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Sabinianus Fritsch (Sabinian Fritsch, d. 1745)

Salimbene de Adam (1221-1288)

Salomon de Parma (late 13th century)

Salvado Martins (d. 13 January 1349)

Salvadore Bartolucci (Salvatore Bartolucci, d. 1603)

Salvatore Cadana (fl. c. 1630)

Salvatore de Cagnano (d. 1806)

Salvador García Serón (fl. c. 1720)

Salvador Laín y Roxas (1761-1824)

Salvator Meli (Salvatore Meli Sardo, fl. early 17th cent.)

Salvatore Vitale (1582-1647)

Sanctorus de Melphi

Sanctus de Aquila (fl. mid 15th century)?

Sanctus Sala (Sancto Sala, fl. early 17th cent.)

Sanctus Villa

Santiago Panis Coctus (Santiago Pancotto d’Amalfi, d. 1561)

‘Saxus’ (‘Der Sachse’)

Scipio Bellabonaeus (Scipione Bellabona da Avellino, fl. mid 17th cent.)

Schoelzerin/‘Der Schölzerin’ (late fourteenth cent.)

Sebastianus (fl.late 15th cent.)

Sebastianus Altdorfensis (Sebastian von Altdorf; Sebastian von Beroldingen, 1656)

Sebastianus Bollandus (Sebastiaan Bollandt, ca. 1590-1645)

Sebastianus Bouvier (Sebastian Bouvier, d. 1681)

Sebastianus de Arevalo (Sebastián de Arévalo y Torres,1619-1704)

Sebastianus de Brixiano (Sebastián de Bricianos, fl. 1600)

Sebastianus de Gratterio (Sebastiano da Gratteri, 1504-1580)

Sebastianus de Modena (Sebastiano da Modena, fl. 17th cent.)

Sebastianus de Sancto Petro (Sebastian de San Pedro, fl. c. 1615)

Sebastianus Du Pasquier, see: Sebastianus Pasquier

Sebastianus Fiolis (Sebastian Fiol, d. 1668)

Sebastianus Meyer (1465-1545)

Sebastianus Münster (1488-1552)

Sebastianus Pasquier (Sébastien Du Pasquier, fl. late 17th cent.)

Sebastianus Sáez (Sebastián Sáez, fl. c. 1760)

Sebastianus Sorianus (Sebastián Soriano, fl.c. 1800)

Secundus Loretan (Secundus von Leukerbad, 1753-1821)

Seguinus (?=Sigerius Cordigerus?)

Semplice, see: Simplicius

Sensus de Perugia (d. 1270) beatus

Seraphicus Roth

Seraphinus Caruso (Serafino Caruso, d. c. 1660)

Seraphinus Cavalari (Serafino Cavalari)

Seraphinus Corleone (Serafín Corleón, fl. c. 1650?)

Seraphinus de Montegranaro (Serafino da Montegranaro, d. 1604)

??>> Fra Serafino da Pietrarubbia Cappuccino (Ancona, 1976).

Seraphinus Parisiensis (Claude-Robert Heurtauld/Séraphin de Paris, 1717-after 1779)

Servasanto da Faenza (d. ca. 1285/6)

Servatius vander Heyden(ca. 1534-1599)

Severinus Rubéric (fl. early 17th cent.)

Severus de Bingen (Severus von Bingen, 18th cent.)

Sigismund (‘Vater Siegmund’, fl. 15th cent.)

Sigismund Komorowski (Zygmunt Komorowski, d. 1645)

Sigismund Neudecker (d. 1736)

Silvester Bartolucci (Silvestro Bartolucci d'Assisi, fl. early 17th cent.)

Silvester da Poppi (Silvestro da Poppi, fl. early 17th cent.)

Silvester da Rosano (Silvestro da Rosano)

Silvester de Senis

Silvester Laval (d.1616?)

Silvester Pepi de Panicale (Silvester Pepi da Panicale, fl.1632)

Simon

Simon Anglicus

Simon de Bourg-en-Bresse (fl. 17th cent.)

Simon de Courcy (de Coursy, fl. c. 1400)

Simon de Lens

?Alsksandra Witkowska, ‘Szymon z Lipnicy w przekazach hagiografucznych do polowy XVII wieku’, in: Tempus est optimus magister vitae. Prace dedykowane Ojcu Profesorowi Wieslawowi Murawcowi OFM, ed. Aleksandra Krzysztofa Sitnika (Cracow: Wydawnicto OO. Bernardynów Calvarianum, 2010), 79-92.

Simon Fontanus (Simon Fontaine, d. in or before 1558)

Simon Josephus Smitt, see: Gabriel Schmitt

Simon Klimantovic (1460-1544)

Simon Mars (1630-1700)

Simonettus de Monte Sancto (fl. c. 1425)

Simon Normannus

Simon de Sens

Simon Simeonis

Simon Tomasetti (Simone Tomasetti da Fossano, fl. later 16th cent.

Simon Tunsted (d. 1369)

Simplicianus de Neapoli (Simpliciano da Napoli, d. 1767)

Simplicius Veronensis (Semplice da Verona, 1607-1679)

Sixtus a Vesoul (Sixte de Vesoul, 1756-1792)

Sixtus Le Tac (Sixte Le Tac, d. 1716)

Sixtus Reinaeus (Sisto Reina, ca. 1623-after 1664)

Sixtus Senensis

Sopramons de Varisio (Sopramonte daVarese/Superanzio da Varese)

Check: Stanislaus de Cracovia: F. Simoni, ‘L’immagine di Stanislao diCracovia nella produzione storico-letteraria tra XII e XIII secolo’, Franciscana 6 (2004), 24-71.

Stanislaus Dominicus Kleczewski (1714-1776)

Stanislaus Karg (fl. eighteenth cent.)

Stanislaus Kiepach (Stanislaus Kostka Kiepach, 1754-1807)

Stanislaus Korzybski (Stanislaw Korzybski, fl. ca. 1470)

Stephanus Ascencius (Esteban Asensio, fl. c.1580), see: Stephanus de Ascensio

Stephanus Aviles (Esteban Aviles, fl. later seventeenth cent.)

Stephanus Baron (Stephen Baron, fl. early 16th cent.)

Stephanus Bernardi (1686-1776)

Stephanus Brulefer (d. ca. 1497)

Stephanus de Ascensio (Esteban de Asencio, fl. late 16th cent.)

Stephanus de Avile (Esteban de Avilés, fl. 17th cent.)

Stephanus de Carpi (Stefano da Carpi/Sephano Solieri, d. 1796)

Stephanus de Évora (Fr. Estêvão, d. 1326)

Stephanus de Exonia (Stephen of Exeter, 1246-in or after 1275), see: Stephanus Hibernicus de Exonia

Stephanus de Gano (Stephanus de Guano; Étienne de Gan, d. after Sept. 1453)

Stephanus de Kempis (Stephan Kempe/Bruder Steffen, d. 1540)

Stephanus de Marchia

Stephanus Fridolin (d. 1498)

Stephanus Fromont (Etienne Fromont/Forment/Formon, fl. early 16th cent.)

Stephanus Gabriel??> See: Oktavian Schmucki, ‘Das ‘Antidotum’ von Stephan Gabriel und die Schrift des hl. Fidelis von Sigmaringen ‘De articulis fidei catholicae”, in: Verum, pulchrum et bonum. Miscellanea di studi offerti a Servus Gieben in occasione del suo 80ocompleanno, ed. Yoannes Teklemariam (Rome: Ed. Collegio San Lorenzo da Brindisi, Istituto Storico dei Cappuccini, 2006), 495-513.

Stephanus Hibernicus de Exonia (1246-1274?)

Stephanus Huppa (Étienne de Houppa, † 1562)

Stephanus Torresanus (Estaban Torresano, fl. c. 1750)

Stephanus Verdelete (Estevan Verdelete/Esteban Verdalet, 1557/58-1612)

Striber (anonymous friar?, fl. 1437)

Stuppa Fulginas (fl. later 14th cent.)

Supramons de Varisio/Mediolanensis, see: Sopramons de Varisio (fl. early 13th cent.)

