the lamb of the Lord (f. 283v). Most fundamental is alway the virtue of love. Within the Perugian manuscripts, the Libro di Vita is interspersed with several poems of a Lauda character. Some of these poems are derived from Ubertino da Casale’s Umbrian version of the Arbor Vitae. Others might have been the product of Gabriele’s own pen. Also quite possible that he inserted (parts of) compositions that were already in use in devotional gatherings of nuns and tertiaries.]

Declaratione devota et utile de tutte quelle cose che se fanno et dicono nella Messa parata et solempne con le cerimonie e con le loro significatione et interpretatione in breve recolte da diverse doctori et sancti ad utilità de li legenti overo audienti: Perugia Biblioteca Communale MS 993 [This work, which is found after the Libro devote in Perugia MS 993, is heavily indepted to an exposition of the Mass found on pp. 78-88 in Volume VII of the 1596 Roman Opera Omnia edition of Bonaventure (Christus Assistens Pontifex). The Mass is explained allegorically and mystically to stand for Christ. Cf. M.G. Rossi, Il simbolismo liturgico in alcuni autori francescani del Quattrocento, tesi di laurea (Perugia, 1970)

editions

Declaratione devota (…), edited in an appendix of the unpublished doctoral dissertation of M. Gabriella Rossi, Il simbolismo liturgico in alcuni autori francescani del Quattrocento, Diss. (Perugia, 1970).

literature

M. Faloci Pulignani, ‘Fra Gabriele da Perugia, Minore Osservante, scrittore francescano del 1500’, Miscellanea Francescana 1 (1886), 41-45; Giuliana Perini, ‘Un ‘Libro di Vita’ di Gabriele da Perugia composto tra il 1496-1503’, Collectanea Franciscana 41 (1971), 60-86; DHGE XIX, 562; DBI LI, 52-53.

Gabrielus Vaca (fl. 1550)

Preacher from the Santiago province. For info on his works, see AIA 40 (1980), 168-169.

Gabrielus de Bambaso (Gabriele dal Bambaso, fl. early sixteenth cent.)

Observant friar from Reggio Emilia. Preacher and confessor of the Poor Clares of the Corpo di Cristo convent (Cremona). For these Poor Clares, he wrote a Scala del Paradiso Victoriosa, published in March 1521.

editions

Scala del Paradiso Victoriosa (Milan, 28 March, 1521) [The Scala is a work of meditation; teaching nuns how to reach higher and higher levels of spiritual purity. In addition, the Scala provides spiritual bibliographies (of recommended edificatory works), an Alphabetum Maius et Minus Libri (with alphabeticaly organised meditative themes), a commentary on the last seven words of Christ on the cross, and a commentary on the Lord’s prayer. Franciscan sources relate that the provincial chapter of Carpi (1521) ordered to collect (from female and male Franciscan monasteries) and burn all works of friar ‘Gabriel da Reggio’ (Cf. Atti Capitolari della Minoritica Provincia di Bologna (Parma, 1901) I, 153). It remains unclear whether or not we are dealing with the same Gabriel or not.]

literature

Juan de San Antonio, Bibliotheca Universa Franciscana (Madrid, 1732) II, 1-2; Sbaralea, Supplementum (ed. Rome, 1908) I, 311; DSpir VI, 3.

Gabrielus de Chinon (Gabriel de Chinon, d. 1668)

OFMCap. French friar and missionary. Took the habit in the Tours province. After his order education, he was sent to the Middle East. Travelled extensively through the Ottoman Empire and beyond, preaching to the Nestorians and to Armenian Christians. In 1653, he established a mission post in Tabriz, to the North of Iran. Later, he worked in Georgia and Armenia. In 1667, he tried to establish a permanent mission station in Armenia, but his attempt was thwarted, due to strong anti-Roman Catholic feeelings. He died in 1668 near Eriva, on his way to Aleppo. He wrote various works on Persian and Armenian beliefs and customs. These works were published by Moreri in Lyon in 1671.

literature

Bullarium O.M.S.P. Francisci Capuccinorum (Rome, 1752) VII, 303ff; Rocco da Cesinale, Storia delle missioni dei cappuccini (Rome, 1873) III, 260-273, 337, 341; Clemente da Terzorio, Le missioni dei minori cappuccini (Rome, 1920) VI, 113-140; Manuale Historicum Missionum Ordinis Minorum Capuccinorum (Isola del Liri, 1926), 79-81; LexCap (Rome, 1951), 652; J. Pirotte, ‘Gabriel de Chinon’, DHGE XIX, 552.

Gabrielus de Chiusa (Gabriel Pontifeser; Gabriel von Klausen, 1653-1706)

OFMCap. Friar from Tyrol. Catholic missionary/preacher among the Protestants of Bohemen (Palatine area). Court preacher and prelate/confessor first at the Vienese court of Philip Wilhelm of Heidelberg, later at the house of his widow Isabel Amelia of Hesse-Darmstadt. In 1692, he travelled to Madrid as newly appointed confessor of Queen Marianne of Neuburg, the wife of Charles II of Spain. There, supported by his fellow Capuchin friar Marco d’Aviano, Gabriel became involved with court politics. He later followed Queen Marianne to Toledo (after the death of Charles II). Subsequently, in order to curb his political influence during the Spanish Succession wars, he was for a while confined to the Urbino friary. In 1706, he travelled to the friary of Klausen, which he had helped to found and which had received many gifts from the Spanish and Austrian high nobility. He died there on 12 December of the same year. No major works extant.

literature

Felipe da Firenze, Itinera ministri generalis Bernardini de Arezzo (1691-1698) I: Per Hispaniam, ed. Mariano d’Alatri (Rome, 1973), 143-146; E. Kofler, ‘Gabriel Pontifeser und der Satz zu Klausen’, Neue Zeitschrift des Ferdinandeums für Tirol und Vorarlberg 10 (1844), 85-128; A. Hohenegger, Geschichte der Tirolischen Kapuziner-Ordensprovinz (1593-1893) (Innsbruck, 1913) I, 483-500, 715-725; A. Coreth, ‘Unbekannte Briefe P. Marco d’Avianos am P. Gabriel Pontifeser aus Klausen’, Mitteilungen des Oesterreichischen Staatsarchiv 9 (1956), 23-47; Melchor de Pobladura, ‘Un capuchino alemán en la corte de Carlos II et Hechizado. El padre gabriel de Chiusa, confesor de la reina Mariana de Neuburg’, Collectanea Franciscana 34 (1964), 131-176; Isidoro de Villapadierna, ‘Gabriel de Klausen’, DHGE XIX, 552.

Gabrielus de Mata (Gabriel de Mata, d. 1594)

OFM. Poet of the Cantabria province.

literature

Juan de Ruiz de Larrínaga, ‘El P.Fr. Gabriel de Mata y sus poemas’, AIA 37 (1934), 161-204; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 146 (no. 556).

Gabrielus de Modigliana (Gabriele da Modigliana, 1706-1781)

OFMCap. Italian friar. Born at Modigliana (Forlì province) on 19 November 1706. Entered the Capuchins in the Bologna province in the Cesena friary on 24 may 1724. Active as a preacher, novice master (between 1739-1749), and professor of theology. Subsequently provincial definitor, guardian of the Ferrara friary and two times provincial (1755-1758, 1773-1776). Order historian and hagiographer for his province and polemic writer to defend the Capuchin way of life within the Franciscan order family. Also the author of works of a more antiquarian nature.

editions

Narrazione sincera e generale del principio, progresso e stato presente di tutta la Serafica Religione cappuccina (Venice, 1756). This apologetic defense of the Capuchin order drew another Franciscan reaction: Appellazione degli scritttori della Minoritica Regolare Osservanza al tribunale delle persone di retto discernimento (Bologna, 1757).

Difesa della Narrazione sincera e generale del principio (Venice, 1758). This reply to the reaction of his anonymous Observant detractor drew again out a reaction by the latter: Riappellazione degli scrittori della Minoritica Regolare Osservanza (Bologna, 1761).

Appendice alla difesa della narrazione sincera e generale (…) (Venice, 1764). Final answer of Gabriele to the reactions of his anonymous Observant detractor.

Leggendario cappuccino (Venice-Faenza, 1767-1783) [continued after Gabriele’s death by Bonaventura da Imola]

Vita del B. Bernardo da Corleone laico professo cappuccino siciliano (Rome, 1768; Second ediction Venice, 1770).

>>additional vitae

Disanima espressa di un accademico incamminato di Modigliana sopra la dissertazione del signor dottore Pasquale Amati di Savignano intorno al passagio dell’Appennino fatto da Annibale e del Castello Mutilo degli antichi Galli (Bologna, 1780).

literature

Melchior de Publadura, Historia generalis Ordinis Fratrum Minorum Capuccinorum, II: 1619-1761 (Rome, 1948) I, 450-452, 460; Donato da S. Giovanni in Persiceto, Biblioteca dei Frati Minori della provincia di Bologna (1535-1946) (Budrio, 1949), 206-211; LexCap, 654; Salvadore da Sasso Marconi, La provincia cappuccina di Bologna e i suoi ministri provinciali, 1535-1957 (Faenza, 1959), 252-260; Isidoro de Villapadierna, ‘Gabriel de Modigliana’, DHGE XIX, 561-562.

Gabrielus de Novona (Gabriel de Nóvoa, fl. early 18^th cent.)

OFM. Custodian in the Santiago province between 1704-1707.

literature

AIA 12 (1919), 416-424; AIA 15 (1955), 368-371; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 155 (no. 622).

Gabrielus de Ribera (fl. c. 1600)

OFM. Preacher in the San Miguel province.

literature

AIA 32 (1929), 342-346; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 169 (no. 718).

Gabrielus de Toro (ca. 1500-before 1586)

Friar from Toro, near Zamora. Entered the Observant branch of the Franciscan order in his home town (Santiago province). Studied at the San Francisco de Salamanca friary. Possibly also degree studies, for he was for a while Professor of theology at the San Francisco de Villalon province, as well as chronicler and prefect for the studies in his province. In 1538, he was provincial minister, working from the San Francisco de Villalon convent. In 1539, he sent six friars as missionaries to Guatemala. During his provincialate, and culminating in the 1541 general chapter of Mantua, Gabriel tried without success to reclaim for his province the extremadura convents, which had become part of the San Gabrielo province in 1520. After his charge as provincial minister, Gabriel spent several years in the Salamanca convent. During this period, he wrote his Tesoro de misericordia, which was dedicated to the future king Philip II, and was mainly concerned with social issues. Gabriel also kept in close contact with the bishop of Pamplona (Antonio de Fonseca) on relief work for the poor. On 17 July 1548, Gabriel once more was elected provincial minister. He kept this position until 1552. In the course of this second period as provincial minister, he promoted the publication of works by Andreas de Vega, Alfonso de Castro and Francisco de Evia. During this stint as provincial, his province lost another series of convents (this time of the San Miguel province). Gabriel also sent no less than 24 Franciscan missionaries from his province to Guatemala (1548), and travelled himself several times to Portugal on the invitation of the Portuguese kings. He apparently functioned as counsellor and preacher. Around this time, the aging king Charles V appointed Gabriel as visitator of the Huelgas de Burgos province, and gave him an advisory position in the Royal Council of Castilia.

editions

Tesoro de los Pobros/Tesoro de misericordia divina y humana, sobre el cuidado que tuvieron los antiguos, gentiles, hebreos y christianos, e los necesitados (Salamanca, 1536/Salamanca, 1548/Saragossa, 1548/Valencia, 1575/Salamanca, 1597/Cuenca, 1599). A more or less complete text has been re-issued in the series Biblioteca de clásicos sociales españoles. Extracts of the Tesoro are also published in the Revista internacional de sociología 9 (Madrid, 1951) & 10 (Madrid, 1952). [This compilatory work, which saw several editions during the 16th century, provides an anthology of writings about the poor and the social problems of poverty in society. It amounts to a history of charity and social welfare in the Early Church and during the medieval period, with strong Franciscan overtones. On top of his historiographical overview, the author intends to entice his readers to help the poor and solve the social issues connected with poverty. He elaborates a ‘communist’ vision of the future (a future of social peace), when the Church will have forfeited its material wealth thanks to Divine intervention, chastizing those clergymen that use the wealth of the Church for their own selfish purposes. The work had no less than eight editions during the 16^th century.]

Obsequias de nuestra Señora (also known in bibliographical studies s the Teulugia mystica, unión del alma con Dios). This sermon on the death of the Virgin Mary, pronounced in Salamanca cathedral in August 1545, was incorporated at the end of the Tesoro editions from 1548 onwards. According to some historians, this text is also published under the title Teologia mística, unión del alma con Dios (Sarragossa, 1548).

De la pureza de la Virgen. Continuation of the Obsequias sermon, preached in the Santa Clara of Salamanca, on 16 August 1545. This sermon might have been published during Gabriel’s lifetime, yet this is not sure. Cf. Gabriel’s remarks concerning the Obsequias sermon in the Salamanca Tesoro edition of 1597, p. 445.

literature

Pedro de Salazar, Chrónica (…) de la provincia de Castilla (Madrid, 1612), 87; José de Santa Cruz, Chrónica de la santa provincia de San Miguel (Madrid, 1671), 4-6; Wadding, Scriptores, 97; Sbaralea, Supplementum I, 314; J. de Castro, Arbol chronológico de la provincia de Santiago (Salamanca, 1722) I, 65, 87, 119; Juan de San Antonio, Bibliotheca Universa Franciscana (Madrid, 1732) II, 5; N. Antonio, Bibliotheca Hispana Nova (Madrid, 1783) I, 510; Archivo Ibero-Americano 19 (1932), 554-477; Doctrinas de los tratadistas españoles de los siglos XVI y XVII sobre el comunismo, Biblioteca de clásicos sociales españoles I (Madrid, 1945); M. Jiménez Salas, Historia de la asistencia social en España en la edad moderna (Madrid, 1958), 10-61 & passim; M. Rodriguez Pazos, ‘Provinciales compostelanos’, Archivio Ibero Americano 23 (1963), 378-384, 389-390; Manuel de Castro, ‘Gabriel de Toro’, DSpir VI, 15-16; Manuel de Castro, ‘Los PP. Gabriel de Toro y Felipe Diez, escritores franciscanos del siglo XVI’, Cuadernos bibliográficos 28 (Madrid, 1972), 51-106; AFH 67 (1974), 328; M. Acebal Luján, ‘Gabriel de Toro’, DHGE XIX, 569-570.

Gabrielus de Antwerpia (Gabriel d’Anvers/Gabriel van Antwerpen/Charles Tibanti, 1594-1656)

OFMCap. Friar from the Southern Netherlands. Born in Antwerp from an originally Italian-German familiy, Charles Tibanti was baptised in Antwerp on 9 November 1594. He entered the Capuchin order at Antwerp on 21 September 1611, to make his profession on 21 September 1621, taking the name Gabriel of Antwerp. Was ordained priest at Malines on 22 December 1618. During his religious career, Gabriel was found in several Capuchin convents of the Southern Netherlands (such as Antwerp, Lier, Louvain, and Brussels). He died at the Capuchin convent of Maastricht on 29 February 1656. In the course of his life, he produced a volume of religious songs, as well as biographical notes on the Capuchin friar John the Evangelist of Bois-le-Duc (d. 1636). In addition, he maintained a correspondence with the famous Dutch author Pieter Cornelisz. Hooft, and was responsible for the publication of several other religious works, namely the 1624 edition of Ruusbroeck’s Sieraad der Geestelijke Bruiloft, and some Dutch editions of (Pseudo) Tauler. In 1633, Gabriel was given the assignment to prepare a Dutch adaptation of Boverius’ Annales Ordinis. This work never was published, and the (five?) manuscripts of the Dutch version seem to have disappeared.

editions

De Gheestelijcke Tortelduyve (…) ghedicht door B. Gabriel van Antwerpen (Antwerp: P. Phalesius, 1648)

Memoria Johannis Evangelistae>>? Did not survive?

Editions of works of Ruusbroeck and Tauler. See the studies of Ampe and Hildebrand mentioned below

Correspondence with P.C. Hooft. See the studies of Brandt and Gerlachus below (the latter includes an edition of Gabriel’s letters).

Some parts of Gabriel’s work have been edited in: Gabriel van Antwerpen, ‘Florilège’, Franciskaansch Leven 19 (1928), 360, 375-376 & 20 (1929), 169.

literature

G. Brandt, Het leeven van P.C. Hooft, ed. J.C. Mathes (Groningen, 1874), 49-50; P. Gerlachus, ‘Een vriend van dichter Hooft, P. Gabriel van Antwerpen OFMCap’, Franciscaansch Leven 19 (1928), 340-344, 353-356, 375-376; P. Hildebrand, ‘Les premiers capucins belges et la mystique’, Revue d’ascétique et de mystique 19 (1938), 245-294; P. Hildebrand, ‘Historiografie der Belgische kapucijnen tot aan Boverius’, Franciscaansch Leven 24 (1941), 195-204; A. Ampe, ‘Gabriel van Antwerpen in verband met een weinig bekend Ruusbroec-gedicht’, Ons Geestelijk Erf 24 (1950), 182-198; A. Ampe, ‘Wie was de uitgever van ‘Den Grondsteen’’, Ons Geestelijk Erf 25 (1951), 279-288; P. Hildebrand, ‘Gabriel van Antwerpen, uitgever van de Pseudo-Tauler en Ruusbroec’, Bijdragen tot de Geschiedenis, inzonderheid van het oud hertogdom Brabant, 3rd. Ser. 6 (1954), 43-50; A. Ampe, ‘Kritische beschouwingen bij ‘Die Naervolghinghe der armen leven Christi’’, Handelingen van de Koninklijke Zuidnederlandse Maatschappij voor Taal- en Letterkunde en Geschiedenis 20 (1966), 15-37; G. Spiessens, ‘Tiburtius van Brussel’, Nieuw Biografisch Woordenboek II, 868-872; A. Ampe, Ruusbroec. Traditie en werkelijkheid (Antwerp, 1975), 473-476; A. Ampe, ‘Gabriel d’Anvers’, DHGE XIX, 546-547; Hildebrand van Hooglede, ‘Gabriel van Antwerpen, Uitgever van de Pseudo-Tauler en Ruusbroec’, in: Idem, Miscellanea II, 843-850

Gabrielus de Volterra (fl. 14th cent.)

>>>

Gabrielus Ferretti (ca. 1385, Ancona - 12, 11, 1456) beatus

OFMObs. Propagated the observance of the rule, Maria devotion, and caring for the poor. Preacher and missionary for 15 years. Friend of Jacobus de Marchia. Guardian in Ancona and later vicar of the Observantist province of Picena.

literature:

G. Mencarelli, L'Angelo di Ancona. Vita del beato Gabriele Ferretti (Fabriano, 1956); DHGE XIX, 553-554; Johannes Schlageter, `Ferretti', LThK, 3 (1995), 1246.

Gabrielus Maria Nicolai (Gabriel Maria Nicolas/Gilbert Nicolas, ca. 1461/3 - 1532), ‘beatus’

OFMObs. French friar from the Auvergne. Entered the Observant friars at the age of 16 under the name Gilbert Nicolas, although his health apparently was not very strong (because of which he was refused two times). Allowed to start his noviciate in 1479, at the Lafond convent (Observant province/vicariate of Touraine). After his noviciate, he studied at the Amboise convent, where he also received the priesthood and subsequently became lector for a long period, until his appointment as guardian of the same convent in 1498 (until 1502). In 1488, when he was lector at Amboise, he also was chosen to be provincial definitor. During his lectorate, he composed a work of moral theology that until now has remained unedited (Cf. MS Toulouse, Bibliothèque Municipale 257). When he was guardian at Amboise, Gilbert became acquainted with princess Jeanne, the second daughter of Louis XI, and wife of the Duke of Orléans. After the annulment of the marriage of Jeanne and the Duke of Orléans (who became king of France as Louis XII), when Jeanne became Duchess of Berry, friar Gilbert became part of her private council at Bourges. Soon thereafter, Gilbert became a champion of Jeanne’s plans to establish a new order of the Virgin Mary (l’ordre de l’Annonciade). Gilbert wrote a rule for this new order, as well as a spiritual commentary, and secured (after some serious opposition) the support of the Pope and the papal curia (1502). Thereafter, Gilbert remained spiritual director of the order. On his 1502 trip to the curia, Gilbert was also able to convince the Pope not to dissolve the Observants, therewith thwarting the attempts of the Franciscan minister general Giles Delfini, who wanted to end the autonomy of the Observants sub vicariis. When Gilbert became provincial vicar of the Aquitaine Observants, he was able to forstall further attempts of the minister general and the provincial minister of France (the Coletan Boniface of Ceva), to curtail the autonomy of the Observants. In the context of this struggle, Gilbert composed a Quaedam brevis declaratio super securitate status Observantinorum. After his three-year term as vicar of the Aquitaine Observant province, Gilbert returned to Amboise, where he became guardian. He fulfilled this task until 1508, when he was asked to become provincial vicar of the St. Bonaventure province (Burgundy), a post he held until Pentecoste, 1511, when he was elected general vicar of the Ultramontan Observants. In this period, he published some further works in defence of the Observant cause, (notably the Quaestio (…), the Tractatus Novus (…), and the Novus Tractatus de Decem Plagis Paupertatis). In 1514, he was elected provincial vicar of the French Observant province. And in 1516, he again was elected general vicar. During this office, Gilbert actively visitated various Observant provinces, and represented the Observants at the general chapter of the Franciscan order in Rome (Pentecoste, 1517), where Pope Leo X gave the Observants free rein and declared that they were the true inheritors of the Franciscan order. Gilbert now was elected general commissionar for the order in curia, and received important commissions to organise in France the preaching against the Turcs. Around this time, Gilbert changed/was allowed to change his name in Gabriel-Maria/Gabriel de Ave Maria, as an expression of his Mary devotion and his ongoing support of the order of the Annonciade. He now received Papal permission to carry the title professor theologiae. In 1520, Gabriel was confirmed in his position of general commissionar for the Ultramontan Observants for a new period of three years. After this mandate, during which he visitated the provinces of England, Ireland, and Scotland, he was appointed inquisitor, to seek out Lutheran infiltrations in the order. In 1524, he became provincial minister of the St. Louis province (Provence), and in 1526 he was assigned with the task to reform the Grand Couvent de Paris. In 1529, he once more was definitor general at the general chapter (Parma). Throughout his later career, Gabriel continued to support the new order of the Annonciade (for which he repeatedly revised the rule). He also supported the Poor Clares and groups of female tertiaries. He wrote, for instance, a rule for the tertiaries of Château-Gontier (Mayence), which, after papal approval in 1517, was adopted by many monasteries/tertiary communities in France. After his death (27 August, 1532), several attempts were made to secure his official beatification.

manuscripts/editions

Many of Gabriel’s writings on the Observance and for the Annonciades (including its tertiaries) have been edited by F.M. Delorme, in La France Franciscaine 9-11 (1926-1928). Below follows an erratic list of some individual works, several of which are not included among those presented by Delorme. For more information, see the article of Jean-François Bonnefoy, Collectanea Franciscana 13 (1943), 238ff.

treatise of moral theology>>: MS Toulouse Bibliothèque Municipale 257

Règle des vertus et plaisirs de la Vierge Marie (1500/1502)>

Sermons sur la Règle des vertus et plaisirs de la Vierge Marie (1502) [spiritual commentary on the rule of the Annonciades]>>>

Quaedam brevis declaratio super securitate status Observantinorum (1503)>>>

Quaestio cuiusdam doctoris Theologiae super regula S. Francisci ad litteram (Nürnberg, 1513; Basel, 1517/). A revised edition (Leipzig, 1516) came out under the title: Tractatus novus in quo vere et clare ostenditur qui sunt veri observatores regulae divi Francisci ad litteram, ad litteram, ad litteram.

Novus Tractatus de Decem Plagis Paupertatis Fratrum Minorum vel ab Aliquibus Nuncupatur Bonus Pastor (Rouen, 1514/1516/Luxembourg, 1626)

Statutz generaulx des seurs de la Vierge Marie (1526)

Règle du Tiers Ordre St. François de Soeurs de Chasteaugontier vivantes en obédience, chasteté, pauvreté et closture

Tractatus de Confraternitate de decem Ave Maria (Nürnberg, 1513).

Lunetae Confessorum: Toulouse Bibl. Municipale 257 ff. 1-127 [inc. f. 1r: ‘Incipit liber noviter editus a Reverendo Patre fratre Gilberto Nicolai, ordinis Minorum Observantiae, intitulus Lunetae Confessorum.’ The work consists of three parts [secundum tria munera Christo et Mariae oblata], respectively called Tractatus de auro Mariae, Tractatus de thure rectae intentionis, and Tractatus de praeceptis, peccatis, et modo se habendi in fine confessionis

literature

Chronique de l’Annonciade. Vies de la bse Jeanne de France et du bx Gabriel-Maria, ed. J.-F. Bonnefoy (Paris, 1937/Second edition Villeneuve-S.-Lot, 1950); J.-F. Bonnefoy, Collectanea Franciscana 13 (1943), 237-252; F. Delorme, La France Franciscaine 9-11 (1926-1928) [published seperately under the title Documents pour l’histoire du buenheureux Gabriel-Maria (Paris, 1928/Sint-Truiden, 1997)]; C. Petrus, ‘Een preek van Pater Gabriel-Maria’, Ons Geestelijk Erf 24 (1950), 210-215; C. Gumliger, ‘Blessed Gabriel Mary’, Franciscan Herald 34 (1955), 71-75; Bibliotheca Sanctorum V, 1342; DSpir VI, 17-25; P. Péano, ‘Gabriel-Maria Nicolas’, DHGE XIX, 571-576; Dizionario degli Istituti di perfezione IV, 1007-1009; Alfonso Pompei, ‘Gabriele Maria Nicolas’, in: Il grande libro dei Santi II, 741-743.

Gabrielus Rangone de Verona (1410-1486)

OMObs. Born in Chiari (Brescia), yet moved with his parents to Verona. Took the Franciscan habit in 1437, at the age of 27, in the Observant province of Venice. Between 1451 and 1479, he was active as Franciscan preacher in Austria, Bohemia, and Pologne, in part as collaborator of John of Capistran. Continued Capistran’s international preaching effort after the death of the latter. Assisted king Mathias Corvin in his struggle against the Hussites. Also active as provincial vicar in the Hungarian province. In 1472, pope Sixtus IV appointed Gabriel to the episcopal see of Transilvania in 1472, to the archepiscopal see of Eger (Agria) in 1475, and made him cardinal on 10 December 1477. Gabriel came only back to Italy in 1479, after brokering a peace between king Mathis Corvin and the kings of Poland and Bohemia. In August 1480, pope Sixtus IV sent Gabriel to the Otranto region, to rally support for the Christian armies that were fighting the invading Turcs. After the Christian victory, which ended the Turc siege of Otranto, Gabriel came back to Rome, where he died in 1486. His tomb can be found in the Franciscan Aracoeli convent. Gabriel has left a series of works reflecting his administrative assignments and his concerns for the Observant cause. Most well known are his Epistola Consolatoria to the vicar general of the Observants Marco Fantuzzi di Bologna (written on the occasion of the death of Antonio da Bitonto), his life of John Capistran, and his Flores Paradisi. The latter work, composed in November 1465 in the Sta. Maria in Paradiso (Venice), is an encompassing collection of catachistic sermons, written for friars, and esp. for young Franciscan preachers who did not have access to a large library.

manuscripts & editions

Epistola Consolatoria Super Obitu (...) Fr. Antonii de Bitonto: Naples, XV.F.60 ff. 1r-11v; M. Bihl, ‘L’‘epistola consolatoria’ di fra Gabriele Rangone da Verona O.M.Observ. sulla morte di Fra Antonio da Bitonto scritta a Vienna il 10 gennaio 1466’, in: Miscellanea Pio Paschini. Studi di storia ecclesiastica, volume Secondo, Lateranum, Nova Series 15 (Rome, 1949), 165-190 (ed. 174-190). [A large part (nos. 1-14 in the present edition) is mostly an adaptation of Lactantius’ Divinae Institutiones (esp. Book III, De falsa sapientia philosophorum). The second part of the letter is an eulogy on the life of Antonio da Bitonto himself, with some information based on Gabriele’s longstanding friendship with the deceased. Antonius is praised for his indefatigable evangelical zeal, which lead him to preach and teach throughout his life: ‘Itaque nullum vite sue momentum absque usu plurimo et pietate fluebat.’ (ed. M. Bihl, p. 185. This same sentiment was expressed by Erasmus with regard to Dietrich Coelde). Antonio’s life had been a beacon, and his death should not be a cause for distress (ed. Bihl, pp. 186-187): ‘Et nos hunc flebimus? Et nos in tam ineffabili patris nostri triumpho et glorioso natali lacrimas efferemus? Gaudere solet et iam ipsa mater, que infandos perpessa est partus dolores, cum nascitur homo, nec iam videtur meminisse pressure. Omnes enim gratulantur amici, cum quis ad hanc mortalem, erumnisque plenam editur vitam; quanto magis itaque gaudere et letari debemus, dum hi quibus et favemus bonum et meliora semper optamus, ad vitam immarcescibilem et incommutabilem, felicem gloriosamque deveniunt?’]

Vita S. Joh. de Capistrano: Naples, Naz. VIII.B.35 [Cenci, Napoli, 813]; J. Hofer, ‘Gabriel von Verona (…) aals Biograph Kapistrans’, Franziskanische Studien 25 (1938), 89-93.

Flores Paradisi, MS Vienna, OP Convent Library 293 (replete with a tabula super libro isto secundum ordinem alphabeti litterarum); MS Melk, Benediktinerkloster 890 ff. 3r-293v; MS Olomuc, Kathedral. 383. The prologue to the work has been edited by G. Fussenegger, ‘‘Flores Paradisi,’ opus concionatorium Gabrielis Rangone de Verona O.F.M’, AFH 46 (1953), 487-493 [This categistic promptuarium sermonum, finished in 1465, and dedicated to his friend and fellow friar Christophorus de Varisio, contains 42 sermons divided over thirteen small treatises, dealing with: (1) the creation of man in a state of innocence, and his fall through disobedience; (2) urging man to come back to the road leading beatitude, elaborating on the biblical story of the paterfamilias sending his workers into the vigne; (3) the meaning and importance of preaching the word of God; (4) the excellence of the virtue of charity, its necessity, ‘signs’, and fruits; (5-8) the sacrament of penitence (treatises 5-8); (9) the various temptations and their remedies; (10-13) the ‘novissima’: dealing with judgment, hell (and the penalties of the damned), and the glory of the beatified (treatises 10-13). Many elements of the work’s scope and its divisions, can be deducted from the Prologue (ed. Fussenegger, 491-493): ‘(…) Meus autem hic labor an superfluus sit, an inutilis futurus, illorum iudicio relinquo qui soliti sunt omnia secundum caritatem et non emulationem iudicare, necnon devotorum fratrum experientie, qui salutem animarum non solum bonorum operum exemplis sed etiam verbi Dei predicationibus libenter procurant. Horum namque precibus exoratus huic me quam laborioso studio submisi, ratus quod nulli noceret et saltem mihi prodesset si otium, quod ab externis occupationibus sive domi sive foris quandoque surriperem, divine legis et sanctorum doctorum lectioni aliqua in parte accomodarem. Considerans igitur ipsos fratres novitatem fundationis sue in hac provincia Austrie, Bohemie et Polonie magnam penuriam originalium librorum pati quos etiam, sicubi aliquos habent, deferre secum de loco ad locum non possunt, et ob eam rem magno sepe tedio affici et vano labore per diversa sermocinalium volumnina ut wlgo appellantur, multum discurrere, priusquam materiam aliquam coadunare valeant, plurimumque preterea temporis quod in aliis devotis operibus expenderent, frustra consumere, compassus eisdem, a me ipso plus quam humanitas mea patiebatur sepe exigens, divinarum scripturarum viridarium ingressus, Dei mihi virtute et Gabrielis archangeli cuius nomen immeritus gero intercessione favente, flores inde collegi hoc [!] materias ad predicandum populis meo arbitratu magis communes magisque utiles quas etiam, illis amputatis que ad disputationem potius quam ad populi edificationem pertinent, quantum potui integras coacervavi ita ut non multum necesse sit ei qui Flores Paradisi habuerit - sic enim hoc opus quod in sancto loco Paradisi congestum sit appellandum duxi - pro eisdem predicandis materiis ad alias collecturas recurrere.’ (….) ‘Ex his autem materiis sive tractatibus licet omni fere tempore anni utiliter et convenienter predicare posset (…)’ (….) ‘Liber hic preterea, prout in sequenti tabula conspicitur, in tredecim partes principales sive tractatus dividitur iuxta tredecim materias de quibus precipue agit. Tractatus vero vel in sermones vel in partes ut dictum est distingwntur, sed sermones quandoque per partes quandoque per articulos, nunnumquam per puncta sive conclusiones, misteria, considerationes vel etiam questiones, contemplationes aut alia nomina ordinantur, adiuncta etiam aliquando per capitula subdivisione. Hac autem varietate dividendi usus sum, ut quisque predicans et maxime novelli intelligant non esse perdendum tempus, ut semper uno modo sermones distingwant.’]

P. Joachimsohn, ‘Die Streitschrift des Minoriten Gabriel von Verona gegen den Böhmenkönig Georg von Podiebrad vom Jahre 1467’, Historisches Jahrbuch 18 (1897), 468.

G. Morin, ‘Une relation inédite du nonce franciscain Rangone sur la situation de l’Allemagne en 1455-1471’, Historisches Jahrbuch 56 (1936), 507-508.

literature

Wadding, Annales Minorum XII (Quaracchi, 1932), 170, 277, 287 & Annales Minorum XIV (Quaracchi, 1933), 46, 127, 133, 213, 222, 429; Gianfrancesco Ghedina da Venezia, Fra Gabriele Rangoni di Chiari, vescovo e cardinale (…) (Venice, 1881); R. Brenzoni, ‘Nuovi documenti su Fra Gabriele da Verona’, Le Venezie Francescane 2 (1933), 20-26; M. Bihl, `l'epistola consolatoria di fra Gabriele Rangone de Verona (...)', in: Miscellanea Pio Paschini. Studia di storia ecclesiastica, II (= Lateranum 15) (Rome, 1949), 165-190; U. Betti, I cardinali dell’Ordine dei Frati Minori (Rome, 1963), 55-58; G. Giraldi, `la `Oratorio de Laudibus Gabrielis Rangoni S.R.E. Cardinalis' di Giovanni Michele Alberto Carrara', AFH 50 (1957), 83-98 & 65 (1972), 541; DSpir XIII, 90-91; Petr Hlavácek, ‘Italsky frantiskán a papezsky diplomat Gabriel Rangoni z Verony (d. 1486) a jeho angazmá ve strední Evrope a Itálii’, in: Evropa a Cechy na konci stredoveku: Sbornik venovany Frantisku Smahelovi, ed. E. Dolezalová, Robert Novotny & Pavel Soukup (Prague: Filosofia Praha, 2004), 91-111 (on the work of Gabriele Rangone in Central Europe and Italy).

Gabrielus ab Ascoli (Felice Gabriele, 1603-1684)

OFMConv. Italian friar from Capradosso (Marches). Entered the order in the San Francesco friary of Ascoli Piceno. Obtained his Baccalaureate of theology in Bologna. Doctor in Theology around 1635. Thereafter lector of philosophy and theology in the provincial studia of Fano and Fermo, and later lector at the ‘Magna Domus’ of Venice. Consultant of the Congregation of Rites and 12^th Regent in theology of the Collegium of St. Bonaventure in Rome (1644-53). Elected Minister general of the Conventuals on the general chapter of Rome (31 May 1653), a position he kept until 1659). During his reign, he wasd confronted with the loss of various friaries in Poland, Lithuania and Russia, due to Swedish Lutheran and Russian armies. He also re-established various Italian friaries that had been abandoned or usurped after the suppression of small friaries by pope Innocent X in 1652. Bishop of Nocera dei Pagani in 1659 (present-day Nocera Inferiore, near Salerno). He died while in office on 15 September 1684. Renowned preacher and counsellor. Productive author.of theological, philosophical, homiletic and poetic works. In his theological and philosophical works, he tried to reconcile Bonaventure and Scotus. For the acts of his reign as minister general, see the Archivio generale dei SS. Apostoli, Regesta Ordinis, Vol. XLII (1653-1659).

Editions and manuscripts

Tractatus de Incarnatione (not edited?)

De Praedistinatione Sanctorum et Impiorum Reprobatione (Rome, 1653)

De Fide, Spe et Charitate (Rome, 1656)

literature

L. Wadding & A. Chiappini, Annales Minorum su Trium Ordinum a S. Francisco Institutorum, XXX, 1651-1660 (ed. Florence, 1951), 142-143, 530 (ad, an. 1653, nos 7-8 & ad an. 1659, no. 61); G. Franceschini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali (Modena, 1693), 181-3; Sbaralea, Supplementum, 2^nd ed (Rome, 1908) I, 251; Eubel, Hierarchia IV, 263 & V, 294; D. Sparacio, Seraphici D. Bonaventurae (…) Collegii a Sixto V fundati synopsis historica (Rome, 1923), 27-28, 41; Enciclopedia Cattolica V (1950), 1838; DHGE, 19 (1981), 584.

Gabriellius ab Asculo (Felice Gabriele da Ancona, 17th century)

OFM Conv. Possibly the nephew of the minister general Gabriellius ab Ascoli. Author of the Animadversio (...) super Rubricam ‘Si non est dies obitus…’ in Hymno ‘Iste Confessor’.

editions

Animadversio (...) super Rubricam ‘Si non est dies obitus…’ in Hymno ‘Iste Confessor’ (Macerata, 1709), VII + 44 pp.

literature

>>>

Gabrielus Angelus de Niceta (Gabriele Angelo da Nizza, fl. 1701)

Observant friar.

literature

Rotraut Becker, ‘Gabriele Angelo da Nizza’, DBI 51, 56-57.

Gabrielus Bagel (Gabriel Bagel, fl. c. 1773)

Franciscan poet, active in the Concepción province. Known for his poems on the Virgin Mary.

literature/editions

Samuel Eiján, ‘Poetas inmaculistas del s. XVIII. Fr. Gabriel Bagel, OFM’, Estudios Franciscanos 55 (1938), 535-538.

Gabrielus Benclaius (Gibrael Ibn al-Qila’I; Gabriel Ben Kelay; Ibn Qila’, 1450-1516)

Maronite Franciscan. Bishop and theologian. Born around 1450 in the Jebaïl region in Libanon. Received a thorough education at the hands of the Maronite cleric Ibrahim Ibn Draï. Became famous for his Arabic poetry (zajaliyât poems). After plans by his parents to arrange a marriage for him failed, Gabriel devoted himself to the religious life. In 1471, he became acquainted with the Franciscan Friars in the Holy Land custody. With the support of Franciscan missionaries, such as Gryphon, he joined the Franciscan order as a Maronite. Subsequently, he was sent to Venice and afterwards to Rome, to continue his education in the Latin church. After his return to Libanon in 1493, Gabriel started working among the Maronite christians, and tried to curtail the influence of Jacobites. In 1496, Gabriel was finally ordained priest and shortly thereafter he was sent to Cyprus, where he first became guardian of the Franciscan Holy Cross friary. After the Maronite bishop of Cyprus died, Gabriel replaced him, until his death in 1516. In the course of his life, and in confrontation with the Jacobites, Gabriel wrote many letters, as well as a number of works on the theology, the liturgy, the history and the religious laws of the Maronite christians. In addition, he wrote about preaching, the Apocalypse of John and even on Astronomy. Most of these works, as well as part of his poetry is still available in Arabic and Syriac manuscripts now kept in the Vatican Library. These works, which introduced Latin elements into the Maronite world, stress the fundamental unity between Catholicism and Maronite christianity and also contain a lot of information on the early Maronite church, had considerable influence in the Maronite church of his time.

literature

Bibliotheca Orientalis Clementino-Vaticana, ed. J.S. Assemani (Rome, 1719-1728) I, 577; H. Lammens, ‘Frère Gryphon et le Liban au XVe s.’, Revue de l’Orient chrétien 4 (1899), 68-104; J. Feghali, ‘Gabriel Ibn Al-Qila’I’, DHGE XIX, 555-557.

See also: THE MARONITES OF THE HOLY LAND: A HISTORICAL OVERVIEW (http://www.mari.org/JMS/july01/MaronitesEnglish.html )

Galfredus de Bria

>>>

manuscripts

Expositio Regulae>> see the Expositio IVuor Mag. (>?)

literature

>>>

Galfredus Lingius (eind 14e eeuw)

Engelse minderbroeder en geschiedschrijver. Hij schreef een wereldkroniek die begon bij de schepping van de wereld.

editions

literatuur:

Wadding, Scriptores. 98

Galfridus O' Hogan (tweede helft 14e eeuw) (see also Johannes Clyn)

Ierse minderbroeder. Hij schreef Annales sui temporis, handelend over de periode 1336-1370.

manuscripts

British Museum, Landsdowne 418, ff. 40-42 (17th century transcription)

edities:

The Annals of Nenagh, ed. D.F. Gleeson, Analecta Hibernica 12 (1943), 155-64

literature

Bernadette A. Williams, `The Latin Franciscan Anglo-Irish Annales of Medieval Ireland', Doct. Diss, U. of Dublin, 1991; Francis J. Cotter, The Friars Minor in Ireland. From their Arrival to 1400, Franciscan Institute Publications, History Series, 7 (St. Bonaventure, New York, 1994).

Galterus Brugensis (Gautier de Bruges/Walther of Bruges] (d. 1307) beatus

Taught at Paris as Magister Regens between 1267-69. Thereafter became provincial minister of the Francia province (1272-79). In 1279 he was appointed bishop of Poitiers, a position he maintained up till his resignation in 1305. During his episcopacy, Walther had several conflicts with the French crown, also beacause he was an ardent defender of the politics of Boniface VIII. After his death his grave became a cult site. He left a considerable theological and ecclesiological oeuvre. In the past, Walther was seen as a theological epigone of Bonaventure. More recent research, however, shows that Walther was an original theological thinker in his own right, who also incorporated elements from Thomas Aquinas and positions that come up in the work of Henry of Ghent.

manuscripts

In I-IV Sent. (dating from 1261-1265 (according to Longpré) or from after 1270 (Grabmann). The earlier datation would imply that Walther’s worked-out Sentences commentary would date from before his appointment as baccalaureus pro gradu, which seems improbable): The Sentences commentary has ‘survived’ in two redactions. The first redaction has survived in MS BAV Chigi B. 94 (and formed the basis of Longpré’s edition). Partly more correct seem the marginal notes in MS Avignon Musée Calvet 288 (ed. Lottin, RTAM, 7 (1935), which imply a second redaction. See also MSS Florence, Naz.C.5.995, ff. 1r-96v; Paris BN Lat 3085 A ff. 110-167; Cracow, Univ. library 1436 ff. 1-174

Questiones de Correptione Fraterna: MS Troyes 665, ff. 203ra-215vb (a copy made during Walter's lifetime in 1286. It is a pecia manuscript from Paris, containing also Thomas In III Sent., the Orema de Hostia Consecranda Fratris Egidii, an Epistola Stephani Ministri, the Rotulus of Stephen Tempier);

Sermones de tempore et de Sanctis: a.o. MS Basel, UB, A.IV, 4; Assisi, 531; London Brit. Mus., Harl. 510; Paris, BN Lat 10473; Uppsala C. 412

Instructiones circa Divinum Officium: Solothurn, Zentralbibl. S. 696 ff. 40v-52v; Paris BN Lat. 14558; Bruges, Bibl. Comunale 222; Saint-Omer Bibl. Publique 299.

Ad Praedicandum Opus: Florence, S. Croce, 407 [?>Zawart, 373]

editions:

Un traité de théologie inédit de G. de Bruges. Instructiones circa divinum officium, ed. M. de Poorter, Société d' Émulation de Bruges, Mélanges, 5 (Bruges, 1911). Cf. the review of A. Callebaut, AFH 5 (1912), 368-370. The book was written ‘ad instructionem sacerdotum et clericorum ignorantium.’ Strong emphasis on the priest’s necessary knowledge of the vices as he has to be able to absolve the sins of his penitents. The work seems to have been written during Gautier’s time as bishop, and before the papal bull Ad Fructus Uberes (1282) of Martin IV. Hence, the work is a product of Gautier’s early days as bishop.

Quaestiones Quodlibetales>>

Quaestiones disputatae du B. Gautier de Bruges, ed. E. Longpré, Les Philosophes Belges 10 (Louvain, 1928); Quaestio disputata: quomodo virtus ab habente potest cognosci, ed. E. Longpré, in: Miscellanea Fr. Ehrle, Studi e Testi 37 (Rome, 1924),Vol I, 203-218.

In I-IV Sent: RTAM, 7 (1935); ed. L. Hödl, Franz. Stud., 55 (1973), 364-74 (ed. of IV Sent., dist. 17, ii, a. 3, qq. 2&3; ed. L. Amorós, AdHDLM, 9 (1934), 277-281 [=In I Sent. Proemium, q. 4]; Franz. Stud., 49 (1958), 361-381 & ed. H.A. Huning, Franz. Stud., 58 (1976), 304-314 [=Commentarius in Prologum Magistri]; ed. E. Longpré, AdHDLM, 7 (1932), 253-275 [=In I Sent. d.1, 2, & 8 a. 5]; ed. L. Hödl, Franz. Stud., 55 (1973), 364-374 [=In IV Sent. d. 17, p. II, a. 3, q. 2-3]; Le questioni sull'eucaristia di Gualtiero di Brüges O.F.M. (1225-1307), ed. P. de Matta, Studi e testi francescani, 22 (Rome, 962) [=IV Sent., dist. 8-13]; Franz.Stud. 44 (1962), 75-82.