 



 

Sabinianus Fritsch (Sabinian Fritsch, d. 1745)

OFMRif. Bavarian friar from Cham. Confessor of the Poor Clares of the Saint Jacob convent in Munich (where he encountered Emmanuela Theresa of the Heart of Jesus, to whom Sabinian devoted his last work, namely the Geistliches Berg-Werk, published in 1744). Provincial definitor for the reformed Saint Anthony of Padua province in 1735 and provincial of that same province between 1738 and1741. In between guardian of the Freising friary. Sabinian died at he Munichfriary while he was the guardian of the Anger friary (3 January 1745). Productive spiritual author.

editions

Parvae Scintillae ex Theologica Mystica (Ingolstadt, 1735/second edition in 1737). A manual for spiritual directors.

Mariale Symbolicum, das ist marianische Lob-Reden (Ingolstadt, 1737). This work amounts to 30 instructions on the feasts of Mary, elaborated with recourse to biblical symbols and their allegorical interpretation.

Geistliche Berg-Werk, das ist, Geistlich eExercitia auf den heiligen Bergen (Stadtamhof, 1744/Regensburg, 1745). This is a spiritual guide for a mental retreat of nine days on three different ‘mountains’, namely Mount Olive, Calvary and Mount Syon, where the soul respectively would find purification, illumination through the crucified Christ, and union with God through the Eucharist. This work was dedicated to the Poor Clare Emmanuela Theresa of the Heart of Jesus.

>> to be continued

literature

V. Greiderer, Germania Franciscana (Vienna, 1781) II, 262-263, 426; P. Minges, Geschichte der Franziskaner in Bayern (Munich,1896), 150, 156; B. Lins, Geschichte der bayerischen Franziskanerprovinz (Munich, 1926) I, 129-130; Scriptores Provinciae Bavariae Fratrum Minorum, 1625-1803(Quaracchi, 1954), 37-38; DSpir V,1528-1529.

 

 

 

 

Salimbene de Adam (Ognibene de Adam, 1221-1288)

Italian friar from Parma. Born in Parma on 9 October 1221 as the son of Guido de Adam and Inmelda de Cassia, members of the aspiring higher middle class. Most biographical information on Salimbene and his family ties in Parma can be derived from his surviving Cronica (explored in detail in studies by O. Holder-Egger (1912), B. Schmeidler (in his introduction to Holder-Egger’s edition of Salimbene’s chronicle), F. Bernini (1935 & 1938), G. Severino (1988), G. Petti Baldi (1991), O. Guyotjeannin (1988 & 1995), L. Gatto (1996)). It shows that Salimbene’s baptismal name was Ognibene, and that he had several sisters and an older half brother Guido. From early on, he received a proper training in Latin grammar. The Alleluia movement of 1233 made a big impression on him as a young adolescent, not in the least the example of some Franciscan preachers active in it (such as Gerard of Modena). He also was influenced by the example of his older half brother Guido de Adam, who was by then already a Friar Minor. Ognibene was received in the order By Gerard of Cremona on 4 February 1238 in the Parma friary. Around this time, it was decided for him that his name in the order should be Salimbene. At the moment of his reception, he was presented to the Franciscan minister general Elias. Salimbene’s decision was contested by his father, who wished him to continue the family line. His father even tried to obtain intervention from contacts in the court of Emperor Frederick II, yet to no avail.

Salimbene fulfilled his noviciate in the Fano friary, where he already received instruction in biblical theology (counter to later practice in the order, when the noviciate was reserved totally for basic religious instruction in the Franciscan way of life). His teacher was the theologian Umile da Milano, a pupil of Haymo of Faversham. After he completed his novitiate, Salimbene was sent to the Lucca friary in the Tuscany province, after a short stay in Iesi from Lent 1239 onwards, to escape from his father who stil tried to get him out of the order.

Salimbene stayed for two years in Lucca and subsequently stayed in the friaries of Siena (1441-1243) and Pisa (1243-1247). In this period, Salimbene continued his studies of biblical theology as well as musical studies. In Lucca he became acquainted with the cantor Vita, and in Siena he studied music and singing under the cantor Enrico da Pisa. In the Siena friary, where Salimbene became a sub-deacon, he also encountered for the first time friar Hugh of Digne, who gave a lecture/sermon there. In the Pisa friary, Salimbene became deacon and was further influenced by the logician and theologian (with Joachite tendencies) Rodolfo of Saxony.

After a short stay in 1247 in Cremona and Parma, then under siege by imperial armies, Salimbene was sent to France, in all probability to escape warfare and to continue his education at the order’s study house in Paris. Salimbene took the opportunity to set out for an itinerary that brough him via Lyon (where he met pope Innocent IV), Villefranche, Troyes, Provins (where he encountered Gerardo da Borgo San Donnino), Paris (where Salimbene did not linger to study!), Sens (where he encountered Giovanni da Pian del Carpine, just back from his travels to China, and witnessed the French King Louis IX who attended the Franciscan provincial chapter at Sens), Auxerre and the surrounding region, again Sens and Auxerre, Vezelay, back to Lyon, to Arles (where the minister general Giovanni of Parma, after proper examination, gave him the licence to preach, confriming therewith he papal license that Salimbene had already receivd from Innocent IV), Marseille, Hyères (where he listened to lectures by Hugh of Digne), Aix, Tarascona, Beaucaire, back to Arles, Marseille and again Hyères and finally to Nice. From there, Salimbene traveled to Genoa early November 1248 (where Salimbene was ordained priest. For more details on this trip, see J. Paul (1976))

Yet in 1249, Salimbene traveled again to France, this time for a shorter visit that brought him from Genoa to Hyères, Avignon, and Lyon, and on the way back to Vienne, Grenoble, Embrun, Susa, Alessandria and Tortona. This voyage was cut short when, in Lyon, Salimbene ran into the provincial minister Ruffino Gurgone, who was very displeased o find Salimbene there, instead of in Paris, where he was supposed to complete a lectorate course for the Bologna province (to which Salimbene had transferred shortly before his travels began). Ruffino Gurgone ordered Salimbene to return to Italy. After a short sojourn in Genoa, Salimbene traveled onwards towards his new assignment in Ferrara, where he stayed between 1249 and 1256. It was probably in this period that Salimbene began to order his notes on his travels and began to write some the historical and edificatory works mentioned in his Cronica.

In 1259, Salimbene spent a full year in Borgo San Donnino. The year thereafter, Salimbene travelled with flagellants from Sassuolo towards Reggio and Parma, and in 1261, Salimbene spent the first months of the year in Modena, before he traveled onwards to Bologna in may of that year. His whereabouts for the period immediately after this cannot be charted with certainty. Based on dispersed notes in his chronicle, it is clear that he was in Ravenna, Argenta and Ferrara in 1264, and that he spent time in Faenza in 1265. Around this time, he also went on pilgrimage to Assisi, and he is known to have passed through Perugia, La Verna and to have visited Bagno di Romagna, Meldola and Forlì. In 1266, he could be found in Parma and Ravenna. In Ravenna he apparently spent some time, as he still or again was found there in 1268 and 1269. But in September 1270, he was in Imola, and in May 1273 he witnessed the siege of Forlì by Bolognese troops. In August, he was at the Ravenna friary and later that year in faenza, where he stayed until September or October 1274.

In the period thereafter, Salimbene’s whereabouts are not very clear. He apparently spent the time between late 1274 and 1277 in one or several friaries of the Bologna province, and his remarks regarding the earthquake of 1279 indicate that he might in that year have been in the March of Ancona or in Romagna. By August 1283, he is in Reggio, where he attends the funeral of bishop Guglielmo de Foliano. He was probably already there since May 1282, and possibly since 1279. It would seem that Salimbene stayed in Reggio until late 1285, with a short excursion to Parma between August and December 1284. After Fall 1285, Salimbene probably spent his remaining years in the Montefalcone friary in the Reggio province (where also his half brother Guido had been buried), except for some small excursions. He must have died at the Montefalcone friary shortly after 1288.

Salimbene’s literary legacy.

In his Cronica, Salimbene refers to a number of works that he would have composed during his stay at Ferrara in the 1250s and after. Hence, in 1250, while at Ferrara, he would have started a chronicle with the incipit ‘Octavianus Cesar Augustus’. This might have been a world history from Augustus to the history of the Longobards in Italy. Salimbene remarks in his Cronica that lack of parchment and overall poverty forced him to abandon that project. In 1259, in Borgo San Donnino, Salimbene apparently wrote a Liber Tediorum, not unlike the one composed by Girardo Patecchio, which might give us an inkling of its contents. Furthermore, in the course of his life, he also wrote a Tractatus de Helyseo and a Tractatus Pape Gregorii Decimi. The first of these would have been a rather fantastic biography and eulogy of one of Salimbene’s favourite biblical figures, with whom he liked to compare some of his beloved contemporary Franciscan teachers and prophets, such as Hugh of Digne (whom he described as ‘Spiritualis homo ultra modum, ita ut alterum Paulum crederes te videre seu alterum Helyseum’), and who returns time and again in his biblical citations. The work would probably have dealt with the translation of the alleged relics of this prophet from Ravenna to Parma, with which Salimbene had been involved personally. The latter treatise on Pope Gregory X would, if we can rely on Salimbene’s remarks in his Cronica, have dealt with the deeds and with the prophecies surrounding this papal figure. Salimbene also wrote a treatise on Frederick II, which is mentioned several times in his chronicle, and elements of which (notably the passages on the ‘XII scelera Friderici’ and the remarks on the ‘superstitiones et curiositates et maledictiones et incredulitates et perversitates et abusiones’ of the Emperor) were included in Salimbene’s sole surviving work. The original treatrise was still known to the humanist historian Flavio Biondo, who used it as a source for his Historiarum Decades. The text of Salimbene’s Cronica mentions in passing several other historiographical works, as well as texts dealing with Joachimist prophecies and on biblical similitudes and mysteries that he would have compiled in the course of his life. Although none of these texts have survived, it would seem that their mode of procedure might have been rather similar to that used for the compilation of the Cronica. We know that Salimbene was intrigued by the correspondances between Francis and Christ, which has caused Ferdinand Delorme to ask with caution whether Salimbene could be seen as the author of the 13th-century treatise Meditatio Pauperis in Solitudine, but that work has since been ascribed to a number of other Franciscan authors (cf. F. M. Delorme, ‘Élévations théologiques sur S. François, ‘l’ autre agne au signe du Dieu vivant’ (Traité inédit du XIIIe siècle)’, Studi Francescani n.s. 10 (1924), 233-261 & Meditatio Pauperis in Solitudine, auctore anonymo saec. XIII, ed. F.M. Delorme, Bibliotheca Franciscana Ascetica Medii Aevi, 7 (Quaracchi, 1929)). Finally, it might be that some of Salimbene’s Italian versifications have survived in a manuscript containing the Frotula Noie Moralis. This latter work by Girardo Patecchio and Ugo de Perseg was held in hight esteem by Salimbene, and there are some indications to assume that four strophes (40 verses) added at the end of the ‘Noie’ in MS Braid. AD-XVI, 20 (edited in Le ‘Noie’ cremonesi, ed. G.G. Persico (Modena, 1951), 87-89, cf. also the remarks of Angelo Monteverdi in Giornale storico della letteratura italiana 82:1 (1923), 172) are Salimbene’s work, but that remains conjecture.

For all we know, Salimbene’s Cronica is his only surviving work. In all probability, it contains parts of other treatises written earlier – such as his Liber de Praelato – and it was composed during his stay in Reggio and Montefalcone, between 1282 and 1288, near the end of his life.

manuscripts

Cronica: MS Vat.Lat. 7260 (autograph). For later copies, see: F. Masai, `Fra Salimbene et la codicologie', Scriptorium, 21(1967), 91-99. For info on the Vatican ms, see Brepols' Autographa Medii Aevi, as well as the remarks in the introductions to the editions of Holder Egger and Scalia.

The Vatican autograph manuscript has come down to us in heavily mutilated form. Considering the original foliation and internal references it would seem that the first 207 folia are missing altogether. Also missing are an unknown number of folia at the end (after f. 491) and ff. 363, 374, 436, 468-472, 475-479. The surviving part ot th the chronicle counts about 272 folia, with information covering the years 1168-1287/1288. The manuscripts breaks of at f. 491, but an internal reference refers to folia 526, suggesting that the work once counted at least another 34 folia, and possibly more.

editions

Chronica Fratris Salimbene de Adam Ordinis Minorum, eds. A. Bertani, A. Ronchini & L. Barbieri, Monumenta Historica ad Provincias Parmensem et Placentinam Pertinentia (Parma, 1857) [not critical]; Cronica Fratris Salimbene de Adam Ordinis Minorum, ed. O. Holder-Egger, MGH, Scriptores, 32 (Hannover, 1905-1913); Cronica Fratris Salimbene de Adam, ed. Ferdinando Bernini (Bari, 1942) [without critical apparatus]; Salimbene de Adam: Cronica, ed. Giuseppe Scalia, Scrittori d’Italia, 2 Vols. (Bari, 1966); Salimbene de Adam, Cronica, ed. Giuseppe Scalia, 2 Vols. CCCM 125 (Turnhout: Brepols, 1998-1999).

Notwithstanding the fact that some of Holder-Egger’s convictions concerning the relationship between Salimbene’s Cronica and the alleged works of Alberto di Gerardo Milioli do no longer stand up to scrutiny, his large critical edition of Salimbene’s text, with its exhaustive apparatus fontium and its detailed indices still is very usable, especially for historians, and in essence not inferior to the latest edition provided by Giuseppe Scalia for the Corpus Christianorum Continuatio Mediaevalis series. 

CETEDOC, Thesaurus fratris Salimbene de Adam, Formae et lemmata, ed. Pierre Beguin (Turnhout, 1992).

translations:

Die Chronik des Salimbene von Parma, trans. A. Doren, 2 Vols. (Leipzig, 1914). Full German translation?

P.M. d’Aincreville, ‘Voyage de Salimbene en France (1247-1248)’, La France Franciscaine 1 (1912), 25-75. Provides a translation of Salimbene’s visit to France and his encounters with the pope at Avignon, the minister general John of Parma and the Joachite friar Hugh of Digne.

Thomas d’Eccleston et Salimbene d’Adam, Sur les routes d’Europe au XIIIe siècle; chroniques traduites et commentées, trans. M.-T. Laureilhe, 2 Vols. (Paris, 1959). Partial translation of Salimbene’s travels through France.

G.G. Coulton, From St. Francis to Dante: translations from the Chronicle of the Franciscan Salimbene, 2nd Augmented Edition (London, 1907/Reprint New York, 1968 & Philadelphia, 1972). Partial translation interspersed with rather impressionist comments.

The Chronicle of Salimbene de Adam, trans. Joseph L. Baird, Giuseppe Baglivi and John Robert Kane, Medieval & Renaissance Texts & Studies, 40 (Binghampton-New York,1986). Full and dependable English translation.

Salimbene de Adam da Parma, Cronica, trans. B. Rossi (Bologna, 1987). Full and dependable Italian translation. It was re-issued with Scalia's edition as: Salimbene de Adam de Parma, Cronica, Testo latino a cura di Giuseppe Scalia. Traduzione di Berardo Rosi, 2 Vols. (Parma: Monte Università Parma Editore, 2007). Cf. review in Il Santo 48 (2008), 343-345.

Salimbene da Parma, Storie di santi, profeti e ciarlatani, trans. V. Dornetti (Milan, 1989).