Excerpta ex Sanctis Patribus>>Fabricius, III, 118

Rudimenta pro Concionatoribus [=? Instructiones circa Div. Offic.] >> Zawart, 301

literature:

AASS Jan. II, 450-451; Sbaralea, II (?), 314; Glorieux, II, 315; A. Callebaut, ‘Recueil de miracles et preuves du culte immémorial de S. Gautier de Bruges, O.F.M., évêque de Poitiers (1279-1306)’, AFH 5 (1912), 494-519; A. Callebaut, ‘Fr. Gautier de Bruges, O.F.M., évêque de Poitiers, et Philippe le Bel’, AFH 6 (1913), 491-514; A. Callebaut, ‘Une soi-disant bulle de Clément V contre S. Gautier de Bruges, évêque de Poitiers, O.F.M.’, AFH 8 (1915), 667-72; A. Callebaut, ‘La sainteté de Gautier de Bruges, évêque de Poitiers’, AFH 9 (1916), 91-98; A. Callebaut, ‘Une bulle du temps de Frédéric II exploitée sous Clément V contre S. Gautier, évêque de Poitiers’, AFH 16 (1923), 34-56; . Callebaut, ‘S. Gautier de Bruges, évêque de Poitiers, né à Zande vers 1225’, AFH 18 (1925), 295-298; E. Longpré, `G. de B. et l'augustinisme franciscain au xiiie s.’, Miscell. Ehrle, 1 (Rome, 1927), 110-128; E. Longpré, Gauthiers de Bruges (Paris, 1931); Schneyer, II, 103-109; Ed'HLDMA, 2 (1932), 5-24 (on his Sent. comm.); E. Longpré, ‘Le manuscrit 67 de la Bibliothèque Capitulaire de Valencia et le Bx. Gautier de Bruges’, AFH 26 (1933), 559; A. Pelzer, Recherches de Théologie Ancienne et Médiévale [=RTAM], 2 (1930), 327-34 [on IV Sent.]; RTAM, 5 (1933), 257-275; O. Lottin, RTAM 7 (1935), 55-61; M. Grabmann, Die theologische Erkenntnis und Einleitungslehre des hl. Thomas von Aquin auf Frund seiner Schrift In `Boethium De Trinitate'. Im Zusammenhang der Scholastik des 13. Und beginnendes 14. Jahrhunderts, Thomistische Studien, 4 (Freiburg im Breisgau, 1948), 284-294; J. Beumer, `Die vier Ursachen der Theologie nach dem unedierten Sentenzenkommentar des W. v. B.', Franz. Stud., 40 (1958), 361-381; A. San Cristobal Sebastian, Controversias acerca de la voluntad desde 1270 a 1300. Estudio historico doctrinal (Madrid, 1958), 33-37; V. Heynck, Franz. Stud., 44 (1962), 75-82; Rivista di filosofia neoscolastica, 25 (1933), 410-25; R. Hofmann, Die Gewissenslehre des Walters von Brügge in der Hochscholastik (Münster, 1941); Doucet, AFH, 47 (1954), 119-120; E. Stadter, Psychologie und Metaphysik der menschlichen Freiheit. Die ideengeschichtliche Entwicklung zwischen Bonaventura und Duns Scotus (München, 1971), 34-58; L. Hödl, Franz. Stud. 55 (1973), 364-374; H. Huning, ‘Die Bedeutung der Philosophie für Theologie und Heilige Schrift nach Walter von Brügge OFM’, Franz. Stud., 58 (1976), 289-314 (studie van de proloog van het Sent. comm.);J. Decorte, Franz. Stud., 65 (1983), 215-240; Roest, Tijdschrift voor de geschiedenis van de Wijsbegeerte in Nederland, 2, 1 (1991), 3-12;>>>>>.; Andreas Speer, ‘Walter v. Brügge’, LThK³ X, 968f.

Galterus Cnol (Walter de Knolle/Walter Knull, fl. second half 13^th cent.)

English friar. Born ca. 1245/1250. Studied theology at Oxford, reaching the magisterium and teaching at the Franciscan convent there in 1288. Known to have participated un university disputations. Between 1293 and 1295, he taught at the Franciscan house of Cambridge. In 1307 he is a witness at the canonisation inquiries for Thomas of Cantalupe held by a papal commission at St. Paul’s cathedral, London. Author?

literature

A.G. Little, The Grey Friars in Oxford (Oxford, 1892), 158; E.H. Pearce, Monks of Westminster (London, 1909), 76; A.G. Little & F. Pelster, Oxford Theology and Theologians, c. 1282-1302 (Oxford, 1934), 76-77, 363-364, 372; Revue de théologie ancienne et médiévale 12 (1940), 356; Emden, Oxford II, 1059; Emden, Cambridge, 340; J.R. Moorman, The Grey Friars in Cambridge, 1225-1538 (Cambridge, 1952), 33, 81, 144, 188-189.

Galterus de Castello Theodorici>>?

>>>

manuscripts

Tractatus de Praedicatione: Padua, Anton., 152 ff. 150v-153r; Assisi, Bib. Com., 138 ff. 186v-291v [Caplan, Ars Praed., no. 139>>check]

Galterus de Chatton (Walter Chatton/Cauthier de Chatton, d. early 1344)

English friar. Entered the order at a very young age (cf. AFH 19 (1926), 866, n. 6). Was made sub-deacon in 1307. Probably taught philosophy and the Sentences pro exercitio at the Norwich studium. Therafter, he took his bacc. at Oxford (somewhat later than Ockham), in 1322-1323. Chatton probably incepted there as regent master of the Franciscan studium generale ca. 1330 (he was at any case present in the Oxford convent on 28 March, 1330, when the local sherif reclaimed two books of John Penreth (Little, The Grey Friars of Oxford, 60). After 1330, Chatton moved to Avignon, where he probably acted as lector at the Franciscan convent and possibly at the curia school (Maybe his magisterium dates from this period. He is mentioned as sacrae theologiae magister in a document from August 1332; cf. AFH 48 (1955), 292). Chatton was a respected theologian. He was, for instance, asked to participate in the committee that was to examine the views of Thomas Waleys and Durand of St. Pourçain on the beatific vision (CHUP II, 419, 423; cf. also a sermon by Chatton on the subject dating from 22-02, 1333). He was also asked by pope Benedict XII to review the treatise De Statu Animarum Ante Iudicium (CHUP II, 453-454), and functioned on the team that prepared the texts of the 1336 constitutions of Benedict XII (issued on 28-11, 1336, in the bull Redemptor Noster. Cf. AFH 30 (1937), 332-386). In or before 1343, Chatton was appointed apostolic penitentiary. In that position, he was asked to intervene in a local conflict between to OFM and the OSB (Bullarium Franciscanum VI, no. 185). Pope Clément promoted Chatton to the episcopacy of St. Asaph, yet this was not according to the rule (and probably a mistake), as the previous bishop was still alive and officially still in office (CHUP II, 424, no. 7). Chatton apparently died before the see became available. His Sentences commentary survives at least in two versions (a Reportatio, dating from the period 1321/23) and a Lectura from around 1324). Beside his academic works (a.o. also Quodlibeta and Determinationes), he wrote works on evangelical poverty (related to the poverty controversy under Pope John XXII), and the beatific vision (also in the context of a conroversy initiated by John XXII).

manuscripts

In IV Sent: a.o. Florence, Naz. C.5.357; Paris, BN Lat. 15886 & 15887; Cambridge, Ff. III, 26 [fragments] Cf. Stegmüller, Repertorium Sententiarum I, 120 & Doucet, AFH 47 (1954), 120-121.

Quodlibeta: a.o. Paris BN Lat. 15805; >>

Determinationes: Paris, Mazz. 915 ff. 193va; Munich, Bayerische Staatsbib. Clm 8943 f. 116r.

Tractatus de Paupertate Evangelica:>>

editions

In I. Sent, Prologus & Quaestio 3: Walter Chatton, Commento alle Sentenze, ed. L. Cova , ‘Università’ degli studi di Trieste 4 (Rome, 1973); J. O’Callaghan, Nine Mediaeval Thinkers, PIMS (Toronto, 1955), 233-269 [Prologue, Quaestio II]; M.R. Reina, ‘La prima questione del prologo del ‘Commento alle Sentenze’ di Walter Catton’, Rivista critica di storia della filosofia 25 (1970), 48-74, 290-314.

In I. Sent, Q. 4: ed. L. Cova, in: Rivista critica di storia della filosofia 30 (1975), 303-330.

Reportatio in IV. Libros Sent.: Some extracts are already printed in the studies of Baudry (1943-1945) and Gál (1967). For other partial editions, see: Reportatio et Lectura super Sententias: Collatio ad Librum Primum et Prologus, ed. J.C. Wey, Studies and Texts 90 (Toronto, 1989); M.E. Reina, `la prima questione del prologo del'commento alle Sentenze di Walter Catton', Rivista critica di storia di filosofia, 25 (1970), 48-74; 290-314; St.F. Brown, `Medieval Supposition Theory in its Theological Context' [in appendix an edition of the lectura in I Sent., 4.1.1-2], Med. Philos. Theol., 3 (1993), 121-152.

Reportatio super Sententias. Liber I, distinctions 1-9, ed. J.C. Wey & G.J. Etzkorn, Studies and Texts 141 (Toronto-Turnhout, 2002).

Reportatio super Sententias. Liber II, distinctions 10-48, ed. J.C. Wey & G.J. Etzkorn, Studies and Texts 142 (Toronto-Turnhout, 2002).

Reportatio super Sententias. Liber II.-Libri III-IV, ed. J.C. Wey & G.J. Etzkorn, PIMS, Studies and Texts, 148-149, 2 Vols. (Toronto: PIMS – Turrnhout: Brepols, 2005).

Sermo de Visione Beatifica (held in the Franciscan convent of Avignon, at the occasion of the budding conflict concerning the statements of Pope John XXII), ed. by M. Dykmans in Ad’HDLMA 38 (1971), 134-148.

Tractatus de Paupertate Evangelica (shortly after 1332; in reaction to Ad Conditorem Canonum?), ed. by D.L. Douie in AFH 24 (1931), 341-369 & 25 (1932), 36-58, 210-240. [In this treatise, Walther upheld that Christ and the apostles did not have any dominium over the goods they used (neither personally, nor in common), but also was able to come to a formal acceptation of the bull Ad Conditorem of John XXII.]

literature

Bartholomaeus Pisanus, De Conformitate, AF IV (Quaracchi, 1906), 339; Marianus de Florentia, Compendium Chronicarum, AFH 2 (1909), 315; E. Longpré, ‘Gualtiero di Catton. Un maestro francescano di Oxford’, Studi Francescani 9 (1923), 101-114; D.L. Douie, ‘Three treatises on evangelical poverty’, AFH 24 (1931), 341-354 & 25 (1932), 36-58, 210-240; P. Glorieux, La Littérature Quodl., II, 118-124; Th. Kaeppeli, Le procès contre Thomas Waleys O.P. (Rome, 1936), 60, 62, 70, 118, 241, 245-246; L. Baudry, ‘Gauthier de Chatton et son Commentaire des Sentences’, Ad’HDLMA 18 (1943-1945), 337-369; Stegmüller, Rep. Sent. (Würzburg, 1947), I, 120; J. Auer, Die skotistische Lehre von der heilsgewissheit. Walter von Chatton’, Wissenschaft und Weisheit 16 (1953), 1-19; Doucet, AFH, 47 (1954); A.B. Emden, A Biographical Register of the University of Oxford (Oxford, 1957) I, 395-396; DSpir VI, 150-152; C.K. Brampton, ‘Gauthier de Chatton er la provenance des mss. Paris Bibl. Nat. 15886 et 15887’, Études franciscaines n.s. 29 (13) (1963), 200-205; J.E. Murdoch & E. Synan, ‘Two Questions on the Continuum: Walter Chatton (?) OFM and Adam Wodeham OFM’, Franciscan Studies 26 (1966), 212-288; G. Gál, ‘Gualtieri de Chatton et Guilelmi de Ockham controversia de natura conceptus universalis’ Franciscan Studies 27 (1967), 191-212; M. Dykmans, ‘Les Frères mineurs d’Avignon au début de 1333 et le sermon de Gautier de Chatton sur la vision béatifique’, Ad’HDLMA 38 (1971), 105-148; N.A. Fitzpatrick, ‘Walter Chatton on the Univocity of Being: a Reaction to Peter Aureoli and William Ockham’, Franciscan Studies 31 (1971), 88-177; G. Etzkorn, ‘Walter Chatton and the controversy on the absolute necessity of grace’ Franciscan Studies, 37 (1977), 32-65; Cl. Schmitt, DHGE XX, 83-85; S. Brown, `Walter Chatton's Lectura and William of Ockham's Quaestiones in Libros Physicorum Aristotelis', in: Essays Honoring Allan B. Wolter, ed. W.A. Frank & G.J. Etzkorn (St. Bonaventure, New York, 1985); L. Cova, ‘L’unità della scienza téologica (…)’, Franciscan Studies 45 (1985), 214ff; G.J. Etzkorn AFH, 80 (1987), 324-6, 332-3; W.J. Courtenay, `Ockham, Chatton, and the London Studium: Observations on Recent Changes in Ockham's Biography', in: Die Gegenwart Ockhams, ed. W. Vossenkuhl & R. Schönberger (Weinheim, 1990); E. Karger, William of Ockham, Walter Chatton and Adam Wodeham on the Objects of Knowledge and Belief', Vivarium, 33 (1995), 1711-196; Johannes Madey, ‘Walter von Chatton’, in: Biographisch-Bibliographisches Kirchenlexikon XIII, 233-235; Gabriella Maria Martini, ‘Gualtiero di Chatton, un illustre interlocutore di Ockham della Scuola Francescana di Oxford’, Quaderni della Bibliotheca del Convento Francescano di Dongo 27 (1999), 18-26; Olga L. Larre, ‘El tema del tiempo en la Expositio in phisicam de Walter Burley’, Estudios franciscanos 101: 429 (2000), 441-456; Chris Schabel, ‘Oxford Franciscans after Ockham: Walter Chatton and Adam Wodeham’, in: Medieval Commentaries on the ‘Sentences’ of Peter Lombard. Current Research, ed. G.R. Evans (Leiden-Boston-Köln: 2002) I, 359-377; Rondo Keele, ‘The So-Called Res Theory of Walter Chatton’, Franciscan Studies 61 (2003), 37-53; Girard J. Etzkorn, ‘Walter Chatton’, 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), 674-675; Severin Valentinov Kitanov, ‘Displeasure in hevaen, pleasure in hell: four Franciscan masters on the relationship between love and pleasure, and hatred and displeasure’, Traditio 58 (2003), 284-340.

Galterus de Wimborne (Walter of Wimborne/Wilborne, d. after 1266)

English friar. Author of religious poetry and and moral treatises.

manuscripts and editions

For a full list of his sermons, see the study of Rigg below. Some of Walter’s poems have been published in T. Wright, The Latin Poems Commonly Attributed to Walter Mapes, Camden Society 16 (London, 1841).

Ave Virgo, ed. G.M. Dreves, Analecta Hymnica Medii Aevi 50 (1907), 630-643 & ed. A.G. Rigg, The Poems, 146-183.

De Mundi Scelere, ed. Rigg, The Poems, 105-110.

De Mundi Vanitate, ed. Rigg, The Poems, 73-102.

De Palpone, ed. Rigg, The Poems, 38-70.

De Simonia, ed. Rigg, The Poems, 113-143.

Mariae Carmina, ed. Rigg, The Poems, 188-277.

Tractatus Moralis super Quatuor Elementa: Cambridge University Library MS Ii.2.27 (14th century, Norwich provenance) ff. 4r-103r. Cf. Rigg, The Poems, 316-325; A. Kirkwood, ‘The Tractatus Moralis super Quatuor Elementa of Walter of Wimborne’, Journal of Medieval Latin 3 (1993), 64-77. The work apparently did not survive in full. The extant text in the Cambridge manuscript comprises the sections on terra, aqua, and parts of aer. Some other parts are referred to in the works of Robert Holcot.

literature

Arthur George Rigg, ‘Walter of Wimborne, O.F.M.’, Mediaeval Studies 33 (1971), 371-378; A.G. Rigg, The Poems of Walter of Wimborne (Toronto, 1978); Sharpe, Handlist, 743; A.G. Rigg, A History of Anglo-Latin Literature, 1066-1422 (Cambridge, 1999), 215-222, 372-374 (nos. 190-206).

Gandulphus de Sicilia (Gandolfo di Sicilia; Gandolfo di Agrigento (?), fl. c. 1440)

Italian Observant friar. Custodian of of the Holy Land. Appointed in this position by Eugenius IV on 15 January 1439, as the successor of the Observant friar Giacomo Delfino di Venezia. As the custodian of the Holy Land, Gandolfo negociated with the Egyptian authorities and notably with Sultan Djaqmaq about the access of pilgrim sites and the privileges of the churches in the Palestine Area. The good reputation of Gandolfo among his Observant colleagues (mentioned in letters of Alberto da Sarteano and Giovanni da Capestrano), as well as the high opinion of him by pope Eugenius IV helped to secure his position as the Apostolic Commissioner for he Holy Land, India, Egypt and Ethiopia. In 1449, he takes part in the general gathering of the Observants in Tuscany (Bosco ai Frati friary) as the provincial vicar of Sicily.

manuscripts/editions

Relatio de Statu Rerum Orientalium (1 February, 1444). Edited in Wadding, Annales (Quaracchi, 1932) XI, 251-254 (an. 1444, no. 53).

literature

G. Calahorra, Historia cronologica della provincia di Syria e Terra Santa di Gierusalemme (Venice, 1694), 273-283; Sbaralea, Supplementum (ed. Rome, 1908) I, 316a; A. Cirelli, Gli annali di Terra Santa, ed. S. Mencherini (Quaracchi, 1918), 36-38; Pietro Verniero di Montepiloso, Croniche ovvero Annali di Terra Santa, ed. G. Golubovich (Quaracchi, 1929) I, 88-89; G. Golubovich, Serie cronologica dei reverendissimi superiori di Terra Santa (Jerusalem, 1898), 23-24; L. Lemmens, Die Franziskaner im heiligen Lande, I: Die Franziskaner auf dem Sion, 1335-1552 (Münster, 1925), 101-108; Cl. Schmitt, ‘Gandulphe de Sicile’, DHGE XIX, 1086-1087.

García de Cisneros (fl. 1524)

Franciscan friar from the Santiago province. Missionary in Mexico. Preacher

editions

Sermones compuestos en lengua mejicana, edited/referred to in AIA 48 (1988), 495-496.

Gaspar de le Tenre (1609-1693)

OFM Recol. Historian>>>

editions

Ortus, Progressus et Status Conventuum Provinciae S. Andreae FF. Minorum Recollectorum>>

Memoriale>>

literature

L. Ceyssens, `De historicus Gaspar de le Tenre OFM (1609-1693)', Franciscana 46 (1991), 5-21.

Garcia de Sancto Dominico (García de Santo Domingo, fl. late 17^th cent.)

OFM. Preacher of the Guatemala province.

literature

AIA 15 (1955), 442; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 120 (no. 353).

Gaspar de León (fl. mid 16^th cent.)

Friar and preacher from the Santiago de Compostella province. Homiletic author.

editions

Sermones et homiliae totius anni (Salamanca: Andreas a Portonariis, 1554).

literature

Wadding, Scriptores, 144; N. Antonio, Bibliotheca Hispanica Nova I, 528; Isaías Rodríguez, ‘Autores espirituales españoles (1500-1700)’, Repertorio de Historia de las Ciencias eclesiasticas en España 3 (siglos xiii-xvi) (Salamanca, 1971), 510; AIA 40 (1980), 169-172; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 138 (no. 490).

Gaspard Gastant (fl. 15th cent.)

Spanish friar. Master of theology. Taught at the cathedral school of Gerona, and subsequently at the university of Lérida. During his latter appointment, he edited in 1489 Pedro de Castrovol’s Commentum super libros ethicorum Aristotelis.

literature

Isaac Vasquez, Antonianum 47 (1972), 684.

Gaudentius de Brescia (1612-1672)

OFMCap. Italian friar from Brescia. He entered the order at the age of 18 in the Capuchin noviciate convent of Vestona. Acted as lector of theology in the order and also engaged in preaching rallies. He died during a Lent preaching rally at Oriano, on 25 March 1672. Supported by the minister general Marco Antonio da Carpendolo, Gaudenzio aimed at compiling a systhematised handbook/encyclopaedia of Bonaventurian theology (frequently presenting Bonaventure’'s solutions alongside of those of Thomas Aquinas). Gaudenzio died before he could finish this objective. His pupils Francesco d’Onoro and Giovanni Francesco Durante da Brescia gathered the various materials into a seven-volume publication, known as the Palladium Theologicum. This work helped to re-establish interest in the teachings of Bonaventure and Bonaventurian theologians over against the dominance of Scotism.

editions

Palladium Theologicum seu Tota Theologia Scholastica in Septem Tomos Distributa, ad Intimam Mentem D. Bonaventurae Seraphici Doctoris, Cuius Eximiae Doctrinae Raptae Restituuntur, Sententiae Impugnatae Propugnantur, in Qua Divinae Sapientiae Thesauri, Dudum Depositi, iam Recens Effossi Erutique Mundo Elucent, 7 Vols. (Lyon, 1676).

Costanzo Cargnoni, ‘Gli esercizi spirituali ad uso dei frati minori Cappuccini e un corso inedito di Gaudenzio Lollio da Brescia’, 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), 423-516.

literature

Bernardo di Bologna, Bibliotheca Scriptorum Ordinis Minorum Capuccinorum (Venice, 1747), 109; Prosper de Martigné, La scolastique et les traditions franciscaines (Paris, 1888), 449-452; V. Bonari, I conventi ed i cappuccini Bresciani. Memorie storiche (Milan, 1891), 159-163; DThC II, 1031; Ilarino da Milano, Biblioteca dei Frati Minori Cappuccini di Lombardia (Florence, 1937), 188-189; LexCap. 666-667; Enc.Catt II, 1892; DHGE IX, 1123; Agustín de Corniero, ‘Capuchinos precursores del P. Bartolomé Barberis en el estudio de S. Buénaventura’, Collectanea Franciscana 1 (1931), 186, 369-374; A. Teetaert, ‘Bontempi’, DHGE IX, 1123; Collectanea Franciscana 5 (1935), 414-416.

Gelasius de Gorizia (d. 1760)

OFMCap. Austrian friar. Entered the order in 1700 in the province of Vienna. General diffinitor of the order from 1747 onwards, and vicarius generalis after the death of the minister general Sigismond of Ferrara (19 November, 1753) unto 1754. >>

literature

Analecta Ordinis Fratrum Minorum Capuccinorum XII, 55 no. 92; LexCap 669.

Gennarus de Nola (Gennaro da Nola, 1600-1654)

OFMCap. Italian friar.

literature

Sisto Ambrosino, ‘L’informazione giuridica su Padre Gennaro da Nola, Cappuccino (1600-1654)’, Studi e ricerche francescane 23 (1995), 263-290.

Gentilis Partino de montefiore (d. 1312)

Theologian from the province of the Marsh of Ancona. Made cardinal in 1300 >>check!

manuscripts/editions

Homiliae:>>?

literature

Wadding, Script., 99; Fabricius, III, 32-33; Zawart, 339.

Georgius Benignus Salviati (Giorgio Benigno/Jurai Dragišic/Drobotech, 1445-1520) [=Georgius Benignus de Macedonia]

OFMConv. Born in Bosnia. His family fled to Ragusa (Dubrovnik) to escape the Turcs. He entered the Franciscan order, and studied in Italy, France (Paris) and England (Oxford). After he completed his studies, he taught at Pisa and subsequently at the Florence studium. There, her lived for c. 30 years in the S. Croce convent, lecturing on the Bible and at times serving as guardian. In Florence, he became acquainted with the intellectual circle around Lorenzo de Medici. He was one of the tutors of Pierro de Medici, and was so well-esteemed by the Florentine Salviati family that they gave him their name. In the early sixteenth century, after a stint as a provincial minister, Giorgio Benigno returned to Ragusa, to teach philosophy and theology. In 1507, Pope Julius II made him bishop of Cagli (Umbria), in which capacity he took part in the fifth Lateran council. In 1513, Leo X appointed him titular archbishop of Nazareth (residing in Barletta). Benigno was part of the commission that examined the Augenspiegel of Reuchlin, and composed in 1515 a short dialogue in defense of Reuchlin, which subsequently was printed with a dedication to Emperor Maximilian I. Benigno also wrote a study on the nature of angels.

manuscripts

Liber de Arcanis Dei: Rome BAV, Vat.lat. 9402 (15th cent.) ff. 157-197v [Etzkorn, 230-2]

De Libertate et Immutabilitate Dei ad Bessarionem: Rome BAV, Vat.lat. 1056.

De Reformatione Calendarii ad leonem X: Rome BAV, Vat.lat. 8226.

Federicus de Anima Regni Principe: Rome Urb. lat. 995.

De Assumptione B.V. Mariae: Milan, Ambros. A 30 sup.

Quaestiones Septem in Rhythmum Laurentii Medicis ad Leonem X: Florence, Laurenz. 83, 18.

De Gratia: Florence Ricc. 317.

Contemplationes Vexilli Christianae Fidei: Milan, Cappuccini 16 [59]; Vindob. 4797;

Contemplationes de B.V. Maria: Brussels Royal Library 10783.

Apologeticon ad Julium II: Magl. XXX 215

Litterae:>>>

Poemata:>>>

editions

Liber de Arcanis Dei, edited under the name of Bessarion. See: Cardinal Bessarion, De

Arcanis Dei, ed. Girard J. Etzkorn, I Maestri Francescani 8 (Rome 1997). [With thanks to Prof. Dr. Chris Schabel for this reference]

Defensio Praestantissimi Viri Johannis Reuchlin (Cologne, 1517) [Giorgio Benigno Salviati]

De Natura Caelestium Spiritum Quos Angelos Vocamus (Florence: Bartolomeo di Libri, 1499). [Giorgio Benigno Salviati, GW 3843]

Oratio Funebris pro Junio Georgio (>>) [GW 3844]

Propheticae Solutiones (Florence, 1497) [GW 3845]

An Judaeorum Libri quos Thalmud Appellant Sint Potius Supprimendi quam Tenendi et Conservandi (Florence, 1518)

Dialectica Nova (Florence, 1489) [GW 3841]

Mirabilia LXXVII in Opusculo Nicolai de Mirabilibus (Florence, c. 1489) [GW 3842]

literature

L. Wadding, Annales Minorum (Rome, 1734) IX, >>; Wadding, Scriptores (ed. Rome, 1650), 145; Ludwig Geiger, Johann Reuchlin (Leipzig, 1871/1964), 400-404; J. Mansi, S. Conciliorum Amplissima Collectio (Paris, 1902) XXXV, 679; C. Eubel, Hierarchia catholica (1913) III, 72, 272; P.O. Kristeller, Supplementum Ficinianum (1937), II, 350-351; Cesare Vasoli, ‘Notizie su Giorgio benigno Salviati (Jurai Dragisic)’, Studi storici in onore di Gabriele Pepe (Bari, 1970); Nova et Vetera, 26 (1976), 3-27; Thomas B. Deutscher, ‘Giorgio Benigno Salviati’, in: Contemporaries of Erasmus, A Biographical Register I, 123; E. Von Erdmann-Pandzic, `Jurai Dragišic (1445-1520) y los judíos. Sobre el V centenario de la llegada de los judíos a Bosnia', Studia Croatica 33 (1992), 30-44; Chris Schabel, DS, 6 (1995), pp. 405-409; B. Stjepan Pandzic, Bosna Argentina. Studien zur Geschichte des Franziskanerordens in Bosnien und der Herzegowina (Kölm-Weimar-Wien, 1995), 149-173; Hans Peterse, Jacobus Hoogstraaten gegen Johannes Reuchlin. Ein Beitrag zur Geschichte des Antijüdaismus im 16. Jahrhundert, Veröffentlichungen des Instituts für Europäische Geschichte Mainz, 165 (Mainz, 1995), passim; C. Vasoli, ‘Un caso di uso politico delle profezie: Juraj Dragisíc (Giorgio Benigno Salviati) e il suo ‘Apologeticon’ per Francesco Maria Della Rovere (1511)’, in: Idem, Civitas Mundi, 101-119; T.S. Centi, ‘Le ‘Propheticae solutiones’, pareri sulla profezia. Fra Giorgio Benigno Salviati’, in: Savonarola. Quaderni del quinto centenario 1498-1998, ed. Tito Sante Centi & Alberto Viganò (Bologna, 1998), 43-48;

Georgius Crugerius >>?

Vita Beatae Agnetis: London, Library of the Society of the Inner Temple, Petyt Collection, DS II 17 (17th cent.)

Georgius de Amiens (Georges Godier, 1597-1661)

OFMCap. French friar.>>>

literature

DTh.C. VI, 1230-1231; DSpir VI, 236-238.

Georgius Gelensis (Joris van Geel/Joris Gheel/Joris van Giel/Adriaan Willems, 1617-1652)

OFMCap. Capuchin friar from Oevel, near Geel (Antwerp region). Son of Melchior Willems and Anne Thysmans. After he was ordained, he joined the Capuchins in 1642, changing his name Adriaan to Joris van Geel. He completed his noviciate in Louvain and professed in 1642. Shortly thereafter, he became a missionary for Congo, departing in 1651. After some initial difficulties, he took up a position in the missionary station of Mbanza Matari near the Angolian border. When a transfer to the Mbata region came through, Joris went on his way, but incautiously acted against some non-Christian statues at Ulolo. The local population attacked him with sticks and stones. He succumbed to his wounds at Ngongo-Mbata several days later on 7 or 8 December 1652. His beatification process started in 1936. We have of his hand a copy of the oldest Kikongo-Spanish-Latin dictionary, which itself is probably the product of M. Roboredo and Bonaventura da Sardegna (Vocabularium Latinum, Hispanicum et Congense, ad usum missionarioum transmittendorum ad regni Congi missione). He also copied a confession manual in the Kigongo language

literature

P. Hildebrand, Le martyr Georges de Geel et les débuts de la mission du Congo (1645-1652) (Antwerp, 1940); J. Boon, Joris van Geel, een vlaamsch martelaar in het oud koninkrijk Kongo (1617-1652) (Tielt, 1946); P. Hildebrand, ‘La question de la béatification de G. de Geel’, Bulletin de l’Union missionaire du clergé 27 (1947), 93-102; J. Cuvelier, ‘Willems (Adrien)’, Biographie coloniale belge I (Brussels, 1948), 969-972; F. Leite de Faria, ‘Glorioso tricentenario. O capuchino Jorge de Geel morto pela fe em terras de Congo’, Portugal em Africa 56 (1953), 69-86; LexCap. 678-679; J. Pirotte, ‘Georges de Geel’, DHGE XX, 621 (with additional bibliographical references).

Georgius Martialis de Ponzano (Giorgio Marziale di Ponzano, >>>)

>>>

literature

Alberto Crielesi, ‘Fra Giorgio Marziale di Ponzano’, in: Atti del Convegno Ponzano di Fermo, 19 luglio 1998 (Ponzano di Fermo, Sala Consiliare, 1998), 20-33.

Geraldus de Buxo (fl. 14th cent.)

Friar from the Avignon custody, who is mentioned in a library cathalogue of the Avignon papacy (Lumina vel Promptuarium sive Concordancie fratris Geraldi de Buxo). According to Servus Gieben, he is the author of the Correctiones Bibliae found in MS Toulouse Bibl. Municipale 61, Gieben identifies this friar with Gerardus Valetus, who is known to have been provincial minister of the Provence province in the early fourteenth century, and was infamous for his severe treatment of friars with spiritual leanings. His disciplinary actions against the spirituals created so much antagonism (cf. a document from May 1316 edited in Ehrle’s Archiv 2 (1888), 160, 163), that Pope Clement V ordered him (with 15 other Franciscans) to appear at the council of Vienne and stripped him of his office ‘pro bono pacis’ (cf. Bullarium Franciscanum V (Rome, 1898), 89 (no. 203)). According to Petrus Berchorius, Gerardus Valetus wrote the Magne Concordancie (one of the main sources for Berchorius’ own Repertorium Morale). If Gieben’s identification holds true, then the Correctiones Biblie and the Magne Concordancie are one and the same work.

manuscripts

Magne Concordancie/Correctiones Bibliae/Lumina vel Promptuarium: MS Toulouse Bibl. Munic. 61

literature

Histoire Littéraire de la France 36 (18>>), 611-614; Fr. Ehrle, Archiv für Literatur- und Kirchengeschichte 2 (1888), 160-164; S. Gieben, Vivarium 6 (1968), 62-68;

Gerardus de Borgo San Donnino (gest. 1278?)

Italian friar. Born in Borgo San Donnino (near Parma). According to Salimbene, he travelled at an early age to Sicily, where he taught grammar before entering the order. In 1247, the provincial minister Matthew of Piazza sent him to France to follow a four-year lectorate course. By that time, Gerard would already have had strong Joachite inclinations. Between December 1247 and February 1248, Gerard was in the convent of Provins, where he apparently became acquainted with the Pseudo-Joachite Expositio super Hieremiam Prophetam. After a short stay in Sens (February-March, 1248), he arrived in Paris, where, according to Salimbene, he would have followed a four-year lectorate course, part of which he would have fulfilled under the Parisian lectorate of Bonaventure (who had absolved his academic obligations but was not able to become regent master, due to problems with the secular masters. A slightly different biography is given by Angelo Clareno, who maintains that Gerard took part in a missionary journey with the minister general John of Parma). Early 1252, Gerard received his testimonium, and was promoted to the lectorate. Two years later, at a time when the secular masters of Paris University were seeking materials to discredit the mendicants, Gerard published without permission of his order superiors his Liber Introductorius in Evangelium Aeternum, followed by an edition of the Joachite Concordantia Novi et Veteris Testamenti, interspersed with personal observations. Gerard’s writings caused an outcry among the Parisian academic community and brought great discomfort to the Franciscan order. The Parisian secular masters concocted an extract of Gerard works, which they sent to the Pope for official condemnation. The newly elected Pope Alexander IV appointed a committee to examine the matter. This commitee, which met at Anagni, condemned Gerard’s errors, after which the Pope, in a letter written on 23 October 1255 (Libellum quemdam), ordered the Liber Introductorius, as well as the extracts made by the secular masters to be destroyed (on May 8, 1256, the Pope had to re-iterate this order, as the secular masers and the Parisian bishop, who had to carry out the destruction, apparently dallied; probably hoping to get more out of the affair). In the mean time, the order took its own measures, not in the least to safeguard its reputation of orthodoxy. Gerard was put in confinement and stripped of his lectorate and clerical privileges. When Gerard refused to show contrition and did not want to renounce his extremist joachite ideas before a committee headed by Bonaventure (then, since a year, minister general of the order) in September 1258, he was excommunicated and spent the rest of his life imprisoned, without access to books, and the right of confession. According to Salimbene, he died 18 years later as an obstinate heretic.

editions

The works of Gerard have been destroyed, but several extracts have survived. These have been edited in: H. Denifle (ed.), Protocoll der Commission zu Anagni. in: Archiv für Literatur- und Kirchengeschichte des Mittelalters, 1 (1885), 99-142; E. Benz, `Die Excerptsätze der Pariser Professoren aus dem Evangelium aeternum.' Zeitschrift für Kirchengeschichte, 51 (1932), 415-455; B. Töpfer, `Eine Handschrift des Evangelium aeternum des Gerardino von Borgo San Donnino', Zeitschrift für Geschichtswissenschaft, 8 (1960), 156-163. One owner of the Agnani condemnations of the Evangelium Aeternum was the anti-mendicant dean of St. Paul’s, Richard Kilvington. See on him and joachite and anti-mendicant controversies in England in the later Middle ages Kathryn Kerby-Fulton, Books under Suspicion: Censorship and Tolerance of Revelatory Writing in Late Medieval England (Notre Dame, Indiana: University of Notre Dame Press, 2006), esp. chapter three.

literature:

Salimbene de Adam, Chronica, ed. O. Holder-Egger, MGH Scriptores XXXII, 236-238, 455-458; Angelo Clareno, Chronicon, ed. A. Ghinato (Rome, 1959), 103-104, 125-126; H. Denifle, `Das Evangelium aeternum und die Commission zu Anagni', Archiv für Literatur-und Kirchengeschichte des Mittelalters, 1 (1885), 49-142; E. Benz, `Die Excerptsätze der Pariser Professoren aus dem Evangelium aeternum.' Zeitschrift für Kirchengeschichte, 51 (1932), 415-455; P. Cassi, Aurea Parma, 19 (1935), fasc. 3; R. Ferrari, Fr Gherardo da Fidenze (Parma, 1950); Stegmüller, RB. IX. no. 2456; B. Töpfer, `Eine Handschrift des Evangelium aeternum des Gerardino von Borgo San Donnino', Zeitschrift für Geschichtswissenschaft, 8 (1960), 156-163; Y.M.-J. Congar, `Aspects ecclésiologiques de la querelle entre mendiants et séculiers dans la seconde moitié du xiiie siècle et le début du xive', Archives d'histoire littéraire du moyen âge, 36 (1961), 35-151; I. da Milano, `L'incendio e scatologico nel riformismo dell'ordine francescana', Atti del III Conv. Di Todi (Todi, 1962), 82-377; M.-M. Dufeil, Guillaume de Saint-Amour et la polémique universitaire parisienne 1250-1259 (Paris, 1972), 123-127, 166-168, 172-174; Reeves, The Influence of Prophecy, 60-62, 187-190; F. Rotolo, ‘San Bonaventura e fra Gerardo da Borgo San Donnino. Riflessi del Gioachimismo in Sicilia’, in: 'O Theologos. Cultura Cristiana di Sicilia, 2 (1975), 263-297; F. Simoni Balis-Crema, `Gioacchimismo e responsabilità escatologica', in: Atti del III Convegno Internazionale Assisi, 16-18 ottobre 1975 (Assisi, 1976), 168-71.; David Burr, Olivi's Peacable Kingdom, >>>; David Burr, The Spiritual Franciscans, passim>>; R.Orioli, ‘Gerardo da Borgo San Donnino’, DBI LIII, 354-358; Fabio Troncarelli, ‘Due codici con note di Gerardo di Borgo San Donnino: Borgh. 190 e Dresden Säch. Bibl. A. 121’, Florensia 15 (2001), 73-85; Roberto Lambertini, ‘Ende oder Vollendung. Interpretazioni eschatologiche del conflitto tra Scolari e Mendicanti alla metà del XIII secolo’, in: Ende und Vollendung: Eschatologische Perspektiven im Mittelalter, ed. Jan A. Aertsen & Martin Pickavé, Miscellanea Mediaevalia, 29 (Berlin: Walter de Gruyter, 2002), 250-261. [analysis of the works of Gerardo da Borgo San Donnino, Guillaume de St. Amour & Gerard d’Abbéville]

Gerardus de Briançon (Guy de Briançon, fl. 15th cent.)

Aquitanian friar. Theologian. Studied theology at Paris and became master of theology there. Lector at the Toulouse convent. Also active in the convents of Arles and Orleans. Might have been imprisoned, together with Jacques d’Armagnac, Duke of Nemours, on charges of astrology (1477; cf. Bibliothèque de l’école des chartes 43 (1882), 597, no. 2). According to old bibliographical guides, Gerardus produced a Commentarius in I-IV Sent. ad Mentem Scoti, a Quartum Collectarium Sacrae Scripturae ex Dictis Doctorum (finished on 22 January 1485), a commentary on the seven penitential psalms, a Commentarius in Dionysium Areopagitam de Coelesti Hierarchia, and possibly several other works. Of these, only his Sentences commentary seems to have survived.

editions

Commentarius in I-IV Sent. ad Mentem Scoti (Paris: Balant, 1512 & 1517)

literature

Petrus Ridolfi de Tossignano, Historiarum Seraphicae Religionis Libri III (Venice, 1586) III, 319; Wadding, Annales Minorum (ed. Quaracchi, 1933) XIV, 281; Sbaralea, Supplementum I, 334; Sigismund de Venetia, Biografia Serafica (Venice, 1846), 262; P. Féret, La faculté de théologie de Paris. Moyen Âge (Paris, 1897) IV, 322; U. Chevalier, Bio-bibliographia I, 1730; Willibrord van Dijk, ‘Guy de Briançon’, DSpir VI, 1302.

Gerardus de Gouda (Gerit vander Goude, d. 1513)

OFMObs. Born in Gouda. Became friar in Boetendael (Cologne province, presence attested for 1500 and 1510). At times back in Gouda (a.o. 1506). Died in Brühl, near Cologne, either on the 27th of November or on the 10th of December, 1514 . Prolific popularizing theological author. Famous for his Boexken vander Missen. He published this work during a preaching sejourn in Gouda (1506). The Boexken explains the Mass to lay people. It is divided in three parts or books, each of which contains 33 chapters or articles (corresponding with Christ’s years on earth. The first book gives a series of explanations about the mass (the meaning of the word, a short overview of the history of the mass etc.) The second book gives guidelines on how to follow the mass in a fruitful fashion, creating allegorical correspondences between the parts of the Mass and pivotal moments in the life of Christ The third booklet deals with communion and the proper preparation for it (esp. confession). Throughout the second part of the work, the author presents 33 pivotal moments of the mass in woodcuttings. Each of these moments and depictions is complemented with a woodcutting depicting a moment from the life of Christ. Thus, even the illiterate, as the author says, ‘so mach hi devoteliken overdencken dat leven ons heren ende lesen op elcken artikel een Pater noster ende Ave Maria.’ The modern editor of the text, L. Mees, remarks that the second part of Gerard’s Boexken is dependent on the Biga Salutis (a sermon collection on the Eucharist and the Mass) of an anonymus Hungarian Franciscan friar (Anonymus Hungarus/Michael de Hungaria?). Like the author of the Biga Salutis, Gerard allegorises parts of the life of Christ to explain the Mass for all. The work of Gerard also stands in a tradition of late medieval mass explications.

editions

Boexken van der missen (an explication of the Mass for the ordinary Believers. At least 24 editions since it came out: a.o. Gouda: Collaciebroders, 1506/Antwerp: Adriaen van Berghen, 1507/Antwerp: Henrick Eckert van Homberch, 1508/Antwerp: Hendrick Eckert van Homberch, 1510/Antwerp: Hendrick Eckert van Homberch, 1511/Antwerp: Hendrick Eckert van Homberch, 1512). For more info on the old editions, see the studies of Benjamin de Troeyer. A modern edition appeared as: Mees, Dat boexken vander missen door broeder Gherit vander Gouden, minderbroeder vander observanten, ed. L. Mees, 2 Vols (Louvain, 1946).>> stands in a long tradition of inspirational works on the mass, meant to offer the laity guidance concerning its reaction to the priest’s performance of the liturgical acts, with complementary prayers and devotionsas counterpoint to the order of the mass itself

Libellus de Missa Devotissimus (Latin reworking) (Gouda, 1512?)>> also French translations (a.o. L’interpretation et signification de la messe, Antwerp, 1529 & 1538) as well as English ones (London, 1532 & 1903).

Libellus Stationum Conventus Bootendalensis: MS St.-Truiden Archive OFM., Mc Boet, 139-149.

literature

L. Mees, Dat boexken vander missen door broeder Gherit vander Gouden, minderbroeder vander observanten, 2 Vols (Louvain, 1946); L. Mees, Franciscana 5 (1950), 27-31; L. Mees, ‘Het ‘Boexken vander Missen’ van Gherit vander Goude (1506)’, Franciscana 10 (1955), 93-100, Franciscana 11 (1955), 1-16, 51-58;; Idem, `Franciscaanse leermeesters en voorbeelden. Gherit vander Goude,...', Alter Christus, 14 (1959), 148-97; L. Mees, `A Newly Discovered Edition of Gerit vander Goude's `Boexken vander missen'', Quaerendo, 6 (1976), 64-65; B. de Troeyer, Franciscana, 20 (1965), 6-13; B. de Troeyer, Bio-bibliographia Franciscana Neerlandica, Saeculi XVI, I (Nieuwkoop, 1969), 7-13; II (Nieuwkoop, 1970), 105-115.

Gerardus de Huy (Gérard de Huy/Gerard van Hoei, fl. later 13^th century)

Franciscan biblical scholar and corrector, following the ideas of Roger Bacon. He corrected the Paris Vulgate text on the basis of older (predominantly Carolingian) texts.

manuscripts

Liber Triglossos (work on the three biblical languages): MS Paris, Arsenal 904 ff. 25-103

Correctorium: a.o. MS Vat.Lat. 4240

literature

G. Dahan, ‘La critique textuelle dans les correctoires de la Bible du XIIIe siècle’, in: Langages et philosophie. Hommage à Jean Jolivet, ed. A. de Liberia, A. Elamrani-Jamal & A. Galonnier (Paris, 1997), 365-392; G. Dahan, L’exégèse chrétienne de la Bible en Occident médiéval, XIIe-XIVe siècle, Patrimoines, christianisme (Paris: Les Editions du Cerf, 1999), 184ff

Gerardus de Piscario (Géraud du Pescher, fl. 14th. century)

Friar from Le Puy-Saint-Front de Périgueux. Respected theologian, preacher and canonist. According to the Liber Ostensor by Jean de Rocquetaillade (MS BAV Rossi 753 f. 16v), who lived with Géraud in the Toulouse friary in and after 1332, Géraud was born in the Le Puy Saint-Front quarter of Périgeux (de Petragoris, de Monte Sancti Frontonis), and was generally known to be a 'homo subtilior'. He was in pope John XXII's good books. The latter repeatedly asked Géraud's opinion on doctrinal matters (esp. on the visio beatifica quetion). Géraud received in a somewhat irregular manner the degree of magister theologiae in 1335 at the University of Toulouse (cf. Bullarium Franciscanum VI, 11, no. 14; CHUP II, 432), and therefore might have been the first 'magister bullatus from Toulouse. Afterwards lector at the Franiscan Toulouse studium. Géraud is an Important author. Several of these can be found in the possible autograph manuscript MS Paris BN Lat. 4367. His most famous work seems to have been his Ars faciendi sermones. Géraud had a great reputation as homiletic practitioner. A later version of the Legenda Aurea has an anecdote concerning Géraud in the context of a miracle confirming the immaculate conception of Mary (Legenda Aurea, ed. Th. Graesse (Breslau, 1899), 873; Cf. Delorme, Antonianum 19 (1944), 174). According to that story, Géraud initially denied the immaculate conception in a sermon, but then was confronted by an apparition of the Virgin while he was lifting up the sacrament during the Eucharist celebration, who reproached him with the following words: 'Qua fronte corpus de me sumptum sumere vis, frater inique, quam hodie tam verbis quam factis voluntarie maculasti.' Since then, Géraud was an ardent defender of the immaculate conception as well.

manuscripts

Quindigradum [not yet found versified abbreviation of his Sentences commentary, mentioned in the Lectura Decretalis ‘Cum Marthae’ (see below)]

Lectura Decretalis ‘Cum Marthae’ [Dedicated to Pope John XXII. Amounts to a series of lessons held in Toulouse on a letter of Pope Innocent III (from 29 nov. 1202; cf. Decretales Gregorii IX, lib. III tit. 41, c. 6, ed. Friedberg Vol. II, 636-640) regarding the celebration of Mass and the Eucharist]: MS Paris BN Lat. 4367 ff. 2-51; Bordeaux ff. 1r-73r.

Expositio super Quadripartitum Ioannis Papae: MS Paris BN Lat. 4367 ff. 52-82. [Four series of texts concerning questions raised by pope John XXII concerning the moment and the nature of the beatific vision. With the Franciscan minister general Guiral Ot as middleman, Géraud developed his own insights on these issues for the pope]

Impugnatio Theorematum Aegidii [attack on 50 positions in the Theoremata and De Gradibus Formarum by Aegidius Romanus]: MS Paris BN 4367 Lat. 82-87.

Digmaticum de Anima Separata a Corpore: MS Paris BN Lat. 4367 ff. 88-101v [Complementary to the Quardipartitum. Géraud developes in this Digmaticum his ideas on 33 additional positions developed by Pope John XXII]

Compendium Super Libros Dionysii Aeropagiti: MS Paris BN Lat. 4367 ff. 102-123v. [This work written in answer to a request by an unknown correspondent, who desired an explanation of the works of Pseudo-Dionysius. Géraud based his answer on the available translations of the works of Ps.-Dionysius

Expositio Decretalium (?): Vat.Lat. 3172

Ars Faciendi Sermones: MS Todi 57 ff. 220a-224d; Paris, BN Lat. 15965 ff. 135-141 (fragments: in fact the abbreviation made by Ascentius de S. Colomba). See the edition of F.M. Delorme on other manuscripts of Ascentius of S. Colomba's abbreviation/adaptation. According to his Ars, Géraud had also written a series of sermons according to the rules devised in the Ars. To my knowledge these sermons have not survived. The only sermon known to me is the one found in the Budapest University Library.

Sermo: Budapest University Library MS 102 [cf. Studi Francescani 61 (1964), 367 no. 187]

editions

Ars Faciendi Sermones, ed. F.M. Delorme, Antonianum 19 (1941), 180-198. The work is divived in eight chapters. With exception of chapter seven, they are all rather short and to the point. Chapter seven is more elaborate, providing in twelve sections (capituli) specific techniques concerning the proper words and word combinations to be used by the preacher in order to preach effectively (see on this the article by David D'Avray).

Sermones>> One of his sermons, namely the one found in the Budapest manuscript is edited in Bernardinus Senensis, Opera Omnia II (Quaracchi, 1950), 372-381 [in Bernardino’s Quadragesimale de Religione Christiana].

literature

Ch.-V. Langlois, ‘Géraud du Pescher’, Histoire Littéraire de la France 36 (18>>), 614-617; F.M. Delorme, ‘L‘‘Ars faciendi sermones’ de Géraud du Pescher’, Antonianum 19 (1941), 169-198; E. Delaruelle, Annales du Midi 65 (1953), 361, 363-365; Doucet, AFH, 47 (1954), 117; DHGE, XX, 838-9; David L. D’ Avray, ‘The Wordlists in the Ars faciendi sermones of Geraldus de Piscario’, Franciscan Studies 38 (1978), 184-193; C. Delcorno, `L'`Ars praedicandi' di Bernardino…', in: Atti del simposio internazionale cateriniano-bernardiniano, ed. D. Maffei & P. Nardi (Siena, 1982), esp. n. 18 & 44 (on the use of Gerardus's work by Bernardine of Siena)

Gerardus de Prato (d. after 1283)

Of Tuscan descent. Entered the Franciscan order, just like his brother Arlotto (the later min. Gen.) Received his preliminary theological immersion at the Pisa friary between 1241-43. (There, Salimbene of Parma was a fellow student. See on this Salimbene, Cronica, ed. Holder-Egger, MGH Scriptores XXXII, 210, 311). Further studies (in all probability a lectorate course) at the Studium generale of Toulouse (1247; sent there together with friar Benedict de Colle). Received the title cathedralis magister. Became lector in his Tuscan home province. Composed in the course of his lectorate appointments between 1252-1264 his Breviloquium super Quatuor Libros Sententiarum Magistri Petri Lombardi, which amounts to an abstract of the Summa Halensis and the Sentences commentary of Bonaventure. In 1264, when still lector, he (together with Rainerius de Siena) was consigned by pope Urban IV to a mission to Constantinople, with as goal the unification of the churches of east and west. In 1270 back in Toscane (cf. La Verna 11 (1913), 24-31), and in 1278 departure (with four other friars) to the Mongol empire as ambassador. Came never further than the court of Illkhan Agabha. Return to Italy in 1282. Became socius of the min. Gen. Bonegratius (1283), and was active (also as temporary replacement of the latter) at the provincial chapter where the writings of Olivi were evaluated (Avignon) on the basis of the Littera Septem Sigillorum. In his function as substitute minister general, Gerard wrote to the friaries of the Provence province to hand over to him all writings of Olivi.

manuscripts

Breviloquium super IVor Libros Sententiarum Magistri Petri Lombardi: Florence, Naz. Conv. Suppr. A.3.1818 & II.IX.48 ff. 102-124; Naples Naz. VII.D.41 ff. 77-105v & VII.E.9 ff. 1r-29v.; Prato Bibl. Roncioniana 11, Q. II.26 (II) (14th cent.) ff. 2ra-27rb; Vat.Lat. 3159 ff. 1-69; Vat.Lat. 4272 (14th cent.) ff. 68r-86r [Etzkorn, 110]; Vat.Lat. 5062 ff. 1-24v; Vat. Reg. Lat. 430 ff. 36r-64v

editions

Il Breviloquium super Libros Sententiarum di Frate Gherardo da Prato, ed. (with lengthy commentary) M. da Civezza (Prato, 1882)

literature

Wadding, Annales IV an. 1264 (n. 2), V an. 1278 (n. 8-12) & an. 1283 (n. 8), Ehrle, ALKG 3 (1887), 423-9; AF III, 376; H.Boeckl, Die sieben Gaben des heiligen Geistes in ihrer Bedeutung für die Mystik nach der Theologie des 13. Und 14. Jahrhunderts (Freiburg i. Breisgau, 1931), 131-121; Doucet, AFH, 47 (1954), ..; Stegmüller, RS, n. 368,1; Golubovich, BBb, I, 193, 254-9; II, 426-8; DThC XII, 2790-2792; Enc. Catt. VI, 89-91; DHGE XX, 786-788.

Gerardus de Spineto>>

Sermones de Sanctis, MS Toulouse 329 f. 21ra

literature

Schneyer, II, 184.

Gerardus de St. Trond (fl. second half 14th century)

Franciscan in St. Trond, poet and spiritual writer for the female religious of Mielen (one of whom was a sister in the flesh of Gerard). Gerard wrote for the sisters of Mielen in medieval Dutch a versified life of St. Lutgard of Tongeren and of St. Christina the Admirable, following closely the Latin vitae of Thomas of Cantimpre OP (AASS, June III, 134-62; June V, 650-60).

manuscripts

Het Leven van Sinte Lutgardis & Leven van Sinte Christina de Wonderbare: MS Amsterdam Univ. Library, I.G.56 & 57.

editions

Het Leven van Sinte Lutgardis, ed. J.H. Bormans, in: De Dietsche Warande voor de Nederlandse Oudheden en Nieuwere Kunst en Letteren 3 (Amsterdam, 1857), 37-67, 132-265, 285-322 & De Dietsche Warande 4 (1858), 155-170, 267-302. Also published as monograph edition: Het Leven van Sinte Lutgardis, ed. J.H. Bormans (Amsterdam, 1857).

Leven van Sinte Christina de Wonderbare, in oud-dietsche rijmen, ed. J.H. Bormans (Ghent, 1850).

literature

J. Deschamps, Middelnederlandse handschriften uit Europese en Amerikaanse bibliotheken. Catalogus (Brussels, 1970), 66-68.

Gerardus Feuleti (Seuleti, fl. c. 1430)

Studied in Paris under Lucas Franciscus of Assisi. Became doctor in 1429 [cf. reference in BN Lat. 5657a fol. 17v] and magister regens in 1430. Scotist in his teachings. Taught for instance to William of Vorillon.

manuscripts

literature

Stegmüller, Repertorium 141, no. 304; CHUP IV 500, no. 2351; J.Ch. Murphy, ‘A History of the Franciscan Studium Generale at the University of Paris in the Fifteenth Century’, Diss. U. of Notre Dame (Notre Dame Indiana, 1965), 130.

Gerardus Jaceanus (Gerardus de Jace/Gerard de Jauche, d. 1611)

OFM. Belgian friar from Jauche (Nivelle region). Guardian of the friaries of Brussels (1597-1600) and Antwerp (1600-1603, 1606-1609). Provincial minister of Franciscan Germania Inferioris province (13 November 1593-April 1597, October 1603-October 1606). For sometime afterwards, he was held captive by the Protestant Gueux. After his liberation, he died at Antwerp on 25 July 1611. Several administrative letters from 1597 adressed at Sasbout Vosmeer, apostolic vicar for the missio hollandica, still survive.

editions

Epistolae, ed. D. van Heel, in: Neerlandica Seraphica 6 (1932), 39-46.

literature

A. Sanderus, Chronographia sacra Brabantiae (The Hague, 1727), 207; S. Schoutens, Martyrologium Minoriticum Belgicum (Hoogstraten, 1902), 122; S. Schoutens, Geschiedenis van het voormalig minderbroederklooster van Antwerpen (1446-1797), 2^nd ed. (Antwerp, 1908).

Gerardus Odonis (Geraldus Odonis/Gerard Ot/Guiral Ot, d. 1349)

French friar. Born at Camboulit. Took the habit at the Figeac convent. Was sent through the Franciscan educational system and did his theology degree studies in the 1320s. Taught at Paris and Toulouse (c. 1326). In 1329, he was elected minister general, after the removal from office of Michael of Cesena. He kept this office until 1342, at a time when the higher gremia of the order (and certainly the papacy) wanted stability and obedience. Gerardus was strongly on the side of John XXII and took severe action against the spiritual Franciscans and fringe fraticelli groups. Yet he also allowed obedient Franciscan rigorists, such as Giovanni della Valla and his companions, to follow their strict observation of the Franciscan rule in the Brogliano convent (1334, Foligno). Gerard Ot took part in the committee that was to formulate a final solution (the Benedictus Deus statement of 29 January 1336) to the Visio beatifica problem that had arisen under John XXII’s pontificate. He also took part in the committee that prepared new general constitutions that Benedict XII imposed on the Franciscan order in 1336, to which Gerard Ot added supplemental statutes on the 1337 general chapter of Cahors. In 1339-1340, Gerard was also active as papal ambassador to Hungary and Bosnia, in the context of the struggle against te Bogomiles. On 27 November 1342, Gerard was made patriarch of Antiochia and episcopal administrator of the Catania diocese. There he died of the plague in 1349. Gerard’s literary ‘Nachlaß’ consists of teaching texts, bibical commentaries and academic exercises (a.o. logical and ethical texts, Sentences commentaries, disputed questions etc. from his time as lector, bachelor etc. in the Franciscan school network), theological determinations, sermons, statutes, letters, and administrative texts (composed during his career as order administrator, member of various papal committees, and prelate of Catania). Many of these texts need further study and have not received a critical edition.

manuscripts

Tractatus de contractibus et restitutionibus et de sententia excommunicationis: Mss Cortona, Bibl. Com. 57, fol. 96ra-134vb (XV); Escorial, Bibl. Convento San Lorenzo, D. III. 12, fol. 1r-39v (XV); Siena, Bibl. Com. U.V.8, fol. 77r-110v (XV, the personal ms of Bernardinus Senensis); Troyes, Bibl. Mun. 1522, fol. 1r-33 (XIV). With thanks to dr. Sylvain Piron for these manuscript references. Following Piron and Odd Langholm (Economics in the Medieval Schools), it would seem that the work was written at Toulouse around 1315, at an early stage in Guiral’s teaching career.

Tractatus de Syllogismo: Vat.Lat. 3092 ff. 72vb-84vb

Tractatus de Suppositione Vat.Lat. 3066 ff. 86ra-91va; Vat.Lat. 3092 (14th cent.) ff. 86ra-91va

Expositio super Ethicam: Assisi 285

Logica: a.o. Madrid, Nac., 4229> see L.M. de Rijk, `Works by Gerard Ot (Gerardus Odonis) on Logic, Metaphysics and Natural Philosophy in Madrid, Bibl. Nac., 4229', AHDLMA, 60 (1993), 173-93

Quaestiones: Vat.Lat 3066 (14th cent.) ff. 10va-14rb

Repetitiones in Quatuor Libros Sententiarum: Madrid, Nac. 65 [Castro, Madrid, no. 4] (1326)

In I-IV Sent.: Sarnano E.98 (I & II); Pampelune Cath. 5 (extracts from II); Naples, Naz. VII.B.25; Madrid, Univ. Libr. 65 [=In I Sent.] Cf. AFH 47 (1954), 117.

Super Compositionem Epistolarum: Madrid, Nac., 95 ff. 8a-144b [on the Pauline letters]

Postillae in Psalmos:>>>

Postillae in Ep. Ad Galatas:>>>

Liber de Figuris Bibliorum:>>> See for further information on his biblical commentaries esp. Stegmüller, Repertorium Biblicum II, n. 2466-2472.

De Septem Verbis D.N. Ihesu Christi in Cruce: Paris Mazarine 3897 f. 73 [pseudo-Bonaventurian poem on the seven words uttered by Christ on the cross]

Officium de Stigmatibus: Naples, Naz. VI.F.36 f. 4; Chartes, Bibl. Municipale 341 [rhyme officium. For the attribution, see the study of Wilmart (1935)]

Catechismus Scolarium Novellorum: Chartes, Bibl. Municipale 341 [rhyme catechism?. For the attribution, see the study of Wilmart (1935), 250, which gives the explicit (p. 250, note 4): ‘Explicit Cathecismus editus a reverendo in Christo patre fratre Geraldo Oddonis generali ministro Ordinis fratrum Minorum, Sacre Theologie doctore, completus per ipsum in sacro loco conventus Assisii anno Domini millesimo CCCXXXVIIIo.’ This catechism was dedicated to the Duke of Calabria, Andrew of Hungary.]

Opinio de Immaculata Conc.: Naples, Naz. VIII.A.11 f. 88ff

De Paupertate (contra Mich. De Cessena): Vat.Lat. 4008 ff. 157vn-159ra

Tractatus de Visione Beatifica>>>>

Sermones: a.o. Madrid, Nac., 95 ff. 2a-7vb [Castro, Madrid, no. 11] Cf. also Schneyer, Repertorium der lateinischen Sermones II, 178.

Sermones de Tempore:>>>

Sermones de Sanctis:>>> For more info see Schneyer

Epistola: Vat.Lat. 4010 (14th cent.) ff. 215v-219r (an. 1331)

editions

Expositio super Ethicam (Brescia, 1482/Venice, 1500)

>>>A. Maier, `Die Pariser Disputationen des Geraldus Odonis über die Visio Beatifica', Archivio Italiano per la Storia della Pietà, 4 (1965), 213-252

In I-IV Sent. This work has not yet been edited in full. Several questions have been edited: G. Gál, ‘Geraldus Odonis on the Univocity of the Concept of Being’, Franciscan Studies 52 (1992), 23-51 [with an edition of In I. Sent., dist. 3, on the basis of Madrid Nac., 65 ff. 34vb-38rb]; Chris Schabel, ‘‘Non aliter novit facienda quam facto.’ Gerard Odonis’ Questions on Divine Foreknowledge’, 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), 351-377 [In I Sent., dist. 38].

Guiraldus Odonis O.F.M., Opera Philosophica. Volume One: Logica. Critical Edition from the Manuscripts, ed. L.M. de Rijk, Studien und Texte zur Geistesgeschichte des Mittelalters 60 (Leiden-New York-Köln, 1997).

Giraldus Odonis, Opera Philosophica, Volume II: De Intentionibus, ed. with a study of the medieval intentionality debate up to ca. 1350 by L.M. de Rijk, Studien und Texte zur Geistesgeschichte des Mittelalters, 86 (Leiden-Boston: Brill, 2005). Cf. review in Collectanea Franciscana 76,1-2 (2006), 370-372.

La vision de Dieu aux multiples formes. Quodlibet tenu à Paris en decembre 1333, ed. & trans. Christian Trottmann (Paris: Librairie Philosophique J. Vrin, 2001).

‘‘Non aliter novit facienda quam facta’. Gerard Odonis’s Questions on Divine Foreknowledge’, ed. Chris Schabel, in: Chemins de la pensée médiévale. Études offertes à Zénon Kaluza, ed. Paul J.J.M. Bakker et al., Textes et Études de Moyen Âge, 20 (Louvain-la-Neuve: FIDEM – Turnhout: Brepols, 2002), 351-377.

De Septem Verbis D.N. Ihesu Christi in Cruce, edited in Bonaventura, Opera Omnia (ed. Quaracchi) VII, 667-678 & VIII, 674-676; Wilmart, Revue Bénédictine 47 (1935), 257-261.

literature

Bartholomaeus Pisanus, De Conformitate, AF IV (1906), 339, 538; Wadding, Script., 99f; Sbaralea, Supplementum I (Rome, 1908), 324; AFH, 2 (1909), 271; AFH, 2 (1909), 271; 3 (1910), 294; M.P. Anglade, ‘Sur la patrie de fr. Gérard Odonis, Ministre général’, AFH 6 (1913), 392-396; Histoire littéraire de la France 36 (1927), 203-225; Zawart, 303; B. Léon, Fray Gerardo de Odón (Murcia, 1928); DThC XI, 1658-1663; A. Wilmart, Revue Bénédictine 47 (1935), 248-256; Doucet, AFH, 47 (1954), 117; A.M. Mruk, ‘Singularis opinio Gerardi Odinis O.F.M. circa naturam divortii in casu adulterii’, Gregorianum 41 (1960), 273-283; Catholicisme V, 418-419; A. Maier, ‘Die Pariser Disputation des Gerard Odonis über die Visio beatifica Dei’, Archivio italiano per la storia della pietà IV (Rome, 1965), 213-251; B. Distelbrink, Bonaventura Scripta (Rome, 1975), 125-126; Clément Schmitt, ‘Ot’, DSpir XI, 1057-1058; Bonnie Kent, Aristotle and the Franciscans: Gerard Odonis’ Commentary on the Nicomachean Ethics, Phd. Diss. (Columbia University, 1984); L.M. de Rijk, ‘Works by Gerard Ot (Gerardus Odonis) on Logic, Metaphysics and Natural Philosophy in Madrid, Bibl. Nac., 4229’, AHDLMA, 60 (1993), 173-93; L.M. de Rijk, ‘Gerardus Odonis O.F.M. on the Principle of Non-Contradiction and the Proper Nature of Demonstration’, Franciscan Studies, 54 (1994-97), 51-67 [article on Odonis's Logica, Part. III: De Principiis Scientiarum]; Chr. Trotmann, ‘Vision béatifique (...)’, in: Via Scoti. Metodologia ad Mentem Joannis Duns Scoti, ed. L. Sileo, Medioevo, 1, 2 Vols (Rome, 1995), II, 739-747; J. Spruyt, ‘Gerardus Odonis on the Universals’, Archives d’Histoire Doctrinale et Littéraire du Moyen Age 63 (1996), 171-208; L.M. de Rijk, ‘Guiral Ot (Gerardus Odonis) o.f.m. (1279-1349): his view of copulative being in his Commentary of the Sentences’, in: in: Vestigia, Imagines, Verba: Semiotics and Logic in Medieval Theological Texts (Xith-XIVth Century). Acts of the XIth Symposium on MedievalLogic and Semantics, San Marino, 24-28 May 1994, ed. Costantino Marmo, Semiotic and Cognitive Studies, 4 (Turnhout: Brepols, 1997), 355-369; J. Spruyt, ‘The extreme realism of Gerardus Odonis’, in: ‘Vestigia, Imagines, Verba’; Chris Schabel, Theology at Paris, 1316-1345: Peter Auriol and the Problem of Divine Foreknowledge and Future Contingents (2001), 158-162; Christian Trottmann, ‘Guiral Ot: De l’éternité au temps et retour. Conjectures à partir du ‘De multiformi visione Dei’, in: The medieval concept of time: Studies on the Scholastic debate and its reception in early modern philosophy, ed. Pasquale Porro, Studien und Texte der Geistesgeschichte des Mittelalters, 75 (Leiden-Boston-Köln: Brill, 2001), 287-317; Chris Schabel, ‘Landulph Caracciolo and Gerard Odonis on Predestination: Opposite Attitudes toward Scotus and Auriol’, Wissenschaft und Weisheit 65 (2002), 62-81; 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; L.M. de Rijk, ‘Girald Odonis on the Real Status of Some Second Intentions’, Documenti e Studi sulla Tradizione Filosofica Medievale 16 (2005), 515-551.

Gerardus Zoethelme (d. 1519)

OFMObs. Born in Flanders ca. 1460. Guardian of the convent of Ypers. Definitor of the French Parisian province from 1505 onwards. Vicarius of the same province in 1508. Introduced the Observance in the Braamberg convent of Bruges. After his vicariate, Gerard was guardian of Ypres (1511-1513) and Ghent (1515-1517), and another three times provincial definitor (1513, 1515, 1517). Participated in the gen. chap. of Lyon (1518). There sent out as commissionar-visitator to the provinces of St. Croix and S. John the Baptist of Sachsen (where he died on 6 March 1519). Edited and completed the Monumenta Ordinis Minorum of Francis de Ledesmer (OFM) (Salamanca, 1506), under the title Speculum Minorum.

editons

Speculum Minorum (Rouen, 1509). The work amounts to a collection of Franciscan privileges (papal bulls etc.), order constitutions, rule commentares, and other documents (on clothing, religious rituals in the order, profession rites etc.)

literature

DHGE, XX, 807-8; H. Lippens, ‘Les chapitres et les vicaires observantins de la Province de France’, Revue d’histoire franciscaine 6 (1929), 278-279; A. Heysse, ‘Necrologium Conventuum Brugensium Fratrum Minorum’, AF VIII (1946), 19; W. Schmitz, Het aandeel der minderbroeders, 91; B. de Troeyer, Bio-Bibliographia Franciscana Neerlandica I (Nieuwkoop, 1969), 17-18, 56, 69-70; J.-X. Lalo, ‘Les recueils des sources juridiques franciscaines (1502-1535)’, AFH 73 (1980), 314.

Gervasius de Breisach (Gervasus von Breisach, 1648-1717)

OFMCapp. Swiss friar and three-time provincial, as well as provincial visitator and general commissioner in Flanders. Theologian. Author?

literature

DThCat VI, 1338; A. Sieffert, ‘Der Kapuziner Theologe P. Gervasius von Breisach’, Archiv für elsässische Kirchengeschichte 3 (1928), 187-200; Bonaventura von Mehr, Das Predigtwesen in der Kölnischen und Rheinischen Kapuzinerprovinz im 17. und 18. Jahrhundert (Rome, 1945), 159, 424; LexCap., 682; LThK 2^nd ed., IV, 763.

Gervasius Brunck (1648-1717)

OFMCap. Swiss friar.

literature

Christian Schweizer, ‘Brunck, Gervasius’, Dizzionario storio della Svizzera II, 699a

G. Francesco Nicolai>>? [check!]

>>F. d'Arelli, `I libri cinesi di G. Francesco Nicolai OFM, nel fondo Borgia Cinese della Biblioteca Vaticana', AFH, 90 (1997), 535-595.

Gesualdo de Reggio Calabria (Giuseppe Malacrino, 1725-1803)

OFMCap. Italian friar from Reggio Calabria. Entered the order at Fiumara on 5 November 1740. Ordained priest in 1748. Taught ecclesiology, philosophy and church history in the order between 1748 and 1752. Therafter active as preacher and confessor in Southern Italy, which procured him the nickname ‘Apostle of Calabria.’ Promoted order reform in the Reggio Calabria province and transformed the Terranova convent in a house of strict observance for meditative retreat (active there until 1783). After the suppression of the religious orders, he continued to work in Reggio Calabria as priest/preacher and as teacher to seminarists. In 1790, he refused a position as bishop of Martirano. After the reconstruction of the Calabrian Capuchin order province, Gesualdo was elected provincial minister. He died on 28 January 1803 in a reputation of sanctity. Official process for his beatification started by 1855. Gesualdo has left a large number of theological, philosophical and filological writings, which have remained unedited

literature

DHGE XX, 1114-1115; G. Arcovito, Elogio funebre per le solenni esequie dell’ apostolo delle Calabrie e del Valdemone, il M.R.P. Gesualdo Malagrino da Reggio (Naples, 1851); R. Cotroneo, La vita del P. Gesualdo da Reggio cappuccino (Siena, 1894); J.. Kessler, Der erwürdige P. Jesuald von Reggio aus dem Kapuzinerorden der Apostel Calabriens (Kempten, 1907); Francesco da Vicenza, Scrittori cappuccini calabresi (Catanzaro, 1914), 48-54; LexCap. 797-798; Remigio da Cropani, Il venerabile P. Gesualdo da Reggio, 2nd Ed. (Reggio Calabria, 1953); Melchior da Pobladura, Miscellanea Francescana 53 (1953), 190-212; Idem, Collectanea Franciscana 24 (1954), 110-135, 329-382 & Collectanea Franciscana 29 (1959), 50-62; Idem, Saggio della corrispondenza spirituale del venerabile Gesualdo da Reggio (Catanzaro, 1968); S. a Nadro, Acta et decreta causarum beatificationis et canonizationis OFMCap (Rome, 1964), 778-793; Silvestre de Taurianova, Fioretti del ven. P. Gesualdo da Reggio Calabria (Reggio Calabria, 1969); Raimondo da Castelbuono, La contestazione d’un frate ubbidientissimo. Il ven. P. Gesualdo da Reggio (1725-1803) (Chiaravalle Centrale, 1974); Raimondo da Castelbuono, Il ven. P. Gesualdo da Reggio Calabria (1725-1803) (Messina, 1977); Idem, L’Italia Francescana 55 (1980), 295-324; Orizzonti francescani. Ven. P. Gesualdo da Reggio Calabria. Bollettino di teologia spirituale pastorale francescana dei Frati Minori Cappuccini di Reggio Calabria-Catanzaro 1/1 (November 1999).

Giacomino da Verona (second half thirtheenth century)

North-Italian friar. Known for his vernacular didactic poems (surviving with Latin titles) De Ierusalem Celesti and De Babilonia Civitate Infernali. Both poems consists of quatrins with rhyming endwords, with respectively heaven and hell as subject. Comparable works were produced by his contemporary fellow friar Bonvesin della Riva from Milan. These didactic poetry, which some scholars claim would have had a formative influence on Dante Alighieri, stands alongside of the laudi, which came into fashion during the same period. Most of these laudi can be retraced to Umbria, and the most famous producer of these was, no doubt, Jacopone da Todi.

literature

V. De Bartholomeis, Primordi della lirica d’arte in Italia (Torino, 1943); H. Nolthenius, Duecento. Zwerftocht door Italië’s late middeleeuwen (Utrecht, 1951); M. Vitale, Rimatori comico-realistici del Due e Trecento (Torino, 1965).

Giacomo della Marca (...>>) Sanctus

Disciple of Bernardinus of Siena, famous preacher and book collector. He was already Magister utroque Iuris (studies in Perugia) before he entered the observant branch of the Franciscan order. Several of his sermon collections have survived.

editions and literature

Crivellucci, A. I codici della liberia raccolta da S.G. della Marca nel convento di S. Maria delle Grazie preso Monteprandone (Livorno, 1889); P.D. Pacetti, `I `Sermones Dominicales' di S.G. della Marca in un codice autografo del convento francescano di Falconara', Coll. Franc., 11 (1941); P.R. Lioi, `I `Sermones Quadragesimales' di S. G. della Marca in un codice della Biblioteca comunale di Foligno', Annali del Pont. Istituto Superiore di Scienze e Lettere `S. Chiara' di Napoli, 10 1961), 37-137; P.R. Lioi, `Un gruppo di `Sermones Domenicales' di S.G. della Marca nel codice V H 270 della Biblioteca Nazionale di Napoli', Studi Francescani, 58 (1961); Idem, `Il `Directorium Iuris del francescano Pietro Quesvel nei sermoni domenicali di San Giacomo della Marca', Studi Francescani, 59 (1962), 213-269; San Giacomo della Marca nell’Europa del’400, ed. S. Bracci , Centro Studi Antoniani 28 (Padua, 1997).

See for more information under Jacobus de Marchia

Giovanni Antonio Bianchi (1686-d. 1758)

OFMObs. Born in Lucca. Studied medicine, theology and law. Published several juridical texts>>>

editions

>>>

literature

García y García, `Textos jurídicos de autores franciscanos (...)', in: Editori di Quaracchi, 100 anni dopo (Rome, 1997), 314-5.

Giovanni Antonio Delfino (1506-1561, Bologna)

OFMconv. Teacher or theology in Bologna, Provincial minister in Bologna between 1547-50. General vicar of the order in 1559, took part in the council of Trente as theologian. Wrote a massive amount of theological and filosophical works, as well as treatises for the council of Trente

editions and sources

>>>

literature

F. Lauchert, `Der Franziskaner J.A. Delphinus', ZthK, 34 (1910), 39-70; AFH 42 (1949), 112f, 150-154.

Girardo Patecchio>> Franciscan friar?

Poet, a.o. the Splanamento de li Proverbii de Salmone. His name is often mentioned by Salimbene

literature

F. Bruni, `Patecchio, Girardo', LMA, VI, 1778.

Girolamo Censino (fl. seventeenth cent.)

OFMObs. Italian friar and Scotist philosopher.

editions

Medulla Aristotelica philosophica tripartita ex logica, physica et metaphysica ad mentem Scoti (Perugia, 1618).

Girolamo Mautini da Narni (1563-1632)

OFMCap. >> Vicar general of the OFMCap.

literature

Girolamo Mautini da Narni e l’Ordine dei Cappuccini fra ‘500 e ‘600, ed. V. Criscudo, Bibliotheca Seraphico-Cappuccina 56 (Rome, 1998).

Gisalbertus Bergomensis (fl. ca. 1335)

Italian friar. Member of the Milan province, and maybe active as provincial minister. He seems to have been in league with Michael of Cesena and Bonegratia of Bergamo in the poverty disputes with Pope John XXII. His Commentarius de Catonis Sententiis was meant for use in the classroom>> Antonio Salvi, ‘Gisalberti Bergomensis, Quaedam de Distichis Catonis’, Coll. Franc., 65 (1995), 207-219

Giusto Grotta (Carlo de Montrone, 1690-1763), beatus

OFMCap. Italian friar. Itinerant missionary and popular preacher

literature

DBI XX, 287-288; DHGE XXII, 387-388.

Giuseppe Napoli da Trapani (1586-1649)

OFM. Sicilian friar from Trapani, theologian. Studied at the St. Bonaventure college in Rome and thereafter taught in Bologna (1613-1616), to become regent lector at Padua in 1617. In 1618, he was elected provincial of Sicily, yet he apparently continued to teach. From 1623 onwards, he is found teaching in Naples as regent. By 1625, he returns to Trapani, where he died. He is not known to have left any works, but is regarded as the teacher of the influentual Scotist Bartolomeo Mastri da Meldola, who attributes to Giuseppe the concomittance doctrine that explains the coherence between Divine foreknowledge and human liberty.

Gomes de Lisboa (fl. c. 1500)

Portuguese friar. Studied at the Franciscan studium generale in Paris (lectorate program?). Bachelor of theology in or before 1478, when he was residing in the convent of Venice. Regent lector in Venice and Pavia. Vicar general of the order between October 1511 and May 1513. Took part in the first sessions of the Lateran Council of 1512. Received an archbishopric from Pope Leo X, yet apparently died shortly thereafter.

mauscripts and editions

Published, together with Bartholomaeus Feltre (de Bellato), a revised version of the Summa de Casibus of stesanus de Asti: Summa de Casibus per Fratrem Astesanum de Ast. Maxima cura et sollicitudine famosissimi sacre theologie magistri fratris Bartholomei de Bellat de feltro circa iuris collationes necnon fratris Cometij hispani de Ulyxbona provincia Portugalie sacre theologue bacchalarij clarissimi in conventu Venetiarum circa residuum (Venice, 1478).

Questio perutilis de cuiuscumque scientie subiecto principaliter tamen naturalis philosophie, edited as: Questão muito útil sibre o objecto de qualquer ciência, e principalmente da Filosofia Natural, ed. M. Pinto de Meneses (Lisbon, 1964). This Question apparently was written in reaction to the Questio an ens mobile sit totius philosophie naturalis subiectum (1480) of the Theatine theologian Nicoletto Vernia.

Apologia Montium Pietatis, seu quaestio an licita sit institutio montis pietatis>>>>?

Tractatus de incolentibus purgatorium . His est tractatus animas quas expia ignis Summum Pontificem solvere posse docens (Venice, 1500).

Lectura in Librum Primum Scripti Oxoniensis Scoti (Venice, 1527).

Lectura super Quatuor Libros Sententiarum: MS Venice, Franciscan Convent Library ?

Questiones Quodlibeticae in Via Scoti: MS Valladolid, Praemonstratensian Convent Library ?

literature

Sbaralea, Supplementum II, 327-328l J. de Carvalho, ‘Cultura filosófica e científica’, in: História de Portugal edição monumental (Barcelos, 1932) IV, 514-515; J. de Carvalho, ‘Gomes de Lisboa e o averroista Nicoletta Vernia’, Estudos sobre a cultura portuguesa do século XV (Coimbra, 1949), 269-282; I. de S. Ribeiro, ‘Autores Franciscanos Portugueses (filósofo-teólogos) do século XV’, Itinerarium (1960), 223-225; 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),495-496.

Gonsalvus de Carrión (Gonzalo de Carrión, fl. late 14th cent.)

Teacher of philosophy and master of theology. During his studies at Paris, he transcribed several (up to 15?) questions of Petrus Thomas’ Quaestiones de Ente, as well as several Quaestiones Variae (by Peter of Navarra and others).

manuscripts

Quaestiones de Ente Petri Thomae: MS BAV Vat.Lat. 2190 ff. 2r-62v. After some time, the manuscript entered into the hands of friar Nicolaus de Florentio (friar from the Roman province)

Quaestiones Variae: MS BAV Vat.Lat. 2190 ff. 62v-72v.

literature

Codices Vaticani Latini. Codices 2118-2192, ed. Anneliese Maier (Città el Vaticano, 1961), 220 & 224; Isaac Vázquez Janeiro, ‘Repertorio de franciscanos españoles graduados en teología durante la edad media II’, Repertorio de historia de las Ciencias Eclesiasticas en España 7 (Siglos III-XVI) (Salamanca, 1979), 429.

Gonsalvus de Valdivia Tenorio (Gonzalo de Valdivia Tenorio, fl. ca. 1660)

OFM. Friar from the Doce Apóstoles province (Peru)

literature

AIA 15 (1955), 466-479; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 188 (no. 854).

Gonsalvus Herrera (Gonzalo Herrera, ca. 1610-1665)

OFM. Spanish Observant friar. Travelled to Peru and becamer a member of the Franciscan Peruvian province of the Twelve Apostles (Doce Apóstoles del Perú). In 1630, he was active in the San Luis de Cañete friary. Thereafter, he was elected provincial minister and consultant for the Sacrum Officium. During his provincialate, he issued a set of Constituciones de la Santa Provincia de los Doce Apóstoles de Lima (Lima, 1653). He also showed himself to be an influential preacher. According to some stories, his sermon of 8 December 1654 was instrumental for choosing the Immaculate Virgin as the patron saint for the town of Lima (Oración evangélica en defensa de la Inmaculada, Lima, 1655).

editions

Constituciones de la Santa Provincia de los Doce Apóstoles de Lima (Lima, 1653).

Oración evangélica en defensa de la Inmaculada (Lima, 1655).

literature

Pedro de Alva y Astorgo, Militia Immaculatae Conceptionis Virginis Mariae (Louvain, 1663); Juan de San Antonio, Bibliotheca Universa Franciscana (Madrid, 1732), 52; AIA 16 (1921), 152; AIA 34 (1931), 469; AIA 37 (1934), 456; AIA 2^nd ser. 5 (1945), 99; AIA 15 (1955), 314; AIA 19 (1959), 68; AIA 25 (1965), 316; AIA 27 (1968), 444-445; AIA 41 (1981), 128; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 128 (no. 413); M. Acebal Luján, ‘8. Herrera’, DHGE XXIV, 172.

Gonsalvus Hispanus de Balboa (ca. 1255, Galicia - 13. 04, 1313, Paris)

Theologian and minister general. Studied theology in Paris and became baccalaureus sententiarum in 1288. Provincial minister of Santiago. Master of theology in Paris, ca. 1297. Regent master in the general studium of Paris (1302-1303). Became minister general in 1304. Active as a reformer of the order: promotion of studies, and suppression of the spirituals. Active in the council of Vienna.

manuscripts & editions

Conclusiones Metaphysicae: Oxford Bodl. Lyell 79 ff. 79-112v; Conclusiones Metaphysicae (Venice, 1503; Lyons, 1639; Paris, 1891 (as a work of Duns Scotus)).

Quaestiones Disputatae et de Quolibet, ed. L. Amorós, Bibliotheca Franciscana Scholastica Medii Aevi IX (Quaracchi, 1935). Cf. AIA 45 (1985), 398-401.

Tractatus de Praeceptis, ed. F. Elizondo, Laurentianum, 25 (1984), 192-201.

Utrum Laus Dei in Patria sit Nobilior eius Dilectione in Via (Contra Echardum de Hochheim). Ed. M. Grabmann, Bayerische Akademie der Wissenschaft, 32 (Munich, 1927), 106-111. Reprinted in M. Grabmann, Gesammelte Akademieabhandlungen, I, Veröffentlichungen des Grabmann-Institutes, N.F. 25 (Paderborn-Munich: Schöningh, 1979), 366-371.

Utrum Laus Dei in Patria sit Nobilior eius Dilectione in Via (Solutio Rationum Equardi), ed. J. Koch, in: Maître Eckhart, Lateinische Werke, V (Stuttgart, 1936), 64-71.

Quaestio Magistri Consalvi Continens Rationes magistri Echardi utrum Laus Dei in Patria sit Nobilior eius Dilectione in Via. Les ‘quaestiones parisienses’, no. 1 et no. 2, ed. A. de Libera, in: Maître Eckhart à Paris, une critique de l'ontothéologie, ed. E. Zumbrunn, Z. Kaluza et.al. (Paris: PUF, 1984), 200-223.

Responsio ad Propositionem Procuratorum Narbonensium ‘Sanctissime Pater’ et ad Responsionem Raymundi Gaufredi et Sociorum ‘Ad Articulos per Santissimum Patrem’ (1309), ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 18-20.

Impugnatio Petitionum Quas Domino Papae Fecerunt Raymundus Gaufredi et Socii ‘Cum tota Causa Commotionis’, ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 19.

Iustificatio Prohibitionis Librorum Petri I. Olivi, ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 19.

Declaratio Communitatis circa Materiam de Usu Paupere, AFH 10 (1917), 116-122.

Communitatis Responsi ‘Religiosi Viri’ ad Rotulum Ubertini de Casali, AFH 7 (1914), 659-675 & 8 (1915), 56-80.

Tractatus de Usu Paupere [?], AFH 10 (1917), 116-122.

Responsio ad Accusiationem Ubertini (…), ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 22.

Responsio ad Replicationem Ubertini (…), ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 23.

Responsio ad Eandem Replicationem Ubertini (…), ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 23.

Tractatus de Formali Ratione Voti Fratrum, ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 23.

Declaratio ‘Quae Sint in Regula Beati Francisci Praeceptoria et Aequipolentia Istis’, ed. Denifle & Ehrle, Archiv für Literatur- und Kirchengeschichte des Mittelalters 3 (1885), 23; Annales Minorum VI, 191-192, n. 4.

Litterae ad Fr. Antonium, provincialem ministrum Thusciae: MS Alvernia 20.VIII.1304; Annales Minorum VI, 45, n. 15.

More pastoral and administrative letters listed in: 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), 15-16.

literature:

M. Andrés (ed.), Historia de la teología española, Vol. 1 (Madrid, 1983), 474-478; Fernando Dominguez, `Gonsalvus Hispanus', LThK, 3 (1995), 832-833; LMA, IV, 832f.

Gonsalvus Tenorius (Gonzalo Tenorio, d. 1682)

OFM. Friar from the Doce Apóstoles province, Peru.

literature

Antonio Eguíluz, ‘Fr. Gonzalo Tenorio, OFM, y sus teorías escatológico-providencialistas sobre las Indias’, Missionalia hispanica 16 (1959), 257-322; A. Eguíluz, ‘La predestinación absoluta al reino escatológico de Cristo, según Fr. Gonzalo Tenorio, OFM’, Verdad y Vida 19 (1961), 491-514; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 183 (no. 818).

Gosmarus de Verona (Gosmario dei Gosmari da Verona, fl. early 14^th cent.)

Friar from Verona. Apparently lector of theology and preacher in the Ravenna convent, around 1303-1304 (he was in possession of an abbreviation of Bonaventure’s In III Sent. (with additional conments and glosses). This manuscript now can be found under the signature MS Padua, Bibl. Antoniana cod. 128). On request of the newly appointed archbishop Rainaldo de Concoregio, Gosmario wrote a letter-booklet on the virtues and the obligations of priests and preachers. This letter-booklet was brought to the archbishop by friar and lector Gondoaldo da Ferrara. After the archbishop sent a letter of thanks, in which several spiritual issues were addressed as well, Gosmario answered with a letter-booklet De bono animae.

manuscripts

Lettera de perfectione et virtutibus praelatorum: >>>> For an initial description, see Cenci, 1988, 54-55.

Lettera de bono animae: MS Arezzo, Biblioteca della Città 325 ff. 2r-34v. [Cf. Cenci, 1988, 64ff. & 67-71. The letter is predominantly based on a series of ‘verba Augustini super Psalmos,’ and consists of five major parts. The first part proves in eight chapters that ‘solum deum esse anime bonum.’ The second part ‘de humilitatis virtute morboque superbie agitur, et habet capitula quinque.’ The third part deals shortly with materials already dealt with in the Lettera de perfectione et virtutibus praelatorum (to which Gosmario refers). The fourth part ‘agitur de regno et civitate Dei et civibus eius, et habet capitula X.’ The fifth part ‘pauca de virtute orationis et caritatis continetur et quedam de iusticia, quam acquirit homo per opera virtuosa, et habet XII capitula non adnumerata conclusione epistole.’

literature

C. Cenci, ‘Lettera ‘De bono animae’ di fr. Gosmario da Verona al B. Rainaldo, Arcivescovo di Ravenna’, AFH 81 (1988), 50-71; Chiara Mercuri, ‘Gosmari, Gosmario (Gosmario da Verona; Gusmarius, Gosmarius, Gusmerius, Cosmarius, Gusmanus, Gusmanius, Gusinarius’, DBI 58, 124-125

Gosoinus (Gossuin, fl. 1272)

Franciscan friar active as a preacher in Paris. He should be distinguished from Eustace d'Arras, under whose name Schneyer lists Gosoinus' sermons in Paris BN Lat. 16481-2 compiled by Raoul de Châteauroux.

manuscripts

Sermones: MS Paris BN Lat. 16481-2, sermons no. 30 & 57.

literature

A. Lecoy de La Marche, La chaire française au Moyen Âge, spécialement au XIIIe siècle, 2nd ed. (Paris, 1886), 507; Schneyer, Repertorium II, 44, nos. 36-37 (under Eustachius d'Arras); Bériou, L'avènement des maîtres de la Parole II, 754-755.