Salimbene de Adam, Cronaca, trans. Giuseppe Tonna, Biblioteca padana (Reggio Emilia: Diabasis, 2001). Full and dependable Italian translation.

literature

Sbaralea, Supplementum. III. 77-78; L. Clédat, ‘La chronique de Salimbene’, Annuaire de la Faculté des lettres de Lyon 1 (1883), 201-214 & 3 (1885), 163-192; A. Dove, Die Doppelchronik von Reggio und die Quellen Salimbenes (Leipzig, 1873); E. Michael, Salimbene und seine Chronik. Eine Studie zur geschichtschreibung des dreizehnten Jahrhunderts (Innsbruck, 1889); O. Holder-Egger, ‘Zur Doppelchronik von Reggio’, Nachrichten von der Königlichen Gesellschaft der Wissenschaften zu Göttingen – Philologisch-historische Klasse (1901), 272-305; O. Holder-Egger, ‘Über die verlorene grössere Chronik Sicards von Cremona’, Neues Archiv der Gesellschaft für ältere deutsche Geschichtskunde 29 (1904), 177-245; O. Holder-Egger, ‘Salimbene und Albert Milioli’, in: Historische Aufsätze Karl Zeumer zum sechzigsten Geburtstag als Festgabe dargebracht von Freunden und Schülern (Weimar, 1910), 451-482; A. Cerlini, ‘Fra Salimbene e le Cronache attribuite ad Alberto Milioli, I’, Archivio Muratoriano 1:8 (1910), 381-409; O. Holder-Egger, ‘Zur Lebensgeschichte des Bruders Salimbene de Adam’, Neues Archiv der Gesellschaft für ältere deutsche Geschichtskunde 37 (1912), 163-218 & 38 (1913), 469-481; B. Schmeidler, ‘De vita fratris Salimbene’, in: Cronica Fratris Salimbene de Adam Ordinis Minorum, ed. O. Holder-Egger, MGH, Scriptores, 32 (Hannover, 1905-1913), VII-XX; A. Cerlini, ‘Fra Salimbene e le cronache attribuite ad Alberto Milioli’, Archivio muratoriana 1 (Città di Castello, 1913), 381-409; A. Cerlini, ‘Fra Salimbene e le cronache attribuite ad Alberto Milioli, II: I codici e la ricostruzione del ‘Chronicon Regiense”, Bullettino dell’Istituto storico italiano per il Medio Evo 48 (1932), 57-130; F. Bernini, ‘Frammenti trascurati d’una Cronaca minore si Salimbene’, Nuova rivista storica 19 (1935), 196-211; F. Bernini, ‘Il parentado e l’ambiente familiare del cronista frate Salimbene da Parma secondo nuovi documenti’, AFH 28 (1935), 345-373; F. bernini, ‘Che cosa vide e raccontò di Ferrara il cronista Salimbene da Parma’, Rivista di Ferrara 3 (1935), 28-35; F. Bernini, ‘Nuovi documenti sulla famiglia del cronista frate Salimbene’, AFH 31 (1938), 198-201; A.G. Little, Franciscan Papers, Lists, and Documents (Manchester,1943), 30-31; L. Messedaglia, ‘Leggendo la Cronica di frate Salimbene da Parma: note per la storia della vita economica e del costume nel secolo XIII’, Istituto Veneto di scienze, lettere ed arti, Atti, Parte 2, Classe di scienze morali e lettere 103 (1943-1944), 351-426; F. Bernini, L'unico documento originale relativo a Salimbene (La monacazione in Ferrara, nel 1254, di Beatrice d’Este) (Parma, 1948); N. Scivoletto, Fra Salimbene da Parma e la storia politica e religiosa del secolo decimoterzo, Biblioteca di cultura moderna, 479 (Bari, 1950); C. Violante, ‘Motivi e carattere della Cronica di Salimbene’, Annali della Scuola normale superiore di Pisa, Lettere, storia e filosofia, ser. 2 22 (1953), 108-154; E. Chiri, ‘Rapporti tra la ‘Cronica’ di Salimbene e il Liber de Temporibus’, Atti della Accademia delle scienze di Torino, II: Classe di scienze morali, storiche e filologiche 90 (1955-1956), 443-461; Raoul Manselli, Ádam, Ognibene (Salimbene) de’, Dizionario biografico degli Italiani, Vol. I (Rome, 1960), 228-231; S. Da Campagnola, ‘Orientamenti critici interpretativi intorno alla ‘Cronica’ di Salimbene de Adam’, Laurentianum 6 (1965), 461-491; S. Da Campagnola, ‘Intuito storiografico e rilievo letterario nella ‘Cronica’di Salimbene’, Laurentianum 7 (1966), 486-495; S. da Campagnola, ‘Il francescanesimo nelle cronache di Giordano da Giano, Tommaso di Eccleston e Salimbene de Adam’, Studi Francescani.2 (1966), 243ff; S. 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Massimo Bonafin & Carla Cucina (Alessandria, 2009), 157-168; Ingeborg Braisch, Eigenbild und Fremdverständnis im Duecento: Saba Malaspina und Salimbene da Parma, 2 Vols. (Frankfurt a. M., 2010); André Luis Pereira Miatello, ‘Salimbene de Parma e a escrita da história no século XIII Miatello’, in: Anais do XXVI simpósio nacional da ANPUH (2011), 1-13 [electronically available at: http://www.snh2011.anpuh.org/resources/anais/14/1300665568_ARQUIVO_SalimbenedeParmaeaescritadahistorianoseculoXIII.pdf & https://www.academia.edu/7233449]; Victoria M. Morse, ‘Saint Francis and Salimbene de Adam. The Franciscan Experience of Family’, in: The Middle Ages in texts and texture: reflections on medieval sources, ed. Jason Kahn Glenn (Toronto-Buffalo: University of Toronto Press, 2011), 259-272; Emilio Pasquini, ‘Francesco d'Assisi a Bologna. Bologna in Salimbene da Parma‘, in: Idem, Fra Due e Quattrocento: cronotipi letterari in Italia (Milan, 2012), 21-33; Horacio Botalia, ‘Exempla franciscanos en la Italia del siglo XIII’, Actas y Comunicaciones del Instituto de Historia Antigua y Medieval 9:1 (2013), 1-10 [esp. on the presence of exemplum-like elements in the chronicle of Salimbene etc.]; Ionut Epurescu-Pascovici, ‘Conversion and Autobiography: The Case of Salimbene of Parma‘, The Medieval History Journal 17 (2014), 27-55; Isabelle Weill, ‘La Cronica de Salimbene’, in: La mémoire à l'oeuvre: fixations et mouvances médiévales, ed. Caroline Cazanave, Annales littéraires de l'Université de Franche-Comté: Série Littéraires, 25 (Besançon, 2014), 307-320; Claudia Sebastiana Nobili, ‘Elia come antimodello nella Cronica di Salimbene de Adam', in: Elia di Cortona tra realtà e mito: atti dell'Incontro di studio: Cortona, 12-13 luglio 2013, Figure e temi francescani, 2 (Spoleto (2014), 145-160; Jussi Hanska, ‘‘Volebam tamen ut nomen michi esset Dyonisius‘ - Fra Salimbene, Wine and Well-Being‘, in: Mental (dis)order in later Medieval Europe, ed. Sari Katajala-Peltomaa & Susanna Niiranen, Later medieval Europe, 12 (Turnhout: Brepols, 2014), 129-140; Allison Edgren, ‘From Saint Francis to Salimbene di Adam: Begging in the Early Franciscan World, c. 1210-80‘, in: Approaches to Poverty in Medieval Europe: Complexities, contradictions, transformations, c. 1100-1500, ed. Sharon Ann Farmer (Turnhout: Brepols, 2016), 93-116; Austin Powell, 'Writing Polemic as History: The Apocalyptic Implications of Elias of Cortona, Hugh of Digne, and Gerardo Segarelli in Salimbene's Cronica', Franciscan Studies 75 (2017), 343-384.

 

 

 

 

Salvado Martins (d. 13 January 1349)

Portuguese friar. Guardian of the Lisbon convent in 1318. Bishop of Lamego (1331). Counselor of the king; confessor and biographer of queen Isabella. Died during the plague epidemics of 1349.

manuscripts and editions

Relaçam da vida da gloriosa Santa Isabel, Rainha de Portugal, in: Francisco Brandão, Monarchia Lusitana 6 (Lisbon, 1672). Another edition can be found in J.J. Nunes, ‘Vida e milagres de Dona Isabel, Rainha de Portugal’, Boletim da Classe de Letras da Academia das Sciencias de Lisboa 13 (1918-1919), 1293-1384.

literature

AASS Julii 2 (Venice, 1747); F.L. Lopes, ‘Franciscanos portugueses predentinos. Escritores, mestres e leitores’, Repertorio de Historia de las Ciencia sEclesiasticas en España 7 (Siglos III-XVI) (Salamanca, 1979), 466-468.