'Got' de Langelo>>

Lector at Erfurt

manuscripts

Expositio Evangelii de Passione Domini Beati Iohannis: London, Univ. College Odgen 2 ff. 49-68v (an. 1341)

‘Graeculus’ (Teuto of Austria, early fourteenth century)

Probably an Austrian friar, active c. 1300. He was a prolific preacher, whose activities apparently also extended to the Saxony province. The name ‘Graeculus’ is found in the sermon manuscripts. It is not known whether this is a nickname or not. His sermons show the use of Berthold von Regensburg’s Rusticanus, the sermons of Jacopo da Voragine, and those of contemporaries, like Konrad von Sachsen and Peregrinus von Oppeln. The sermons of ‘Graeculus’ follow the divisions/distinctions and dilatatio structure of the sermo moderna, and contain numerous exempla, as well as similes and allegories drawn from the world of nature [relation with works of Bartholomaeus Anglicus; Bertram von Ahlen etc.?]

manuscripts

Sermones de Sanctis [200 sermons for the feast days of the whole year]: St. Florian, Stiftsbibliothek 289 (mid 14th cent.); München, clm 9730, 269, 13446; Prague UB XX (Admont 569) B. 8; etc. [See especially Schneyer, Rep. II 236, for an overview of 28 manuscripts]

Sermones de Tempore per Circulum Anni [182 sermons]: Vienna BN Lat 859, 1645 (a. 1348), 166, 3865, 5062; Graz UB 275, 566, 726, 1137; Linz, Universitätsbibliothek IV 22 (a. 1341); St. Florian, Stiftsbibliothek XI 342 & XI 289; Lambach, Stiftsbibliothek 130 (a. 1388) [for more manuscripts, see aside from Franz (1907), especially Schneyer, Rep. II, 220ff.]

[Manuscripts containing both collections: Graz, 730 [?]; Klosterneuburg, 52; St. Florian 239(?), 259, 263, 289; Vienna, BN Lat 1654]

[?] Sermones de Tempore super Epistolas [see for the ascription Franz (1907), 149f]

literature

A. Franz, Drei deutsche Minoritenprediger aus den XIII. und XIV. Jahrhundert (Freiburg, 1907), 107-157; M. Bihl, AFH 2 (1909), 330-333; Zawart, 314; Schneyer, Rep. II, 206-240; K. Ruh, ‘Greculus (Graeculus)’, Die deutsche Literatur des Mittelalters. Verfasserlexikon ²III, 231-232.

Gratianus (mid fourteenth century)

Lector bibliae in Bologna in 1345.

manuscripts

Dialogus cum fr. Aegidio: Naples, Naz. XII.F.32, f. 183rv

literature:

Piana, Chartularium, AF, 11 (1970), 18, n. 23.

Gratianus Brixianus/Brixiensis (Graziano da Brescia, d. 1506)

Professor of Theology at Padua, 1477 and at Bologna, 1482 [?]. Several years, til 1488 provincial of the Romagna. Lector regens ast Padua, 1488-1491 and later. Famous Lent preacher, supporter of the Montes Pietatis and defender of these institutions against the Dominicans. Scotist, editor of Scotus' Oxiense (all four books in 5 volumes). Wrote also a commentary on the Sentences of Scotus, book 2 of which was published.

manuscripts

In Lib. I-II Ioannis Duns Scoti: Vat.Lat. Ottob. 476; Vat. Lat., 107 ff. 2-211.

editions

>> edition of Scotus's works (Venice: Bernardinus Rizus de Novaria, 1499)

In II. Sent. Scoti (Carpi: Benedictus Dulcibellum, 1506)

Consilium de Mutui Datione Communitatis Perusinae et Communitatis Mantuanae (Venice: Joannis Tacuinus de Tridino, ca. 1500)

literature

Wadding, 101; Sbar., I, 328ff; Weggerich, Franz. Stud., 29 (1942), 154-156; Franco Bacchelli, ‘Graziano da Brescia’, DBI LIX, 6-7.

Gregorius Alberti (Gregorio Alberti, d. 1637)

OFMTOR. Italian friar from Massa (Umbria). Entered the regular tertiaries. Doctor of theology and esteemed preacher. General definitor for his order in 1628. Elected general minister in Rome, on 3 June 1634. He died in this function at Piacenza on 15 September 1637. One of his sermon collections survives.

editions

Sermoni (Piacenza, 1633).

Eulogium Piacensis (Piacenza, 1635).

literature

Sbaralea, Supplementum (ed. Rome, 1806), 311; Bordoni, Chronologium Tertii Ordinis S. Francisci (Parma, 1658), 317-318.

Gregorius Angelerio (d. 1662)

OFMCap. Friar from the Angelieri family at Panaja (Calabria). Joined the Capuchins in the Reggio province. Died at Naples on 15 January 1662, where he was busy publishing his various works since the early 1650s.

editions

Il pretioso tesoro del sangue di Cristo (Naples, 1651).

De Praeparatione Catholica Narrationes Septem, Abunde Denarrantes Fabulationes Atheorum, Gentilium, Hebraeorum, Mahumeti, Haereticorum, Schismaticorum, et Catholicae Fidei Veritatem (Naples, 1653)

>>>

literature

Bernardo di Bologna, Bibliotheca Scriptorum Ordinis Capuccinorum (Venice, 1747)>>; LexCap>>

Gregorius Boari (d. 1817)

OFMCap. Bishop.

literature

Franco Cristelli, ‘Gregorio Boari, qui insituit an. 1797 devotionem ad Virginem, patronam civitatis aretinae] Arezzo e gli aretini’, Atti e memoria della Accademia Petrarca di lettere, arti e Scienze n.s. 66 (2004), 359-385.

Gregorius Bolivar (Gregorio Bolivar, d. 1631)

OFM. Spanish friar from Plasencia. Travelled to the Franciscan province of the Twelve Apostles (Lima). Worked for ca. 20 years as a missionary among the indigenous populations of Peru and Bolivia. In 1631, they were executed by the Chiriguano Indians. Aside from an interesting letter to the Congregatio Propagandae Fidei on the conversion of native peoples, Gregorio wrote several historical works.

manuscripts

Carta/Littera: MS Archivio Congr. Prop. Fid., Scritture antiche 189 ff. 62-74.

Historia Americi Orbis et Tractatus Rationum ad Hispaniae Restaurationem>>

>>>>

literature

Wadding, Annales Minorum (ed. Quaracchi, 1934) XXVII, 230, 373-375; Sbaralea, Supplementum (ed. Rome, 1908) I, 235; A. Corrado, Il collegio francescano di Tarija (Quaracchi, 1887), 69; M. da Civezza, Storia universale delle missione francescane, VII, p. 2 (Prato, 1891), 76; L. Lemmens, Geschichte der Franziskanermissionen, 291, 318; B. Izaguirre, Historia de las misiónes franciscanas, I (Lima, 1922), 84-88; A. Van den Wyngaert, ‘Bolivar’, DHGE IX, 615-616.

Gregorius de Marsala (d. 1669)

OFMCap from Sicily (Palermo province). Doctor of theology and preacher; involved with the tribunal of the Sicilian inquisition.

editions

Hymnodia Sanctorum Patrum 2 Vols (Venice, 1646 (=Vol. I) & Messina, 1649 (=Vol. II))

Soccorso ai Moribondi (1658)

Practica Moralis (1664)

Casus Conscientiae

literature

E. da Modica, Catalogo degli scrittori cappuccini della provincia di Palermo (Palermo, 1930), 92-94.

Gregorius de Neapoli (early thirteenth century)

Vicarius General in 1219 and Provincial minister of Francia in 1223 (successor of friar Pacificus). According to Eccleston a renowned preacher at Paris. After one of his sermons held at Good Friday in the St. Denis convent, four university masters asked to be accepted into the Franciscan order (such as Haymo of Faversham and Simon of Sanwyr).

manuscripts

Sermones: MS Paris BN Nouv. Avq. Lat. 338 f. 148r, 159r.

editions

Sermones de Tempore, ed. M.M. Davy, Les sermons universitaires Parisiens de 1230-31 (Paris, 1931), 350-369. The university sermons held at ‘Jeudi Saint’ (20 March) 1231 and at the Vigil of Easter (22 March 1231), are rather interesting from the perspective of religious instruction. The first sermon, based on the theme ‘vade, lavare septies in Jordano (II. Reg. V, 10) teaches that we should leave sin behind and go to the light, that is leave behind exterior matters, concupiscence and attachment to the world, and shine through our example, and be ready to convert. Subsequently we have to wash ‘the feet’, that is our affections, and that we should wash away our various impurities. We have to wash ourselves in the river Jordan, which is Christ, our source and our judgment, and we have to wash ourselves sevenfold to partake in proper humility, justice, continence, misericordia, love of purity, spiritual devotion, and eternal life. The sermon then concludes: ‘Sic ergo debemus lavari septies, ut sic, lavati et purgati, ad septimum rivulum, scilicet ad vitam aeternam pervenire valeamus.’ The second sermon, based on the theme from Leviticus 26:5: ‘Apprehendet messium tritura vindemiam, et vindemia occupabit sementem, et comedetis panem vestrum in saturitate.’ The bread that will feed us is threefold. It is the bread of absolution from our sins. It is the bread of the reparatio animae in the contemplative and the active life, it is the salvific body of Christ.

Littera, ed. Sabatier, in: Speculum Perfectionis, ed. Sabatier, British Society of Franciscan Studies XIII (Manchester, 1928), 332-334.

literature

Eccleston, De Adventu Minorum in Angliam>>>>; A. Callebaut, ‘Essai sur l’origine du premier Couvent des Mineurs à paris et sur l’influence de Grégoire de Naples’, La France Franciscaine 11 (1928), 298ff; Schneyer, II, 246>>

Gregorius de Neapoli (d. 1601)

OFMCap

editions

literature

DThCath [listing of works]; Bonaventura da Sarento, I cappuccini della provincia monastica di Napoli e Terra di Lavoro (S. Agnello di Sorrento, 1879), 38; Analecta O. Fr. Cap. XIII (1897), 25-28; Lex.Cap. 700-701; H. Reusch, Der Index der verbotener Bücher I (Bonn, 1883), 498-501; DHGE XXII, 14

Gregorius de Panaja (Gregorius Angelerio, d. 1662)

OFMCap. Italian friar

editions

literature

DHGE XXII, 25; DThC I, 1273; DHGE III, 50-51; F. da Vicenza, Gli scrittori cappuccini calabresi (Catanzaro, 1914), 71-73l Enc. Catt. I, 1232

Gregorius de Reggio Emilia (Gregorio da Reggio d. 1614, Plaisance)

OFMCap. Botanist and priest from the Bolognese province. Travelled through Italy and Tirol to collect plants. He built a botanic garden in his home convent and corresponded with other botanists throughout Europe. Several of his letters survive, as well as his commentary on American plants and animals.

editions

Curae posteriores seu plurimarum non ante cognitarum aut descriptarum stirpium peregrinorumque aliquot animalium novae descriptiones (Antwerp, 1611)

literature

DHGE XXII, 28; V. Mazzelli, ‘Il padre cappuccino Gregorio da Reggio celebre botanico del secolo XVI-XVII’, Bolletino storico bibliografico francescano I (1930), 23-27 & II (1931), 64; Donato da S. Giovanni in Persiceto, Biblioteca dei Frati Minori cappuccini dell provincia di Bologna (1535-1946) (Budrio, 1949), 321ff.

Gregorius de Valle Camonica (Gregorio Brunelli da Valle Camonica, d. 1713)

Ref.>>

editions

Curiosi trattenimenti contenenti ragguagli sacri e profani dei popoli camuni, ed. Oliviero Franzoni (Breno: Banca di Valle Camonica, 1998) [reprint of the edition that first appeared in Venice, 1698]. Cf. review in Collectanea Franciscana 70 (2000), 627-629.

literature

Atti del convegno di studio in ricordo di P. Gregorio da Valle Camonica, Breno, 16 febbraio 1999, Quaderni della “Fondazione Camunitas” – Breno [Bs], 5 (Breno, Fondazione Camunitas, 2000) [a.o. Abele Calufetti, ‘Aspetti storici del progetto religioso della “Riforma” francescana vissuta da P. Gregorio Brunelli da Canè’, 6-21; Gabriela Ferri Piccaluga, ‘Padre Gregorio da Valcamonica e il convento dell’Annunciata di Borno’, 36-47; Oliviero Franzoni, ‘Gregorio e i suoi confratelli’, 48-78]

Gregorius de Vinica (Grgur Maljevac, d. 1812)

OFM. Croatian friar. Prolific author and poet. Died in Varazdin.

literature

DHGE XXII, 50-53

Gregorius Girardus (Grégoir Girard, 1765-1850)

OFM. Swiss friar from Fribourg, born Jean-Baptiste Girard. After studies with the Jesuites, he joined the Franciscans, as they offered better possibilities for a more popular apostolate. After further studies in Offenburg, Ueberlingen and Wurtzburg (between 1784-1788), he became active as priest and educator in Bern and Fribourg, and gained a reputation as pedagogue in the field of primary education. Received antagonism from the Jesuites and other conservative catholics, which forced Gregorius in 1823 to abandon his pedagogical functions, to become professor of philosophy at Luzern (1823-1834). After 1834, he returned to Fribourg, where he continued to write. His progressive pedagogical writing and ideas had a considerable impact in Switzerland, France, and Italy, but also encountered a lot of opposition.

editions

De l’enseignement régulier de la langue française (Fribourg, 1844)

>>>

literature

Enc.Catt. VI, 649-651; A. Daguet, Le P. Girard et son temps, 2 Vols. (Paris, 1896); L. Veuthey, Un grand éducateur, le P. Girard, 1765-1850 (Paris, 1934); Mélanges P. Girard. Gedenkschrift zur Erinnerung an das Zentenar seines Todes (Fribourg, 1953); E. Petrini, L’opera e il pensiero del Padre Girard (Brescia, 1960); Leon Veuthey, Il padre Girard, un grande educatore (1765-1850), ed. Gian Carlo Corrà, Leone Veuthey. OFMConv, Opera Omnia, 9 (Rome: Editrice Miscellanea Franciscana, 2002); Leone Veuthey, Gregorio Girard educatore e pedagogista francescano, ed. E. Piacentini, Leone Veuthey, OFMConv, Opera omnia, 10 (Rome: Editrice Miscellanea Franciscana, 2002); Père Grégoire Girard 1765-1850. Son Oeuvre, sa pensée pédagogique, son impact. Sein Werk, sein pädagogisches Denken, seine Bedeutung, ed. Fritz Oser & Roland Reichenbach (Fribourgh CH: Editions Universitaires/Universitätsverlag, 2002); Otho Raymann, ‘Grégoire Girard und seine Schulen. Schicksal eines Freiburger Franziskanerkonventuals und dessen Schulkonzept im Spannungsfeld zwischen Aufklärung und Restauration’, Helvetia Franciscana 31 (2002), 69-85; Armandi Rigobello, ‘Estiste unaa ‘pedagogia francescana’? Alla scuola di G. Girard e L. Veuthey’, Commentarium Ordinis Fratrum Minorum Conventualium 99 (2002), 63-68.

Gregorius Hurtodo de Mendoza (fl. c. 1630)

OFM. Portuguese friar. Theologian in the Catalonia province.

literature

AIA 15 (1955), 318-319; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 129 (no. 428).

Gregorius Sánchez (Gregorio Sánchez, 17th cent.)

OFM. Theologian from the Castilia province.

manuscripts

Controversia de Immaculata Conceptione: Madrid, Nac., 156 ff. 376-420 [Castro, Madrid, n. 20]

literature

AIA 15 (1955), 435-436; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 177 (no. 774).

Gregorius Téllez (fl. early eighteenth cent.)

OFM, Spanish Friar from Toledo. Spent his years in the Castilian province and was appointed bishop of Ciudad Rodrigo in 1721 (until1738).

manuscripts

Tractatus de scientia futurorum contingentium iuxta mentem Subtilis Magistri et Mariani Doctoris (c. 1709): Madrid Bib. Nac.13669.

literature

Castro (1973), p. 551 (§ 550).

Gregorius Vindobonensis >>>

>>Summula de Remediis contra Caliginem: Kraków, Jagell. 778 (ca. 1425) ff. 184v-185r

Grifon de Flandria (ca. 1405-1475)

Born in Kortrijk. Studied at Paris. Active as regent master. Became observant in 1435. Departed for Palestine in 1443. There he studied Greek, Syriac and Arabic. Also active under the Maronite christians. In 1475 he died on Cyprus, when he was on his way to Persia. Most of his works are lost. We still have a letter to a maronite Christian sent from Rome, La supleción de los modernos ad Blason del Mundo & a la coronica dela Asia major. Etc.

editions

Itinerarium sive Topografia Terrae Sanctae

Litterae

Opusculum de B. Mariae Laudibus

>>translations of catechetical texts in Syriac

Interrogationes de Casibus Conscientiae

>> treatise on the fall of Constantinople

La supleción de los modernos ad Blason del Mundo & a la coronica dela Asia major

literature

De Troeyer, Bio-Bibliografia Francescana Neerlandica ante Saec. XVI, I, 55-64; B. de Troeyer, ‘Griffioen van Vlaanderen’, Nieuw Biogr. Woordenboek VII (1977), 298-301; DHGE XXII, 215

Guibertus Nicolai (Gilbert Nicolas, fl. c. 1516)

OFMObs.

editions

Le Bon Pasteur, ou Traité des dix plaies de la pauvreté des frères mineurs, ed. & trans. P. Damien Vorreux (Le Bartèu, 1998).

Guibertus Tornacensis (Guibert de Tournai/Wibertus/Wilibertus, ca. 1200/10 - 7, 10, 1288 (1284?), Tournai)

Franciscan theologian and pedagogue. Born in Tournai (Doornik) as a member of the noble family of As-Piès. Travelled to Paris at an early age, to embark on studies in the arts faculty. Was magister artium/philosophiae before 1240, and embarked on a study of theology. Became member of the Franciscan order and a master of theology, 1259-61 (other authorities say 1257-60, yet 1259-61 seems more probable). Present with Bonaventure at the second council of Lyon. Therafter he continued to teach and to preach, until his death in 1288/1284. Author of many sermons (Dominicales, De Sanctis, ad Status, for the many manuscripts see Schneyer), esp. written after ca. 1260, and several relatively un-scholastic and quite humanist religious, theological and didactic works, which found their culmination in the Erudimentum Doctrinae (1259-68, which encompasses his De Modo Addiscendi; a work published separately between 1263 and 1268 for the son of the count of Flanders, and the bulk of his homiletical works). Other works are the Collectio de scandalis ecclesiae (1274, written in the context of the council of Lyon)), the Tractatus de Pace et de Tranquilitate (c. 1275, for Marie de Dampierre, Cistercian nun and daughter of William de Dampierre, Count of Flanders) De Virginitate (early 1250, amounts to a letter to Isabella, the daughter of Louis VIII and Blanche of Castile), the Pharethra, and the treatise Eruditio regum et principum, written for Louis IX of France. Apparently, Guibert’s Sentences commentary has not been found (see, however, the remarks of F. Stegmüller, ‘Commentarius in primum librum Sententiarum, cod. 117 bibl. univ. Upsaliensis’, Upssala Universitets Arsskrift 7 (1953), 242-243). Gilbert frequently repeats himself in his various works, which makes it relatively easy to identify his genuine works. B. ab Amsterdam (1962), 238f shows that Gilbert likes to present himself in his works as ‘professione Minor, merito minimus.’ It seems beyond doubt that Gilbert saw theology as a predominantly practical discipline: a fundament for pastoral work. To this end, Gilbert cultivated an encyclopaedic approach, drawing widely from well-established patristic and medieval theological sources and exploiting the legacy of antiquity insofar as it could corroborate religious truth and could support its moral implications. As a result, the scholastic discussions at Paris University, important as they might have been within the academic setting of Gilbert’s degree work and for the scholarly issues to be dealt with during his regency, never absorbed his theological attention to the full. In that sense, there is some kind of agreement with Bonaventure, who also showed a predilection for a wide range of patristic and high medieval theological authorities than was common among the mid to later thirteenth-century century scholastics, and after 1257 moved away from speculative theology. At the same time, it seems beyond doubt that Bonaventure had a stronger taste for complex speculative thought.

manuscripts

Rudimentum Doct.: Edinburgh, Univ. Library 111 (D.B. I, 12), ff. 1-192; Florence, Med. Laurenz., S. Croce Plut. 36. Dext. 6, ff. 14-238; Cracow, Bibl. Jagiellonska, 690 AA.VIII, 25 ff. 1-423 & 691 ff. 1-362v & 692 ff. 1-199v & 693 ff. 2-192v & 707 ff. 254-454 & 755 ff. 1-276 & 668 ff. 145-395; Paris, BN Lat. 15451 ff. 85-227; Bruges, Stadsbibl. 289 ff. 1-276v; Cracow, Bibl. Jagiellonska, 574 AA.VIII 34 ff. 1-137 (De Modo Addiscendi)

Sermones de Festis: a.o. Paris, BN, 3285 (14th cent.); Oxford, Bodl. Laud. Misc. 453; Troyes, BM 1778; Vat.Lat. 1253; Vat.Lat. 11444; Augsburg, UB Cod. II.1.2° 67 (ca. 1450) ff. 265ra-277va; Frankfurt a.M. dominikanerkloster 136 (ca. 1440)

Sermones Dominicales et de Sanctis : Paris, BN Lat. 15942; Paris, BN Lat. 3285; Basel, Universitätsbibliothek B IX 4; Rome BAV 11444; Hamburg, S. Petrus Kirche MS Petri 17 ff. 200r, 201v (15th cent.), 31 (13th cent.), 35 ff. 9r-149v (14th cent.)>>>>>> [In fact Guibert’s most successful sermon collection, surviving in almost twice as many manuscripts as his Ad status collection. In Schneyer are listed no less than 117 manuscripts containing the collection as a whole, with a large number of other manuscripts containing individual sermons or small series. In this collection, which probably was largely completed before 1255, and received a final revision in 1261, are also found five sermons on Francis, some of which have been edited (see below).]

Sermones ad Varios Status: a.o. London, St. Dominic's Priory 2 (14th cent.); Bologna, Coll. Hisp. S. Clemente, 56.; Augsburg, UB Cod. II.1.2° 67 (ca. 1450) ff. 1ra-265ra; Basel, UB, B IX, 14; Hamburg, S. Petrus Kirche MS Petri, 51 ff. 18v-20v [Cf. De Troeyer, 26ff & Schneyer].

Sermo in Die Cinerum: Paris BN Lat. 14947 ff. 93a-95v (preached on 3 March 1283 and attributed to Guibert (cf. the remarks of Longpré in the introduction of the Tractatus de Pace, pp. xiv-xv/))

Eruditio Regum et Principum et Tres Epistolae ad Regem Franciae Ludovicum: Deventer, Athenaeumbibl. 10 V 3 (an. 1468); Deventer OB, 97 [?check]; Bruges, Stadsbibl. 490 ff. 63r-89v; Oxford Jesus College 18 ff. 24-67; Paris BN Nouv. Acq. Lat. 480 ff. 37v-89r; Florence, Laurenz. XXXI Sin. Cod. 8 ff. 214-226; Edinburgh>>>>; Madrid, Nac. II-2 ff. 1-28; Rome, Borghes. 241 ff. 274r-340v.

Pharetra (sayings of church fathers etc.) survived in more than 94mss>>> a.o. British Library MS Royal 8 C.XVI (early fourteenth century) ff. 169r-330. [Cf. de Troeyer, 25-26. The work was ascribed to a range of Franciscan authors, both in the manuscripts, and in early printed editions.]

Epistola ad Dominam Ysabellam/De Virginitate: MS Bruges, Openbare Bibliotheek 490 ff. 89v-92v; MS Madrid, Biblioteca Nacional 9731 ff. 286r-290r.

Collectio de Scandalis Ecclesiae: Vienna, Nationalbibl. 3955 (theol. 233) ff. 89r-115v

Tractatus de Morte non Timenda: Douai Bibl. Munic. 374 ff. 108-137; Paris BN Nouv. Acq. 480 [180? Check!] ff. 1-37; London BM Stowe 36 ff. 1-296 [Cf. De Troeyer, 33-34]

Tractatus de Septem Verbis Domini in Cruce/De Passione Christi: London, British Library Stowe 36 [576.A.6] ff. 29vb-62vb (13th cent.); Cologne, Bib. Seminarii Archiep. Cod. 16 (olim 47) ff. 30r-67v (15th cent.) [lost manuscript?.]

Tractatus de Locis Mundi: Luik/Liège Bibliothèque de l’Academie 320 ff. 144v-145v. [Cf. AFH 5 (1912), 748]

Tractatus de SS. Nomine Jesu: >>>>; London, British Library 11748 ff. 147ff (15th cent. Partial English translation)

editions

De Officio Episcopi et Ecclesiae Caeremoniis (Cologne, Adolphus Rostius, 1571 [Opera et Labore D. Theodori Coisfeldii Colonniae Ordinis Divi Antonii] & 1618); De Officio Episcopi et Ecclesiae Caeremoniis, in: Maxima Bibliotheca Veterum Patrum (Lyon, 1677), XXV, 401-420. [Liturgical work, written by Guibert on request of William de Bussy, bishop of Orleans (1237-1238). It describes the episcopal rites for benedictions during synods and mass.]

Epistula ad Dominam Isabellam/Epistula exhortationis de Virginitate/Tractatus de Virginitate, addressed at Elisabeth of France (d. 1270), daughter of the French king and foundress of the Longchamp monastery. This letter has been studied and partially edited for the first time in A. de Poorter, ‘Lettre de Guibert de Tournai, O.F.M., à Isabelle, fille du roi de France’, Revue Ascétique et Mystique, 12 (1931), 116-127. Recently, a new edition with a study of its significance came out in Sean Field, ‘Gilbert of Tournai’s letter to Isabelle of France: an edition of the complete letter’, Mediaeval Studies 65 (2003), 57-97 [This work, which takes much of its spirit from Pseudo-Dionysius and Bernard of Clairvaux, describes ten levels of detachment from worldly affairs. By going through these levels, the soul can arrive at real contemplative joy, which is a prelude to a full understanding of the Divine in the visio beatifica. In the course of the work, Guibert extolls the merits and virtues of virginity, humility, and related virtues.]

Tractatus de Pace Auctore Fr. Gilbrto de Tornaco, ed. E. Longpré, Bibliotheca Franciscana Ascetica Medii Aevi 6 (Quaracchi, 1925) [transl. In: I mistici. Scritti dei mistici francescani saeculo xiii, I, ed. L. Iriarti et.al. (Assisi, 1995), 591-726 & Guibert de Tournai et le traité de la paix, trans. A. Curvers (Brussels, 1944). (Cf. De Troeyer, 34-35). The work is dedicated to the Cistercian nun of Flines, Marie de Dampierre. The Tractatus defines, with recourse to Augustine and Richard of St. Victor, the various kinds of peace in this world: the peace of the Trinity, the peace of angels and the universe, the peace of this world, the peace of man, and the peace of heart. Real peace is found in the union with God. It has been said that the work was written at the occasion of the pacification of the, for some time, strenuous relationship between the Franciscans and the Cistercians]

Tractatus de Morte non Timenda, ed. a.o. in Sermones Sancti Bonaventurae de Morte (Paris, 1495/Paris, Antoine Chappiel, ca. 1500). Cf. Gesamtkatalog der Wiegendrucke (Leipzig, 1930) IV, no. 4802, 4803 [This treatise, written by Guibert before 1259 on request of his fellow friars, consists of eight sermons on death, all of which are inspired by the biblical verse II Kings 14, 14 (Omnes morimur et quasi aquae dilabimur in terram, quae non revertuntur). Some of the themes and meditations present in these sermons can also be found in four sermons ‘ad eos qui dolent propter amicos mortuos’ found in the Sermones ad Varios Status. In the Tractatus de Morte non Timenda, Guibert deals with the penal and necessary character of death, the causes that make it such a difficult experience, the fact that death is present everywhere, that death differs in relation to the state of the soul of the dying (dealing with the mors iustorum, mors purificandorum, mors reproborum, mors beatorum), that for a saintly death a spiritual death during life is necessary (by means of a training of the virtues, the workings of which are compared with the phenomena that precede, accompany and follow bodily death), that a vicious life leads to the death of the soul, and that the sympthoms of deadly disease leading to the death of the body can be seen to refer analogously to the deadly diseases of the soul.]

Vita Sancti Eleutherii, AASS, 20 Febr. Vol. 3, 180-208 (ed. Antwerp, 1658, pp. 196-206); Migne, PL, 65, 59-82. [Composed for the occasion of the translation of the body of Saint Eleutherius, one of the first bishops of Tournai. Guibert composed this vita on request of Jean Buchien, bishop of Tournai between 1261 and 1266. For some additional sermons on Eleutherius, see PL 65, 91-99.]

Sermones Dominicales et de Sanctis (Paris, 1518/Naples, 1870-71/Mondovi, 1872) [under the name of Thomas Aquinas. One marriage sermon from this collection has been edited in D.L. D’Avray, Medieval Marriage Sermons: Mass Communication in a Culture without Print (Oxford, 2001), 274-315. One sermon on St. Clare has been edited in Nicole Bériou, ‘Sermons sur sainte Claire dans l’espace Français’, in: Sainte Claire d’Assise et sa postérité, Actes du Colloque de l’UNESCO, 29 septembre-11e octobre 1994 (1995), 137-138. One sermon for the translation of St. Francis has been edited in Field, ‘Annihilation and Perfection in Two Sermons by Gilbert of Tournai’, Franciscana 1 (1999), 258-270. This collection contains 1.) sermons on the Epistles and the Gospels for each Sunday of the lirturgical year (including Sermones Quadragesimales that sometimes are found separately in the manuscripts), and 2). Guibert’s sermones de sanctis preached to the Parisian clergy.]

Sermo de Epiphania: C. Martínez Ruiz, `Cinco sermones parisinos sobre la Epifanía del siglo XIII', AdHDLM, 63 (1996), 288-289, 307-312 [, on the bsis of MS Oxford Bodl. Laud Misc. 453 ff. 24rb-26ra, corrected on the basis of mss Troyes BN 1778; Vat.Lat. 1253 & Vat.Lat 11444]

Sermo de Sancta Clara, in: `Les sermons sur sainte Claire dans l'espace français', in Sainte Claire, ed. G. Gréal & D. Vorreux, pp. 119-154

Sermones ad Varios Status (Louvain, 1473/1484/Lyon, 1477/1511/Paris, 1513/Venice, 1603). Three sermons ad leprosos et abiectos from this collection have been edited and studied in: Nicole Bériou & François-Olivier Touati, Voluntate Dei Leprosus: les lépreux entre conversion et exclusion aux XIIème et XIIIème siècles (Spoleto, 1991), 43-48, 84-88, 129-155. Editions and translations of three sermons Ad crucesignatos et crucesignandos have appeared in Christoph T. Maier, Crusade Propaganda and Ideology: Model Sermons for the Preaching of the Cross (Cambridge, 2000), 176-209. Sermons for unmarried women, married couples, his sermon ad viduas, one of his nine sermons ad virgines et puellas, and his single sermon ad moniales et religiosas have received an Italian translation in: Carla Casagrande, Prediche alle donne del XIII: testi di Umberto da Romans, Gilberto da Tournai, Stefano di Borbone (Milan, 1978), 93-112 [This collection contains four series of sermons: 1.) sermones de diversis statibus et officiis (90 sermons); 2.) sermones de praeceptis divinis (2 sermons); 3.) sermones de sacramentalibus et ministris (8 sermons); 4.) sermones de poenis et gaudiis (3 sermons). This is one of the most popular sermon collections of Guibert, found in many medieval manuscripts and a range of early modern editions. It testifies to Guibert’s influence in the centuries after his death. Unclear as to whether these sermons were gathered to be inserted in his Rudimentum Doctrinae, to function as the part ‘…de doctrina hominis pertinente ad praedicatores secundum experimentum practicae.’] For the incunable editions, see L. Mees, Bio-bibliographia franciscana neerlandica ante saeculum XVI, II (Nieuwkoop, 1974), 70-71 & Bio-bibliographia franciscana neerlandica ante saeculum XVI, III (Nieuwkoop, 1974), 78-80. For the sixteenth-century editions, see: B. De Troeyer, Bio-bibliographia franciscana neerlandica saeculi XVI, II (Nieuwkoop, 1970), 366-367. Five Sermones ad Status (three Sermones ad cruce signatos et ad cruce signandos, a sermo ad peregrinos, and a sermo ad potentes et milites) have been edited in M. Papi, Studi Francescani 73 (1976), 384-409. Another sermon, addressed to regular canons (Ad Canonicos Regulares Sermo), has been edited (with recourse to MSS Paris BN Lat. 15943; Paris BN Lat. 15953; Paris BN Lat. 14943; Marseille, Bibliothèque municipale 392; BAV Borgh. Lat. 107; BAV Borgh. Lat. 217 and BAV Borgh. Lat. 241) by J. Longère, in Revue Mabillon 64/3 (1992), 109-115. In these sermons, Guibert (like John of Wales in his Communiloquium) pays specific attention to the education of young children (younger and older than seven year and the responsibility of parents to instruct their children in the catechistic basics (a.o. his sermo Ad coniugatas). Several exempla concerning such matters can also be found in the exempla collections Speculum Laicorum (early 14th cent.) and the Fasciculus Morum. See on this also: J. Swanson, ‘Childhood and Childrearing in ad status Sermons by Later Thirteenth-Century Friars’, Journal of Medieval History 4 (1990), 314, 317f.; D.L. d’Avray & M. Tauche, ‘Marriage Sermons in Ad Status Collections of the Central Middle Ages’, in: Modern Questions about Medieval Sermons. Essays on Marriage, Death, History and Sanctity, ed. Nicole Bériou & David d’Avray, Biblioteca di ‘Medioevo Latino’ 11 (Spoleto, 1994), 88, 121-123 [check!]; Jussi Hanska, ‘La responsibilité du père dans les sermons du XIIIe siècle’, Cahiers de Recherches Médiévales (xiiie-xve s.) 4 (1997), 81-95. On other catechistic elements in medieval sermons, see also: S. Vecchio, ‘Il decalogo nella predicazione del XIII secolo’, Christianesimo nella Storia 10 (1989), 43-44.

Sermones de Nomine Iesu (De laude Melliflui Nominis Domini Nostri), ed. B. Bonelli, in: S. Bonaventura Opera Omnia, Suppl. III, (Lyon, 1506), 495-610 (& Trient, 1774 ?);

Sermo ad Cives Communiter Viventes, [from the ad Status] in: D.L. d'Avray, The Preaching of the Friars (Oxford, 1985)>

Sermon to regular canons, ed.Jean Longère, in: Revue Mabillon n.s. 64 (1992), 103-115. [theme: Considerate lilia agri quomodo crecunt (Math. 6,28)]

Collectio de Scandalis Ecclesie, ed. (with introd.) A. Stroik, Archivum Franciscanum Historicum 23 (1930), 3-41; 273-299; 433-466; 24 (1931) 33-62. An older edition by J. Döllinger can be found in Beiträge zur politischen, kirchlichen und Cultur-Geschichte der sechs letzten Jahrhunderte 3 (Vienna, 1882), 180-200. [This Collectio was composed in 1273-1274 in answer to a general request of Pope Gregory X to provide preparatory analyses on the condition of Christianity in prepration for the second council of Lyon. Three reactions to Gregory’s request still survive, namely Humbert of Roman’s Opus Tripartitum, the Relatio of bishop Bruno von Olmutz, and Gilbert of Tournai’s Collectio de Scandalis Ecclesiae. Gilbert’s Collectio discusses scandala et remedia in clero and scandala et remedia in populo. The first part deals first of all with the secular clergy: Pope (not criticized), cardinals, other people of the curia, legates, prelates, parish priests, secular canons, and clerical students. Thereafter it scrutinizes the regular clergy: mendicants, benedictines or black monks, cistercians, the augustinian canons and all those orders that follow the augustinian rule (nine in total); the various military orders (five in total), and the various female orders (from the female benedictines and female cistercians to the beguins). The second part deals with the laity, dividing it in kings, knights, city dwellers, merchants, farmers, craftsmen, seafarers, servants and maids (ancillae). Gilbert’s ad status division of society is akin to the ad status division in the Sermones vulgares of Jacob of Vitry, one of Gilbert’s main sources of inspiration. Other sources of inspiration for Gilbert (aside from passages drawn from his own works) were the Manus que contra Omnipotentem Extenditur of Thomas of York, Bernard of Clairveaux’s De Consideratione ad Eugenium Papam III, the commentary on the Merlin prophecies ascribed to Alain de Lille (and via this text Bernard of Clairveaux’s Apologia ad Guillelmum Abbatem), many pieces of Peter of Blois, Stephen of Tournai’s letters to Pope Alexander III, and Hugh of St, Victor’s De Claustro Animae. It shows that Gilbert did not so much provide an analysis of current problems of society by means of observation, but reached back to existing apologiae and manifestos. From these he compiled his own Collectio de Scandalis Ecclesiae, which hammers on the structural ailments of the church and of christian society. The remedia do not receive the same, lengthy, treatment as the scandala. But several general remedies are mentioned repeatedly: visitation, preaching, and (catechetical) instruction of the people. Stroik (1930), 15 also mentions a Franciscan satyre from ca. 1280, written by friar minor called Petrus. In this satyre, all layers of society (pope, cardinals, prelates, parochial priests, the religious orders and military orders, kings, princes and their civil servants, knights, city dwellers, merchants and farmers) are corrupt. For more information see: Ch.V. Langlois, ‘Extraits du MS 164 de la Bibliothèque du Mans’, Revue Historique 50 (1892), 284-308.]

Eruditio Regum et Principum (1259), edited as: Le traité Eruditio regum et principum de Guibert de Tournai, O.F.M. Étude et texte inédit, ed. A. De Poorter, Les Philosophes Belges, 9 (Louvain, 1914). See also the review by A. Callabaut, AFH 12 (1919), 298-302. [This government manual was composed in 1259, meant for and dedicated to king Louis IX of France. It concentrates on the moral behaviour of rulers, and provides guidelines for governing correctly and justly, to the temporal and spiritual benefit of all. The work is divided into three letters. The first letters deals with the reverentia Dei (4 chapters) and the diligentia sui (12 chapters). Letter two deals with the disciplina debita potestatum et officialium (a prologue and 17 chapters) and per oppositum de disciplina ipsorum (10 chapters). The third letter deals with the affectus et protectio subditorum (7 chapters). Guibert makes it very clear that the king and his official are servants of justice and keepers of moral and religious discipline within their realm. The major inspiration for the Eruditio seems to have been Plutarch’s Institutio Trajani, via the compilations of Vincent of Beauvais (The chapters of the Speculum Majus dealing with the scientia politica. In addition, Guibert applies a wide range of scriptural, patristic, philosophical, juridical, medical, mythological and scientific authorities.]

Pharetra/De Nomine Jesu, edited in Bonaventura Opera Omnia, ed. L. Vives/A.C. Peltier (Paris, 1866), VII (II?), 1-231. There are a series of late medieval and early modern editions under the names of Bonaventure, William of Gloucester, and Guibert de Tournai. Cf. Doucet, AFH 47 (1954), 411; Tractatus de pace auctore fr. Gilberto de Tornaco, ed. E. Longpré (Quaracchi, 1925), xxiv-xxviii. [Work provides a wealth of citations and ready-made theological information from the Church fathers and medieval authorities of equal standing for meditative, homiletic, and disputative purposes. In the prologue to the work, Guibert (if the ascription is correct) first of all explains the title: ‘…sicut in pharetra jacula reponuntur, quibus hostis hostem ferit, vulnerat et dejicit, sic et hae variae auctoritates fide dignorum, quas si manu operationis tenemus, hostem antiquum dejiciemus.’ This recalls the famous saying of Hugh of St.Cher OP: ‘First the bow is bent in study, then the arrow is released in preaching.’ [Cf. Rouse & Rouse, Preachers, Florilegia and Sermons (Toronto, 1979), 41.] Guibert also explains his overal goal: ‘…ut ad meditationem, praedicationem, disputationem ibidem essent utilia levius reperirentur.’ Subsequently, he explains there the structure of the work: ‘Distinxi autem opusculum istud per quatuor libros, ut dicatur liber primus, de personarum varietate; secundus, de principalium vitiorum et virtutum multiplicitate; tertius, de periculis; quartus, de gratiosis.’ Each of these books contains 50 chapters.]

De Modo Addiscendi. Introduzione e testo inedito, ed. E. Bonifacio, Testi e studi sul pensiero medioevale, 1 (Turin, 1953). For a review of this edition, see A. Matanic, Antonianum 32 (1957), 431-433. Cf. also: A. De Poorter, ‘Un traité de pédagogie médiévale, le ‘De modo addiscendi’ de Guibert de Tournai, O.F.M., notes et extraits’, Revue néo-scolastique de philosophie 24 (1922), 195-228 [Part of the Rudimentum Doctrinae. This pedagogical part came out separately between 1268-1272, and is dedicated to Jean de Dampierre, the son of the Count Gui de Dampierre of Flanders. The work was published on request of John’s teacher, Michel de Lille (an old colleage of Gilbert of Tournai). In De Modo Addiscendi, Gilbert testifies to his own mode of composition (ed. Bonifacio, p. 176: quarta pars, cap. xi): ‘Quia ergo tempus breve est et negotiis occupamur et hebes est memoria et libri sunt multi et sumptus in scribendi magni, expedit meliora colligere et breviter servire.’ Gilbert also (ed. Bonifacio, p. 182: quarta pars, cap. xiii) makes clear that it is not necessary to mention all the authors used by name if the materials taken from them are reworked and assimilated into a new unity (‘quasi unum nostrum’). Yet, if sayings from other authors are used and cited to confirm and strengthen one’s own sayings, such authorities should be named. This brings to mind Bonaventure’s conception of authorship.]

Rudimentum Doctrinae (see also under De Modo Addisc.): Some chapters of its four main parts have received editorial attention. From the first part (De causa finali doctrinae), four chapters on philosophical errors with regard to the various sciences have been edited by Servus Gieben (S. Gieben, ‘Four Chapters on Philosophical Errors from the Rudimentum Doctrine of Gilbert of Tournai’, Vivarium 1 (1963), 141-164, edition on 148-164), whereas three other chapters concerning the doctrine of illumination have been edited by Servus Gieben and Camille Bérubé (C. Bérubé & S. Gieben, ‘Guibert de Tournai et Robert Grosseteste. Sources inconnues de la doctrine de l’illumination, suivi de l’édition critique de trois chapitres du Rudimentum Doctrinae de Guilbert de Tournai’, in: S. Bonaventura, 1274-1974 (Grottaferrata, 1973), II, 627-654, edition on 643-654). From the second part, which deals with the efficient cause of doctrine, the Sermones ad varios status (which survive independently in many manuscripts) have been printed (albeit with modifications) several times before and after 1500 (Lyon, 1477 & 1511/Louvain, 1483/Paris, 1513; cf. the information on the Sermones ad status above. Several individual sermons have been edited by Papi, Studi Francescani 73 (1976), 384-409 (see above). The third part de causa formali, seu de modo addiscendi, received a critical edition by E. Bonifacio in 1953. See above. Pietro Maranesi now prepares a complete edition of the remaining parts. On the basis of S. Gieben, ‘Il ‘Rudimentum Doctrinae’ di Gilberto di Tournai con l‘edizione del suo ‘registrum’ o tavola della materia’, in: Bonaventuriana. Miscellanea in onore di Jacques Guy Bougerol, OFM, 2 Vols, ed. C. Blanco (Rome, 1988), II, 621-680, which provides editions of the various prologues of and indexes to the work on the basis of the MS Cracow, Bibl. Jagiellonska, 690 AA.VIII, 25, it is possible to obtain a general impression of the (E)Rudimentum Doctrinae. The general introduction makes clear that Gilbert intended to write a spiritual work, collecting, so to speak, spiritual fruits out of many corners and presenting it in an highly structured fashion (ed. Gieben, 635-636): ‘Praesens autem opusculum, quod propter indignitatem artificis rudimentum doctrinae nominare placet, licet erudimentum doctrinae quidam appellandam malunt, in quatuor tractatus dividimus speciales, de doctrina secundum eius causam quadruplicem exequentes: de doctrinae causa finali, de efficienti, de formali, de materiali. De finali vero sic: primo ostenditur quod propter sapientiam obtinendam creata est rationalis anima. Secundo, quod propter finem multiplicem acquiritur sapientia. Tertio, quod propter sapientiam invenitur Deus in via in creatura. Quarto, quod sapientiae finis est ultimus vita aeterna. Circa primum, scilicet, quod propter sapientiam obtinendam creata est rationalis anima, ostenditur quadrupliciter: quod omnes homines natura scire appetunt; quod philosophi in hoc erraverunt; quod sine sapientia increata nulli ad sapientiam pertingere potuerunt; quod sine virtutibus sapientiam adipisci non potuerunt. Quod igitur omnes homines natura scire appetunt ostenditur quadrupliciter, scilicet: ex naturae conditione, ex culpae corruptione, ex gratiae reformatione, ex philosophorum exercitatione.’ The first treatise therefore deals with the final cause of doctrine or learning: ‘…ubi primo ostenditur quod propter sapientiam obtinendam creata est rationalis anima principaliter; secundo, quod propter finem multiplicem acquiritur; tertio, quod per sapientiam invenitur Deus in via in creatura; quarto, quod sapientiae finis ultimus est vita aeterna.’ (ed. Gieben, 647). The second treatise deals with the efficient cause: ‘…et pertinet ad conditionem doctoris, ubi primo ponitur prohoemium, deinde exequitur propositum principale quod continetur septem partibus. Prima pars agit de doctrina Dei; secunda, de doctrina angeli boni; tertia, de doctrina angeli mali; quarta, de doctrina hominis pertinente ad lectores; quinta, de doctrina hominis pertinente ad pastores; sexta, de doctrina hominis pertinente ad praedicatores secundum documentum theoricae; septima, de doctrina hominis pertinente ad praedicatores secundum experimentum practicae.’ (ed. Gieben, 650-651). The seventh chapter of this second part amounts to a full-blown ars praedicandi (ad praedicatores secundum documentum theoricae). The surviving (c. 100) Sermones ad Status that can be found in many manuscripts (but due to their bulk normally are not included in the text of the Rudimentum Doctrinae) form their practical application (secundum experimentum practicae). The third part of the Rudimentum which was also published separately as De Modo Addiscendi, deals with the formal cause of learning, discussing the requirements and obligations of the teachers and the students. This part ends with the highest grades of mystical life, which is part of the pupil’s status perfectionis, which circles around lectio, meditatio, oratio, and contemplatio, described as the doctrina claustralium et virorum perfectorum. In the end, contemplation should lead man to a superintellectualem unionem with the Divine. The fourth part of the Rudimentum did either not survive or was never written. It does figure, however, in the table of content of MS Cracow, Bibl. Jagiellonska, 690 AA.VIII, 25 and hence has been edited by Servus Gieben (680): ‘Quarta pars principalis huius tractatus agit de causa materiali, hoc est de diversis scientiis. Ubi primo ponitur brevis prologus, dein narratio generalis, tangendo philosophiae originem, intentionem, definitionem et divisionem. Et attenditur illa divisio secundum quadrivium quadruplex. Primum quadrivium correspondet interpretativae, consistens in his: grammatica, poetica, dialectica, rhetorica. Et est quadrivium eloquentiae. Secundum quadrivium est intellectivae, consistens in his: arithmetica, musica, geometrica, astronomia. Et est quadrivium intelligentiae. Tertium quadrivium est activae, consistens in his: physica, ethica, magica, mechanica. Et est quadrivium experientiae. Quartum est quadrivium affectivae, consistens in doctrina hagiographica, prophetica, evangelica, apostolica. Et est quadrivium sapientiae.’).

De Septem Verbis Domini in Cruce Sermones. Partial edition by Balduinus ab Amsterdam in Collectanea Franciscana 32 (1962), 230-270. See also É. Longpré, ‘Le ms. Stowe 36 et les écrits spirituels de Gilbert de Tournai’, AFH 22 (1929), 231-232. [A prologue and eleven meditative sermons on the seven words of Christ on the cross, which are dealt with as remedies to the seven deadly sins. In the past, this work sometimes was confused with the treatise on the seven words on the cross produced by the Benedictine abbot Arnaldus Bonnaevallensis, which was one of Gilbert’s main examples. In the prologue (ff. 29v-30v in the Bristish Library MS), the author presents the cross as a cathedra, on which Christ, as a new legislator and greatest magister of all, expounds in short his full doctrine and points out the way of salvation (ed. B. ab Amsterdam, 268-269: ‘Videamus igitur verba quae protulit Salvator in cruce, quia, secundum beatum Job, refertissima sunt dolore [Job 6, 3]. Videamus quibus verbis recapitulavit in cathedra crucis magister optimus quasi novum Deuteronomium, et privilegia salutis renovans filiis, bullam imputribilem proprii corporis exhibendo, confirmavit in suo sanguine testamentum. Septem proponiit in medium verba, caritatis indicibilis argumenta. Verba sunt Verbi, quae vitia destruunt, virtutes astruunt, omnes instruunt, dum perfectionis regulam cunctis instituunt.’ Hence: the seven words on the cross contain an efficacious remedy against the seven capital sins and lead man to his salvation; seven virtues that Christ himself had taught on the cross. Hence the meaning of these salvificwords are worthy of our meditation. Labbens already insisted on this work’s compilatory nature. This has been confirmed by B. ab Amsterdam (1962), 247: ‘Etenim, post accuratam inquisitionem invenimus Gilbertum in hoc opusculo componendo scripta diversorum auctorum compilasse, quorum verba, tacite mutuata, ex quadam ‘catena’, vel etiam ex ipsis fontibus immediate arcessivisse videtur. Praecipuio huiusmodi fontes eius sunt: Arnaldus Bonaevallensis [his work on Christ’s words on the cross], Aelredus Rievallensis [esp. his Speculum Caritatis], S. Petrus Chrysologus [sermons], S. Gregorius Magnus [esp. his Moralia in Job], Joannes Cassianus [esp. his Collationes Patrum, which Gilbert used extensively for many of his own moral and ascetical writings].’ It seems that Gilbert’s De Septem Verbis Domini in Cruce (as well as some other works of his), together with Anthony of Padua’s Sermo in Dom. XIII post Pentecostem (‘Septem verba in cruce a Christo prolata’, ed. in Antonius Patavinus, Sermones Dominicales, ed. A.M. Locatelli (Padua, 1895), 566-568), Bonaventure’s Vitis Mystica and Lignum Vitae, gave structure to the Franciscan devotion to the suffering Christ (which had been a central element of Franciscan spirituality from the very beginning, witness the deeds and writings of Francis), and played a significant role in developing the dominant tenets of passion devotion within the Franciscan order (notably in the writings of Olivi (cf. his Expositio Septem Verborum Christi in Cruce Dictorum, MS Siena Bib. Com. Cod. U.V.5 ff. 60r-60v, which is part of his commentary of Matthew), Gerard Odonis (the poem on the seven words on the cross once ascribed to Bonaventure, cf. A. Wilmart, ‘Le grand poème bonaventurien sur les sept paroles du Christ en croix’, Revue Bénédictine 47 (1935), 235-278) Ubertino da Casale, the author of the MVC, and Bernardine of Siena (Sermo de septem amorosis et ardentissimis verbis quae Christus in cruce dixit, ed. S. Bernardini Senensis Opera Omnia II, 234-261))].

Tractatus de SS. Nomine Jesu (Lyon, 1506/Trente, 1774) [Printed under the name of Bonaventure. It amounts to ten meditations or sermons for Franciscan friars on the name of Jesus Christ. Might have been written (between 1274 and 1284) in response to the request of friars and pope Gregory X to stimulate the devotion to the name of Jesus. Cf. AFH 29 (1936), 154 n. 6. The work had a definite impact on later medieval Franciscan spirtuality, especially on Bernardine of Siena. Cf. E. Longpré, ‘S. Bernardin de Sienne et le Nom de Jésus’, AFH 28 (1935), 443-476, 29 (1936), 142-168, 30 (1937), 170-192; G. Melani, ‘S. Bernardino da Siena e il Nome di Gesù’, in: S. Bernardino da Siena. Saggi e Ricerche pubblicati nel quinto centenario della morte (1444 - 1944), Pubblicazioni dell’Università del S. Cuore. N.S. Vol. VI (Milan, 1945), 247-300; Anselmo da Ceschio, ‘La letterature francescana prebernardiniana sul Nome di Gesù’, Bulletino Regionale Deput.Abruz.Stor.Patria 6 (1944/published in 1957), 33-46]

spurious?

Hodeoporicon: MS Brussels Biliothèque Royale 9493 [? A description of Louis IX’s crusade of 1248-1254. The ascription to Guibert is not secure. See the remarks of É. Longpré in the introduction (pp. xii-xiii) to his edition of the Tractatus de Pace.]

literature

Wadding, Scriptores (ed. 1906), 100; Sbaralea, Supplementum I, 326-327; F. Lajard, ‘Guibert de Tournai’, Histoire littéraire de la France 19 (1838), 138-142; L. Baudry, ‘Wibert de Tournai’, Revue d’histoire franciscaine 5 (1928), 29-61; E. Longpré, ‘Le MS. Stowe 36 et les écrits spirituels de Gilbert de Tournai’, AFH 22 (1929), 231-232; AFH 23 (1930), 3-41, 273-299, 433-466; A. Heysse, ‘De die obitus Fr. Gilberti tornacensis’, AFH 26 (1933), 557-558; Schneyer, II, 282-318; J. Labbens, ‘L’oeuvre de Guibert de Tournai’, Bulletin des Facultés catholiques de Lyon 6 (1949), 25-31; P. Glorieux, ‘Maîtres franciscains régents à Paris. Mise au point’, Recherches de théologie ancienne et médiévale 18 (1951), 329; A. Matanic, Antonianum, 32 (1957), 431-33; L. Spätling, ‘Der Anteil der Franziskaner an den Generalkonzilien des Spätmittelalters’, Antonianum 36 (1961), 315; De Troeyer, Bio-Bibliografia Franciscana Neerl. Ante Saec. XVI, I, 15-43; B. d'Amsterdam, in: Laurentianum, 9 (1968), 205-213; C. Bérubé & S. Gieben, `Guibert de Tournai et Robert Grosseteste. Sources inconnues de la doctrine de l'illumination, suivi de l'édition critiue de trois chapitres du Rudimentum Doctrinae de Guilbert de Tournai', in: S. Bonaventura, 1274-1974 (Grottaferrata, 1973), II, 643-654; F. Cardini, `Gilberto de Tournai. Un francescano predicatore della crociata', Studi Francescana, 72 (1975), 31-48; C. Bérubé, Coll. Francesc. 46 (1976), 5-61; M. Papi, Studi Francescani, 73 (1976), 373-409; C. Casagrande, Prediche alle donne del sec. XIII. Testi di Umberto di Roma, Gilberto da Tournai, Stefano di Borbone (Milan, 1978); D.L. d'Avray, in: The Church in Town and Countryside, ed. D. Baker, Studies in Church History, 16 (Oxford, 1979), 187- 199; 193; Idem, Notes and Queries, 224 (1979), 132-137; L. Mauro, Divus Thomas, 83 (1980), 130-139; A.M. Salvato, Il 'Tractatus de Pace', di Gilberto di Tournai (Palermo, 1982); David L. d’Avray, ‘The Gospel of the marriage feast of Cana and marriage preaching in France’, in: The Bible in the Medieval World. Essays in memory of Beryl Smalley (Oxford, 1985), 207-224; J. Longère, `Les chanoines réguliers d'après trois prédicateurs du XIIIe sècle: Jacques de Vitry, Guibert de Tournai, Humbertus de Romans', in: `Le monde des chanoines (xie-xive s.)', Cahiers de Fanjeaux, 24 (Toulouse, 1989), 257-283; Idem, Revue Mabillon, 64 (1992), 103-115; Nicole Bériou, ‘La Madeleine dans les sermons parisiens du XIIIe siècle’, Mélanges de l’École Française de Rome, Moyen Âge 104 (1992), 269-340; Pietro Maranesi, `Guibertus Tornacensis (...)', in: Editori di Quaracchi, 100 anni dopo. Bilancio e prospettive, ed. A. Cacciotti & B. Faes de Mottoni, Medioevo, 3 (Rome, 1993), 143-148; David L. D’Avray, ‘The gospel of the marriage feast of Cana and marriage preaching in France’, in: Modern Questions about Medieval Sermons: Essays on Marriage, Death, History and Sanctity, ed. Nicole Bériou & David L. D’Avray, Biblioteca di Medioevo Latino, 11 (Spoleto: Centro Italiano di Studi sull’Alto Medioevo, 1994), 135-153; D.L. D’Avray & M. Tausche, ‘Marriage Sermons in ‘Ad Status’ Collections of the Central Middle Ages’, in: Modern Questions About Medieval Sermons: Essays on Marriage, Death, History and Sanctity, ed. N. Bériou & D.L. D’Avray (Spoleto, 1994), 77-135; Christian Trottmann, La vision béatifique. Des disputes scolastiques à sa définition par Benoît XII (Rome, 1995), 203-205; L. Sileo & F. Zanatta, ‘I maestri di teologia della seconda metà del Duecento’, in: Storia della teologia nel medioevo, III: La teologia delle scuole, ed. G. d'Onofrio (Casale Monferrato, 1996), 11-12, 131-132; Jussi Hanska, ‘La responsabilité du père dans les sermons du XIIIe siècle’, Cahiers de recherches médiévales (XIIIe-XVe siècles) 4 (1997), 81-95; B. Roest, ‘Scientia and Sapientia in Gilbert of Tournai’s (E)Rudimentum Dotrinae’ in: Le vocabulaire des écoles des Mendiants au moyen âge. Actes du colloque Porto (Portugal), 11-12 octobre 1996, ed. Maria Cândida Pacheco, CIVICIMA, Études sur le voabulaire intellectual du Moyen Âge IX (Turnhout: Brepols, 1999), 164-179; Guglielmo Spirito, ‘L’amicizia nella tradizione spirituale’, Convivium Assisiense n.s. 1 (1999), 97-438 (also touches on Gilbert); Sean Field, ‘Annihilation and perfection in two sermons by Gilbert of Tournai for the translation of St. Francis’, Franciscana 1 (1999), 237-274; Wouter Gorris, ‘Die Anfänge der Auseinandersetzung um das Ersterkannte im 13. Jahrhundert: Guibert von Tournai, Bonaventura und Thomas von Aquin’, Documenti e Studi sulla Tradizione Filosofica Medievale 19 (1999), 355-369; Lori J. Walters, ‘Who was Gui de Mori?’, in: “Riens ne m’est seur que la chose incertaine”: Etudes sur l’art d’écrire au Moyen Age offertes à Eric Hicks par ses élèves, collègues, amies et amis, ed. Jean-Claude Mühlethaler & Denis Billotte (Genève: Editions Slatkine, 2001), 133-146. [suggests that ‘Gui de Mori’ is a pseudonym for Guibert de Tournai and discusses his conception of romantic love within marriage.]; 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; Maria Salmela-Mattila, ‘Tria competunt ad scholaribus: the image of a scholar in thirteenth-century ad status sermons’, Medieval Sermon Studies 47 (2003), 78-82; Steven J. William, The Secret of Secrets: The scholarly career of a pseudo-Aristotelian Text in the Latin Middle Ages (Ann Arbor: The University of Michigan, 2003); Pierre-Maurice Bogaert, ‘Paris, 1274. Un point de repère pour dater la ‘Bible (française) du XIIIe siècle”, in: La Bibbia del XIII secolo. Storio del testo, storia dell’esegesi, ed. Giuseppe Cremascoli & Francesco Santi, Millennio Medievale, 49, Atti di convegni, 14, SISMEL (Florence: Edizioni del Galluzzo, 2004), 35-45 [also dealing with Guibert’s Collectio de Scandalis Ecclesiae]; Carla Casagrande, ‘Le roi, les anges et la paix chez le franciscain Guibert de Tournai (d. vers 1284)’, 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), 141-154.

Guido Bonatti (d. c. 1296)

Italian friar from Cascia or Forlì. Renowned mathematician and astronomer/astrologer. Mentioned by Salimbene (Cronica, ed. Holder-Egger, MGH Scriptores XXXII (Hanover, 1905-1913), 163, 368) and Dante (Inferno XX, 118). Wrote a treatise on astronomy.

manuscripts

Decem Tractatus Astronomiae:>>>

literature

Wadding, Annales Minorum (Quaracchi, 1931) V, 61 (n. 32); B. Boncompagni, ‘Della vita e delle opere di Guido Bonatti, astrologo ed astronomo del sec. XIII’, Giornale arcadico (1851)>>; A. Van den Wyngaert, ‘Bonatti’, DHGE IX, 737-738; >>>>

Guido Briansonis (second half 15th century, born in Briançon?)

OFMConv from the Aquitaine province Scotist. Several historians mantion him as a Parisian doctor, which seems to be confirmed by remarks in his own Sentences Commentary. Taught in the second half of the 15th century in the studium of Toulouse. Finished a commentary of the fourth book of the Sentences in 1488. Criticized indulgences, and was rather influencial in his teaching on the sacraments.

manuscripts

In Psalmos:>>

Super Dionysium Areopagitum:>>

editions:

Collectarium Super Quartum Sententiarum/ Super 4 sententiarum magistri Petri Lombrdi aureum opus (Lyon: Simon Vincent pro Stephanum Boland, 1512)

literature:

Wadding, Scriptores, 99; Sbaralea, Suppl. I, 334; N. Paulus, Geschichte des Ablasses im Mittelalter III, 67; E. Wegerich, `Bio-bibliographische Notizen über Franziskanerlehrer des 15. Jahrhunderts', Franziskanische Studien, 29 (1942), 156-157.

Guido de Foligno>>?

Author of sermones de Sanctis?

literature

Wadding, Script., 129.>>

Guido de Marchia >>>?

Sermones de Sanctis: MS Erlangen Univ. 327, f. 27va

literature

Sbaralea, Suppl. II (?), 316; Schneyer, II, 366; Hist. Litt. France, 29, 55-557.

Guido de Stampis (d'Étampes; thirteenth century)

Preached in Paris in 1272-3.

manuscripts

Sermo de Sanctis: MS Paris, BN Lat 16481, no. 185 f. 301vb

literature

Histoire Littéraire de la France 26, 411; Lecoy de la Marche, 508; Schneyer, Repertorium II, 319; Bériou, L'avènement des maîtres de la Parole II, 755.

Guido de Templo (later thirteenth century)

Preached in Paris in 1272. One of his sermons de Sanctis has survived.

MS Paris BN Lat 16481, f. 58ra.

literature

Sbaralea, Suppl. I or II (?), 316; Schneyer, II, 366.

Guilelmus Almoinus (tweede helft 14e eeuw)

Theoloog. Schrijver van een commentaar op de Sententiën, verscheidene Quaestiones en mogelijkerwijs van een Commentario in Apocalypsim (ms Padua, Antoniana 325; mss. Florence, bibl. S. Crucis scam. 2. versus Eccles. cod. 127; scam 7. cod. 76). Het commentaar heeft hetzelfde initium als sommige manuscripten van het commentaar van Vitalis e Furno en wordt ook wel aan Guilelmus de Militona toegeschreven.

edities:

>>>

literatuur:

Wadding, Scriptores. 102; Sbaralea, Supplementum. I. 334; Stegmüller, RB. II. no. 2770

Guilelmus Alnwick (Guilelmus Alveniaccci/William of Alnwick/William Almvin, 1270-1333)

English friar minor. Regent master at Oxford and Paris, collaborator of Scotus and involved with the publication of Scotus’ writings. Lector in Bologne (ca. 1321) and Naples, subsequently bishop of Giovinazzo in Italy. In 1322, he was one of the many Franciscan theologians who supported the Franciscan statement regarding the poverty of Christ, in answer to the papal bulls of Pope John XXII. This brought William for a nomber of years in conflict with the papacy. He might have been the Guilelmus Anglicus whom pope John ordered to be imprisoned on 1 December 1323, after a public defense at Bologna of the Franciscan Perugia decree. William obtained the favour and the protection of King Robert of Naples, who supported his election to the bishopric of Giovinazzo before 31 July 1330. He died two and a half years later, in the beginning of 1333. A number of his theological and philosophical Quaestiones have survived. To him are also ascribed a commentary on the Apocalypse (probably a work by William of Meliton) and several sermons, among which several sermons at the papal court in Avignon.

manuscripts

Quaestiones: BAV Vat.Lat. 3092 ff. 110rb-111ra; 6768; Bib. Laurent. Florentiae, Plut. 31 dext. 8; Bib. Vat. Ottob. Lat. 318

Quaestio de Scientia: Padua, Anton., 295 ff. 4r-52v

Quaestio quodlibeta [held at Oxford]: Padua, Anton. 295 ff. 57v-63r; BAV Lat. 869 ff. 29r-39r

Quaestio utrum Tempus sit Quantitas Continua vel Discreta: Padua, Anton. 173

Quaestio de Anima: BAV Lat. 869; BAV Lat. 1012; Assisi 166

Determinationes: Vat.Pal.Lat. 1805; Vat.Lat. 6768 (14th cent.)

In I Sent.: Kraków, Jagell. 732 (before 1350) ff. 1-14v

In I & II Sent.: Assisi Bibl. Communale 172; Padua, Ant. 291 (In II Sent. on ff. 2r-112v)

In II Sent.: Naples, Naz. VII.C.6 ff. 74a-80d [different redaction]

Single questions of his Sentences commentary: Padua, Ant. 295 ff. 44r-49v; BAV Lat. 1012 ff. 41v-45r; Leipzig UB 609 ff. 26r-v; BAV Lat. 869 ff. 119r-125v [cf. also AFH 25 (1932), 257-274, 378-389, 523-524]

Postilla in Apoc.: Padua, Anton. 325 (sec. xiv) ff. 1r-104r (See Stegm. RB, n. 2770, 2962 (William of Meliton)

Sermo: Valencia Bibl.Cat. 215 (olim 258) (late 14th cent) ff. 55va-63ra [Preached at Avignon, in the Dominican convent, on the beatific vision]

editions

Quaestiones Disputatae de Esse Intelligibili et de Quolibet, ed. A. Ledoux, Bibliotheca Franciscana Scholastica, X (Quaracchi, 1937); also Prezioso?

In II Sent. d. 2, qq. 1-3, edited in: Guido Alliney, Time and Soul in Fourteenth Century Theology. Three Questions of William of Alnwick on the Existence, the Ontological Status and the Unity of Time, Biblioteca di Nuncius. Studi e testi, 45 (Florence, 2002). [cf. review in Collectanea Franciscana 73 (2003), 728f]

Quaestio utrum iste terminus Homo secundum unam rationem indifferens sit ad supposita eius existentia et non existentia, edited in: H. Anzulewicz & G. Krieger, ‘Eine Guillelmus Anglicus zugeschriebene Quaestio (…)’, Recherches de Théologie et de Philosophie Médiévale 64 (1997), 352-384 (edition on p. 365-384)

Contra Averroistos: Z. Kuksewicz, `G. d.A. Trois questions anti-averroiste (...)', Studia Mediewistyczne, 7 (1966), 3-76; A. Maier, Wilhelm von Alnwicks Bologneser Quaestiones gegen den Averroismus (1323)', Gregorianum, 30 (1949), 265-308.

Determinationes I-XVII, edited by T.B. Noone>>>>.

literature

Wadding, Annales Minorum (ed. Rome, 1733) VI, 396 (ad ann. 1322); Wadding, Scriptores (ed. 1906), 102; Sbaralea, Supplementum (ed. 1908) I, 334-335; Bullarium Franciscanum, ed. Eubel (Rome, 1898) V, nos. 486, 520, 1001, 1016; A.G, Little, The Grey Friars in Oxford (Oxford, 1892), 167; M. Bihl, ‘Alnwick’, DHGE II, 662; Cl. Schmitt, DHGE>>;M. Schmaus, Vestnik, 12 (1932), 201-25; A. Maier, Antonianum, 20 (1945), 331-68; J. d'Souz, Salesianum, 35 (1973), 425-488; C. Ermatinger, `Notes on some early fourteenth century scholastic philosophers', Manuscripta, 4 (1960), 29-34; A. Maier, Gregorianum, 30 (1949), 265ff.; P.T. Stelle, `Illi qui student in Scoto. Guglielmo di Alnwick e la ‘haecceitas’ scotista’, Salesianum 30 (1968), 331-387, 614-641; Piana, Chartularium, AF, 11 (1970), 12-13, n. 17; Schneyer, II, 366 (MS Canterbury Cath D7 f. 43ra; Paris BN Lat 2851 f. 57; F.A. Prezioso, `L'eternità del mondo in una quaestio inedita di Guglielmo Alnwick (Padua, 1962) [also edition?]; F. Pelster, `Die Kommentar...' Scholastik, 27 (1952), 344-367; M. Dykmans,`Le dernier sermon de G. Alnwick', AFH, 63 (1970), 269-279; Th. Kaeppeli, `Predigten am päpstlichen Hof v. Avignon', AFP, 19 (1949), 390; C. Piana, `Una `Determinatio' inedita di Guglielmo Alnwick OFM (d. 1333) come saggio di alcune fonti tacitamente usate dall'autore', SF, 79 (1982), 191-231; J. d’Souza, ‘William of Alnwick and the Problem of Faith and Reason’, Salesianum 35 (1973), 425-488; S. Dumont, `The Univocity of the Concept of Being (...): John Duns Scotus and William of Alnwick', Mediaeval Studies, 49 (1987); Dumont, AFH, 81 (1988); Etzkorn, IVF, 199ff.; Timothy B. Noone, `Alnwick on the origin, nature, and function of the formal distinction' Franciscan Studies 53 (1993), 231-261; Franz Wöhler, ‘Wilhelm von Alnwick’, Biographisch-Bibliographisches Kirchenlexikon XIII, 1228-1230; Guido Alliney, ‘‘Quaestiones de tempore’ o ‘Il Sent. D. 2, QQ. 1-3’? Chiarimenti sulla tradizione manoscritta di Guglielmo di Alnwick’, AFH 92 (1999), 117-142; Guido Alliney, ‘Il tempo come ‘Respectus realis’ nel primo scotismo: Guglielmo di Alnwick’, in: Tempus aevum aeternitas. La concettualizzazione del tempo nel pensiero tardomedievale. Atti del Colloquio Internazionale (Trieste, 4-6 marzo 1999), ed. Guido Alliney & Luciano Cova (Florence, 2000), 131-161, also published in Archives d’Histoire Doctrinaire et Littéraire du Moyen Âge 67 (2000), 237-267; Monika Rappenecker, ‘Wilhelm v. Alnwick’, LThK³ X, 1170f; Stephen D. Dumont, ‘William of Alnwick’, 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), 676-677.

Guilelmus Alverno

>>>

manuscripts

Tractatus de Arte Praedicandi>> Caplan, Artes Praedicandi, no. 10a, 79, 179 and 180 [Zedelgem!]

literature

Gilbert Dahan, ‘L’Ecclésiaste contre Aristote? Les commentaires de Eccl. 1, 13 et 17-18 aux XIIe et XIIIIe siècles’, in: Itinéraires de la raison. Études de philosophie médiévale offertes à Marie Cândida Pacheco, ed. J.F. Meirinhos, Textes et Etudes du Moyen Age, 32 (Louvain-la-Neuve: FIDEM, 2005), 205-223. This article not only refers to Bonaventure and several other Franciscans but also edits fragments of a text by William of Alvernia.

Guilelmus Bernardus de Podio (early 14th century)

theologian

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Guilelmus Bodevit (fl. ca. 1485)

Dorctor of Theology>>>>>

editions

Sermo Habitus in Missa Papali (Rome, 1485) [according to Zawart, 291 two separate editions]

Guilelmus Brito (d. before 1285)

French friar from Brittany or England; important biblical scholar, versed in Greek and maybe also in Hebrew. Produced an Expositiones Vocabulorum Biblie (1248-267; an alphabetically organised biblical dictionary, which was very succesful, especially during the fourteenth century), a Correctorium Bibliae [corrections of the Vulgate Bible on the basis of philological research], and a lenghty commentary on the biblical prologues of Jerome. The Expositiones Vocabulorum depart from earlier allegorical biblical dictionaries, and provide a lexicon in the more modern sense of the word. As such, the work resembles secular Latin dictionaries of Papias and Hugocio of Pisa. In 1309, the canonist John of Erfurt produced an abbreviated version of Brito’s dictionary, the so-called Brito-Epitome.

manuscripts

Expositiones Vocabulorum Biblie Ordine Alphabetico, also surviving under the titles Summa Difficiliorum Vocabulorum Biblie and Distinctiones): Naples, Naz. VII.A.32; VII.F.13 ff. 104a-142b; Augsburg, UB Cod. I.2.2° 17 (ca. 1350) ff. 45ra-133vb & Cod. I.2.2° 21 (14th cent.) ff. 1ra-166vb; Oxford, Bodl. Rawl. C. 40 (14th cent.); Oxford, Balliol College 11; St. Gallen 234; Toulon, 59; Tours, 31 & 31, Valenciennes, 94; Florence, Bibl. Med. Laurenz. Calci 17 ff. 1ra-122vb; Avranches, 34; Bruges, 95 & 540; Cambrai, 472; Douai, 62; Epinal, 81; Lyon, 1 & 2; Metz, 327 & 512; Montpellier, Bibl. de l'Ecole de Medecine, 236; Paris BN, Lat. 10, 521-523, 593, 594, 599, 600, 611, 612, 446, 10448, 12945, 14504, 14795, 156376 [?], 17253, 17254 [for more complete surveys of manuscripts, see Stegmüller, Rep. Bibl. II, 403f (no. 2820); Glorieux, Répertoire des maîtres en théologie de Paris au XIIIe siècle I, 456; Grubmüller (1967), 30ff; and the introduction of the edition by Daly & Daly)

Expositiones Prologorum Bibliae: Augsburg, UB Cod. I.2.2° 17 (ca. 1350) ff. 1ra-44ra; Florence, Bibl. Med. Laurenz. Calci 17 ff. 123ra-183r [For more manuscripts, see Stegmüller, Rep. Bibl. II, 401ff]

Correctorium Bibliae seu Castigatio Quorumdam Locorum S. Scripturae: London, Dulwich College 23 ff. 27-263v (14th c.); Florence, Bibl. Laurenziana Plut. 29 sin. 4 ff. 147v-156v; Paris BN Lat. 15554 ff. 147-253 (13th cent., also known as the Correctorium Sorbonicum [For more manuscripts, see Stegmüller, Rep. Bibl. II, 401ff]

editions

Summa Britonis sive Guillelmi Britonis Expositiones Vocabulorum Biblie, ed. L.W. Daley & B. Daley, Thesaurus Mundi, Bibliotheca Scriptorum Latinorum Mediae et Recentioris Aetatis 15 & 16 (Padua, 1975).

literature

Sbar. Suppl., I, 335-6; S. Berger, `Des essais qui ont été faits à Paris au XIII siècle pour corriger le texte de la Vulgate', Revue de Théologie et de philosophie (1883), 58-62; B. Haureau, Histoire littéraire de la France 29 (1885), 589-602; Kleinhans, Antonianum, 7 (1932), 432-3, 436-7; A. Wilmart, ‘Un répertoire d’exégèse composé en Angleterre vers le début du XIIIe siècle’, Mémorial Lagrange (Paris, 1940), 307-346; Studi Franc., 25 (1953), 172-3; Lubac>>!,; Klaus Grubmüller, Vocabularius Ex Quo, MTU 17 (Munich, 1967), 29f, 49f, 140f; Smalley>>!; Potestà>>!; DHGE, 19 (1984), 868-9; Klaus Grubmüller, ‘Guilelmus Brito’, Die deutsche Literatur des Mittelalters. Verfasserlexikon² III, 300-302; Giuseppe Cremascoli, ‘I classici nella Summa di Guglielmo Bretone’, in: Gli Umanesimi medievali. Atti del II Congresso dell’ ‘Internationales Mittellateinerkomitee’, ed. Claudio LEONARDI (Florence: Edizioni del Galluzzo, 1998), 67-75; Deeana Copeland Klepper, ‘Nicholas of Lyra and Franciscan Interest in Hebrew Scholarship’, in: Nicholas of Lyra. The Senses of Scripture, ed. Philip D.W. Krey & Lesley Smith, Studies in the History of Christian Thought, 90 (Leiden-Boston-Köln, 2000), 289-311; Giuseppe Cremascoli, ‘La Bibbia nella ‘Summa’ di Guglielmo Bretone’, in: La Bibbia del XIII secolo. Storio del testo, storia dell’esegesi, ed. Giuseppe Cremascoli & Francesco Santi, Millennio Medievale, 49, Atti di convegni, 14, SISMEL (Florence: Edizioni del Galluzzo, 2004), 81-92.

Guilelmus Centueri da Cremona (c. 1340-1402)

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editions

Guiglelmo Centueriis de Cremona, Tractato De Iure Monarchiae, ed. C. Cenci (Verona, 1967)

literature

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Guilelmus Cordellus (Guillaume de Cordelle)

literature

A. van den Wyngaert, ‘Frère Guillaume de Cordelle O.F.M.’ La France Franciscaine 4 (1921), 52-71.

Guilelmus de Aurillac?

Lector and preacher.

manuscripts

CLm, 372, f. 35ra & 115rb

Guilelmus de Baglione (Guilelmus de Barlo/Guillaume de Vaglon, 13th century)

OFM. Born in the Low Countries (Gelre?), Became a friar in the Cologne province. Studied in Paris (lectorate program), ca. 1256. Therefter active as teacher and preacher in Lyon and the Low Countries. Degree studies in the 1260s. Regent master at the Paris studium 1266-67 (?, check>). Several of his sermons do survive, as do some academic questions and parts of his Sentences commentary.

manuscripts

Sermones: a.o. MS Assisi, 490; Paris BN Lat 16476; Milan Ambr. A. 11 Sup. F, f. 15v & 16v

In I-IV Sent: Florence, Naz. B.6.912 ff. 1r-50v; Florence, Laurenz. Plut. 17 Sin. 7 ff. 93v-95r

Quaestiones: Vat. Palat., 612 ff. 153r-161v;>>>

literature:

Schneyer, II, 416-421 & II 598; Glorieux, Rep., II, 83; W. Lampen, AFH, 21 (1928), 605-6 & 26 (1933), 190-3; Doucet, AFH 27 (1934), 547; RTAM, 18 (1951), 314-32; Doucet, AFH, 47 (1954), 122; I. Brady, AFH, 61 (1968), 457-461; Rivista di storia della filosofia, 39 (1984), 503-20

Guilelmus de Bosco Landonis

Preached in Paris in 1273.

manuscripts

Sermones: MS Paris BN Lat. 16481-2, no. 190 & the skeleton to be found in the Distinctiones compiled by Raoul de Châteauroux (D179) Cf. Bériou, L'avènement des maîtres de la Parole II,755

literature

Sbaralea, Suppl., I, 333; Schneyer, II, 452-453; Lecoy de la Marche, 509; Bériou, L'avènement des maîtres de la Parole II, 755

Guilelmus de Brena>>?

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manuscripts

In I-IV Sent.: Prague Univ. 1568 (VIII.F.14)

literature

Doucet, AFH, 47 (1954), 122-3

Guilelmus de Büschen (Wilkinus??)

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manuscripts

Sermones de S.: Lüneb. Ratsbücherei theol. 2° 69 ff. 186ra-332vb

Guilelmus Butler (fl. ca. 1400)

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editions & literature

Contra Translacionem Anglicanam, ed. Deanesly, Lollard Bible, 401-418; Catto, `Wyclif and Wycliffism', The History of the U. of Oxford, II, 239-240.

Guilelmus de Casale (fl. first half fifteenth century)

Minister general of the Franciscan order….

editions/literature

U. d'Alencon, `Lettres inédites de Guillaume de Casale à Ste Colette et notes pour la biographie de cette Sainte', Études Franciscaines, 19 (1908), 460-481, 668-691 and Idem, `Documents sur la réforme de Ste Colette en France', AFH, 2 (1909), 447-456, 600-612 & 13 (1910), 82-97; R. Pratesi, ‘Due lettere di Guglielmo da Casale a S. Giovanni da Capestrano (1431)’, AFH 49 (1956), 338-345.

Guilelmus de Falgario (Guillaume de Falegar, d. ca. 1297)

Entered the Franciscan order in Toulouse and studied at the Franciscan Studium Generale of Paris. Finished his degree studies around 1270. Became Magister regens at Paris: 1280-1282. Provincial minister of Aquitania and general vicar in 1286 (?). In 1287 he became lector at the papal curia, a post he held until 1291. Bishop of Viviers thereafter until 1296. He visited Louis of Toulouse (Anjou) during the latter's hostage in Spain. In 1296 he brought king Philip IV the bull Ineffabilis Amoris of Boniface VIII. Aside from his Sentences commentary and his sermons, he is also known for his 13 Quaestiones Disputatae.

manuscripts

Principium (In I. Sent.):>>

Quaestiones Disputatae: A.-J. Gondras, Ad'HLMA, 39 (1972), 195-288

De Gradibus Formarum, ed. P. Glorieux, RThAM, 24 (1957), 297-317

Sermones de Sanctis et de Tempore: Antwerp 250, f. 59v; Vat. Ottob. Lat 5005, f. 41rb. One of his sermons can be found in the Distinctiones collection compiled by Raoul de Châteauroux (no. D289. Cf. Study of Bériou).

literature & partial editions

Wadding, Script., 251; Sbaralea, Suppl., I, 328; Glorieux, II, 321; A. Heyssen, AFH, 33 (1940), 241-267; Schneyer, II, 456; A.J. Gondras, ‘Guillaume de Falegar. Oeuvre inédites’, Archives d’Histoire doctrinale et littéraire du Moyen Age 39 (1972), 185-288 [with partial editions of his Principium, his Sentences commentary and his Quaestiones Disputatae (De rerum productione qq.1-3; De beatitudine, qq. 1-6; Dee lumine (quaestio dubia)]; P.Glorieux, 'Le De Gradibus Formarum de Guillaume de Falgar, OFM', RThAM, 24 (1957), 296-319; AFH, 76 (1983), 168-72; DHGE, 22 (1988), 898; Wilhelm Kohl, ‘Wilhelm von Falgaria (de Falegar, Falengaria, Fulgario)’, Biographisches-Bibliographisches Kirchenlexikon XIII, 1236-1238; Bériou, L'avènement des maîtres de la Parole II, 756.

Guilelmus de Gaynesburgh (William of Gainsborough/of Geyesbore, d. 17 Sept. 1307)

English friar. Vicar of the provincial minister in 1285. Elected provincial minister himself on September eight of that same year. Said to have used his influence in this capacity to start the academic career of Duns Scotus. Present at the general chapter of Assisi in 1289. Doctor of theology in 1292 and regent lector in Oxford between 1292 and 1294. During his regency, William fulfilled several diplomatic missions for King Edward I. In 1295, he again is present at the general chapter, this time in Assisi, his expenses being paid by the English King. That same year, as in 1297, he is present in the parliamentary sessions at Winchester as a member of the King’s Council. In that capacity, he also had been involved (with bishop Pontissara and others) in the negociations leading to the treaty of Montreuil (1299) and the marriage of Edward I with Marguerite, the sister of King Philip IV le Bel of France. In 1299, William accompanied the provincial minister Hughes of Hartlepool to the general chapter at Lyon. The year thereafter, he is found among the diplomates engaged with papal negotiations between France and England. Pope Boniface VIII subsequently enlisted him as a professor of theology at the papal palace, where William gave various cursory and ordinary lectures, and where he acted as papal nuntius. On 24 November 1302, Boniface VIII appointed William to the episcopal see of Worcester. Yet there was much opposition to his election in Worchester, where local factors (among which the chapter of Worchester Cathedral) already had elected John of St. Germain. William could take possession of his diocese on June 9^th, 1303. As a bishop, William fulfilled two full visitations of his diocese, and he supported preaching and begging privileges of the mendicant orders. In 1305, he took part in an ambassadorial mission to the new pope Clement V. That same year and the year thereafter, he spent much of his time at the parliaments in Winchester and Carlisle. In July 1307, he departed once more to the papal curia. On the way back, he died at Beauvais, on 17 September 1307. Various of his sermons as well as his episcopal register survive.

manuscripts

Sermones de Sanctis: MS Worcester Cath. Q 46, f. 298v.

editions

The Register of William de Geynesburgh, ed. J.W. Willis Bund, introd. R.A. Wilson (Oxford, 1907/London, 1929).

literature

Thomas Eccleston, Tractatus de Adventu Fratrum Minorum in Angliam, ed. A.G. Little (Manchester, 1951), 54 & notes; Wadding, Script., 321; W. Thomas, A Survey of the Cathedral Church of Worchester; with an account of the Bishops (London, 1737), 155-158; Sbaralea, Suppl., I, 321; Monumenta Franciscana, I, ed. J.S. Brewer, Rolls Series (London, 1858), 537-553, 560; Willelmi Rishanger et al. (…) Chronica et Annales, ed. H.T. Riley, Rolls Series (London, 1865), 255, 260; Annales Monastici, IV, ed. H.R. Luard, Rolls Series (London, 1869), 554-556, 559; A.G. Little, The Grey Friars of Oxford (Oxford, 1892), 157, 159, 160-162, 218; Calendar of Papal Letters (London, 1893) I, 553; Calendar of Patent Rolls, Edward II, I (London, 1894); Calendar of Patent Rolls, Edward I, iii-iv (London, 1895-1898); Calendar of Fine Rolls (London, 1911) I, 449; Little, AFH, 19 (1926), 868; Calendar of Chancery Warrants (London, 1927) I, 107, 109-110; A. Callebaut, ‘ A propos du bx. Jean Duns Scot de Littledean’, AFH 24 (1931), 326; A.G. Little & F. Pelster, Oxford Theology and Theologians ca. 1282-1302 (Oxford, 1934), 81, 88, 95, 157, 174, 176, 178, 182, 185-186, 239, 244, 272, 280; Schneyer, Repertorium II, 459; A.B. Emden, A Biographical Register of the University of Oxford to a.d. 1500 (Oxford, 1958) II, 750-751; R.M. Haines, The Administration of the Diocese of Worchester (London, 1965), passim & index; R.M. Haines, ‘Gainsburgh’, DHGE XIX (1981), 682-684.

Guilelmus de Gotynga (d. 1336)

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manuscripts/editions

Evangelia per Totum annum>>

literature

Fabricius, II, 148; Zawart, 339

Guilelmus de Gouda (Willem Tergouw/Willem van Gouda, c. 1455 - c. 1490)

Probably born in Gouda (The Netherlands). Matriculated at Cologne university (artes studies) on 16 February 1473. Might have entered the Observant branch of the Franciscan order during his studies in Cologne. In 1484, he published in Cologne his famous Expositio Mysteriorum Missae et Verus Modus Ritae Celebrandi/Tractatus de Expositione Missae Editus a Fratre Guilhelmo de Gouda Ordinis Minorum de Observantia, which had a tremendous success (at least 32 editions (Deventer, Cologne, Antwerp, Leipzig, Strasbourg) between 1484 and 1509). Willem van Gouda should not be confused with Gerrit van Gouda/Gerard van Gouda, who also wrote a booklet on the Mass.

manuscripts

Expositio Mysteriorum Missae: Frankfurt a.M. Dominikanerkloster 182 56v-66v (1501); Cologne, Stadtarchiv W. kl. 8° 56; >>> etc.

editions

Expositio Mysteriorum Missae et Verus Modus Ritae Celebrandi/Tractatus de Expositione Missae Editus a Fratre Guilhelmo de Gouda Ordinis Minorum de Observantia (Cologne, c. 1484)>>> many more editions, at least 25 editions until 1504. See especially the studies of De Troeyer. [In this concise work, the author intended first of all to provide parish priests and other simple priests with a manual enabling them to perform the liturgy of the Mass correctly, to properly understand all elements of it, and to perform the Mass with the right mental disposition (‘digne conficere et fructuose immolare sacramentum eucharistie’). The work also insists on a proper instruction of the faithfull (catechistic impulse), so that they will gain a proper understanding of the mysteries of Christ’s life and sacrifice, which are represented allegorically by the various elements of the Mass. The work therefore can be seen in the context of the Observant program of religious reform. The work exhibits some local usages in the Cologne area during the closing decades of the fifteenth century, but on the whole follows faithfully the major Mass expositions of the later Middle Ages (a.o. John Beleth, Sicard of Cremona, works of Innocent III, Hugh of St. Cher’s Speculum Ecclesiae (d. 1263), Guillelmus Durandus, and the Opusculum super Missam of the Franciscan friar William of Middletown (d. c. 1257). In various editions, the Expositio is followed by a series of ‘Orationes devotissime ante et post missam dicende.’]

literature

DTC, VI, 1977; P. Schlager, ‘Ueber die Messerklärung des Franziskaners Wilhelm von Gouda’, Franziskanische Studien 6 (1919), 323-336; Dict. de Spir., VI, 1208-9; De Troeyer & Mees, Bio-bibliographia Franciscana Neerlandica, Ante Saec. XVI (Nieuwkoop, 1974), 124-7; De Troeyer, `Bio-bibliografie van de minderbroeders vóór het jaar 1500. Voorstudies (nieuwe reeks) VII. Guilelmus de Gouda', Franciscana, 29 (1974), 21-26.

Guilelmus de Guasconibus (Guillaume de’Guasconibus, fl. 14th cent.)

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literature

G. Mollat, ‘Deux frères mineurs, Marc de Viterbe et Guillaume de’Guasconi au service de la papauté (1363-1375)’, AFH 48 (1955), 52-72; G. Mollat, ‘Documents sur les franciscains Jean Chambaret et Guillaume de’Guasconibus’, AFH 50 (1957), 223-225.

Guilelmus de Harcombourg (d. 1270)

Provincial minister of Francia between 1257 and 1261. No works known?

literature

Glorieux, II, 310; A. Callebaut, `Les provinciaux de France au xiiie siècle', AFH, 10 (1917), 28-333.

Guilelmus de la Mare (d. 1298)

English friar. Studied in Oxford and Paris. Magister regens in Paris in 1275? [see the doubts raised by Bataillon (2005) concerning the regency of Guillaume de la Mare and his immediate Franciscan predecessors and successors, which implies that Glorieux’s regency sequence of Franciscan masters at Paris and their chronology needs some serious revision]. Well-known author of a Sentences commentary, Quaestiones Disputatae, sermons, a Correctorium on the Vulgate and the famous Correctorium Fratris Thomae. One of the most proficient biblical scholars of his generation, well-versed in Greek and Hebrew. As such hailed as `homo sapientissimus' by Roger Bacon.

manuscripts

In I-IV Sent.:Avignon, Bibl. Mun. Ms. 316; Todi, Bibl. Com. 59; Firenze, Bibl. Naz. Conv. Soppr. A.2.727; Firenze, Bibl.Naz.Conv.Soppr.F.4.729; Toulouse, Bibl. Mun. 252; Danzig, Marienbibl. F. 273 (only book II); Graz, Univ. Bibl. 295 (only book II).

Correctio Textus Biblie: Einsiedeln 28; Rome, BAV Vat Lat 3466 [Correctorium Vaticanum]

Correctorium Fratris Thomae: see the 2005 study/edition of Oliva.