 

 

 

 

Salvatore Cadana (fl. c. 1630)

OFMObs. Scotist. Known for his Dicta philosophica in VIII Libros Physicorum ad Mentem Scoti.

editions

Dicta philosophica in VIII libros physicorum ad mentem Scoti (Turin, 1655).

literature

F. Barcia, Salvatore Cadana. Diplomazia e ragion di stato alla corte dei Savoia (1597-1654), Collana Gioele Solari (Milan: Franco Angeli, 1996).

 

 

 

 

Salvadore Bartolucci (Salvatore Bartolucci, d. 1599 or 1603)

OFMConv. Venetian friar. Appointed magister Studium in Bologna in 1559. Obtained the magisterium theologiae at the general chapter of Milan in 1562. Regent lector in the Franciscan studia of Perugia, Venice, and Padova. Represented his order in sermons at the Council of Trent. Taught metaphysics at the university of Padua between 1582 and 1597, when he had to give up his position due to illness. His successor as chairholder of Scotist metaphysics was Cesare Lippo. Salvatore was a major editor of Scotist works and of commentaries of fellow Scotist specialists. His works became a foundation for the works of Wadding.

manuscripts/editions

In 1581, Salvatore issued an edition of Peter Tartaret's commentaries on the Ysagoge of Porphyrius and the logical works of Aristotle: Petri Tatareti Parisiensis, Ioan. Duns Scoti, Doctoris Subtilis, sectatoris fidelissimi, In Porphyrij Isagogen, ac vniuersos logicorum Aristotelis libros, eruditissimae explanationes: per r.p.f. Saluatorem Bartol. de Assisio ... diligentissime recognitae, atque emendatae. ... Cum syllabo locupletissimo (Venice: Apud haeredes Melchioris Sessae, 1581). This work is available via Google Books.

The same year Salvatore issued an edition of Tartaret's In Summulas Petri Hispani exactae explicationes: Petri Tatareti Parisiensis Ioan. Duns Scoti Doctoris Subtilis, sectatoris fidelissimi, In Summulas Petri Hispani exactae explicationes. Per R. P. F. Salvatorem Bartol. De Assisio conventualem Franciscanum, accuratissime recognitae, candorique pristino restituta (Venice: Apud haeredes Melchioris Sessae, 1581). Available via Google Books.

Stil the same year Salvatore likewise issued an edition of Peter Tartaret’s Scotist Aristotle commentaries, complete with the questions of metaphysics of his Franciscan predecessor in the chair of metaphysics in Padua Jacobino Malafossa. This edition was issued for the first time in 1581 as: Petri Tatareti Parisiensis, Ioan. Duns Scoti, Doctoris Subtilis, sectatoris fidelissimi. In Aristotelis Philosophiam Naturalem, Divinam, et Moralem exactissima Commentaria, quibus passim inserunt quaestiones quam- plurimae, tanto ingenii accumine, discussae, ut nihil amplius desiderari posse videatur. Additae sunt calce duae quaestiones R.P.M. Iacobini Bargii, Scotistae Clarissimi. Omnia nunc a mendis expurgata per R. P. F. Salvatorem Bartol. de Assisi Theologum Franciscanum, atque in Patavino Gymnasio Metaphysicam publicae profitentem. Cum syllabo copiosissimo (Venice: Apud haeredes Melchioris Sessae, 1581). Revised editions followed in 1591, 1613 and 1621.

Opusculum de ducentis quadraginta tribus contradictionibus, quae in Scoti operibus apparet videntur, quarum singulis suas adhibet solutiones (Venice 1589). This work was later included in Wadding's edition of the works of Scotus (Vol. XII, 575-614). For the connections with the work of his predecessor Jacobinus Malafossa, see there.

Ioan. Duns Scoti Ordinis Minorum theologorum omnium eminentissimi atque Academiae subtilium antesignani, Quaestiones Quatuor Voluminum scripti Oxoniensis Super Sententias A.R.P. Salvatore Bartolucio Assisiate, eiusdem institui, artium, ac sacrae Theologiae Doctore (...) Fidelissime recognita, collationeque multorum codicum, emendatiores, castigatioresque, nunc reddita (...) Superadditae sunt Resolutuones Doct. à R.P. Melchiore Flavio illustratae (Venice: Apud haeredes Melchioris Sessae, 1580). Available via Google Books.

Expositio Formalitatum Scoti>>>

F. Ioan. Duns Scoti ... Quaestiones quodlibetales ex quatuor voluminibus scripti Oxoniensis super Sententias (Venice: Apud haeredes Melchioris Sessae, 1580). Available via Google Books.

Syllabus Generalis in Quatuor Volum. Scripti Oxoniensis super Sententias. Lectissimos universae Doctrinae Scoticae flosculos, et omnes materias, Definitiones, Distinctiones, Axiomata, enunciationes insigniores, propositiones tum Theologica, tum Peripateticas, strictium attingens (Venice: Apud haeredes Melchioris Sessae, 1580). Available via Google Books.

F. Ioan. Duns Scoti Doctoris Subtilis Ordinis Minorum Theologorum omnium principis Disputationes collationales. Nuperrime à R.P. Salvatore Bartoluccio de Assisio, quàm diligentissime recognitae, ab innumeris mendis repurgatae candorique pristino restitutae (Venice: Apud haeredes Melchioris Sessae, 1580). Available via Google Books.

Apologia pro Scoto>>>

literature

Wadding, Scriptores (ed. Rome, 1906), 208; Juan de S. Antonio, Bibliotheca Universa Franciscana (Madrid, 1732) III, 76; G. Franchini, Bibliosofia e memorie letterarie di scrittori Francescani Conventuali, ch’hanno scritto dopo l’Anno 1585, Modena 1693, 542-543, 600-602; L. Rossetti, `Francescani del Santo docenti all’Universita di Padova’, in: Storia e cultura al Santo di Padova fra il XIII e il XX secolo, ed. A. Poppi (Vicenza: Neri Pozza Editore, 1976), 169-207.

 

 

 

 

Salvador García Serón (fl. c. 1720)

OFM. Member of the Cartagena province.

literature

AIA 38 (1935), 91-92; AIA 15 (1955), 295-296; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 120 (no. 354).

 

 

 

 

Salomon de Parma (late 13th century)

Lector in the convent of Bologna since 1284.

editions

>>> 

literature

C. Piana, Chartularium, AF 11 (1970), 9, n. 14.

 

 

 

 

Salvatore de Cagnano (d. 1806)

OFMCap

literature

Luigi Cianilli, Sette stelle di prima grandezza nel Convento dei Cappuccini di Serracapriola (Foggia: Ed. Padre Pio da Pietrelcina, 2005).

 

 

 

 

Salvador Laín y Roxas (1761-1824)

OFM. Historian.

editions

Historia de la Provincia de Granada de los Frailes Menores de N.P.S. Francisco, trans. & intro. Prudencio Lezo Tello (Martós (Jaén): Fundación Cultura y Misión Francisco de Asís, 2012). Review AFH 106:3-4 (2013), 650-654.

 

 

 

 

Salvator Meli (Salvatore Meli Sardo, fl. early 17th cent.)

OFMConv. Born in Iglesias. Studied in Ferrara and at the Collegium S. Bonaventurae in Rome (1608-1611). Later regent lector at Cagliari and Milan (1617). Provincial minister of the Sardegna province (1613-1617),general visitator for his order in the German lands and in the Italian province of the Marches, and consultant for the inquisition in the Sardegna province. Taught theology at the university of Cagliari.

editions

Tractatus de vera sanctitate sancti Luciferi contra opiniantes?

literature

Giovanni Franchini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali Ch'hanno scritto dopo 'Anno 1585 (Modena: Eredi Soliani Stampatori, 1693), Dizionario biografico degli uomini illustri di Sardegna (...) II, 251-252.

 

 

 

 

Salvatore Vitale (1582-1647)

Franciscan friar who lived on La Verna between 1624 and 1629, and published four volumes on this Franciscan holy mountain, starting with the Floretum Alverninum. In these works, which reaches back to Joachim da Fiore, Ubertino da Casale, Agostino di Miglio da Cetica, Mariano di Firenze, and Bartolomeo da Pisa's De conformitate, he presents La Verna as a Ierusalem nova, and as un altra Gerusalem, describing La Verna as the navel of Italy, just as Jerusalem is the navel of the world.

editions

Floretum Alverninum in quo de Seraphici Patriarchae Francisci Sanctitatis Praestantia Luculenter, ac Piè Disseritur (Florence: Zenobius Pignonius, 1626).

D.O.M. Teatro Serafico delle Stimmate di Christo (Florence: Zenobius Pignonius, 1629).

literature

Marianne Petra Ritsema van Eck, Custodians of Sacred Space: Constructing the Franciscan Holy Land through texts and sacri monti (ca. 1480-1650), PhD Thesis, University of Amsterdam (Amsterdam, 2017), passim.

 

 

 

 

Sanctorus de Melphi

manuscripts/editions

Theologia Moralis: Naples, Naz. V.H.154

 

 

 

 

Sanctus de Aquila (fl. mid 15th century)?

Doctor of theology in 1448. Active in Bologna (to be identified with Sancte Boncore, custos in Assisi in 1448 and provincial minister of the Marsh in 1458??).

manuscripts and editions

De Firma Fide (dedicated to count Frederick of Urbino and Montefeltro): ?

Vita S. Bernardini, in: “Vita inedita di S. Bernardino da Siena da fr. Sante Boncor O.F.M.”, La Verna 9 (1912), 396-407, 503-512 & 10 (1912), 18-31, 114-129, 259-266.

 

 

 

 

Sanctus Sala (Sancto Sala, fl. early 17th cent.)

OFMConv. Finished at the Collegium S. Bonaventurae in Rome in 1599. Active preacher (Terni, 1600, Rimini, 1601, Pesaro, 1602, also later in Rome, Genoa, Palermo, Messina, Naples, etc.). Granted the title of perpetual definitor for his province in 1623. He died while giving a Lenten preaching cycle in Naples.

editions

Meditazioni sulla passione del Signore?

Forma di recitar la corona dell'umanità di Cristo (Florence, 1606).

literature

Giovanni Franchini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali Ch'hanno scritto dopo 'Anno 1585 (Modena: Eredi Soliani Stampatori, 1693), 544-545; Bibliografia sicola sistematica o Apparato metodico alla storia letteraria III, 380.

 

 

 

 

Sanctus Villa

Reportata in Quattuor Libros Sententiarum (Basel, 1507)

 

 

 

 

Santiago Panis Coctus (Santiago Pancotto d’Amalfi, d. 1561)

OFMCap. Exegete.

editions

Expositio in Psalmum XIV (Venice, 1556).

 

 

 

 

‘Saxus’ (‘Der Sachse’)

German friar. Only known through a sentence in a German sermon, surviving in MS Berlin Mgq 191 f. 388r (c. 1400).

literature

VL² VIII, 462.

 

 

 

 

Scipio Bellabonaeus (Scipione Bellabona da Avellino/Scipione Bella-Bona, fl. mid 17th cent.)

OFMConv., Bachelor of theology with historical interests.

editions

Raguagli della città d'Avellino (Trani: Lorenzo Valerio, 1650/Reprint Bologna: Forni Editore, ?). This work is accessible via Google Books.

literature

Giovanni Franchini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali Ch'hanno scritto dopo 'Anno 1585 (Modena: Eredi Soliani Stampatori, 1693), 545-546; Giuseppina Zappella, Per un'altra storia di Fra Scipione - saggio introduttivo (Pergola, 1993).

 

 

 

 

‘Der Schölzerin’ (late fourteenth cent.)

Franciscan preacher. Not much is known abouthis life and activities. Some lines of one of his passion sermons have survived in MS Berlin Mgq 191 (f. 352r?). In this fragment, some of Christ’s sufferings are dealt with, much along the lines of the Extendit Manum of Henry of St. Gallen. The author emphasizes (in typical Franciscan fashion) the alleged perversity of the Jews in their torture of Christ.

literature

VL 2nd ed. VIII, 815; Wackernagel, Altdeutsche Predigt, 370f; F. Pfeiffer, ‘Sprüche der deutschen Mystiker’, Germania 3 (1858), 230 (no. 13).

 

 

 

 

Sebastianus (fl. late 15th cent.)

OFM. Friar of Verona. Copier and compiler of a miscellaneous medical/astrological/biblical-hermeneutical/homiletical/chemical manuscript, today to be found in the library of the Wellcome Institute. London, MS 506.

manuscript

London, Wellcome Institute 506 [Ps. Aristotle, Secreta Secretorum, ff. 1r-50r; Nota Regulas Utiles in Iudiciis [astrological notes], ff. 50v-52r; Auctoritates S. Hieronimi, ff. 52v-90v;Tabula super Epistolas, Evangelia et Prophetias, ff. 90v-100r; De Coloribus [recipes in Italian] ff. 100v-109v; Bulla Papae Pii II de Sanguine Christi ff. 110r-v; Confirmatio Papae Pauli II Privilegiorum Ordinis Minorum ff. 111r-112r; Profetia di Maistro Jeronimo Herfordich [Italian] & recipes for dyes ff. 112v-113; Flores S. Hieronymi ff. 121r-169v. The text on the fourth fly leave states: ‘Hunc librum concessit mihi fratri Laurentio ab Auricalino reverendus pater, frater Ludovicus Vincentius vicarius provinciae Sancti Antonii in Sancto Joanne apud campum Sancti Petri commemoranti anno 1507, die novenbris et pertinet ad locum Sancti Bernardini amen.’]

 

 

 

 

Sebastianus Altdorfensis (Sebastian von Altdorf; Sebastian von Beroldingen, 1656)

OFMCap. Swiss friar.

literature

Christian Schweizer, ‘Beroldingen, Sebastian von’, Dizionario Storico della Svizzera I, 283a.

 

 

 

 

Sebastianus Bollandus (Sebastiaan Bollandt, ca. 1590-1645)

OFMRec. Born at Maastricht (Low Countries).Taught as a lector of philosophy and theology in several houses of the order in the Lower Germany province. Also active as a preacher. Editor of several works by other friars.

editions

Francisco Quarismo, Historica, Theologica et Moralis Terrae Sanctae Elucidatio, ed. Sebastiaan Bollandt, 2 Vols. (Antwerp: Balthasar Moretus, 1639).

Petrus ad Boves, Sermones Aurei in Dominicas et Festa per Annum (Antwerp: Guillelmus Lesteenius, 1643).

literature

J.-N. Paquot, Mémoire pour servir à l’histoire littéraire, XVIII (Louvain,1770), 189-192; Delvenne, Biographie du royaume des Pays-Bas ancienne et moderne I (Bergen (Mons), 1829), 95; Biographie nationale de Belgique II, 641-642; S.Dirks, Histoire littéraire et bibliographique des frères mineurs de l’observance de Saint-François en Belgique et dans les Pays-Bas (Antwerp, 1885), 192-193; St. Schoutens, Geschiedenis van het voormalig minderbroedersklooster van Antwerpen, 2nd ed. (Antwerp, 1908), 146-147; Nieuw Nederlandsch biografisch woordenboek VIII (Leiden, 1930), 169; F. Baix, ‘Bollandt’, DHGE IX, 632-633.

 

 

 

 

Sebastianus Bouvier (Sebastian Bouvier, d. 1681)

OFM. Born in the neighbourhood of Liège (Luik). After his entrance in the Franciscan order, he became a priest and a lector of theology. Subsequently guardian and chronicler of the Franciscan province of Flanders. He died at Namur (Namen), on 3 April, 1681. Author.

manuscripts/editions

Flores et Fructus Custodiae Primum, ex tunc ab Anno 1523 Provinciae Flandriae Exculti: MS Weert, Franciscan Convent Archive>>

Miroire de saincteté en la vie et miracles de S. Feuillien (Liège, 1657/1674).

Schola Eucharistica in Qua Magister Noster Christus Docet Hominem Fidelem Scientiam Sanctorum (Liège, 1670).

>>>> 

>>>> 

literature

S. Dirks, Histoire littéraire et bibliographique des frères mineurs (Antwerp, 1885), 263-265; S. Schoutens, Martyrologium Minoritico Belgicum (Hoogstraten, 1902), 58; Biographie nationale de Belgique II, 894; AFH 7 (1914), 238-246; Franciscana 4 (1921), 85-102; A. Van den Wyngaert, ‘Bouvier’, DHGE X, 278.