De Hebreis et Grecis Vocabulis Glossarium Biblie: Toulouse, 402; Florence, Laurenz. Cod. 4 Plut. 25; Einsiedeln 28 ff. 212 & ff. 488-495 [abbreviated version]

Sermones Festivi: MSS Oxford, Merton College 237; Troyes, Bibl. Municipale 1788 ff. 113r-116v; Oxford, Bodleian Ashmole 757 ff. 138rb-142rb & 195rb-199rb; Bordeaux, Bibl. Municipale 305 ff. 11va-15vb; Durham, University Livrary Cousin V.V.3. 88v-95r; Paris BN, Lat 10698

editions

Correctorium Fratris Thomae (several versions and later abbreviations/reworkings):

a. Correptorium Corruptorii/Correctorium Fratris Thomae: P. Glorieux, ed., Les premières polémiques thomistes: I, Le Correctorium Corruptorii `Quare'', Bibliothèque Thomiste, 9 (Kain: Le Saulchoir-Vrin, 1927); J.P. Muller, ed. `Le Correctorium Corruptorii `Quaestione'', Studia Anselmiana, 34 (Rome, 1954),>>relation?; `Correctorium fratris Thomae articuli tres (redactio secunda)', ed. R. Hissette, RThAM, 51 (1984), 230-241. See: F. Pelster, `Les `Declarationes' et les Questions de Guillume de la Mare', RthAM, 3 (1931), 397-412; R. Hissette, `Trois articles de la seconde rédaction du Correctorium de Guillaume de la Mare', RThAM, 51 (1984), 230-241; Adriano Oliva, ‘La deuxième rédaction du Correctorium de Guillaume de la Mare: Les Questions concernant la I pars’, AFH 98 (2005), 421-464.

b. Declarationes (spurious): Declarationes magistri Guilelmi de la Mare OFM, de Variis Sententiis S. Thomae Aquinatis, Opuscula et Textus, ed. F. Pelster, Opuscula et Textus, Ser. Schol. 21 (Münster: Aschendorff, 1956) [See on their authenticity: R. Hissette, RThAM, Bulletin, 8 (1983), 485 & H. a Krizovljan, `Primordia scholae Franciscanae et Thomismus', Coll. Franc., 31 (1961), 133-175. The Declarationes are, in fact, a later resumé of the second version of the Correctorium]

Sentences commentary: several questions in Lottin, PM, I, 272; II, 241ff; IV, 552, 687; S. Vanni-Rovighi, L'Immortalité dell'anima nei maestri francescani (Milan: Vita e Pensiero, 1936), 251-254 (In II Sent. D. 19: Utrum anima rationalis sit immortalis). New edition: Scriptum in Primum Librum Sententiarum, ed. Hans Kraml, Veröffentlichungen der Kommission für die Herausgabe ungedruckter Texte aus der mittelalterlichen Geisteswelt, Bayerische Academie der Wissenschaften, 15 (München, 1989); Scriptum in Secundum Librum Sententiarum, ed. Hans Kraml, veröffentlichungen der Kommission für die Herausgabe ungedruckter Texte aus der mittelalterlichen Geisteswelt, Bayerische Academie der Wissenschaften, 18 (München, 1995) [cf. rec. J. Etzkorn, Speculum, 72 (1997), 478-9 & L.J. Bataillon, Revue des Sciences Philosophiques et Theologiques, 81 (1997), 188]; Quaestiones in Tertium et Quartum Librum Sententiarum, ed. Hans Kraml, Bayerische Akademie der Wissenschaften, Veröffentlichungen der Kommission für die Herausgabe ungedruckter Texte aus der mittelalterlichen Geisteswelt, 22 (Munich, 2001) [On the basis of Florence Bib. Naz. Conv. Soppr. A.II.727 & Toulouse, Bibl. Mun. 252. Cf. review in Collectanea Franciscana 72:1-2 (2002), 386-388]

Quaestio Disputata de Attributis Divinis, ed. B.-M. Lenaigre, in: Revue des Sciences Philosophiques et Théologiques, 50 (1966), 225-227.

Sermones de Sancto Petro/de venerdi Sancti/ de Sancto Nicholo, ed. in Louis Jacques Bataillon, ‘Guillaume de la Mare. Note sur sa regence Parisienne et sa predication’, AFH 98 (2005), 369-422.

literature

Schneyer, II, 493; Glorieux, II, no. 317; E. Longpré, in: DThC, VIII, 2467-2470; Stegmüller, Rep. Sent., I, n. 89f: S. Berger, Quam notitiam linguae hebraicae habuerint Christiani medii aevi temporibus in Gallia (Paris, 1893), 32-36; E. Longpré, La France Franciscaine, 4 (1921), 288-302; F. Pelster, RThAM, 3 (1931), 397-411; Idem, `Das Ur-Correctorium Wilhelms de la Mare. Eine theologische Zensur zu Lehren des hl. Thomas', Gregorianum, 28 (1947), 22-235; Idem, Franz. Stud., 37 (1955), 75-80; P.C. Spicq, Esquisse d'une histoire del'exégèse latine au Moyen Age (Paris, 1944), 171; Robert Weiss, `The Study of Greek in England during the Fourteenth Century', Rinascimento, 2 (1951), 211-214; L. Hödl, RThAM, 33 (1966), 81-114; V. Heinck, Franz. Stud., 49 (1967), 1-21; F. Pelster, `Die Kommentare zum vierten Buch der Sentenzen von Wilhelms von Ware...', Scholastik, 27 (1952), 344-367; Franzisk. Studien, 19 (1932), 99-127; Franz. Stud., 37 (1955), 75-80; AFP, 112 (1942), 313-5; E. Stadter, Psychologie und Metaphysik der menschlichen Freiheit. Die ideengeschichtliche Entwicklung zwischen Bonaventura und Duns Scotus (München, 1971), 237-244; T. Schneider, Die Einheit des Menschen. Die anthropologische Formel 'anima forma corporis' on sogenannten Korrektorienstreit und bei Petrus I. Olivi. Ein Beitrag zur Vorgeschichte des Konzils von Vienne (Münster, 1972), 89-207; Bulletin Thomiste, 9 (1956), 643-55; R. Hissette, RThAM, 51 (1984), 230-241; F.-X. Putallaz, Figures franciscaines. De Bonaventure à Duns Scot (Paris, 1997), 107-108, 158; J.-Ph. Genet, ‘Guglielmo de La Mare’, Dizionario Encyclopedica Med. II, 893; A. Gilbert Dahan, ‘La critique textuelle dans les corrections de la Bible du XIII siècle’, in: Languages et philosophie, 365-392; Stefan Podleck, ‘Animae cum Corpore Amicitia. Zum leib-Seele-Problem nach Wilhelm de la Mare (d. 1298)’, Collectanea Franciscana 70 (2000), 43-78; Günther Mensching, ‘Absoluter Wille versus reflexive Vernunft. Zur theologischen Anthropologie der mittleren Franziskanerschule’, in: Geistesleben im 13. Jahrhundert, ed. Jan A. Aertsen & Andreas Speer, Miscellanea Mediaevalia, 27 (Berlin, 2000), 93-103; Christian Trottmann, ‘Sulla funzione dell’anima e del corpo nella beatitudine. Elementi di riflessione nella scolastica’, in: Anima e corpo, 139-156. [Also on Guilelmus de Mare]; Joachim Söder, ‘Wilhelm de la Mare’, LThK³ X, 183f; Isabel Iribarren, ‘‘Responsio secundam Thomam’ and the search for an early Thomistic School, Vivarium 39 (2001), 255-296; Stefan Podlech, ‘Freiheit und Gewissen - eine scholastische Kontroverse am Beispiel des Franziskanertheologen Wilhelm de La Mare’, Collectanea Franciscana 71,3-4 (2001), 421-445; Maarten J.F.M. Hoenen, ‘Being and thinking in the Correctorium Fratris Thomae and the Correctorium Corruptorii Quare: schools of thought and philosophical methodology’, in: Nach der Verurteilung von 1277: Philosophie und Theologie an der Universität von Paris im letzten Viertel des 13. Jahrhunderts. Studien und Texte. After the Condemnation of 1277: Philosophy and Theology at the University of Paris in the Last Quarter of the Thirteenth Century. Studies and Texts, ed. Jan A. Aertsen, Kent Emery Jr. & Andreas Speer, Miscellanea Mediaevalia, 28 (Berlin: De Gruyter, 2001), 417-435; Gilbert Dahan, ‘La connaissance du grec dans les correctoires de la Bible du XIIIe siècle’, in: Du copiste au collectionneur: Mélanges d’histoire des textes et des bibliothèques en l’honneur d’André Vernet, ed. Donatella Nebiai-Dalla Guarda, Bibliologia elementa ad librorum studia pertinentia (Turnhout: Brepols, 1998), 89-109; Louis Jacques Bataillon, ‘Guillaume de la Mare. Note sur sa regence Parisienne et sa predication’, AFH 98 (2005), 367-422; Adriano Oliva, ‘La deuxième rédaction du ‘Correctorium’ de Guillaume de la Mare: Les Questions concernant la I pars’, AFH 98 (2005), 421-464; Federica Caldera, ‘Guglielmo de la Mare tra Bonaventura, Tommaso d’Aquino e Pietro di Tarantasia. Dipendenze testuali e originalità del Commeno alle Sentenze’, AFH 98 (2005), 465-508; Sylvain Piron, ‘Franciscan Quodlibeta in Southern Studia and at Paris, 1280-1300’, in: Theological Quodlibeta in the Middle Ages. The Thirteenth Century, ed. Chris Schabel (Leiden-Boston: Brill, 2006), 403-438 (esp. 421-422).

Guilelmus de la Mare II (fl. 14th cent.)??

>>>

manuscripts/editions

Orationes (Paris, 1514)

literature

Wadding>>; Fabricius, III, 151; Zawart, 308.

Guilelmus de Lanicia (Lavicea, Lancra, Lancea, Lanitia; d. before 1310)

Franciscan friar about whom almost no further biographical information exists. Might have been active in Aquitania. He is foremost known for his Via vel Dieta Salutis, which used to be ascribed to Bonaventure. The Via vel Dieta Salutis, which survived in many mss and received at least seven incunable editions, is an ascetical treatise and deals with the search for evangelical perfection. Not surprizingly, the author presents himself as a preacher and argues that the task of the preacher is to direct those who err in their ways and to bring them back to the proper road. The Dieta Salutis (which starts with in the prologue with a citation of Isaiah 30, 11, providing the theme) reflects in nine steps (dieta) and ten tituli (each of which divided into chapters) on the vices an on sin in general (these vices and sin are man’s departure), the nature and practice of penitence (first step on the road of evangelical perfection), the examination of the moral life, the illumination of faith, the theological and cardinal virtues, and the evangelical precepts. All this is crowned with a vision of the last judgment, the eternal punishments and the divine glories. The former ascription to Bonaventure is not strange, even though William does not mention him by name. The many ternary distinctions as well as the use of biblical quotations resemble those of Bonaventure. Sbaralea suggested that William made heavy use of Joannes Rigaldus’ Compendium pauperis. However, Bertrand-Georges Guyot (1989), has shown that it was the other way around and that Jean Rigaud made his Compendium Pauperis with recourse to the Compendium Theologice Veritatis and the Dieta Salutis. The Dieta Salutis apparently was meant for memorization (!) and is oriented towards helping preachers in their task to make sermons, as the many similia and exempla throughout the work, as well appendix with Themata sermonum for sun- and feast days (with references for each theme to appropriate elements in the text of the Dietae Salutis itself) makes clear. At the same time, the work is clearly also intended for spiritual self-improvement of Franciscan friars. It seems that the work was very successful in this double objective.

manuscripts

Dieta Salutis, a.o.: Angers, Nib. Municip. 313 (304) ff. 1-136; Assisi, Bibl. Comun. MS 444 ff. 1-48 & MS 577 ff. 1-148; Bamberg, Staatl. Bibl. Patr. 51 (Q.VI.37) ff. 1-88v; Bamberg, Staatl. Bibl. Patr. 52 (Q.IV.39) ff. 1-76; Bamberg, Staatl. Bibl. Patr. 95 (Q.II.15) ff. 10-80; Bamberg, Staatl. Bibl. Theol. 126 (Q.III.28) ff. 59-118v; Basel, Univ. Bibl. B X 2 ff. 166-223v (incomplete); Paris, BN, Lat. 3488 [??]; Troyes 1740, 1741, 1146, 1787, 1837, 1786; Naples, Naz. V.H.380 ff. 121v-162r & VII.F.38; Cod. II.1.2° 68 ff. 71ra-146ra (an. 1448); Bernkastel-Kues Hospitalbibl. Cod. 118; Györ, Egyházmegyei Könyvtár, Ö.II.5 (15th cent.) ff, III.1-76v; Strasbourg, Bibl. Nationale et Univ. 15 ff. 1-79 (an. 1348); Bordeaux, Bibl. Munic. 331 ff. 1-86 (an. 1409); Frankfurt a.M. Dominikanerkloster 99 ff. 1r-13r (an. 1464) & 142 [?] ff. 1-35r (15th cent.); London, Grey's Inn 23 ff. 145-178v (14th cent.); London, University College Odgen 1 (14th cent.); Vienna, Österr. Landesbibl [Nationalbibl?] 3895 ff. 148r-199r (an. 1382); Würzburg, UB Benedikt. Provenienz M.ch. f. 137 ff. 133r-217r (15th cent.); Prague, National Museum, XII E 1 ff. 230-243; Prague, National Museum XIV B 13 ff. 1-65; Metz >15th-century French translation by Jean Perrin. For a complete survey of the known manuscripts, see Bertrand-Georges Guyot (1989),377-384 (listing no less than 128 Latin manuscripts and additional vernacular versions)

Themata Dominicarum: Bernkastel-Kues Hospitalbibl. Cod. 118

editions

Dieta Salutis (Cologne: Johann Koelhoff der Ältere, 1474/Paris: Pierre Le Dru pour Durand Gerlier et Claude Jaumar, 1494/Rouen: Martin Morin, c. 1495/Lyon: Jean Bachelier & Pierre Bartelot, 1496/Pamplona: Arnao Guillén de Brocar, 1497/Paris: Pierre Le Dru pour Jean Petit, 1497/Bergamo, 1497/Paris, 1499 & 1522) [cf. Hain n. 3526-3533; Copinger n. 1153-1156; Gesamtkatalog der Wiegendrucke IV n. 4720-4735. For more edition information, see Bertrand-Georges Guyot (1989), 385-387, who lists 13 editions before 1500 and ca. 25 editions between 1494 and 1523]. Also edited in: Bonaventure, Opera Omnia, ed. A.-C. Peltier (Vives), vol. VIII (Paris, 1866), 247-358. The editions of Paris (1494) and Rouen (c. 1495) also contain a Devota contemplatio seu meditatio de Nativitate Domini, which is a short section taken from the Meditationes Vitae Christi (long version, chapter seven). Some editions also contain additional pieces, such as short works on the poverty of Christ and De resurrectione a peccato ad gratiam ex dictis sancti Bonaventurae excerptus (cf. Bonaventura, Opera Omnia, ed. Vivès, VII, 653-656.) Robert Holcot OP apparently used the Dieta Salutis for his own Tractatus de Vitiis. Cf. Guyot (1989), 388ff.

literature

Sbaralea, Suppl., I, 163; II, 124 & III, 165-167; B. Hauréau, Hist. Litt. de la France 26 (1873), 552-555; Zawart, 362-3; Schneyer, II, 472-475; Bloomfield, Incipits of Latin Works on the Virtues and Vices, 2301; W. van Dijk, `Guilllaume de Lanicia', Dict. Spir., 6 (1967), 1218-19; B.-G. Guyot, ‘La ‘Dieta Salutis’ et Jean Rigaud’, AFH 82 (1989), 360-393; João Dionísio, ‘Literatura franciscana no Leal Conselheiro, de D. Duarte’, Lusitania Sacra ser. 2, 13-14 (2001-2002), 491-515.

Guilelmus de Lenzfried (Wilhelm von Lenzfried, fl. late fifteenth cent.)

Probably a member of the Franciscan convent of Lenzfried, near Kempten (convent’s existence traced for period 1461-1548). To him are ascribed several short categetical pieces, both in manucript format and in leaf print (Einblattdruck).

manuscripts/editions

Ler von der Mess: Berlin, mgq 496 ff. 111r-114r (late fifteenth cent.). Provides meditational guidelines during the various parts of the Mass (Introitus, Kyrie, Epistle and Gospel readings, the Canones, the Elevation of the Host, Communion and Blessing) for the ‘andaechtig mensch der da hinder der mess staet.’

Predigtstücklein [on hope for forgiveness in the case of capital sin]: Munich Universiteitsbibliothek 8° cod. ms. 278 f. 160v

Ermahnung und Katechismus: O cristen mensch bis vermant ernstlich, was hie geschriben ist lis vernünfftiglich [categetical text]: leaf print inserted in MS Hamburg Stadtbibliothek und Universitätsbibliothek cod. hist. 31e fol. F. 417r [manuscript compiled by Hieronymus Streitel OESA, prior in Regensburg]. This leave print, produced by the Memmingen printer Albert Kunne, ca. 1496, has received a modern edition in: W.L. Schreiber, Formschnitte und Einblattdrucke aus öffentlichen und privaten Bibliotheken und Sammlungen, Einblattdrucke des 15. Jahrhunderts, Band 18 (Berlin, 1913), 13, Facsimile table 19. The leaf print contains first of all 30 versified admonitions to live a god-fearing live (all of these 30 versified admonitions are rhyming on -lich), followed by paired strophes listing the 10 commandments and the seven capital sins, and a German prose rendering of the Pater Noster, the Ave Maria, and the Credo.

literature

Konrad Kunze, ‘Wilhelm zu Lenzfried’, VL, 2^nd ed. X, 1111-1112.

Guilelmus de Lignac (Lignuel, Ligny???) (floruit ca. 1270)

Several sermons have survived, as well as>>>>

manuscripts

Sermons: Milan, Ambr. A 11 Sup, ff.19v & 23v; Paris BN Lat 14952, f 166va

literature

Glorieux, AFH, 26 (1933), 272; Doucet, AFH, 27 (1934), 535; Schneyer, II, 481

Guilelmus de Ligny (thirteenth century)

Known for his academic sermons at the U. of Paris

editions

J.-G. Bougerol, `Sermons inédits de maîtres franciscains du xiiie siècle', AFH, 81 (1988), 17-49.

Guilelmus de Militona (William of Middleton, d. ca. 1257/1260)

Theologian. Convent lector at Paris (as successor of John of La Rochelle). Baccalaureus Formatus in 1245 (as disciple of Alexander of Hales). Master of theology in January 1248. Regent master of the Franciscan studium generale at Paris between (1248-53), as successor of Eudes Rigaud and as precursor to Bonaventure. Thereafter regent master at Cambridge (1253-1256). In 1256, he was asked to collaborate on the editorial projct of finishing the Summa Theologica of Alexander of Hales. Also asked to become member of the committee of theologians that was to examine the rule of Poor Clares of Longchamp. Yet William probably died before that committee reached a final conclusion. According to Thomas of Cantimpré (Bonum Universale de Apibus Book II, caput 1, ed. G. Colvénère (Doai, 1627), 120-121), he died in Paris, after giving a sermon. Aside from his contribution to the Summa Halensis, William wrote a Sentences commentary, Quaestiones, and a large number of Bible commentaries (both on the OT and on the NT books. There is some confusion concerning the status of his Apocalypse commentary, particularly concerning the relationship between William’s commentary and those of Vital du Four and John of Wales. Following Wachtel and Stegmüller, ms Assisi, Communale 82 ff. 1-68; ms Assisi, Communale 321 (S. Francesco); ms Orleans 53 ff. 212-223; ms Zwettl, Cisterzienser 64 (XII) ff. 212-318; ms Epinal 144 (51) (XIV) ff. 1-101 and ms Salzburg Univ. M II 167 (XV) ff. 155r-338r [! Interesting, considering its inc.] should be ascribed to William of Middletown.) William also is renowned for his sermons, and for his concise but influentual Ars Missae, which deals in five books or chapters (libri) with the tonsure, the `paramenti', the altar, connected items, and the Mass itself.

manuscripts

Dominicalia totius Anni: Sermones super Epistolas et Evangelia MS Assisi Comm. 494.

Postilla super Ecclesiastem: a.o. MS Troyes, 546.

Postilla super Job: a.o. MS Troyes 487 (see also Stegmüller, RB, II, 93-4: no. 2779); Madrid, Nac., 493 ff. 6v-73 [Castro, Madrid, no. 41]

In Cant. Canticorum (spurious?): Naples, Naz. VII.A.6 (see Cenci, I, 375 n.1)

In Eccl.: Naples, Naz. VII.A.21; MS Troyes, 546

In XII Prophetas: MSS Paris, BN Lat. 15583, Lat. 506 & Lat. 14262.

Principium in Apoc.: Naples, Naz. XII.F.40 ff. 1a-3c

In Apoc.: Assisi, Communale 82 ff. 1-68; ms Assisi, Communale 321 (S. Francesco); ms Orleans 53 ff. 212-223; ms Zwettl, Cisterzienser 64 (XII) ff. 212-318; ms Epinal 144 (51) (XIV) ff. 1-101 & ms Salzburg Univ. M II 167 (XV) ff. 155r-338r; Prague, National Museum XVI D 9

Quaestio de Differentia Contritionis, Attritionis et Compunctionis: Turin D III 28

Quaestiones de Praedestinatione, de Resurrectione, de Cognitione Dei, de Caritate, etc.: Toulouse 737; Klosterneuburg 309 [Cf. J. Barbet, ‘Notes sur le ms 737 (…)’, Bulletin d’information de l’institut de recherche et d’histoire des textes 5 (1956), 7-51.

Tractatus super Missam: Assisi, Biblioteca Comunale 494 ff. 139-149.

Quaestiones de Sacramentis: Vat.Lat. 4245 (14th cent.) [Etzkorn, 102]; Brussels Bibl. Royal 11614 (1542)

?>>Quaestio de eleemosyna: MS BAV Pal. Lat. 612 [Cf. E. Lioi, Antonianum 37 (1962), 115-139.]

editions

Quaestiones de Sacramentis, ed. C. Piana & G. Gál, Bibl. Franc. Schol. Medii Aevi, 22-23 (Quaracchi, 1961). [using MS Brussels Bibl. Royal 11614 (1542), which also contains an Sentences commentary formerly attributed to Eudes Rigaud (Odo Rigaldus)] The Quaestiones de Sacramentis can also be found in some editions of the Summa Halensis (fourth part).

Opusculum Super Missam, ed. W. Lampen (Ad Claras Aquas, Florence, 1931 (second edition)); Opusculum Super Missam, ed. W. Lampen, Ephemerides Liturgicae 43 (1929), 329-345, 392-409; Opusculum Super Missam, ed. A. van Dijk, Ephemerides Liturgicae 53 (1939), 291-349 & 54 (1940), 3-11 (edition on the basis of different manuscripts). Elements can also be found in some editions of the Summa Halensis (fourth part). [In the introduction, the author explains the role of the priest, the nature and function of the altar, the liturgical ornaments etc. Therafter, it is made clear that the Mass consists of three main parts: from the Introitus to the offering of the host and the chalice. This part is for the illuminatio populi; from the oblation to the communion itself (immolatio sacrificii); the post-communion rites to the end of the Mass (rememoratio or remuneratio accepti sacrificii). All this is followed by an explanatory commentary, dealing with the liturgical, theological and spiritual meaning of the words and gestures. It has been argued (Willibrord van Dijk, DSpir VI, 1223) that this Opusculum of Willian fits in nicely with the Mass explications of Isodore of Seville, Raban Maur, John Beleth, Innocent III, and Hugh of St. Cher. There also are strong parallels with the influential Mass explications present in the Summa of Alexander of Hales, which was our author’s main source text. Cf. the 1939 edition of A. van Dijk, as well as H. Dausend, ‘Das Opusculum super Missam des Fr. Wilhelm von Melitona und die entsprechenden Stellen in der Summa theologica Alexanders von Hales’, in: Aus der Geisteswelt des Mittelalters (Münster, 1935) I, 575ff. A. van Dijk (1939), 310: ‘…patebit, non solum Innocentii De sacro altaris mysterio, sed etiam omnes auctores citatos insertos fuisse in Opusculo mediante Summae Tractatus de officio Missae.’ >>> Hence the Summa Halensis, as well as many Sentences Commentaries deal with the Mass (and also in Gratian and many canonist texts!]. Yet, whereas the Summa, and also many Sentences Commentaries deal with the mass in an intellectual manner, for a well-educated public, The Opusculum tries to provide information to ‘simplicibus’, and not solely for their instruction, but also to instill further piety. A. van Dijk (1939), 306-307: ‘Et sic Opusculum nostrum considerandum est tamquam libellum ad propagandam vitam liturgicam apud simplices clericos praesertim et sacerdotes.’ The Opusculum consists of five parts, the first four of which (De tonsura, De paramentis (quid significent paramenta quae sibi vestiunt, quando Missarum solemnia celebrare volunt), De altari et utensilibus, and De horis canonicis) are very concise. Yet the part on the canonical hours teaches very clearly their significance (ed. A. van Dijk (1939), 314-317): ‘De horis vero canonicis dicendum est quod, licet Deus laudandus sit omnibus horis propter suam immensam bonitatem, tamen propter infirmitatem humanam ordinatum est ut laudent eum specialiter in septem horis, scilicet matutino, prima etc.’ Thereafter, each canonical hour is shortly dealt with, and shows how the praise in these hours is closely linked with the life and sacrifice of Christ: ‘Matutinum dicimus de nocte, quia de nocte natus est Christu de beata Virgine (…) etc.

The bulk of the treatise, however, is devoted to the Mass itself (Quintum principale de Missa), following its constititive elements in five main sections.]

Sermones. One of his sermons is published by A.G. Little, Documents 248.

literature

Wadding, Scriptores. 105; Sbaralea, Supplementum I, 17-18, 342-343; CHUP I, 210, 328-329; A. Callebaut, AFH, 19 (1926), 431-34; DThCat X, 538-540; AFH 26 (1933), 257-281; AFH 27 (1934), 542-545; B. Pergamo, ‘De Quaestionibus Ineditis (…)’, Guglielmo de Melitona’, AFH 29 (1936), 3-54, 308-365; H. Dausend, ‘Das Opusculum super missam (…)’, in: Aus der Geisteswelt des Mittelalters, Beiträge für Geschichte der Philosophie und Theologie des Mittelalters Supplement Teil 3, 1 (Münster, 1935), 554-577; Recherches de théologie ancienne et médiévale 9 (1937), 23-55; A. Wachtel. 'Die weltgeschichtliche Apocalypse-Auslegung des Minoriten Alexander von Bremen.' Franziskanische Studien (1937) 201-259 (m.n. noot. 169); Stegmüller, RB. II. no. 418-428 en no. 2960, IX. no. 2927 en no. 2966; Glorieux, Répertoire des maîtres en théologie de l’université de Paris, II, 34-36 (n. 304); Recherches de théologie ancienne et médiévale 16 (1949), 281-291; AFH 43 (1950), 197; Recherches de théologie ancienne et médiévale 18 (1951), 324-332; Doucet, AFH, 47 (1954), 124; Franziskanische Studien 36 (1954), 1-81; Recherches de théologie ancienne et médiévale 22 (1955), 72-78; AFP 26 (1956), 165-166, 175; Schneyer, II, 493; Franciscan Studies 17 (1957), 238-72; H. Riedlinger, Die Makellosigkeit der Kirche in den lateinischen Hoheliedkommentaren des Mittelalters (Münster, 1958), 277-285 & passim; Studi Francesc., 58 (1961), 62-92; Recherches de théologie ancienne et médiévale 29 (1962), 247-248; AFH 56 (1963), 70; Marianum, 30 (1968), 161-80; DSpir VI, 1221-1224; C. Cenci (ed.), Bibliotheca manuscripta ad sacrum conventum Assisiensum, II, Assisi 1981, 499, no. 1065; 526, no. 1853.>>; Johannes Arnold, ‘Wilhelm v Melitona’, LThK³ X, 1184; Wilhelm Kohl, ‘Wilhelm von Militona’, Biographisches-Bibliographisches Kirchenlexikon XIII, 1250-1252; Giovanni Murano, ‘Postille perdute e problemi d’autenticità (Nicola di Gorran OP, e Guglielmo di Melitona Omin)’, AFH 92 (1999), 299-327; Antoine Côté, ‘William of Melitona on Divine beatitude’, Franciscan Studies 60 (2002), 17-38; C. Tammaro, ‘Qualche considerazione sulla dicotomia Diritto naturale-Diritto positivo nel Francescanesimo medievale: Giovanni de la Rochelle, s. Bonaventura da bagnoregio, Guglielmo Melitone da Mediavilla e Giovanni Duns Scoto a confronto’, Vita Minorum 75:6 (2004), 717-737; Athanasius Sulavik, ‘Principia and Introitus in thirteenth-century Christian biblical exegesis with related texts’, in: La Bibbia del XIII secolo. Storio del testo, storia dell’esegesi, ed. Giuseppe Cremascoli & Francesco Santi, Millennio Medievale, 49, Atti di convegni, 14, SISMEL (Florence: Edizioni del Galluzzo, 2004).

Guilelmus de Montoriel

>>>compiler of a Summa Libri Praedicamentorum>>

manuscripts

Commentary on the Categories: Oxford, Bodl., Digby 24 ff. 1r-16v; Digby 2 ff. 80r-84v

In Isagogem: Oxford, Bodl., Digby 2 ff. 68r-79v

De Interpretatione: Oxford, Bodl., Digby 2 ff. 85r-94v

editions

R. Andrews & T.B. Noone, `Wilelmus de Montoriel, Summa Libri praedicamentorum, an edition', Cahiers de l'Institut du Moyen Age Grec et Latin, 64 (1994), 63-100.

literature

O. Lewry, `The Miscellaneous and the Anonymous: William of Montoriel, Roger Bourth and the Bodleian MS Digby 2', Manuscripta, 24 (1980), 68; L.M. de Rijk, Logica Modernorum, II, 1 (Assen, Van Gorcum, 1967), 413-451.

Guilelmus de Nassington [??]

Speculum Vitae: Oxford Bodl. Hatton 18

Guilelmus de Nottingham I (d. 1254)

Provincial minister of Anglia between 1240 nd 1254.

manuscripts

Sermo Bonus de Obedientia: MS Cambridge, Pembroke 265, f. 192-198.

literature

Michael Schmaus, ‘Neue Mitteilungen zum Sentenzenkommentar Wilhelms von Nottingham’, Franziskanische Studien 19 (1932), 195-238; B. Smalley, `Which William of Nottingham?', Medieval and Renaissance Studies, 3 (1954), 200-238; Sharpe, Handlist, 795.

Guilelmus de Nottingham II (ca. 1282-1336, Leicester)

Between 1312 and 1314 regent lector in Oxford and between 1316 and 1330 provincial minister of Anglia. Signed the poverty declaration of Perugia in 1322. Scotist? Aside from his Sentences commentary he is also known for his Distinctiones Theologicae, Contra Errores Pelagii, De Lege Christianorum, Lecturae Scripturarum, Regula Vivendi, Expositio Evangeliorum, Quaestiones in Evangelia, Concordantia Evangeliae, Quaestiones Ordinariae, Sermones in Evangelia per Totum Annum.

manuscripts

In I-IV Sent.: Cambridge Caius & Gonville Coll. 300 [Cf. Pelster, AFH, 22 (1929); Balic, RThAM, 2 (1930), 171ff. The manuscript provides a lot of information on the succession of Franciscan regent lectors at Oxford and Cambridge

Commentarius in Evangelia: Oxford Bodl. Laud Misc. 165 (after 1396)

editions

In IV Sent., in: L. Meier, Philosophia Perennis. Festgabe J. Geyser, I (1930), 47-266 (partly); M. Schmauss, Antonianum, 7 (1932), 132-166.

Quaestiones: J. Barbaric ed., Guilelmi de Nottingham (d. 1336), Quaestions Sex de Eucharistiae Sacramento. Disquisitio et Textus Critice Editus (Vicenza, 1976)

literature

Fabricius, III, 172; Wadding, 106; Sbaralea, Suppl., I, 343f; Zawart, 339; Schneyer, II, 525; A.G. Little, The Gray Friars in Oxford, 164f; E. Longpré, ‘Le Commentaire dur les Sentences de Guillaume de Nottingham O.F.M’, AFH 22 (1929) 232-233; C. Balic, RthAM, 2 (1930), 160-188; M. Schmauss, Franzisk. Stud., 19 (1932), 195-223 [on his Sent. Comm.] & Antonianum, 7 (1932), 139-66; Emden, O, II, 1377/8; B. Smalley, `Which William of Nottingham?', Medieval and Renaissance Studies, 3 (1954), 200-238>>>; Franz Wöhrer, ‘Wilhelm von Nottingham’, Biographisch-Bibliographisches Kirchenlexikon XIII, 1259-1261.

Guilelmus de Occam (d. 1347) Venerabilis inceptor

Born in 1287 in the village of Ockham (near London, in Surrey county). Probably entered the Franciscans at London as puer oblatus, when he was seven or eight years old. He probably received instruction in grammar and elementary logic at the Franciscan school, as well as an immersion in the basic tenets of the Franciscan life. The latter resulted in a religious profession at the age of fourteen or fifteen. After the noviciate, he embarked on more advanced studies of logic and philosophy in London, and he was ordained subdeacon at the age of eighteen (1306). Continual study of philosophy and theology until he was admitted to the lectorate program at the Oxford studium in 1310, at the age of 23. After several elementary teaching positions, and a possible position as lector on the Sentences pro exercitio (the result of which might be ths first version of his Sentences commentary, the reportatio), he was enlisted into the Oxford degree program (c. 1317/1319). On 18 June 1318, Ockham was ordained priest in Oxford and received a licence to hear confessions. In 1319, he embarked on his biblical lectures (from that period stems his introductory lecture on the Bible, De Connexione Virtutum, and his De Compossibilitate Actus Virtuosi et Intellectus Erronei). Ockham absolved his necessary two-year residency at Oxford, and thereafter - awaiting his inception in theology at Oxford - taught philosophy at the Franciscan Studium Generale in London, where he worked alongside Walter Chatton and Adam de Wodeham (his foremost disciple). From this London period (1321-1324) date most of Ockham’s important philosophical works, his eucharistic treatises (De quantitate and De Corpore Christi), and his most influential Summa Logicae. In this period, Ockham also embarked on his Quodlibets (a work that he finished in Avignon c. 1325) and revised his Sentences commentary (resulted in the Ordinatio/Scriptum, the version of the Sentences commentary that Ockham defended before the examination committee in Avignon). Both as Sententiarius in Oxford, and as philosophy professor in London, Oxford encountered much opposition, even from fellow friars, such as Walter Chatton, whose students even accused Ockham of heresy. This Franciscan opposition probably also lead to Ockham’s appearance before the provincial chapter of 1323, where he had to justify his philosophical positions. At the same time, John Lutterell, a former chancellor of Oxford university, travelled to Avignon, to complain about Ockham’s heterodoxy. Hence, before Ockham as able to take the chair of theology at Oxford as regent master, he was asked to travel to Avignon to present his views [in Ockham’s place, Richard Drayton possibly took the Franciscan chair as regent master]. Arriving in Avignon between January and May 1324, he stayed several years in the vicinity of the curia, while his theological and philosophical works were being examined (first examining committee headed by Durand of St. Pourçain OP, who apparently was responsible for the relative mildness of the initial verdicts). In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon, in the context of the poverty controversy. On request of Michael of Cesena, Ockham began to study Pope John XXII’s views on Franciscan poverty in 1328, which led to his conclusion that the pope’s views were heretical. On May 26, 1328, Ockham left Avignon for Pisa in the compagny of Michael of Cesena. In Pisa, they were joined by the Emperor Louis of Bavaria. In 1330, Ockham travelled to the imperial court in Munich, where he spent most of his remaining life with the writing of political and ecclesiological treatises (such as the Breviloquium and the Dialogus); working in a circle of opponents of John XXII that also included the Franciscan friars Franciscus de Marchia, Bonagratia of Bergamo, and Henry of Thalheim, as well as the political theorist Marsilius of Padua. The Pope excommunicated Ockham for his political views. In the late 1330s and 1340s, when his fellow opponents of the Pope John XXII either died or reconciled themselves with the church, Ockham became increasingly isolated, to die in April 1347, when he was c. 60 years old.

manuscripts

De Sacramento Altaris: Paris BN Lat. 15888 ff. 174va-180v

Sermones: see Schneyer, II, 525-533

Opus Nonaginta Dierum: Paris, BN, 3387 ff. 1-175

Tractatus contra Joh. XXII: Paris, BN, 3387 ff. 175-213v

Tractatus contra Benedict. XII: Paris, BN, 3387 ff. 214-262

Tractatus de Principiis Theologiae: Paris BN 15888 ff. 163ra-174vb

Epistola ad Fratres Minores apud Assisium Congregatos: Paris, BN, 3387 ff. 262v-265.

Questiones super I.Sent.: Brussels, Bibl. Royale, 1284 (an. 1471)

Summa Logica: Bruges, Bibl. de la Ville 498 (an. 1340); Avignon, Bibl. Mun. 1086 (1343)

De Imperatorum et Pontificum Potestate: Deventer, OB 100 ; London, British Museum Reg. 10.A.XV

Impugnatio constitutionum Papae Iohannis (April/May 1328): MS Florence, Biblioteca Med. Laurenziana 31.3

editions

For nearly all his philosophical and theological works, see:

Guillelmi de Ockham, Opera Theologica et Philosophica ad Fidem Codicum Manuscriptorum Edita, 17 Vols (St. Bonaventure, NY, 1974-1988) [10 Vols for the Opera Theologica: I=In I Sent. (Ordinatio, Prol. Dist. I); II=In I Sent. (Ordinatio, Dist. 2 & 3); III=In I Sent. (Ordinatio, Dist. 4-18); IV=In I Sent. (Ordinatio, Dist. 19-48); V=In II Sent. (Reportatio, Qs. 1-20); VI=In III Sent. (Reportatio, Qs. 1-12); VII=In IV Sent. (Reportatio, Qs. 1-16); VIII=Quaestiones Variae (Qs. 1-8); IX=Quodlibeta Septem; X=Tractatus de Quantitate & Tractatus de Corpore Christi][7 Vols for the Opera Philosophica: I=Summa Logicae; II=Expositionis in Libros Artis Logicae Proemium; Expositio in Librum Porphyrii de Praedicabilibus; Expositio in Librum Praedicamentum Aristotelis; Expositio in Librum Perihermeneias Aristotelis; Tractatus de Praedistinatione et de Futuris Contingentibus; III=Expositio super Libros Elenchorum Aristotelis; IV=Expositio in Libros Physicorum (Books I-III); V=Expositio in Libros Physicorum (Books IV-VIII); VI=Brevis Summa Libri Physicorum; Summulae Philosophiae Naturalis; Quaestiones super Libros Physicorum Aristotelis; VII=Dubia et Spuria (Tractatus Minor Logicae; Elementarium Logicae; Tractatus de Praedicamentis; Tractatus de Praedicamentis; Tractatus de Relatione; Centiloquium Theologicum; Tractatus de Principiis Theologiae)]

See for his theological and philosophical works also:

F. Biel, Collectorium in IV Libros Sententiarum Guilelmi Occam I-II (Tübingen, 1501 & Hildesheim-New York, 1977).

F. Biel, Epitome et Collectorium ex Occamo circa quatuor Sententiarum Libros (Tübingen, 1501 & Frankfurt a.M, 1965).

De Sacramento Altaris: T.B. Birch ed., The De Sacramento Altaris of William of Ockham (Burlington IO, 1930).

F. Corvino, ‘Sette questioni inedite di Occam sul concetto’, Rivista Critica di Storia della Filosofia 10 (1955), 265-288.

P. Boehner, Ockham: Philosophical Writings, Latin-English (Edinburgh, 1957).

Wilhelm von Ockham, Texte zu Theologie und Ethik. Lateinisch-deutsch, trans. Volker leppin & Sigrid Müller (Ditzingen, 2000).

Wilhelm von Ockham, Texte zur Theorie der Erkenntnis und der Wissenschaft. Lateinisch-Deutsch, ed., trans. & comm. Ruedi Imbach, Universal-Bibliothek 8239 (Stuttgart: Reclam, 1996).

Summa Logica: Guillelmi de Ockham, Summa Logicae, ed. Ph. Boehner, G. Gal & S. Brown (St. Bonaventure, NY, 1974); Summe der Logik Teil 1: Über die Termini (kap.1-4, 63-67). Lateinisch-deutsch, trans. Peter Kunze, Philosophische Bibliothek 363 (Hamburg, 1996/Second revised edition, Hamburg, 1999); Ockham’s Theory of Terms. Part I of the ‘Summa Logicae’, trans. & introd. by Michael J. Loux (South Bend Ind., 1998/original edition Notre Dame UP, 1974); Lógica dos Termos, trans. Fernando Pio de Almeida Fleck & introd. Paola Müller (Porto Alegre, 1999).

See on the Summa Logicae also: Peter Schulthess, ‘Wilhelm von Ockham: Summa Logicae’, in: Hauptwerke der Philosophie. Mittelalter, 402-446.

Ockham’s Theory of Propositions. Part II of the ‘Summa Logicae’, trans. A.J. Freddoso & H. Schuurman (South Bend Ind., 1998/original edition Notre Dame UP, 1980).

Rega Wood, Ockham on the Virtues (West Lafayette, Indiana, 1997) [translation with introduction of Ockham’s De Connexione Virtutum]

William of Ockham: Quodlibetal Questions, ed/trans A.J. Freddoso & F.E. Kelley, Yale Library of Medieval Philosophy, 2 Vols. in 1 (New Haven, Yale UP, 1998).

Guillermo de Ockam, Exposición de los ocho libros sobre la fisica (prólogo). Los sucesivos, trans. & introd. Francisco José Fortuny, Obras Maestras del Milenio 41 (Barcelona, 1996).

Guillermo de Ockham, Pequeña Summa de Filosofía natural, trans. Olga Lucia Larre, Pensamiento Medieval y Renacentista (Pamplona: EUNSA, 2002). [cf. review in Sapientia 57 (Buenas Aires, 2002), 504-506]

A ‘Compendium’ of Ockham’s Teachings: A Translation of the ‘Tractatus de Principiis Theologiae’, trans. Julian Davies (St. Bonaventure NY, 1998).

Guillaume d’Ockham, Ordinatio I, D.35, Q. 5 (Opera theologica IV, 479-507). Dieu intellige-t-il toutes les réalités autres que lui-même par leurs idées?, trans. Cyrille Michon, in: Sur la science divine. Textes présentés et traduits sous la directions de Jean-Christophe Bardout & Olivier Boulnois, Épiméthée: essais philosophiques (Paris: Presses Universitaires de France, 2002), 273-300.

Guillaume d’Ockham, Intuiton et abstraction. Textes introduits, traduits et annotés par David Piché, Translatio. Philosophies médiévales (Paris: Vrin, 2005).

For his political works, see:

Impugnatio constitutionum Papae Iohannis (April/May 1328), edited and discussed in George Knysh, ‘Ockham’s first political treatise? The Impugnatio constitutionum Papae Iohannis (April/May 1328)’, Franciscan Studies 58 (2000), 237-259 (with an edition of MS Florence, Biblioteca Med. Laurenziana 31.3).

Opera Politica, 3 Vols (Manchester, 1940-1956) [contains Octo Quaestiones de Potestate Papae (Vol. I, 13-221); Opus Nonaginta Dierum c. 1-6 (Vol. I, 293-374); Opus Nonaginta Dierum c. 7-124 (Vol. II); Epistola ad Fratres Minores (Op. III, 6-17); Tractatus contra Ioannem (Vol. III, 29-156); Tractatus contra Benedictum (Vol. III, 165-322)]; Guilherme de Ockham, Obras políticas, trans. Antonio de Camargo Rodriguez de Soussa, Coleção Pensamento Franciscano 2 (Porto Alegre, 1999).

Opera Politica Volume 4, ed. H.S. Offler, Auctores Britannici Medii Aevi 14 (Oxford, 1995). [Cf. Speculum 73 (1998), 875-877.

A letter to the Friars Minor and Other Writings of William of Ockham, ed. A. McGrade & J. Kilcullen (Cambridge & New York, 1995).

Dialogus, I-III, in: M. Goldast, Monarchia S. Romani Imperii, 2 Vols. (Frankfurt, 1614), II, 398-739, 771-957 (Reprint Graz, 1960).

De Dogmatibus Johannis XXII Papae, in: M. Goldast, Monarchia S. Romani Imperii, 2 Vols. (Frankfurt, 1614), II, 398-739, 771-957 (Reprint Graz, 1960), 957-976.

De Electione Caroli Quarti, in: R. Scholz, Unbekannte kirchenpolitische Streitschriften aus der Zeit Ludwigs des Bayern (Rome, 1914), II, 347-363.

Allegationes de Potestate Imperiali, in: R. Scholz, Unbekannte kirchenpolitische Streitschriften aus der Zeit Ludwigs des Bayern (Rome, 1914), II, 453-480 [also partial edition by E. Mulder, in AFH, 16 (1923), 469-492 & 17 (1924), 72-97.

Breviloquium de Potestate Papae, ed. L. Baudry (Paris, 1937); Wilhelm von Ockham als politischer Denker und sein Breviloquium de Principatu Tyrannico, ed. R. Scholz (Leipzig, 1944 & Stuttgart, 1952); Court traité du pouvoir tyrannique sur les choses divines et humaines - et tout spécialement sur l’Empire et sur ceux qui sont assujettis à l’Empire - usurpé par ceux que certains appellent ‘Souverains pontifes’, trans. J.-F. Spitz (Paris, 1999); Breve discorso sul governo tirannico, introd. Alessandro Ghisalberti & trans. Alessandro Salerno, Fonti e ricerche 15 (Milan: Edizioni Biblioteca Francescano, 2000).

Dialogus de Imperio et Pontificia Potestate, Opera Plurima 1 (Lyons, 1494; facs. reprint London, 1962); Dialogus. Auszüge zur politischen Theorie, transl. J. Miethke (Darmstadt, 1994²/Reclam, 1995). See also AFH 16 (1923), 468-492 & 17 (1924), 72-97.