 

 

 

 

Sebastianus de Arevalo (Sebastián deArévalo y Torres, 1619-1704)

OFM

literature

Felipe Rodríguez Martínez, ‘Fray Sebastián de Arévalo y Torres, OFM (“el obispo limosnero”) obispo de Mondoñedo y Osma (1619-1704)’, Archivo Ibero-Americano 60 (2000), 337-381.

 

 

 

 

Sebastianus de Brixiano (Sebastián de Bricianos, 1542-1617)

OFM. Spanish friar from Medina del Campo (Valladolid). Entered the order in Santiago de Compostella. Lector, inquisitor and royal preacher at the court of Philip II and Philip III. Philip III eventually proposed him for the episcopate of Orense (2 July 1611). Sebastian was able to take possession of the see on 5 December of 1611 and kept it until his death on January 5, 1617.

manuscripts

Tratado sobre si las dignidades, prebendas y beneficios se deben proveer en los más dignos (1612): MS Madrid, Biblioteca Nacional>>check Manuel de Castro’s catalogue of the Biblioteca nacional!

Memorial sobre la conveniencia de autorizar la fundación de nuevos conventos de religiosos (1603):>>

Dictamen de conciencia sobre provisión decargos (1606): MS Valladolid, San Francisco 21.I.1606

Protrección del cordón de N.P.S. Francisco>>

literature

L. Cabrera de Córdoba, Relaciones de las cosas sucedidas en la corte de España desde 1599 hasta 1614 (Madrid, 1857), 364, 443; J. Catalina García, Biblioteca de escritores de Guadalajara (Madrid,1899), 383-384; B. Fernández Alonso, Crónica de los obispos de Orense (Orense, 1903),463-465; I. Rodriguez y Fernández, Historia de Medina del Campo (Madrid,1903-1904), 195, 830; A. de Ocerin Jáuregui, ‘Episcopologio franciscano-español: Orense’, La voz de S. Antonio 13 (Sevilla, 1908), 654; J. Pou y Marti, Archivo dela embajada de España (Docum. Sg. XVII) (Rome, 1917), 113, 114; J. Zarco Cuevas, Relaciones de pueblos del obispado de Cuenca (Cuenca, 1927) I, lv; H. Diez, ‘Bricianos’, DHGE X, 675; Manuel de Castro,>>>>; Manuel de Castro y Castro, Escritores de la Provincia Franciscana de Santiago. Siglos XIII-XIX, Liceo Franciscano. Revista de Estudio eInvestigacion XLVIII (2a Epoca): 145-147 (Santiago de Compostella,1996), 57.

 

 

 

 

Sebastianus de Gratterio (Sebastianus Majus/Sebastiano da Gratteri, 1504-1580)

OFMCap.

literature

Vincenzo Di Bella, ‘Sebastiano da Gratteri (1504-1580) e Castelbuono’, L’Eco di Gibilmanna 87 (First half 2005), 38-43; Salvatore Vacca, ‘Sebastiano da Gratteri: Fondatore dell’eremo cappuccino di Gibilmanna’, L’Eco di Gibilmanna 87 (Second half 2005), 7-18; Padre Sebastiano da Gratteri e il Volto di Cristo, ed. Santo Scileppi (Gratteri (PA) – Castelbuono: Edizioni ‘Tip. Le Madonie’, 2009). [o.a. reviews in CF 80 (2010), 360f; Italia Francescana 85 (2010), 379f.]

 

 

 

 

Sebastianus de Modena (Sebastiano da Modena, fl. 17th cent.)

OFMConv. Theologian an respected preacher.

manuscripts/editions

Prediche?

Opuscula Theologica?

literature

Giovanni Franchini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali Ch'hanno scritto dopo 'Anno 1585 (Modena: Eredi Soliani Stampatori, 1693), 546-547.

 

 

 

 

Sebastianus de Sancto Petro (Sebastian de San Pedro, fl. c. 1615)

Franciscan missionary, active in Japan until he was forced to leave in 1614. Thereafter back in Rome, where he produced his Resunta breve (1617).

literature

B.H. Willeke, ‘Die ‘Resunta breve des P.Sebastian de San Pedro über die Ursachen der großen Christenverfolgung in Japan(1614)’, Franziskanische Studien 66 (1984), 167-181.

 

 

 

 

Sebastianus Fiolis (Sebastian Fiol, d. 1668)

Observant friar from Palma de Mallorca. Member of the San Francisco de Asis friary of Palma, and repeatedly elected as provincial definitor. Also active as preacher and guardian of the Jesus extramuros friary, where he died on December 28, 1668.

manuscripts

Sermon en las honras que se hicieron en el Real convento de San Francisco de la ciudad de Mallorca en la muerte del grande monarca y rey de las españas Philipe quarto à los 3 de henero de 1666 (Mallorca: Pedro Frau, s.a.). This sermon was dedicated to Jorge San Juan y Sureda.

literature

Biblioteca de Autores Baleares, ed. Joaquin María Bover (Palma: P.J. Gelabert, 1868) I, 298 (no. 452).

 

 

 

 

Sebastianus Meyer (1465-1545)

OFMConv. Later left the order and joined the Protestant camp.

literature

Urban Fink, ‘Meyer, Sebastian, ex-conv. (1465-1545)’, Historisches Lexikon der Schweiz 8 (2009), 547.

 

 

 

 

Sebastianus Münster (1488-1552)

OFM. Observant friar who joined the Protestant cause.

literature

Kaspar von Greyerz, ‘Münster, Sebastian, ex-obs (1488-1552)’, Historisches Lexikon der Schweiz 8 (2009), 859.

 

 

 

 

Sebastianus Pasquier (Sébastien Du Pasquier, fl. late 17th cent.)

OFMConv. Member of the Saint Bonaventure province. Theologian and order administrator. Elected provincial minister in September 1665. Known for his Scotist Summa philosophiae, several theological works and polemic/argumentative works on the Urbanist Clarissan rule and the rule of Francis.

editions

Regula Monialium Urbanistarum Sanctae Clarae cum declarationibus privilegiis, & brevi tractatu de votis essentialibus (Grenoble: Jacon Pruiot, 1673).

Tomus primus Theologicus de attritionis sufficientia pro iustificandis per Sacramentum paenitentiae contra Auctorem libelli, cui titulus Necessitas contritionis (Lyon: Anisson, 1685).

Tomus secundus Historico-dogmaticus de Attritionis sufficientia (...) (Lyon: Anisson, 1685).

Dissertatio de obligatione ad mortale in praeceptis aequipollentibus Regulae Franciscanae adversus Patrem Nicolas Stantem pro sola obligatione ad veniale (Nice: P. Delagarde, 1685).

Summa philosophiae scholasticae et scotisticae (Lyon, 1692; Padova, 1706;Padova, 1718; Padova, 1732).

literature

Giovanni Franchini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali Ch'hanno scritto dopo 'Anno 1585 (Modena: Eredi Soliani Stampatori, 1693), 548-549; Miscellanea Francescana 28 (1928), 152.

 

 

 

 

Sebastianus Sáez (Sebastián Sáez, fl. c. 1760)

OFM. Member of the Cartagena province.

literature

AIA 36 (1933), 131; AIA 38 (1935), 90; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 174 (no. 760).

 

 

 

 

Sebastianus Sorianus (Sebastián Soriano, fl. c. 1800)

OFM. Scotist theologian from the Cartagena province.

literature

AIA 38 (1935), 101; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 181 (no. 803).

 

 

 

 

Secundus Loretan (Secundus von Leukerbad, 1753-1821)

literature

Christian Schweizer, ‘Loretan, Sekundus (de Leukerbad VL, 1753-1821), Historisches Lexikon der Schweiz 8 (2009), 43.

 

 

 

 

Seguinus(?=Sigerius Cordigerus?)

Franciscan preacher.

manuscripts

Sermones de Sanctis: a.o. Troyes 759; 1146; 1929 (all 14th cent.)

literature

J.G. Bougerol, Les manuscrits franciscains de la Bibliothèque de Troyes, Spicilegium Bonaventurianum XXIII (Rome, 1982).