William of Ockham, On the Power of Emperors and Popes, trans. & ed. Annabel S. Brett, primary Sources in Political Thought (Bristol, 1998).

Guglielmo d’Ockham. Il filosofo e la politica. Otto questioni circa il potere del Papa, trans. Francesco Camastra, Testi a fronte, 77 (Milano:Rusconi, 1999 & Milan: Bompiani, 2002); Guilherme de Ockham, Oito Questões sobre o Poder do Papa, trans. José Antonio de Souza (Porto Alegre: Edipuers, 2002).

Guillermo de Ockham, Obra política, Clásicos políticos (Madrid, 1992).

Guglielmo d’Ockham, La spada e lo scetto. Due scritte politici, introd. M. Fumagelli Beomio-Brocchieri, trans. Stefano Simonetta (Milan: Rizzoli, 1997) [Translation with Latin text up front of An Princeps and Epistola ad Fratres Minores, 1334].

Political Thought in Early Fourteenth-Century England: Treatises by Walter of Milemete, William of Pagula, and William of Ockham, ed. & trans. Cary J. Nederman, Medieval and Renaissance Texts and Studies, 250; Arizona Studies in the Middle Ages and the Renaissance, 10 (Tempe (Arizona): Arizona Center for Medieval and Renaissance Studies – Turnhout: Brepols, 2002).

literature (endless and often very specialist. Here only a small selection) For a full bibliography see the yearly entries in the Bibliographia Franciscana

J. Hofer, ‘Biographische Studien über Wilhelm von Ockham’, AFH 6 (1913), 209-233, 439-465, 654-669; A. Pelzer, ‘Les 51 articles de Guillaume Occam, censurés en Avignon, en 1326’, Revue d’Histoire Ecclésiastique 18 (1922), 245ff; F. Federhofer, ‘Die Philosophie des Wilhelm von Ockham in Rahmen seiner Zeit’, Franziskanische Studien 12 (1925), 273-296; A. Garvens, ‘Grundlagen der Ethik Wilhelms von Ockham’, Franziskanische Studien 21 (1934), 243-273, 304-408; J. Koch, 'Neue Aktenstücke zu dem gegen Wilhelm Ockham in Avignon geführten Prozess', Recherches de Théologie Ancienne et Médiévale, 7 (1935), 353ff & 8 (1936), 79ff & 168ff; E. Moody, The Logic of William of Ockham (New York, 1935); C. Tornay, ‘The Nominalism of William of Ockham’, Philosophical Review 45/3 (1936), 245-267; E. Bonke, ‘Doctrina nominalistica de fondamento ordinis apud G. de Ockham et G. Biel’, Collectanea Franciscana 14 (1944), 57-70; P. Boehner, ‘Die unpolemischen Schriften Ockhams’, Franziskanische Studien 32 (1950), 156-163; L. Baudry, Guillaume d’Occam, I: L’homme et les oeuvres (Paris, 1950); V. Heynck, ‘Ockham-Literatur 1919-1949’, Franziskanische Studien 32 (1950), 164-183; Adalbert Hamman, ‘la doctrine de l’Église et de l’etat d’après le Bréviloquium d’Occam’, Franziskanische Studien 32 (1950), 135-141; P.Boehner, ‘The Relative Date of Ockham’s Commentary on the Sentences’, Franciscan Studies 11 (1951), 305-316; L. Baudry, Lexique philosophique de Guillaume d’Occam (Paris, 1958); L. Vereecke, ‘L’obligation morale selon G. d’Ockham’, La Vie Spirituelle, suppl. 45 (1958), 123-143; C.K. Brampton, ‘A Note on Auriol, Ockham and MS Borghese 329’, Gregorianum 41 (1960), 713-716; J.M. Rubert y Candau, ‘Los principios básicos de la ética en el Ockhamismo y en la via moderna de los siglos XIV y XV’, Verdad y Vida 18 (1960), 97-116; C.K. Brampton, ‘Guillaume d’Ockham et la ‘prima redactio’ de son Commentaire sur les Sentences’, Revue d’histoire ecclésiastique 56 (1961), 470-476; C.K. Brampton, ‘The Probable Date of Ockham’s ‘Lectura Sententiarum’, AFH 55 (1962), 367-374; C.K. Brampton, ‘The probable Order of Ockham’s Non-polemical Works’, Traditio 19 (1963), 469-483; S.F. Brown, ‘Sources for Ockham’s prologue to the Sentences’, Franciscan Studies 26 (1966), 36-65 & 27 (1967), 39-107; G. Gál, ‘Gualtieri de Chatton et Guilelmi de Ockham controversia de natura conceptus universalis’ Franciscan Studies 27 (1967), 191-212; J.P. Reilly, ‘Ockham Bibliography, 1950-1967’, Franciscan Studies 28 (1968), 197-214; T. de Andrès, El Nominalismo de Guillermo de Ockham como Filosofia del languaje (Madrid, 1969); M. McCord Adams & N. Kretzmann, William Ockham: Predestination, God’s Foreknowledge, and Future Contingents (New York, 1969); Jürgen Miethke, Ockhams Weg zur Sozialphilosophie (Berlin, 1969); L. Urban, ‘William of Ockham’s theological ethics’, Franciscan Studies 33 (1973), 310-350; Arthur Stephen McGrade, The Political Thought of William of Ockham. Personal and Institutional Principles, Cambridge Studies in Medieval Life and Thought 3rd series, 7 (Cambridge, 1974); Gordon Leff, William of Ockham (manchester, 1975); A. Maurer, ‘Ockham on the Possibility of a Better World’, Mediaeval Studies 38 (1976), 291-312; M. McCord Adams, ‘Ockham on Identity and Distinction’, Franciscan Studies 36 (1976), 5-74; A. de Muralt, ‘La connaissance intuitive du néant et l’évidence du je pense (…)’, Studia Philosophica 36 (1976), 107-158; Marilyn McCord Adams, ‘Was Ockham a Humean about Efficient Causality?’, Franciscan Studies 39 (1979), 5-48; Marylin McCord Adams & Rega Wood, ‘Is to Will It as Bad as to Do It?’, Franciscan Studies 41 (1981), 5-60; G. Gál, ‘Ockham Died Impenitent’, Franciscan Studies 42 (1982), 90ff; J.A. de C.R. de Souza, ‘As idéias políticas de Guilherme de Ockham na Consultatio de causa matrimoniali’, in: Pensamento Medieval: X Semana de Filosofia de Universidade de Brasília, ed. J.A. de Camargo Rodriguez de Souza (São Paulo, 1983), 160-186; A. Goddu, The Physics of William of Ockham (Leiden, 1984); A. Patin, ‘Trois maîtres franciscains dans le manuscrit latin 15888 de la Bibliothèque National de Paris’, Franziskanische Studien 66 (1984), 265-284; S. Brown, `Walter Chatton's Lectura and William of Ockham's Quaestiones in Libros Physicorum Aristotelis', in: Essays Honoring Allan B. Wolter, ed. W.A. Frank & G.J. Etzkorn (St. Bonaventure, New York, 1985); G. Knysh, ‘Ockham’s Avignon Period: Biographical Rectifications’, Franciscan Studies 46 (1986), 64ff; Marilyn McCord Adams, William of Ockham 2 Vols (Notre Dame, 1987); William Courtenay, Schools and Scholars in Fourteenth Century England (Princeton, N.J., 1987), 193-218; Catherine Tachau, Vision and Certitude in the Age of Ockham: Optics, Epistemology and the Foundations of Semantics, 1250-1345 (Leiden: Brill, 1988); L. Freppert, The Basis of Morality According to William Ockham (Chicago, 1988); P. Alféri, Guillaume d’Ockham. Le singulier (Paris, 1989); Michael J. Wilks, ‘Royal patronage and anti-papalism from Ockham to Wyclif’, in: From Ockham to Wyclif, ed. Annes Hudson & Michael Wilks (Oxford, 1989), 135-163; J. Davis, Ockham on Aristotle’s Physics (St. Bonaventure, 1989); W.J. Courtenay, `Ockham, Chatton, andd the London Studium: Observations on Recent Changes in Ockham's Biography', in: Die Gegenwart Ockhams, ed. W. Vossenkuhl & R. Schönberger (Weinheim, 1990); A.S.McGrade> on the political works; J. Miethke, ‘Der Abschluß der kritischen Ausgabe von Ockhams akademischen Schriften’, Deutsches Archiv für Erforschung des Mittelalters 47 (1991), 180-184; A. de Muralt, ‘L’univocité de l’être. Fondement critique de la négation de l’éxemplarité divine chez Guillaume d’Occam’, Collectanea Franciscana 60 (1990), 577-594; G. Etzkorn, ‘Ockham at a Provincial Chapter: 1324, a Prelude to Avignon’, AFH 83 (1990), 557-567; R. Cross, 'Nominalism and the Christology of William of Ockham', RThAM, 58 (1991), 126ff; G. Gál & R. Wood, `The Ockham Edition: William of Ockham's `Opera Philosophica et Theologica', Franciscan Studies, 51 (1991), 83-101; Peter Schulthess, Sein, Signifikation und Erkenntnis bei Wilhelm von Ockham (Berlin, 1992); R. Imbach & P. Ladner, `Die handschrift 51 der Freiburger Franziskanerbibliothek und das darin enthaltene Fragment des Ockham zugeschriebenen Traktats `De Principiis Theologiae'', in: Filosofia e teologia nel Trecento, Studi in ricordo di E. Randi, ed. L. Biancchi (Louvain-la-Neuve, 1994), 105-127; L.-M. de Rijk, `Ockham's horror of the Universal: an assessment of his view of individuality', Mediaevalia 7-8 (1995), 473-497; Pellegrini, A., Statuto epistemologico della teologia secondo Guglielmo di Occam (Città da Vaticano, 1995); A. Poppi, Studi sull'etica della prima scuola francescana, 123-143; J. Miethke, Mittelalterliches Jahrbuch, 29 (1994), 61-82; John Boler, Franciscan Studies, 54 (1994-97), 79-98; Robert Andrews, Franciscan Studies, 54 (1994-1997), 99-123; Paul Vincent Spade, Franciscan Studies, 54 (1994-97), 227-250; A.S. McGrade, Franciscan Studies 54 (1994-1997), 143-165; G. Mensching, `Zur epocheprägenden Bedeutung des Nominalismus', in: Die Bibliotheca Amploniana. Ihre Bedeutung im Spannungsfeld von Aristotelismus, Nominalismus und Humanismus, ed. A. Speer (Berlin-NY, 1995), 353-366 [see also pp. 409-433]; W.J. Courtenay, `Was there an Ockhamist School?', in: Philosophy and Learning, 263-292 [Coll. Franc. B. 18, 724]; O. Leffler, Wilhelm von Ockham: Die sprachphilosophischen Grundlagen seines Denkens, Franziskanische Forschungen, 40 (Werl, 1995); V. Leppin, Geglaubte Wahrheit. Das Theologieverständnis Wilhelm von Ockhams (Göttingen, 1995); A. Pellegrini, Statuto epistemologico della teologia secondo Guglielmo di Occam (Firenze, 1995); J. Biard, Guillaume d'Ockham. Logique et philosophie (Paris, 1997); M. Damiata, I problemi di G. d'Ockham, I. La conoscenza, Biblioteca di studi Francescani (Florence, 1996) [also as Studi Francescani 93 (1996), 3-316]; M.F. González, `El franciscanesimo de Guillermo de Ockham: una aproximación biográfico-contextual a su filosofia', Rivista española de filosofia medieval, 2 (1995), 127-44; Lambert de Rijk, ‘Ockham’s horror of the universal: an assessment of his view of individuality’, Mediaevalia - Textos e Estudios 7-8 (1995), 473-497; A. Ghisalberti, `Guglielmo di Ockham e l'ockhamismo', in: Storia della teologia nel medioevo, III: La teologia delle scuole, ed. G. d'Onofrio (Casale Monferrato, 1996), 463-514; E. Karger, `William of Ockham, Walter Chatton and Adam Wodeham on the Objects of Knowledge and Belief', Vivarium, 33 (1995), 171-196; M. Kaufmann, `Ockham's Criticism of the Formal Distinction (...)', in: Via Scoti, ed. L. Sileo (Rome, 1995), 337-345; C.M. Talégon Herrero, `Nominalismo e ideología en el siglo XIV', Rev. Esp. Filos. Medieval 2 (1995), 121-126; M. Damiata, `Ockham e Pietro Aureolo', SF, 92 (1995), 711-106; Th. Kobusch, `Ens inquantum und ens rationis (...)', in: Aristotle in Britain during the Middle Ages, ed. J. Marenbon (Turnhout, 1996), 157-175; V. Leppin, `Mit der Freiheit des Evangeliums gegen den Papst (...)', Freiburger Zeitschrift für Philosophie und Theologie, 42 (1995), 397-405; Oliver Leffler, Wilhelm von Ockham, Die sprachfilosophischen Grundlagen seines Denkens, Franziskanische Forschungen, 40 (Werl, 1995); A. Maurer, `Ockham's Razor and Dialectical Reasoning', Mediaeval Studies, 58 (1996), 49-65; B.D. Dutton, ‘Nicholas of Autrecourt and William of Ockham on atomism, nominalism, and the ontology of motion’, Med. Philos. Theol. 5 (1996), 63-85; D. Widerker, `Contra Snapshot Ockhamism', Intern. Journal Philos. Rel. 39 (1996), 95-102; Cl. Panaccio, La philosophie du language>>; D. Perler, `Ockham über Prädikation und Inhärenz', Documenti e studi sulla tradizione filosofica medievale, 5 (1994), 463-485; J. Miethke, `Señorío y libertad en la teoría politica del siglo XIV', Patristica et mediaevalia 16 (1995), 3-32; Les philosophies morales et politiques au moyen âge>>>; A. Poppi, `Il probleme dell'`intrinsece malum' in Guglielmo di Ockham', in: Idem, Studi sull'etica della prima scuola francescana, Centro Studi Antoniani, 24 (Padua, 1996); Marcos Francisco González, Verdad y Vida 54 (1996), 153-185; Jan P. Beckmann, Wilhelm von Ockham, BsR 533 (Munich, 1996); R. Imbach, Micrologus 4 (1996), 313-329; R. Imbach, Quodlibeta, 421-434; Armand Maurer, `Ockham's razor and dialectical reasoning', Mediaeval Studies 58 (1996), 49-65; W.J. Courtenay, ‘The debate over Ockham’s physical theories at Paris’, in: La nouvelle physique du XIVe siècle, 45-63; Olga L. Larre de González, La filosofía natural de Ockham como fenomenologia del individuo, Diss. (Buenos Aires: Universidad Católica Argentina, 1996); A. Grazioso, `Guglielmo d'Occam filosofo del linguagio', MF, 97 (1997), 114-165; L. Polo, Nominalismo, idealismo y realismo (Barañain: Ediciones EUNSA, 1997); O. Todisco, `Omnipotenza e Contingenza. La prospettiva filosofica di G. d'Occam', Miscellanea Franciscana 97 (1997), 166-263; Lili Alanen & Mikko Yrjönsuuri, ‘Intuition, jugement et évidence chez Ockham et Descartes’, in: Descartes et le Moyen Age, ed. J. Biard & R. Rashed (Paris, 1997), 155-174; M. Damiata, Studi Francescani, 94 (1997) & 95 (1998) totaly. See also earlier issues of previous years; Joël Biard, Guilaume d’Ockham. Logique et philosophie, Philosophies 80 (Paris, 1997); Andrea Grazioso, ‘Guglielmo d’Occam filosofo del linguaggio’, Miscellanea Franciscana 97 (1997), 114-165; Takash Shogimen, ‘Ockham’s vision of the Primitive Church’, in: The Church Retrospective. Papers read at the 1995 Summer Meeting in the Ecclesiastical History Society. In Memory of Andrew Martindale, Studies in Church History 33 (Woodbridge-Rochester NY, 1997), 163-175; F. Hoffmann, Ockham-Rezeption und Ockham-Kritik im Jarhzehnt nach Wilhelm von Ockham in Oxford 1322-1332, Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters Neue Folge 50 (Münster, 1997); Alessandro Ghisalberti, Guillherme de Ockham, trad. Luis Alberto De Boni, Coleção Filosofia, 56 (Porto Alegre, 1997); Brian Tierney, ‘Natural law and canon law in Ockham’s ‘Dialogus’’, in: Idem, Rights, Laws and Infallibility in Medieval Thought, Variorum Collected Studies Series, 587 (Aldershot: Variorum, 1997), Essay XIV, 3-24; Brian Tierney, ‘From Thomas of York to William of Ockham: the Franciscans and the papal Sollicitudo omnium ecclesiarum 1250-1350’, in: B. Tierney, Rights, Laws, and Infallibility in Medieval Thought, Variorum Collected Studies Series 578 (Aldershot: Variorum, 1997), Essay XV 607-658; Gerhard D. Wassermann, From Occam’s Razor to the Roots of Consciousness. Twenty essays in philosophy of science and philosophy of mind, Avebury Series in Philosophy (Ashgate: Aldershot, 1997); Marino Damiata, ‘I problemi di G. d’Ockham. II: Dio’, Studi Francescani 94 (1997), 3-319; Christopher J. Martin, ‘Impossible positio as the foundation of metaphysics or, logic on the Scotist plan?’, in: Vestigia, Imagines, Verba: Semiotics and Logic in Medieval Theological Texts (XIIeth-XIVth Century), ed. Costantino Marmo, Semiotic and Cognitive Studies, 4 (Turnhout: Brepols, 1997), 255-276; Johannes M.M.H. Thijssen, ‘The crisis over Ockhamist hermeneutic and its semantic background: the methodological significance of the censure of December 29, 1340’, in: Vestigia, Imagines, Verba: Semiotics and Logic in Medieval Theological Texts (XIIeth-XIVth Century), ed. Costantino Marmo, Semiotic and Cognitive Studies, 4 (Turnhout: Brepols, 1997), 371-392; M. McCord Adams, ‘Ockham on Final Causality: muddying the waters’ Franciscan Studies 56 (1998), 1-46; J.P. Beckmann, ‘Ockham, Ockhamismus, und Nominalismus. Spuren der Wirkungsgeschichte des Venerabilis Inceptors,’ Franciscan Studies 56 (1998), 77-95; John Boler, ‘Ockham on difference in category’, Franciscan Studies 56 (1998), 97-113; Stephen Lahey, ‘William of Ockham and trope nominalism’, Franciscan Studies 55 (1998), 105-120; Martin Lenz, ‘Himmlische Sätze: Die Beweisbarkeit von Glaubenssätzen nach Wilhelm von Ockham’, Bochumer Philos. Jahrb. 3 (1998), 99-120; Volker Leppin, ‘Does Ockham’s Concept of Divine Power Threathen Man’s Certainty in His Knowledge of the World?’, Franciscan Studies 55 (1998), 169-180; Luca Parisoli, ‘Guglielmo di Ockham e la fonte dei diritti naturali: una teoría politica tra libertà evangelica e diritti fondamentali ed universali’, Collectanea Franciscana 68 (1998), 5-62; Volker Leppin, ‘Scholastik im Konfliktfeld einer spätscholastischen Universität. Ein Beitrag zum Verständnis Wilhelms von Ockham’, Jahrbuch der Akademie der Wissenschaften in Göttingen (1998), 124-127; Mark Reuter, ‘Language, lies, and human action in William of Ockham’s treatment of insolubles’, Vivarium 36 (1998), 108-133; Fritz Hofmann, Ockham-Rezeption und Ockham-Kritik im Jahrzehnt nach Wilhelm von Ockham in Oxford (1322-1332), Beiträge dur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge, 50 (Münster: Aschendorff verlag, 1998) [cf. Collectanea Franciscana 70 (2000), 254-256 & Wissenschaft und Weisheit 62 (1999), 138-143]; J.J. Macintosh, ‘Aquinas and Ockham on Time, Predestination and the Unexpected Examination’, Franciscan Studies 55 (1998), 181-220; J. Miethke, ‘Die ‘Octo Questiones’ Wilhelms von Ockham in zwei unbeachteten Handschriften in Lissabon und Tübingen’, Franciscan Studies 56 (1998), 291-305 [on MSS Lisboa Arquivo National da Torre do Tombo, Manuscritos da Livraria 447 and Tübingen Univ. Bibl. Mc. 128]; Carlos Steel, ‘Rational by participation. Aquinas and Ockham on the subject of the moral virtues’, Franciscan Studies 56 (1998), 359-382; Ignacio Miralbell, Guillermo de Ockham y su crítica lógico-pragmática al pensamiento realista, Cuadernos de Anuario Filosófico, Serie universitaria 56 (Pamplona, 1998); Vladimir Richter & Gerhard Leibold, Unterwegs zum historischen Ockham, Mediaevalia Oenipontana 1 (Innsbruck, 1998) [cf. Collectanea Franciscana 69 (1999), 729-731]; Paul V. Spade, ‘Three Versions of Ockham’s Reductionist Program’, Franciscan Studies 56 (1998), 347-358; Takashi Shogimen, ‘William of Ockham and Guido Terreni’, History of Political Thought 19 (1998), 517-530; J.P. Beckmann, ‘Ockham, Ockhamismus, und Nominalismus: Spuren der Wirkungsgeschichte des Venerabilis Inceptors’, Franciscan Studies 56 (1998), 77-95; Orlando Todisco, Guglielmo d’Occam. Filosofo della contingenza, Classico delle Spirito-nuova serie (Padua, 1998); Sigrid Müller, ‘Die Grenzen einer philosophischen Ethik bei William von Ockham’, in: Was ist Philosophie im Mittelalter?, Qu’est-ce que la philosophie au Moyen Age? What is Philosophy in the Middle Ages. Akten des X. Internationalen Kongresses für mittelalterliche Philosophie der Société Internationale pour l’Étude de la Philosophie Médiévale, 25. Bis 30. August 1997 in Erfurt, ed. Jan A. Aertsen & Andreas Speer, Miscellanea Medievalia, 26 (Berlin, 1998), 1041-1047; Laurence Renault, ‘Félicité humaine et conception de la philosophie chez Henri de Gand, Duns Scot et Guillaume d’Ockham’, in: Was ist Philosophie im Mittelalter?, Qu’est-ce que la philosophie au Moyen Age? What is Philosophy in the Middle Ages. Akten des X. Internationalen Kongresses für mittelalterliche Philosophie der Société Internationale pour l’Étude de la Philosophie Médiévale, 25. Bis 30. August 1997 in Erfurt, ed. Jan A. Aertsen & Andreas Speer, Miscellanea Medievalia, 26 (Berlin, 1998), 969-976; Arthur Gibson, ‘Ockham’s world and future’, in: Medieval Philosophy, ed. John Marenbon, Routledge History of Philosophy, 3 (London, 1998), 329-367; Marino Damiata, I problemi di G. d'Ockham, IV. L’uomo, Biblioteca di Studi Francescani (Florence, 1999) [also as Studi Francescani 96 (1999), 3-175.]; Jeannne Quillet, ‘Un exemple de nominalisme politique de la scolastique tardive: les doctrines de Guillaume d’Ockham’, in: Aspects de la pensée médiévale dans la philosophie politique moderne, ed. Y.Ch. Zarka (Paris, 1999), 61-66; Rega Wood, ‘Willing Wickedly: Ockham and Burley Compared’, Vivarium 37, 2 (1999), 72-93; Richard Cross, ‘Ockham on Part and Whole’, Vivarium 37, 2 (1999), 143-167; Bernardino de Armellada, ‘Guillermo de Ockham en la espiritualidad del siglo XIV’, Collectanea Franciscana 69 (1999), 79-106; Anne Ashley Davenport, Measure of a Different Greatness. The Intensive Infinite, 250-1650, Studien und Texte zur Geistesgeschichte des Mittelalters LXVII (Leiden-Boston-Köln: Brill, 1999), esp. chapters Six and Seven; J. Briard, Guillaume d’Ockham et la théologie, Initiation au Moyen Âge (Paris: CERF, 1999); Verena Epp, ‘Herrschaft und Eigentum bei Wilhelm von Ockham und John Locke’, Mittellateinisches Jahrbuch 34 (1999), 63-75; David Luscombe, ‘William of Ockham and the Michaelists on Robert Grosseteste and Dennis the Areopagite’, in: The Medieval Church: Universities, Heresy, and Christian Life. Essays in Honour of Gordon Leff, ed. Peter Biller & Barrie Dobson, Studies in Church History, Subsidia, 11 (Woodbridge, 1999), 93-109; A. Maurer, The Philosophy of William of Ockham in the Light of Its Principles, PIMS Studies and Texts 133 (Toronto-Turnhout, 1999); The Cambridge Companion to Ockham, ed. Paul Vincent Spade (Cambridge-New York, 1999) [contains several good introductory articles, for instance by W.J. Courtenay (‘The academic and intellectual worlds of Ockham’), J. Kilcullen (‘The Political Writings’), Marylin McCord Adams (‘Ockham on will, nature and morality’) , Calvin G. Normone (‘Some aspects of Ockham’s logic’), Claude Panaccio (‘Semantics and mental language’), David Chalmers (‘Is there synonymy in Ockham’s mental language?’), Elizabeth Karger (‘Ockham’s misunderstood theory of intuitive and abstractive congition’), Gyula Klima (‘Ockham’s semantics and ontology of the categories’), Alfred J. Freddoso (‘Ockham on faith and reason’), André Goddu (‘Ockham’s philosophy of nature’), Arthur Stephen McGrade (‘Natural law and moral omnipotence’) etc.]; Andrea Tabarroni, ‘Francescanesimo e riflessione sino ad Ockham’, in: Etica e politica. Le teorie dei frati mendicanti nel Due e Trecento (Spoleto, 1999), 203-230; Jurgen Miethke, ‘La théorie politique de Guillaume d’Ockham’, in: Histoire de la philosophie politique II: Naissance de la modernité, ed. Alain Renaut (Paris, 1999), 87-125; Jürgen Goldstein, ‘Ockhams Beitrag zur modernen Rationalität’, Zeitschrift für philosophische Forschung 52 (1999), 399-414; Janet Coleman, ‘Ockham’s right reason and the genesis of the political as ‘Absolutist’’, History of Political Thought 20 (1999), 35-64; Beretta Beatrice, Ad Aliquid. La relation chez Guillaume d’Occam, Dokimion. Neue Schriftenreihe zur Freiburger Zeitschrift für Philosophie und Theologie 22 (Fribourg, 1999); Alfonso Maierù, ‘‘Signum’ negli scritti filosofici e teologici fra XIII e XIV secolo’, in: Signum: IX Colloquio Internazionale Roma, 8-10 gennaio 1998, ed. Massimo Luigi Bianchi, Lessico intellettuale europeo, 77 (Florence, 1999), 119-141; André de Muralt, ‘La critique de la notion scotiste d’ esse objectivum, le ‘psychologisme’ et le ‘nominalisme’ occamiens’, in: Métaphysiques médiévales: Etudes en l’honneur d’André de Muralt, ed. Curzio Chiesa & Léo Freuler, Cahiers de la Revue de Théologie et de Philosophie, 20 (Lausanne: Revue de Théologie et de Théologie, 1999), 113-148; Alessandro Ghisalberti, ‘L’evoluzione degli studi sul sec. XIV: Duns Scoto, Ockham e Buridano’, in : ‘Ob rogatum meorum sociorum’, 215-229; Joël Biard, Guillaume d’Ockham et la théologie, “Initiation au Moyen Âge” (Paris, Les Éditions du Cerf, 1999); H.S. Offler. ‘The ‘influence’ of Ockham’s political thinking: The first century’, in: Idem, Church and Crown in the fourteenth century, art. No. X, 338-365; H.S. Offler, ‘The three modes of natural law in Ockham: A revision of the text’, in: Idem, Church and Crown in the fourteenth century, art. No. VIII, 207-216; H.S. Offler, ‘Zum Verfasser der ‘Allegaciones de potestate imperii” (1338)’, in: Idem, Church and Crown in the fourteenth century, article no. VI, 555-619; H.S. Offler, ‘The origin of Ockham’s “Octo quaestiones’, in: Idem, Church and crown in the Fourteenth Century, article no. VII, 323-332; Sigrid Müller, Handeln in einer kontingenten Welt. Zu Begriff und Bedeutung der rechten Vernunft (recta ratio) bei Wilhelm von Ockham, Tübinger Studien zur Theologie und Philosophie, 18 (Tübingen - Basel, A. Francke, 2000); Bernhard Töpfer, ‘Status innocentiae und Staatsentstehung bei Thomae von Aquin und Wilhelm von Ockham’, Mittellateinisches Jahrbuch 36,1 (2001), 113-129; Olga L. Larre, La filosofía natural de Ockham como fenomenología del individuo (Pamplona, Eunsa, 2000); Carolina J. Fernández, ‘Guillermo de Ockham y el problema de la causalidad’, Nuevo Mundo (Buenos Aires) 1 (2000), 239-255; Alexander Broadie, ‘Duns Scotus and William of Ockham’, in: The Medieval Theologians, ed. G.R. Evans (Oxford: Blackwell, 2000), 250-265; Francisco Bertelloni, ‘Hipótesis de conflicto y casus necessitatis: Tomás de Aquino, Egidio Romano y Guillermo de Ockham’, Veritas 45/3 (2000), 393-410; Francesco Bottin, ‘La scienza secondo Guglielmo di Ockham’, in: A ciência e a organização dos saberes, 315-327; Luis E. Bacigalupo, ‘Sobre los modos del derecho natural en Ockham’, Nuevo Mundo (Buenos Aires) 1 (2000), 225-237; Alessandro Ghisalberti, ‘Il Dio dei filosofi e il Dio dei teologi in Guglielmo di Ockham’, Sapientia 55 (2000), 3-12; George Knysh, ‘Ockham’s first political treatise? The “Impugnatio constitutionum papae (April/May 1328)’, Franciscan Studies 58 (2000), 237-259; Jürgen Miethke, De potestate papae. Die päpstliche Amtskompetenz im Widerstreit der politischen Theorie von Thomas bis Wilhelm von Ockham, Spätmittelalter und Reformation. Neue Reihe 16 (Tübingen, 2000). [See reviews in Collectanea Francescana 72:1-2 (2002), 394-400; Archivum Franciscanum Historicum 94 (2001), 230-238]; H.H. Bleakley, ‘Some additional thoughts on Ockham’s right reason: an addendum to Coleman’, History of Political Thought 21:4 (2000), 565-605; Ellie Ragland, ‘The supposed nominalism of William of Ockham and the Lacanian real’, in: Medievalism and the Academy, II, ed. David D. Metzger, Studies in Medievalism, 10 (Cambridge, 2000), 92-103; Ludger Honnefelder, ‘Wilhelm von Ockham. Die Möglichkeit der Metaphysik’, in Philosophen des Mittelalters, ed. Theo Kobusch, 250-268; Robert Andrews, ‘The Defensorium Ockham: An edition’, Cahiers de l’Institut du Moyen-Âge grec et latin 71 (2000), 189-273; Sten Ebbesen, ‘A note on Ockham’s defender’, Cahiers de l’Institut du Moyen-Âge grec et latin 71 (2000), 275-277; Paola Müller, ‘Le ‘fallaciae in dictione’ in Guglielmo di Ockham’, Divus Thomas 103 (2000), 143-166; Holly Hamilton Bleakley, ‘Some additional thoughts on Ockham’s right reason: An Addendum to Coleman’, History of Political Thought 21 (2000), 565-605; Laurence Renault, ‘Guillaume d’Ockham et la distinction de la nature et de la surnature’, Revue Thomiste 109 (2001), 204-216; B. Töpfer, ‘Status innocentiae und Staatsentstehung bei Thomas von Aquino und Wilhelm von Ockham’, Mittellateinisches Jahrbuch 36 (2001), 113-129; Volker Leppin, ‘Ockham und die Prophetie. Beobachtungen zur Selbstwahrnehmung eines philosophischen Theologen’, Freiburger Zeitschrift für Philosophie und Theologie 48 (2001), 470-476; Francesco Sechi, Guglielmo d’Ockham. Premesse per la comprensione del suo pensiero politico-giuridico’, in: Multas per gentes. Studi in memoria di Enzo Cadoni (Sassari: Ed. Democratica Sarda, 2001), 337-353;André Goddu, ‘The impact of Ockham’s reading of the ‘Physics’ on the Mertonians and Parisian Terminists’, Early Science and Medicine 6 (2001), 204-237; Girard J. Etzkorn, ‘Ockham at Avignon: his response to critics’, Franciscan Studies 59 (2001), 9-19; Guy Geltner, ‘Eden Regained: William of Ockham and the Franciscan Return to Paradise’, Franciscan Studies 59 (2001), 63-89; Matthias Kaufmann, ‘Gottes Allmacht und die Wahrheit modaler Sätze. Potentialität und Possibilität bei Wilhelm von Ockham’, in: Potentialität und Possibilität. Modalaussagen in der Geschichte der Metaphysik, ed. Thomas Buchheim, Corneille Henri Kneepkens & Kuno Lorenz (Stuttgart-Bad Cannstatt, 2001), 201-217; Mário Santiago de Carvalho, ‘Para la historia de la posibilidad y de la libertad. Juan Duns Escoto, Guillermo de Ockham y Enrique de Gante’, in: Idem, Estudios sobre Álvaro Pais e outros Franciscanos (séculos XIII-XV) (Lisbon, 2001), Chapter VII; Mário Santiago de Carvalho, ‘La teoria de la ‘suposición’ en la semántica ockhamista’, in: Idem, Estudios sobre Álvaro Pais e outros Franciscanos (séculos XIII-XV) (Lisbon, 2001), Chapter IX; Takashi Shogimen, ‘From disobedience to toleration: William of Ockham and the medieval discourse on fraternal correction’, Journal of Ecclesiastical History 52 (2001), 599-622; Volker Leppin, ‘Ockham und die Prophetie. Beobachtungen zur Selbstwahrnehmung eines philosophischen Theologen’, Freiburger Zeitschrift für Philosophie und Theologie 48:1-2 (2001), 470-476; Christian Rode, ‘Sein oder Nichtsein. Hervaeus Natalis und Wilhelm von Ockham über den ens rationis’, in: Umbrüche: Historische Wendepunkte der Philosophie von der Antike bis zur Gegenwart. Festschrift für Kurt Flasch zu seinem 70. Geburtstag, ed. Klaus Kahnert & Burkhard Mojsisch (Amsterdam, 2001), 77-97; Sharon M. Kaaye & Robert M. Martin, On Ockham (Belmont CA: Wadsworth, 2001); José Miguel López Cuétara, ‘Algunos conceptos filosóficos en Guillermo de Ockham’, Verdad y Vida 59 (2001), 535-540; Richard Gaskin, ‘Ockham’s mental language, connotation, and the inherence regress’, in: Ancient and medieval theories of intentionality, ed. Dominick Perler, Studien und Texte zur Geistesgeschichte des Mittelalters, 76 (Leiden-New York-Boston: Brill, 2001), 227-263; Yiwei Zheng, ‘Ockham’s connotation theory and ontological elimination’, Journal of Philosophical Research 26 (2001), 623-634; Joël Biard, ‘Intention et presence: la notion de presentalitas au XIVe siècle’, in: Ancient and Medieval Theories of Intentionality, ed. Dominik Perler, Studien und Texte zur Geistesgeschichte des Mittelalters, 76 (Leiden: Brill, 2001), 265-282; Pedro Leite Júnior, O problema dos universais: a perspectiva de Boécio, Abelardo e Ockham, Filosofia, 162 (Porte Alegre: EDIPUCRS, 2001); Fernando Domínguez Ruiz, Naturaleza y libertad en Guillermo de Ockham, Diss. (Pamplona, 2001); Hubert Schröckner, Das Verhältnis der Allmacht Gottes zum Kontradiktionsprinzip nach Wilhelm von Ockham, Diss. (Munich, 2001); Richard A. Lee Jr., ‘Being skeptical about skepticism: methodological themes concerning Ockham’s alleged skepticism’, Vivarium 39 (2001), 1-19; Marcin Karas, ‘Koncepcja czasu w Tractatus de praedestinatione Wilhelma Ockhama’, Acta Mediaevalia 15 (2002), 107-116 [Theory of time in Ockham’s Tractatus de Praedestinatione]; Dominik Perler, Theorien der Intentionalität im Mittelalter, Philosophische Abhandlungen, 82 (Frankfurt a.M: Klostermann, 2002). [a.o. Olivi, Dietrich von Freiburg, Duns Scotus, Aureol, Ockham, Wodeham]; André de Muralt, L’unité de la philosophie politique. De Scot, Occam et Suárez au liberalisme contemporain, Bibliothèque d’histoire de la philosophie (Paris: Vrin, 2002) [cf. Review by André Côté in Science et Esprit 56 (2004), 211-219]; Alfonso Flórez, La filosofía del lenguaje de Ockham. (Exposición critica e interpretación cognitiva) (Albolote (Granada) Comares – Bogotá: Pontificia Universidad Javeriana, 2002); Brian Tierney, L’idea dei diritti naturali. Diritti naturali, legge naturale e diritto canonico, 1150-1625, Collezione di testi e studi (Bologna: Il Mulino, 2002). [a.o. on Ockham]; Francisco J. Fortuny, ‘Guillermo de Ockham’, in: La filosofía medieval, ed. Francisco Bertelloni & Giannina Burlando, Enciclopedia Ibero-Americano de Filosofía (Madrid: Editorial Trotta, 2002), 217-236; A. Maurer, The Philosophy of William of Ockham in the Light of its Principles, Reprint (Turnhout: Brepols – Toronto: PIMS, 2002); Maria Gabriella Martini, ‘La verità scientifica negli stoici e in Ockham. Un accostamento possibile?’, Studi Francescani 99 (2002), 231-252; Ernesto Perini-Santos, ‘L’extension de la liste des modalités dans les commentaires du ‘Perihermeneias’ et des ‘Sophistici Elenchi’ de Guillaume d’Ockham’, Vivarium 40 (2002), 174-188; Aurélien Robert, ‘L’explication causale selon Guillaume d’Ockham’, Quaestio 2 (2002), 241-265; Marino Damiata, ‘Il Burleo ed Ockham’, Studi Francescani 99 (2002), 5-35; José Antonio de C.R. de Souza, ‘Guillermo de Ockham y el dualismo politico’, in: La filosofía medieval, ed. Francisco Bertelloni & Giannina Burlando (Enciclopedia Ibero-Americano de Filosofía (Madrid: Trotta, 2002), 263-284; Laurence Renault, ‘L’assimilation du connu au connaissant dans la tradition aristotélicienne et sa critique par Guillaume d’Ockham’, in: Le contemplateur et les idées. Modèles de la science divine, du néoplatonisme au XVIIIe siècle, ed. Olivier Boulnois et al. (Paris: Vrin, 2002), 171-183; Edith Dudley Sylla, ‘Creation and nature’, in: The Cambridge Companion to Medieval Philosophy, 171-195; Annabel S. Brett, ‘Political philosophy’, in: The Cambridge Companion to Medieval Philosophy, 176-299; Angelo Pellegrini, Guglielmo di Occam fra logica e assoluto (Bari: Edizioni Giuseppe Laterza, 2002); Cyrille Michon, ‘Omniscience, liberté humaine et immutabilité divine, remarques à partir du ‘Tractatus’ de Guillaume d’Ockham’, in: Le contemplateur et les idées. Modèles de la science divine, du néoplatonisme au XVIIIe siècle, ed. Olivier Boulnois et al. (Paris: Vrin, 2002), 149-169; Volker Leppin, ‘Wilhelm von Ockham. Theologie zwischen Philosophie, Politik und prophetischen Anspruch’, in: Theologen des Mittelalters. Eine Einführung, ed. Ulrich Köpf (Darmstadt: Wissenschaftliche Buchgesellschaft, 2002), 182-196; Volker Leppin, ‘Vom Sinn des Jüngsten Gerichts. Beobachtungen zur Lehre von der ‘visio’ bei Johannes XXII. und Ockham’, in: Ende und Vollendung. Eschatologische Perspektiven im Mittelalter, ed. Jan A, Aertsen & Martin Pickavé, Miscellanea Mediaevalia, 29 (Berlin-New York: De Gruyter, 2002), 705-717; Günther Mensching, ‘Das Ende und der Wille Gottes. Teleologie und Eschatologie bei Wilhelm von Ockham’, in: Ende und Vollendung. Eschatologische Perspektiven im Mittelalter, ed. Jan A, Aertsen & Martin Pickavé, Miscellanea Mediaevalia, 29 (Berlin-New York: De Gruyter, 2002), 465-477; Lorenzo Vicente Burgoa, ‘Abstracción e intuición en Guillermo de Ockham o la encruijada entre el pensamiento medieval y la filosofía moderna’, Estudios Filosóficos 51 (2002), 223-256; Carolina J. Fernández, ‘Facticidad y legalidad en la teoría ockhamista de la propiedad’, Patristica et Mediaevalia 23 (2002), 65-101; Esteban Peña Eguren, ‘La relación entre razón y fe en Guillermo de Ockham. La necesaria economía en el desir sobre Dios’, Ciudad de Dios 215 (2002), 529-556; In-Kyu Song, Divine Foreknowledge and Necessity: An Ockhamist Response to the Dilemma of God’s Foreknowledge and Human Freedom (Landham MD – New York – Oxford: Oxford University Press of America, 2002); Allan B. Wolter, Scotus and Ockham: Selected Essays (St. Bonaventure NY, 2003); Dominik Perler, ‘Ockhams Tranformation der Transzendentalien’, in: Die Logik des Transzendentalen: Festschrift für Jan A. Aertsen zum 65. Geburtstag, ed. Martin Pickavé, Miscellanea Mediaevalia, 30 (Berlin: Walter de Gruyter, 2003), 361-382; Severin Valentinov Kitanov, ‘Displeasure in heaven, pleasure in hell: four Franciscan masters on the relationship between love and pleasure, and hatred and displeasure’, Traditio 58 (2003), 284-340; John Scott, ‘William of Ockham and the lawyers revisited’, in: Rhetoric and Renewal in the Latin West, 1100-1540, 169-182[ Ockham’s views on canon lawyers]; Annabel S. Brett, ‘Political Philosophy’, in: The Cambridge Companion to Medieval Philosophy, 176-299; Timothy B. Noone, ‘William of Ockham’, 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), 696-712; Hans Kraml & Gerhard Leibold, Wilhelm von Ockham, Zugänge zum Denken des Mittelalters, 1 (Münster: Aschendorff Verlag, 2003); Hubert Schröcker, Das Verhältnis der Allmacht Gottes zum Kontradiktionsprinzip nach Wilhelm von Ockham, Münchener Universitätsschriften Kath.-Theol. Fakultät, Veröffentlichungen des Grabmann-Instituts, 49 (Berlin: Akademie-Verlag, 2003) [review in CF 75 (2005), 419-422]; Angelo Pellegrini, Guilielmo di Occam fra tempo ed eterno (Bari: Ed. Giuseppe Laterza, 2003); Michael J. Cholbi, ‘Contingency and divine knowledge in Ockham’, American Catholic Philosophical Quarterly 77:1 (2003), 81-91; Volker Leppin, Wilhelm von Ockham, Gelehrter, Streiter, Bettelmönch (Darmstadt, 2003); Elzbieta Jung-Palczewska, ‘Krótkie kwestie teologiczne dwóch przedstawicieli szkoly franciszkánskiej XIV wieku – Piotra Aureoli i Wilhelma Ochama’, Przeglad Tomistyczny 9 (2003), 199-213; Lodi Nauta, ‘William of Ockham and Lorenzo Valla: False Friends. Semantics and ontological reductions’, Renaissance Quarterly 56 (2003), 613-651; Claude Panaccio, Ockham on Concepts, Ashgate Studies in Medieval Philosophy(Aldershot: Ashgate, 2004); David Strong, ‘The questions asked: the answers given: Langland, Scotus, and Ockham’, Chaucer Review 38:3 (2004), 255-275; Martin Lenz, ‘Oratio Mentalis und Mentalesisch. Ein spätmittelalterlicher Blick auf die gegenwärtige Philosophie des Geistes’, in: Herbst des Mittelalters. Fragen zur bewertung des 14. und 15. Jahrhunderts, ed. Jan A. Aertsen & Martin Pickavé, Miscellanea Mediaevalia, 31 (Berlin: Walter de Gruyter, 2004), 105-130; Carolina Julieta Fernández, ‘Ockham’s theory of property’, Pensiero Politico Medievale 2 (2004), 147-159; Christoph Flüeller, ‘Acht Fragen über die Herrschaft des Papstes. Lupold von Bebenburg und Wilhelm von Ockham im Kontext’, in: Politische Reflexion in der Welt des späten Mittelalters/Political Thought in the Ages of Scholasticism. Essays in Honour of Jürgen Miethke, ed. Martin Kaufhold, Studies in Medieval and Reformation Traditions: History, Culture, Religion, Ideas, 103 (Leiden: Brill, 2004), 225-246; Volker Leppin, ‘Biographie und Theologie am Beispiel Wilhelms von Ockham’, Archa Verbi. Yearbook for the Study of Medieval Theology 1 (2004), 128-142; Mirko Breitenstein, “Vos enim in libertatem vocatis estis’. Beobachtungen zur Konzeption politischer Freiheit im ‘Dialogus’ des Wilhalm von Ockham’, 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), 151-170; Vesa Hirvonen, Passions in William Ockham’s Philosophical Psychology, Studies in the History of Philosophy of Mind, 2 (Dordrecht: Kluwer Academic Publishers, 2004); Volker Leppin, ‘Wilhelm von Ockham’, Religion in Geschichte und Gegenwart 4^th Ed. VIII (2005), 1552-1556; Volker Leppin, ‘Wilhelm von Ockham (um 1285-1347)’, in: Klassiker der Theologie, Band I: von Tertullian bis Calvin, Friedrich W. Graf (Munich: C.H. Beck, 2005), 188-223; Joshua Rayman, ‘Ockham’s theory of natural signification’, Franciscan Studies 63 (2005), 289-323; Jürgen Miethke, Ai confronti del potere. Il dibattito sulla potestas papale da Tommaso d’Aquino a Guglielmo d’Ockham, Fonti e ricerche, 19 (Padua: Efr-Editrici Francescane, 2005); Takashi Shogimen, ‘William of Ockham and conceptions of heresy, c. 1250-c. 1350’, in: Heresy in Transition. Transforming Ideas of Heresy in Medieval and Early Modern Europe, ed. Ian Hunter, John Christian Laursen & Cary J. Nederman, Catholic Christendom, 1300-1700 (Aldershot: Ashgate, 2005); Bonnie Kent, ‘On the track of ‘lust’: ‘Luxuria’, Ockham, and the scientists’, in: In the Garden of Evil. The vices and culture in the Middle Ages, ed. Richard Newhauser, Papers in Mediaeval Studies, 18 (Toronto: PIMS, 2005), 349-370; Francesco Bottin, ‘Ockham e l’oratio mentalis’, in: Idem, Filosofie medievale della mente, subsidia mediaevalia patavina (Padua: Il Poligrafo, 2005), 134-167; Catherine König-Pralong, Avènement de l’aristolélisme en terre chrétienne. L’essence et la matière, entre Thomas d’Aquin et Guillaume d’Ockham, Études de philosophie médiévale, 87 (Paris: Vrin, 2005); Takashi Shogimen, ‘Defending Christian fellowship: William of Ockham and the crisis of the medieval church’, History of Political Thought 26:4 (2005), 607-624; Thomas M. Osborne Jr., ‘Ockham as a divine-command theorist’, Religious Studies 41:1 (2005), 1-22; Volker Leppin, ‘Gotteslehre und Logik bei Wilhelm von Ockham’, in: Logik und Theologie. Das organon im arabischen und im lateinischen Mitelalter, ed. D. Perler & U. Rudolph (Leiden: Brill, 2005), 429-445; Esteban Peña Eguren, La filosofía política de Guillermo de Ockham. Relación entre potestad civil y potestad eclesiástica. Estudio sobre el “Dialogus, pars III”, Ensayos, 247 (Madrid: Ediciones Encuentro, 2005); Pedro Gilberto da Silve Leite Júnior, 'Univocity of Being in William of Ockham's Thought: A First Approach', 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), 303-320; Mikko Yrjönsuuri, ‘William Ockham and mental language’, in: Representation and Objects of Thought in Medieval Philosophy, Ashgate Studies in Medieval Philosophy (Aldershot: Ashgate, 2007); Takashi Shogimen, Ockham and Political Discourse in the Late Middle Ages (Cambridge: Cambridge University Press, 2007); William J. Courtenay, Ockham and Ockhamism (Leiden: Brill, 2008); Christopher Hughes, 'Ockham on an Argument against God's Knowledge of Future Contingents', in: A Pilgrimage Through the Franciscan Intellectual Tradition, ed. André Cirino & Josef Raischl (Canterbury: Franciscan International Study Centre, 2008), 319-344.

Guilelmus de Rubione (ca. 1290, near Barcelona-?)

Spanish friar and theologian from the Aragon area.. Studied in Paris between 1315 and 1325. Provincial minister of Aragon around 1333.

editions

In I-IV Sent. 2 Vols (Paris, 1517-18)

Quodlibeta (2), ed. C. Rubert, AIA, 15 (1928), 5-32; 6 (1929), 145-181; 17 (1930), 5-42; L.M. Farré, AST, 7 (1931), 95-138.

literature

Conrado Rubert, ‘Fr. Guillermo Rubió, OFM. Apuntes bio-bibliográficos y doctrinas filosóficas’, AIA 30 (1928), 5-32; AIA 32 (1929), 145-181; AIA 33 (1930), 5-42; L.M. Farré, `La concepió inmaculada de la Verge segons Fr. G. Rubió', Analecta Sacra Tarraconensia, 7 (1931), 95-138; AIA 34 (1931), 161-176, 321-340; Conrado Rubert, ‘Guillermo Rubió y el objeto de la conciencia y de la fe en los Quodlibetos de Ockam’, AIA 37 (1934), 108-112; Glorieux, La Litt. Quodlib., II, 88, 312; W&W, 3 (1936), 19-35; DTC, VI, 1982-3; A. Braña, De immaculata cconceptione B.V. Mariae sec. theologos Hispanos saec. XIV (Rome, 1950) José Maria Rubert Candau, La filosofía del siglo XIV a través de Guillermo Rubió (Madrid, 1952); José Maria Rubert Candau, El conocimiento de Díos en la filosofia de Guillermo Rubió. Una aportación a la filosofía española medieval (Madrid, 1952); Doucet, AFH, 47 (1954), 125.

Guilelmus de Sarzano (fl. early 14^th cent.)

>>>>Franciscan theologian. Lector of the Florence friary in 1311 and collaborator of the order procurator Raymond of Fronsac at the Council of Vienne. Later found as Lector at Genoa and at the Naples Studium around 1316.

editions

Tractatus de Potestate Summi Pontificis, ed. R. del Ponte, Studi Medievali, ser. 3a, 12 (1971), 997-1094, with an introduction by O. Capitani on pp. 997-1014.

Tractatus de Excellentia Principatus Regalis, ed. F. Delorme, Antonianum 15 (1940), 221-244 (text on pp. 226-244). Heavily based on Aristotle’s Politica and also on the Nicomachean Ethics.

literature

Giornale critico della filosofia italiana, 23 (1942), 240; J. Leclercq, ‘Textes contemporains de Dante sur les sujets qu’il a traités’, Studi medievali ser. 3a, 6 (1965), 491-535; Renovatio, 4 (1969), 617-627; R. del Re, ‘Un presunto oppositore della ‘Monarchia’ dantesca, Guglielmo de Sarzano’, in: Omaggio a Camillo Guerrieri Crozetti (Genoa, 1971), 253-269; Jürgen Miethke, ‘Ein neuer Text zur Geschichte der politischen Theorie im 14. Jahrhundert, Der ”Tractatus de potestate summi pontificis” des Guilelmus de Sarzano aus Genua’, in: Quellen und Forschungen aus italienischen Archiven und Bibliotheken 54 (1974) 509-538; Ommagio a Camillo Guerrieri Crocetti (Genova, 1978), 253-269; F. Cheneval, Die Rezeption der ‘Monarchia’ Dantes bis zur Editio princeps im Jahre 1559. Metamorphosen eines philosophischen Werkes, Humanistische Bibliothek I.47 (Munich, 1995), 179-186; Jürgen Miethke, De potestate papae, Die päpstliche Amtskompetenz im Wider streit der politischen Theorie von Thomas von Aquin bis Wilhelm von Ockham, Spätmittelalter und Reformation, Neue Reihe 16 (Tübingen, 2000),150-155. For an Italian version of this work, see: Idem, Ai confini del potere, Il dibatito sulla potestas papale da Tommaso d’Aquino a Guglielmo d’Ockham, trans. Cinzia Storti, preface and revisions by Roberto Lambertini, Fonti e ri cerche, 19 (Padua: EFR - Editrici Francescane, 2005), 166-172; Helmut G. Walther, ‘Ein später franziskanischer Beitrag zum Streit zwischen Bonifaz VIII und Philipp IV’, in: Europa und die Welt der Geschichte. Festschrift zum 60. geburtstag von Dieter Berg, ed. Raphaela Averkorn, Winfried Eberhard, raimund Haas & Bernd Schmies (Bochum: Winkler, 2004), 999-1010 [discusses content and context of the two political treatises of Guillelmo); Roberto Lambertini, ‘I Frati Minori e la Politica di Aristotele: lo strano caso di Guglielmo da Sarzano’, in: ‘Ubi neque aerugo neque tinea demolitur’. Studi in onore di Luigi Pellegrini per suoi settanta anni, ed. Maria Grazia Del Fuoco (Naples: Liguori Editore, 2006), 407-423.

With thanks to Prof.dr. Jürgen Miethke.

Guilelmus de Troyes (17th cent.)

French friar. Author of meditative works>>

literature

Dict. de Spir., VI, 1264-5

Guilelmus de Solanga (

Metgezel van Odoricus op diens reis naar Azië en schrijver van het verslag daarvan (Autograaf ms. Assisi Arch. Conv. no. 20?). Zie voor edities en literatuur onder Odoricus de Pordenone

Guilelmus de Vorillon (Guillelmus Vorilongus. ca. 1390/94, Vauruellan near St.-Bieuc - † 1463 Rome)

Theologian and defender of Scotism. Read the Sentences in Paris (1429-31 books I-III & 1447 book IV). Work characterised by its concise but adequate explanations of the different details of various theological positions defended by previous scholars. Pelster actually grants that Vorrilon gave Sentences commentary a new format, providing the reader a clear and well-structured argument. As a whole it can be said that most of Vorrillon’s works are lucid textbooks for the classroom. As Murphy makes out (p. 168), a comprehensive study of his work might shed light on teaching practices and the content of teaching at the fifteenth-century Paris studium.Vorillon received his licence in 1448. [cf. Paris BN Lat. 5657a f. 21r]. Already before reading the Sentences he appears to have been teaching at general studia (Wegerich, 193).In between these teaching periods he took part in the council of Basel and he wrote a Repertorium or Vademecum on the Ordinarium of Scotus. Also the author of biblical commentaries (did not survive?). From 1447 onwards he is Magister Regens in Paris and Poitiers. From this period dates his big Liber de Anima. He also is active as provincial minister (Tours) in 1449 and 1461 and he struggles with the observants about the convent of Châteauroux. In 1462 he is asked to defend in Rome his interpretation of the saying of Christ `Ecce filius tuus'. Took part in the discussion on the blood of Christ in 1462 and died shortly thereafter. (his scholarly statue acknowledged by pope Pius II) > also confessor of queen Mary of France? Ca. 1450.

manuscripts

Opus in I-IV Sent.: MS Rennes, 41 (In II Sent. d. 10)); Vat.Lat. Ottob. 476 ff. 209a-226a; Cambridge, Peterhouse 16 ff. 149r-150r [cf. Stegmüller, Comm. 141, no. 304.]

Summaria recapitulatio [an extract from Vorillon’s Vademecum, amounting to a detailed ta ble of content of Scotus’ four books of the Sentences]: Marseille, Bibl. Publique 254 f. 348v; Cambridge, Peterhouse 16 (15th cent.) 4°. This extract also published in the 1473 Paris edition by Ulrich gering, Martin Crantz and Michael Friburger of Scotus’s Sentences commentary.

Liber de Anima: Paris BN Lat. 6684; Paris BN Lat. 16585.

editions

Liber de Anima, ed. I. Brady, Medieval Studies, 10 (1948), 225-297; 11 (1949), 247-07

Ascribed>>Collectarium super Quodlibeta Scoti [edited in the Vademecum below, that is the Padua Edition of Matthew Cerdonis (ca. 1485), ff. 60v-80r]

Vademecum/ Repertorium Propositionum que sunt contra Scotum/ Collectaneum Quaestionum quatuor librorum sententiarum [Source book on the Sentences Commentaries of Scotus] (Paris: Simon Doliatoris de Prussia, ca. 1483/Padua: Matthew Cerdonis de Vindesgretz, ca. 1485)>>etc. Inc. Of the Padua edition: repertorium magistri Guillermi Varilonis quod alio nomine dicitur Vademecum vel collectarium non opinionis Scoti: sed opinionum in Scoto nullatenus signtarum. Exl.: Explicit hoc Vade mecum vel collectarium non opinionis Scoti, sed opinionum in Scoto nullatenus signatarum, Dicitur Vade mecum vel Veni mecum, ut voluit magister Varillonis sacre theologie doctor eximius ordinis fratrum minorum provincie Thuronis minister condignus, qui hoc opus suum hoc nomine Vade mecum baptizavit, qui cum domino dirigente ire mereamur in celiis. Amen. [as said before: on ff. 60v-68r of the Padua edition we find a similar work on the Quodlibeta, probably the work of a disciple. Cf. Murphy, 171]

Compendium Quattuor Librorum Sententiarum/Opus in quatuor Libros Sententiarum iuxta Doctrinam S.Bonaventurae et Scoti (Lyon: J. Trechsel, 1489/Venice: J. de Leucho, 1496/Lyon: J. Trechsel, 1499/Venice: Bonetus Locatellus, 1502/ Basel: A.P. de Langendorff, 1510) A commentary on this Compendium was made by Joh. Findling, OM, see there. [Vorillon’s Compendium was the result of his Sentences lectures at Paris; in fact a handbook of Scotist theology and philosophy (not fully Scotist, also use made of Bonaventure et al.):> see F. Pelster, Franz. Stud., 8 (1921), 48-66] Inc of the 1489 edition: Sacre pagine professoris eximii magistri Guillermi vorrilong ordinis fratrum minorum: opus super quatuor libros sententiarum feliciter incipit. Expl. of the 1489 edition: Viri celeberrimi atque profundissimi, magistri Guillermi de vorrilon sacre theologie professoris eximii ordinis fratrum minorum opus super quatuor libros sententiarum feliciter consummatum est in inclita urbe lugdunensi die xxiiij augusti MCCCCL XXXIX.

literature:

Wadding, Scriptores 108; Sbaralea, Supplementum I, 351, 338-339; Stegmüller, Repertorium Comentarium in Sententias Petri Lombardi 139, no. 304, 217, no. 445; Franz Pelster, `Wilhelm v. Vorillon, ein Skotist des 15. Jahrhunderts', Franz. Stud., 8 (1921), 48-66; Doucet, AFH, 47 (1954), 126; I. Brady, in: Miscellanea M. de Pobladura, Vol. I (Rome, 1964), 291-315; John Chr. Murphy, ‘A History of the Paris Studium (…)’, Diss U. of Notre Dame (Notre Dame Ind., 1965). 152-172; F. Tokarski, Annuaire de l'Ecole Pratique des Hautes Etudes, Ve Section, 89 (1980/1), 595-7; Wilhelm Kohl, ‘Wilhelm von Vorillon’, Biographisch-Bibliographisches Kirchenlexikon XIII, 1239ff.; Johannes Schlageter, ‘Wilhelm v. Vorillon’, LThK³ X, 1200.

Guilelmus de Ware (de Guarro/ de Varro, second half thirteenth century)

Born ca, 1253-60 in Ware (Hertford). Friar in London. Studied probably in Oxford and read the Sentences there ca. 1295. In 1305 he is found in Paris. Also several sermons survive...>

manuscripts

Sermones de Sanctis: MS Oxford, Merton 237, f. 90va; Turin, Naz. D. VI.I.f. 222.

In I-IV Sent.: Florence, Naz. G.I.671; Padua, Ant. 282 (first 37 questions of In II Sent. and all the 39 questions of In IV Sent. See Doucet!! & Pelster, Gregorianum 18 (1937), 298-9); Padua, Ant. 115; Padua, Ant. 116; Bologna, Coll. Hisp. S. Clemente 39; Troyes 501

In Prol. Sent.: Naples, Naz. VII.C.6 ff. 1a-6d

editions

In I-IV Sent.: Super IV Sententiarum Quaestiones Variae, ed. G. Gál, Franciscan Studies, 14 (1954), 155-180, 265-292; L. Amorós (ed.), AdHDLMA, 9 (1934), 291-303 [Utrum ista scientia per se et proprie debet dici speculativa vel practica=Q in I Sent. Prol. Q. 4]; A. Daniels, Quellenbeiträge und Untersuchungen zur Geschichte der Gottesbeweise im dreizehnten Jahrhundert, Beitr. zur Geschichte der Philosophie und Theologie des MA, 8, 1-2 (Münster: Aschendorff, 1909), 89-97 [Utrum Deus sit=Q in I Sent. q. 14]; P. Muscat (ed.), Antonianum, 2 (1927), 335-350 [Utrum Deus esse tantum unum possit probari ratione demonstrativa vel sola fide teneatur=Q in I Sent. q. 15]; Festgabe zum 60. Geburtstag C. Bauemker, ed. A. Daniels, Beitr. zur Geschichte der Philosophie und Theologie des MA, Suppl (Münster, 1913), 311-318 [Utrum quod videtur ab aliquo cognoscente quocunque modo videatur in lumine alio quam sit intellectus agentis=Q in I Sent. q. 19]; A. Daniels, Quellenbeiträge und Untersuchungen zur Geschichte der Gottesbeweise im dreizehnten Jahrhundert, Beitr. zur Geschichte der Philosophie und Theologie des MA, 8, 1-2 (Münster, 1909), 98-104 [Utrum Deum esse per se sit notum=Q in I Sent. q. 21]; J. Slipyj (ed.), Bohoslovia, 5 (1927), 2-19 & 6 (1928), 1-17 [Utrum spiritus sanctus distinguetur a filio si not procederet ab eo=Q in I Sent. q. 56]; A. Ledoux (ed.), Antonianum, 5 (1930), 148-156 & ed. in M. Schmaus, ‘Augustinus und die Trinitätslehre Wilhelms von Ware’, in: Aurelius Augustinus. Die Festschrift der Görres-Gesellschaft zum 1500. Todestage des hl. Augustinus (Cologne: Bachem, 1930), 336-352 [Utrum Spiritus Sanctus sit caritas qua homo diligit Deum et proximum=Q in I Sent. q. 63, d. 17, q. 1]; M. Schmaus (ed.), Der liber propugnatorius des Thomas Anglicus und die Lehrunterschiede zwischen Thomas von Aquin und Duns Scotus, Beitr. zur Geschichte der Philosophie und Theologie des MA, 29, 1 (Münster, 1930), 234-285* [=Q in I Sent. q. 78, 79, 83, 85, 90-92; M. Sch maus (ed.), Augustinerfestschrift der Görres-Gesellschaft zur Pflege der Wissenschaft im katholischen Deutschland (1930), 336-352 [=Q in I Sent., qq. 86-89]; L. Hödl (ed.), RThAM, 57 (1990), 122-141 [=Q in II Sent., q. 6 [d. 1 q. 7 ?]]; Ch.A. Silvestri, `William of Ware's Question on the Sentences 2, q. 9 (...) Edition', Thesis, U. of Southern California (1995); H. Spettmann (ed.), Die Erkenntnislehre der mittelalterlichen Franziskanerschule von Bonaventura bis Scotus (Paderborn, 1925), 80-85 [=Q in II Sent. q. 28]; J.-M. Bissen (ed.), Études franciscaines, 46 (1934), 219-222 [=Q in III Sent., q. 8]; Guillelmi Guarre, Ioannis Duns Scoti, Patri Aureoli, Quaestiones disputatae de immaculata conceptione beatae Mariae Virginis, Bibliotheca Franciscana Scholastica Medii Aevi, 3 (Quaracchi, 1904), 1-11 [=Q in III Sent., q. 11] & Barnaba Hechich, ‘L’insegnamento di Guglielmo di Ware sull’Immacolata Concezione (Sent. III q. 11 [d. 3 q. 1])’, in: La ‘Scuola Francescana’ e l’Immacolatra Concezione, Atti del Congresso Mariologico Francescano, ed. Stefano M. Cecchin, Studi Mariologici, 10 (Vatican City, 2005), 767-790 [=Q in III Sent., q. 11, , d. 3 q. 1]); E. Longpré, Antonianum, 7 (1932), 289-313 [=Q in III Sent. q. 25]; F. Pelster, in Scholastik 30 (1952) [=Q in IV Sent.]; W. Lampen (ed.), De causalitate sacramentorum iuxta scholam franciscanum, Florilegium patristicum, fsc. 26 (Bonn, 1931), 37-45 [=Q in IV Sent. q. 1]; H.J. Weber, ed., Die Lehre von der Auferstehung der Toten in den Haupttraktaten der scholastichen Theologie von Alexander von Hales zu Duns Scotus, Freiburger theologische Studien, 91 (Fribourg-Bâle-Vienne, 1973), 362-369 [Utrum resurrectio sit possibilis=Q in IV Sent., q. 223]

literature

Wadding, Script., 157; Sbaralea, II(?), 350-1; Hubert Klug, ‘Zur Biographie der Minderbrüder Johannes Duns Skotus und Wilhelm von Ware’, Franz. Stud., 2 (1915), 377-385; A. Daniels, `Zu den Beziehungen zwischen Wilhelms von Ware und J.D. Scotus', Franz. Stud., 4 (1917), 221-238; Josef Lechner, ‘Beiträge zum mittelalterlichen Franziskanerschrifttum, vornehmlich der Oxforder Schule des 13./14. Jh., auf Grund einer Florentiner Wilhelm von Ware-Hs’. Franz. Stud., 19 (1932), 99-127 [on Florentine MSS]; E. Longpré, La France franciscaine, 5 (1922), 71-82; H. Spettmann, Philosophisches Jahrbuch der Görres-Gesellschaft, 40 (1927), 401-413 & 41 (1928), 42-49; A. Ledoux, Antonianum, 5 (1930), 137-156; M. Schmaus, `Augustinus und die Trinitätslehre Wilhelms von Ware', in: Festschriften A. Augustinus (Cologne, 1930), 313-352; Josef Lechner, `Beiträge zum mittelalterlichen Franziskanerschrifttum, vornehmlich der Oxforder Schule des xiii-xiv Jahrhunderts auf Grund einer Florentiner Wilhelm von Ware-Hs.', Franz. Stud., 19 (1932), 99-127; Idem, `Die mehrfachen Fassungen des Sentenzenkommentar des Wilhelm von Ware (...)', Franz. Stud., 31 (1949), 14-31; F. Pelster, Scholastik, 21 (1932), 344-367; E. Magrini, 'La produzione letteraria di Guglielmo di Ware', Misc. francesc., 36 (1936), 12-32 & 38 (1938), 411-429; Doucet, AFH, 47 (1954), 126; A.G. Little, AFH, 19 (1926), 866ff; Emden, O, III, 1986; Schneyer, III (?), 793.; DHGE, 22 (1988), 1045-6; G. Gál, `Guilelmi de Ware OFM doctrina philosophica per summa capita proposita', Franciscan Studies, 14 (1954), 155-180, 265-292; L. Hödl, ‘Untersuchungen zum scholastischen Begriff des Schöpferischen in der Theologie des Wilhelm von Ware’, in: Historia Philosophiae Medii Aevi. Studien zur Geschichte der Philosophie des Mittelalters. Festschrift für K. Flasch, ed. B. Mojsisch & O. Pluta 2 Vols. (Amsterdam, 1991), II, 387-408 & RThAM, 57 (1990), 96-141; S.D. Dumont, `William of Ware, Richard of Conington and the Collationes Oxonienses of John Duns Scotus', in: John Duns Scotus. Metaphysics and Ethics, ed. L. Honnefelder, R. Wood, M. Dreyer (Leiden, 1996), 59-85; F.-X. Putallaz, Figures franciscaines.De Bonaventure à Duns Scot (Paris, 1997), 58-62; L. Sileo & F. Zanatta, `I maestri di teologia della seconda metà del Duecento', in: Storia della teologia nel medioevo, III: La teologia delle scuole, ed. G. d'Onofrio (Casale Monferrato, 1997), 49-53, 140-141; Wilhelm Kohl, ‘Wilhelm von Ware (Guillelmus de Guarro, Varro, Uar, Warró)’, Biographisches-Bibliographisches Kirchenlexikon XIII, 1296-1298; Costante Marabelli, ‘L’ampiezza della tradizione manoscritta di Guglielmo di Ware. Risultati di un’indagine nei cataloghi delle biblioteche medievali e rinascimentali’, in: La sapienza della parola, 291-318; Russell L. Friedman, ‘Trinitarian theology and philosophical issues: Trinitarian texts from the late thirteenth and early fourteenth centuries’, Cahiers de l’Institut du Moyen-Âge grec et latin 72 (2001), 89-168; Richard Cross, ‘William of Ware’, 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), 718-719.

Guilelmus de Waterford (William of Waterford, fl. late fourteenth/early fifteenth cent.)

English friar. Frequently confused with William of Woodford. According to A.G. Little,William of Waterford is the author of a Tractatus de Religione.

literature

A.G. Little, The Grey Friars in Oxford (Oxford, 1892), 246-249.

Guilelmus de Woodford (William of Woodford, late fourteenth century)

Oxford theologian. Regent master ca. 1372-3. Again active in Oxford in 1389-90 as (vicar of the) provincial minister, and as major opponent of Wyclif and Lollardy. Author of biblical commentaries, treatises against Wycliff (LXXII Quaestiones de Sacramento Altaris, Defensorium Mendicitatis contra Armachanum). William died c. 1397 in Colchester.

manuscripts

In Ecclesiastem: MS London, Brit. Museum, Royal 4 A 13 (XIV), ff. 20-75

Super Matthaeum: Cambridge University Library, Add. MS 3571 ff. 69r-244v (Unfinished. Compiled from lectures given ca. 1372-3. Almost completely organized in questions (moral and ecclesiological)

LXXII Quaestiones de Sacramento Altaris (1381)>> [directed against sacramental positions of Wyclif]

Sermones:>>

In Lucam:>>

Comm. in Epist. ad Romanos:>>

Determinationes Quattuor: Oxford, Bodleian 703

De Causis Condempnacionis Articulorum XVIII:>>

Contra XVIII Articulos Ioannis Wyclif: Paris BN, Lat. 3381 ff. 71v-115 (15th cent.); Prague, National Museum XVI C 4 (cat. no. 3667) ff. 96-134

Defensorium Mendicitatis (ca. 1396): Oxford, Magdalen Coll. Lat. 75 [For a description of this manuscript as well as of another manuscript, see: Eric Doyle, ‘William of Woodford’s Responsiones Contra Wiclevum et Lollardos’, Franciscan Studies 43 (1983), 43-44]

editions

Determinatio de Civili Dominio, ed. E. Doyle, AFH, 66 (1973) [delivered in the Oxford schools between Jan. And Dec. 1377. Takes position against Wyclif]

Defensorium Mendicitatis [partial edition of last chapter], in: Eric Doyle, ‘A Bibliographical List by William Woodford OFM’, Franciscan Studies 35 (1975), 104]

Responsiones, ed. E. Doyle, in: `William Woodford OFM: Life and Works', Franciscan Studies, 43 (1983)

LXXII Quaestiones de Sacramento Altaris. These have not yet been edited in full. An introduction to the work as well as an edition on Quaestio 51 is provided by Paul J.J.M. Bakker, ‘Les Septuaginta duae quaestiones de sacramento eucharistiae de Guillaume Woodford O.F.M. Présentation de l’ouvrage et édition de la question 51’, 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), 439-491.

literature:

Fabricius, III, 172; Wadding, Scriptores,108; Sbaralea, Supplementum I, 351-352; A.G. Little, The Grey Friars in Oxford (Oxford, 1892), 246-249; Stegmüller, RB, III, no. 3052; Emden, O, 2081-2; C. Walmsley, ‘Two long lost works of William Woodford and Robert of Leicester’, AFH 46 (1953), 458-470; J. Catto, William Woodford, O.F.M. (c. 1330-c. 1397), U. of Oxford Ph.D. (Oxford, 1969); Franciscan Studies, 35 (1975), 93-106; E. Doyle, `A Bibliographical List by William Woodford, OFM', Franciscan Studies, 35 (1975), 93-106; Catto, `William Woodford', Franciscan Studies, 35 (1975), 93-106; E. Doyle, `William Woodford on Scripture and Tradition', in: Studia Historico-Ecclesiastica. Festgabe L.G. Spätling, ed. I. Vazquez (Rome, 1977); Revue de l'université de Ottawa, 48 (1978), 1170-78; E. Doyle, `William Woodford OFM: Life and Works', Franciscan Studies, 43 (1983); A.B. Blamires &C.W Marx, `Women not to preach', Journal of Medieval Latin, 3 (1993), 34-63; Johannes Madey, ‘Woodford, William’, Biographisch-Bibliographisches Kirchenlexikon XIV, 65.

Guilelmus Farinier (d. 1361)

Friar from Aquitania, lector at Toulouse. Minister general and cardinal. Died at Avignon>>>>

manuscripts and editions

Constitutiones generales (Assisi, 1354): Naples, Naz. I.H.43 ff. 236r-258v; VII.G.61 ff. 79v-104v

XIV Quaestiones de Ente, ed. as: Le ‘Quaestiones de Ente’ di Guglielmo Farinier. Edizione critica e saggio storico, ed. Stefano Defraia, Excerptum Theseos ad Doctoratum in Philosophia (Rome, 1998). [cf. Aquinas 42 (1999), 189-192.]

Sermones de S & de T:>>>

literature

Fabricius, III, 146; Wadding>>; AFH, 3 (1910), 294f, 303f, 4 (1911), 306.

Guilelmus Forleo (ca. 1470)

Author of several Opuscula in sacram Scripturam

>>>

literature:

Wadding, Scriptores, I, 104; Sbaralea, Supplementum, I, 338.

Guilelmus Galleran (Guillaume Galleran, d. 1636)

French friar from Franconville or Metz. Joined the Recollects in the Saint-Denis province (France). Guardian of the friaries of Charité-s.-Loire (1607-1609, 1613-1615), Montereau (1618) and Melun (1619-1621). Was appointed visitator-commissionar for the Franciscan mission in Canada on the provincial chapter of Paris in April 1621. He departed with his socius Irenaeus Piat for Canada by May of the same year. Once arrived, Guillaume started a noviciate center at the Notre-Dame-des-Anges friary in Quebec. In 1623, Guillaume was back in France, where he again was guardian: at Montereau (1623-1624), Clamecy (1626) and Melun (1629). After 1629, he transferred to Metz, where he became involved with the care of the sick. There, he would have died of the plague in 1636 after nursing plague victims. Apparently an account of the Franciscan mission to Canada of his hand does survive.

literature

Wadding, Annales Minorum XXV (ed. Quaracchi, 1934), 130 (ad an. 1615, no. 17); H. LeFebvre, Histoire chronologique de la province des récollets de Paris sous le titre de S.-Denys en France (Paris, 1677), 43, 69, 73, 76-77, 81, 131; Les franciscains et le Canada, I: L’établissement de la foi, 1615-1629 (Québec, 1915), 199-201, 205-207; Cl. Schmitt, ‘Galleran’, DHGE XIX, 829.

Guilelmus Herbertus (gest. 1333)

English friar and theologian. Entered the Franciscan order at Hereford. Apparently studied at Oxford and Paris (1290, probably the lectorate program). Thereafter back at Hereford.Around 1318, he became lector at Oxford (magister theologiae ca. 1320). He wrote Quodlibeta, sermons, religious poetry, English translations of Latin poems, hymns and antiphones, and a number of biblical commentaries (among which an Apocalypse commentary that apparently has not yet been found). A number of his sermons and lyrical poems have survived in an autograph manuscript (a ‘Commonplace Book’). Seven other manuscripts also contain corrections and annotations in his hand (London British Library Royal 7.A.iv; London British Library Royal 7.F.vii; London British Library Royal 7.F.viii; London British Library Cotton Nero A.ix; London British Library Egerton 3133; Oxford Bodleian Rawlinson C.308; Hereford Cathedral Library O.iv). All his surviving works seem to originate from the his time in the Hereford convent.

manuscripts

Quodlibeta:?

Comm. in Deut.:?

Comm. in Apoc.:?

Sermons and Lyrics (‘Commonplace Book’ >autograph text of William himself, together with works from other authors): MS London, British Library, Add. 46919 [For works of Herebert in this heterogenous collection, see ff 157v-158 (notes for sermons); ff. 159r-179v (five sermons and two sermon outlines; ff. 18v-184v (another sermon); f 204v (Poem ‘quomodo se habet homo’ and another sermon outline); ff. 205r-211v (nineteen poems in MiddleEnglish). Some of his poems can also be found in MS London British Library Phillips 8336 (most poems in this MS are by Nicholas Bozon)

editions

Stephen R. Reimer (ed.), The Works of William Herebert, OFM. (Studies and Texts, 81) Toronto, 1987. [An edition of his six surviving sermons, three sermon outlines, and 23 English religious poems]

literature

Wadding, Scriptores. 104-105; Paul Meyer, ‘Notice et extraits du MS 8336 de la Bibliothèque de Sir Thomas Phillips à Cheltenham’, Romania 13 (1884), 497-541; B. Schofield, 'The manuscript of a fourteenth-century Oxford franciscan.' British Museum Quarterly. 16 (1951) 36-37; R.H. Robbins, ‘Friar Herebert and the Carol’, Anglia. Zeitschrift für Englische Philologie 73 (1957), 194-198; Stegmüller, RB. II. no. 2895; Schneyer, II, 460; Sharpe, Handlist, 774; David L. Jeffrey, The Early English Lyric and Franciscan Spirituality (Lincoln, 1975), passim (pushes the arguments of Robbins further); Kathryn J. Ready, ‘The Marian Lyrics of Jacopone da Todi and Friar William Herebert: the life and the letter’, Franciscan Studies 55 (1998), 221-238.

Guilelmus Herinx (Willem Heerincx/Herincx, fl. later seventeenth cent.)

OFMRec. Flemish friar. Taught at Louvain and became bishop of Ieperen (Ypres). Wrote a scholastic summa along Scotist lines as wel a Centiloquium Theologicum, which bears the influence of the Louvain Scotist Theodore Smising.

editions

Summa theologica scholastica et moralis (Antwerp, 1660; 1704).

Centiloquium theologicum (Valladolid, 1661).

literature

DHGE, XXIII (1990), 1458-1460.

Guilelmus Holme (William Holme, fl. early fifteenth cent.)

English friar. Composed a booklet De Simplicibus Medicinis (1415).

manuscripts

De Simplicibus Medicinis (1415): MS Cambridge, Peterhouse 168 (15th cent.); Oxford, Bodleian Bodley 795 (SC 2644) ff. 1r-245v (ad. 1435) [inc.: ‘His incipiunt medicine simplices a diversis doctoribus collecte.’]

literature

Sharpe, Handlist, 777.

Guilelmus Huet (Hicetus, d. 1522)

OMConv & OMObs. Entered the order in Beauvais. Between 1502-1505 and 1508-1511 guardian of the Grand Couvent de Paris. During his first term, when the convent was taken from the Conventual fold and taken over by the (Coletan) Observance, he was temprarily replaced by Jacques d’Autruy and Boniface de Ceva. Received the Licence of theology in Paris in 1511, to become master in June 1512 [Paris, BN Lat. 5657a f. 33r]. Provincial of the province of France in 1520 [the Beauvais chapter]. Renowned preacher and theologian. He died on August 6, 1522, the day before the start of the provincial chapter. Known for his edition of the Opus admodum insigne, sermones quadragesimales of Boniface de Ceva. According to Wadding he also is the author of the Serpens antiquus de septem peccatis mortalibus.

literature

Wadding, Scriptores I, 340; Sbaralea, Suppl., I, 340; Gonzaga, De origine serap. Ordinis 122; Béguet, AFH 3 (1910), 538; DHGE, XXV, 133f.

Guilelmus Josseaume (Guillaume Josseaume, d. after 1457)

OFMObs. French friar. Took the habit after a career as legal representative at the Parliament of Paris. Important preacher and Observant controversialist. Active at the councils of Constanz, Siena and Basel. Where he defended a galican conciliarist position. In 1424 he became general vicar of the Ultramontan Observants.

literature

Gratien de Paris, ‘Les débuts de la réforme des cordeliers en France et Guillaume Josseaume’, Études franciscaines 31 (1914), 415-439; J.B. Kaiser, ‘Die Anfänge der Observanz in Metz’, Franziskanische Studien 4 (1917), 18-48; AFH 16 (1923), 254-256; W. de Rhuys, ‘G. Josseaume ou Jousselin. Sa présence à Tours en 1446’, Études franciscaines 2e sér. 2 (1951), 467-468; AFH 55 (1962), 501-520 >>>>; Br. Roy, ‘Triboulet, Josseaume et Pathelin à la cour de René d’Anjou’, Le Moyen Français 7 (Montréal, 1981), 7-56; Catholicisme VI, 1033-1034; Dict. Bibl. Franç. XVIII, 788-789; Clément Schmitt, ‘Figures franciscaines en Lorraine au cours dès siècles’, Mémoires de l’Académie de Metz 174 (1993), 129; Cl. Schmitt, ‘Josseaume’, DHGE XXVIII, 288.

Guilelmus Monravus (Guillermo Monravá, fl. 15^th cent.)

OFM. Bishop. Author?

literature

José Miguel Barrachina Lapiedra, ‘Fray Guillermo Monravá, ofm Un obispo Liriano del siglo XV’, Archivo Ibero-Americana 60 (2000), 447-457.

Guilelmus Rubruck [Willem van Rubroeck, ca. 1220-na 1260)

Flemish friar, probably from Kassel in French Flanders. Spent several years in Palestine, in the Franciscan province of the Holy Land. Familiarius of the French king. Spring 1253, William departed for Qaraqorum, the headquarters of the Mongol Empire. After his return in the Middle East, in 1255, he wrote an itinerary of his travels to the East, which he dedicated to King Louis of France. The Itinerarium contains many ethnographic details, as well as theologico-anthropological descriptions of other faiths (Armenian Christianity, Islam, Mongol religions).

manuscripts

Canterbury, Corpus Christi Coll. 181 ff. 311-398 (13th cent.); Canterbury, Corpus Christi Coll 66 (14th cent.) ff. 67v-110v; Canterbury, Corpus Christi Coll. 407 (14th cent.) ff. 37r-67r; Leyden, UB 104 [=copy of Canterbury Corpus Christi Coll. 181]; London, BM Reg. 14C XIII (15th cent.); Hannover Königl. Bibl. 623; Hannover, Königl. Bibl. 624 (16th cent) [copy of the oldest Hackluyt edition]

editions

Itinerarium Fratris Willielmi de Rubruquis de Ordine Fratrum Minorum (…), ed. R. Hackluyt, in: The Principal Navigations,Voiages, Traffiques and Discoveries of the English Nation (…) Devided into Several Volumes (London, 1598); The Texts and Versions of John de Plano Carpini and William de Rubruquis Printed for the First Time by Hackluyt in 1598, Together with some shorter Pieces, ed. C.R. Beazley (London, 1903); Itinerarium Fratris Guilelmi, ed. A. van den Wyngaert, in: Idem, Sinica Franciscana. I. Florence, 1929. 147-332.

translations

Claude et René Kappler (trans.) Guillaume de Rubrouck. Voyage dans l'empire Mongol (1253-1255). (Bibliothèque Historique) Parijs, 1985; U. Devolder, R. Ostyn, P. Vandepitte (trans.) Het reisverhaal van Willem van Rubroeck, de Vlaamse Marco Polo: 1253-1255. Tielt, 1984; Peter Jackson (transt.) The Mission of Friar William of Rubruck. His Journey to the Court of the Great Khan Möngke. (The Hakluyt Society. Second Series, 173) Londen, 1990.

literature

Bio-Bibliografia Franciscan Neerlandica ante Saec. XVI, ed. De Troeyer (Nieuwkoop, 1974), I, 5-14 [additional info on literature, editions, and translations]; L. Kinnaert, Willem van Rubroeck in de historiografie: de interpretatie van een reis naar Mongolië. (onuitgegeven licentiaats-dissertatie) Leuven, 1984; M.-F. Auzépy, `Guillaume de Rubrouck chez les Mongols', in: Moines et religieux au moyen âge, 305-319; Nilda Guglielmi, Guía para viajeros medievales, siglos XIII-XV (Buenos Aires, 1994); P. Jackson, `William of Rubruck in the Mongol Empire: Perception and Prejudices', in: Travel Fact and Travel Fiction. Studies on Fiction, Literary Tradition, Scholarly Discovery and Observation in Travel Writing, ed. Z. von Martels, Brill's Studies in Intellectual History, 55 (Leyden, 1994), 54-71; Helmut Feld, ‘Wilhelm von Rubruk’, Biographisch-Bibliographisch Kirchenlexikon XIII, 1268-1270; I. Strecker, ‘Kulturantropologie’, Historisches Wörterbuch der Rhetorik IV, 1421-1439; Hildebrand van Hooglede, ‘De wereldreiziger Willem van Rubroek’, in: Idem, Miscellanea III, 1201-1214; Hildebrand van Hooglede, ‘Willem van Rubrouck’, in: Idem, Miscellanea III, 1215-1219; Peter Bruns, ‘‘Doch wegen der Ehre des Kreuzes standen wir zusammen...’ Östliches Christentum im Itinerar des Wilhelms von Rubruk (1253-1255)’, Zeitschrift für Kirchengeschichte 113, 2 (2002), 147-171; Folkert Reichert, ‘Wilhelm von Rubruk, min.’, Religion in Geschichte und Gegenwart 4th Ed. VIII, 1556.

Guilelmus Russell (William Russell, fl. 1425)

English friar, who preached in London against personal tithes, thereby arousing the wrath of the secular clergy.

literature

C.A. Robertson, ‘The tithe-heresy of friar William Russell’, Albion 8 (1976), 1-13; R.N. Swanson, ‘The ‘Mendicant Problem’ in the Later Middle Ages’ in: The Medieval Church: Universities, Heresy, and The Religious Life. Essays in Honour of Gordon Leff, ed, Peter Biller and Barrie Dobson, Studies in Church History 11 (Woodbridge, 1999), 217-238 [esp. 234f. gives a nice contextualisation of the conflict, in which aside from William and other Franciscans, also Carmelite friars were involved]

Guilelmus Saurati

Friar from Aquitania and missionary>>

manuscripts

litterae:>>

literature

DHGE, 22 (1988), 1017-18

G. Schatzgeyer (d. 1527)

OMObs>> See also under Caspar Schatzgeyer

literature

Beat Holder, Das `Ärgernis' der Reformation. Begriffsgeschichtlicher Zugang zu einer biblisch legitimierten politischen Ethik, Veröffentlichungen des Instituts für Europäische Geschichte, 158 (Mainz, 1995)

Guilelmus Superbus (L’Orgueilleux, d. ca. 1512)

Studied in Paris; received the licence in 1507 and became master in September 1508.

manuscripts/edition

Postillae Majores totius Anni (Cologne, 1505)

Expositiones Epistolarum et Evangeliorum Annuorum ac de Sanctis Singillatim, et in Communi cum Quaestionibus (Venice: B. de Tridino, 1536) [ascription doubtful. Collected from a number of Franciscan authorities and meant as a hndbook/reference book for preachers]

literature

Gonzaga, De Origine Seraph. Religionis 124; Sbar., Suppl. I, 349-350; Zawart, 340.

Giuseppe Antonio Marcheselli (1676-1742)

OFMConv. Italian friar. Active in Assisi.

literature

Luciano Bertazzo, ‘Il P. Giuseppe Antonio Marcheselli. Un francescano conventuale nell’Assisi del ‘700 cofondatore del ‘Conservatorio del Giglio’, Il Santo 39 (1999), 243-395 [with overview of works]

Giuseppe Bernardino Burocco (d. 1746)

Chronicler of the Observant province of Milan.

literature

Anacleto Mosconi, `I cronisti delle province osservante e riformata di Milano: P. Bernardino Burocco da Monza (d. 1746) e P. Benvenuto Silvola da Milano (d. 1778)', AFH, 71 (1978), 130-149; Idem, `Ritrovati alcuni scritti del P. G.B. Burocco, cronista della provincia osservante di Milano', AFH, 76 (1983), 354-355.

Giuseppe-Maria Bagliotti (1627-1701)

OFMCap of the province of Milan. Historian and hagiographer.>>

editions

>>>>

literature

B. a Bononia, Bibliotheca Scriptorum Ordinis Minorum S. Francisci Capuccinorum (Venice, 1747), 160; V. Bonari, I cappuccini della provincia Milanese (Cremona, 1898), 434-435); DHGE, VI, 215-6.

Guittone d’Arezzo (c. 1230-1294)

Friar from Arezzo. Was active in city politics and already known for his love poetry when he experienced a personal crisis that enticed him to leave wife and children behind, to join the Franciscan oriented fraternity of the Cavalieri della Vergine. From that moment onwards, his poetry more and more had a moral and religious content. His poetry was influential, in that many tried to emulate his style (the poets of the so-called scuola guittoniana).

literature

C. Margueron, Recherches sur Guittone d’Arezzo (Paris, 1966).

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editions

Quaestiones disputatae et de quolibet, ed. L. Amorós (Quaracchi, 1935)

Utrum Laus dei in Patria sit Nobilior eius Dilectione in Via, ed. M. Grabmann, in: Idem, Gesammelte Akademiehandlungen, t. I. (Paderborn, 1979), 366-371; J. Koch (ed.), in: Idem, Meister Eckhart, die deutschen und lateinischen Werke. Lateinische Werke, t. V (Stuttgart, 1936), 64-71; A. de Libera (ed. et trans.), Quaestio Magistri consalvi Continens rationes magistri Echardi utrum laus..., in: É. zum Brunn et.al., Maître Eckhart à Paris (Paris, 1984), 200-223; K. Ruh, Initiation à Maître Eckhart, théologien, prédicateur, mystique, Vestigia 23 (Paris, 1997), 22-24.

Günther (Bruder Günther, fl. late 15th cent.)

OFMConv. Member of the Mainz convent. Compiled around 1473/4 a sermon collection for homiletic practitioners.

manuscripts

Sermones: Munich, Staatsbibl. Clm 5042.

literature

Landmann, Franziskanische Studien 15 (1928), 107.

Gutierrez de Ocampo (Gutierre de Ocampo, fl. c. 1620)

OFM. Author.

literature

AIA 15 (1955), 376; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 155 (no. 628).

Gutierrez de Trejo (Gutierre de Trejo, f. first half 16^th cent.)

OFM. Theologian from the Santiago province.

literature

AIA 40 (1980), 164-167; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 185 (no. 835).