 

 

 

 

Sensus de Perugia (d. 1270) beatus

Spiritual author

manuscripts/editions

Tractatus Spirituales de Ipsa Extasi seu Mystico Mentis Excessu

De Generibus Lacrymarum

De Gradibus Humilitatis

De Operibus Charitatis

literature

Sbaralea, Supplementum III, 95.

 

 

 

 

Seraphicus Roth

Directorium Archivale: MS Colmar Bibl. Publ. I.Ch.37

 

 

 

 

Seraphinus Caruso (Serafino Caruso/Serafino de Milazzo, d. c. 1660)

OFMCap.

editions

Viaggio del cielo di frutto spirituale (Messina, 1648).

literature

Ivana Risitano, ‘Il ‘Viaggio del cielo’ di Serafino Caruso’, in: Francescanesimo e cultura nella provincia di Messina, 285-298.

 

 

 

 

Seraphinus Cavalari (Serafino Cavalari)

literature

Ilena Craparotti, ‘Un predicatore di Patti: Serafino Cavallari’, in: Francescanesimo e cultura nella provincia di Messina, 87-90.

 

 

 

 

Seraphinus Corleone (Serafín Corleón, fl. c. 1650?)

Franciscan missionary.

manuscripts

De la calidad de la Provincia de Guatemala

De la calidad de la Luisiana

literature

A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 26.

 

 

 

 

Seraphinus de Montegranaro (Serafino da Montegranaro, d. 1604)

Capuchin friar and preacher during the Counter Reformation. Was canonized.

literature

Samuele Giombi, ‘La predicazione dei cappuccini al tempo di san Serafino’, in: Spiritualità e cultura nell’età della riforma della Chiesa. L’Ordine dei Cappuccini e la figura di San Serafino da Montegranaro, ed. Giuseppe Avarucci, Bibliotheca Seraphico-capuccina, 80 (Rome: Istituto Storico dei Cappuccini, 2006), 99-135 [See lengthy review on volume in Studia Pic. 73 (2008), 393-407]; ‘Voltaire e s. Serafino da Montegranaro’, Voce Franc. 26:5 (2006), 208-211; Giammario Borri, ‘La data di nascità di san Serafino da Montegranaro’, in: Spiritualità e cultura nell’età della riforma della Chiesa. L’Ordine dei Cappuccini e la figura di San Serafino da Montegranaro, ed. Giuseppe Avarucci, Bibliotheca Seraphico-capuccino, 80 (Rome: Istituto Storico dei Cappucccini, 2006), 199-217; Giuseppe Avarucci, ‘Celebrazioni e culto per san Serafino da Montegranaro dal XVII al XX secolo’, in: Spiritualità e cultura nell’età della riforma della Chiesa. L’Ordine dei Cappuccini e la figura di San Serafino da Montegranaro, ed. Giuseppe Avarucci, Bibliotheca Seraphico-capuccino, 80 (Rome: Istituto Storico dei Cappucccini, 2006), 595-660; Servus Gieben, ‘Serafino da Montegranaro nell’arte grafica’, in: Spiritualità e cultura nell’età della riforma della Chiesa. L’Ordine dei Cappuccini e la figura di San Serafino da Montegranaro, ed. Giuseppe Avarucci, Bibliotheca Seraphico-capuccino, 80 (Rome: Istituto Storico dei Cappucccini, 2006), 249-272; Vincenzo Criscuolo, 'Documenti inediti su san Serafino da Montegranaro dal fondo archivistico 'Positiones decretorum' della Congregazione delle Cause dei Santi', in: Litterae ex quibus nomen Dei componitur. Studi per l'ottantesimo compleanno di Giuseppe Avarucci, ed. Alexander Horowski, Bibliotheca Seraphico-Capuccina, 104 (Rome: Istituto Storico dei Cappuccini, 2016), 421-484; Leonhard Lehmann, 'La devozione a san Serafino da Montegranaro nella provincia rhenano-westfalica dei cappuccini', in: Litterae ex quibus nomen Dei componitur. Studi per l'ottantesimo compleanno di Giuseppe Avarucci, ed. Alexander Horowski, Bibliotheca Seraphico-Capuccina, 104 (Rome: Istituto Storico dei Cappuccini, 2016), 485-521.

 

 

 

 

Seraphinus Parisiensis (Claude-Robert Heurtauld/Hurtault/Séraphin de Paris, 1717-after 1779)

OFMCap. Born at Issoudun (Indre) on 15 April 1717. After a career as administrator and legal officer, he entered the Capuchin order on 12 October 1753 in the Parisian province, obtaining the religious name Séraphin. Became a well-known exegete, and a member of the so-called ‘Société des études orientales’ or ‘Société Clémentine’, which had been founded in 1744 by Louis de Poix in the Capuchin San Honoré friary at the instigation of the orientalist Guillaume de Villefroy. Together with other members, Séraphin worked anonymously on various multi-volume exegetical publications. In 1760, Séraphin traveled to Rome, in order to obtain official approbation for this exegetical society, which was given by pope Clement XIII (hence the name ‘Société Clementine’). In the 1770s, he was for a while guardian of the San Honoré friary in Paris

editions

(together with others) Principes discutés pour faciliter l’intelligence des livres prophétiques, et spécialement des Psaumes, relativement à la langue originale,16 Vols. (Paris, 1755-1764).

>>>> 

literature

Ubald d’Alençon, ‘Travaux de capucins de Paris sur l’Ecriture sainte’, Etudes franciscaines 8 (1902), 449-471; LexCap, 3-4; Raoul de Sceaux, ‘L’Académie établie au couvent des Capucins de la rue S.-Honoré’, Les amis de Saint François 74 (1956), 16-24.

 

 

 

 

Servasanto da Faenza (d. ca. 1300 in Florence)

Born between 1220 and 1230 in Castello Oriolo, near Faenza. Entered the order at Bologna, where he probably received a theological training in the Franciscan studium (might have followed a four-year lectorate course at Paris after preliminary studies, and was certainly exposed to the normal continual education at the convent level. No real evidence to indicate any degree studies in theology). Ordained preacher between 1244-60. Active member of the Florentine S. Croce convent in the 1260s and thereafter (in the S. Croce friary he was possibly co-friar of Tommaso di Pavia, Filippo di Perugia, and maybe even Pietro di Giovanni Olivi), predominantly known for his preaching and confession activities in Florence and the surrounding region, as well as for his written sermons and preaching instruments, which have survived in several manuscripts. Not known to have been involved in more formal teaching positions. Among his authentic works can be counted: Liber de Exemplis Naturalibus, Summa de Poenitentia (seu Antidotarium Animae), Dialogus (not yet found), Liber de Virtutibus et Vitiis, Summula Monaldina (not yet found),Mariale, Sermones de Proprio Sanctorum, Sermones de Communi Sanctorum, Sermones Dominicales, Collationes Quadragesime, Sermones seu Collationes de Mortuis, Sermones de Festivitatibus B.M. Virginis [Many sermons on Mary can be found in the collections Sermones de Proprio Sanctorum and Sermones de Communi Sanctorum. It is quite possible that the collection Sermones de Festivitatibus is partly a gathering of the sermons found in these other collections]

Based on internal evidence (as presented in the studies Gamboso (1973), it would seem that Servasancto first wrote his Sermones Dominicales, and thereafter his Sermones de Proprio Sanctorum, the Quadragesimales, Pro Mortuis, De Communi Sanctorum. These collections formed a complete corpus of sermons for all occasions (with additional marian sermons in his Sermones de Festivitatibus?).

manuscripts

Sermones Dominicales/Sermones de Dominicis et Festivitatibus: a.o. MS British Library Harley 3221; Troyes, cod. 1440; BAV Vat.Lat. 59333 (saec xiii, contains the sermons for Dom. I. Adv. until Dom. Passionis); Basel, Offene und Universitätsbibliothek cod. B.X.4 (nine sermons ascribed to Bonaventure); Giessen, Universitätsbibliothek cod. 779; Rome, Bib. Casanatense cod. 338 [See Schneyer, Repertorium der lateinischen Sermones des Mittelalters V, 376-399, Balduinus ab Amsterdam, ‘Servasancti de Faenza,O.Min. Sermones Dominicales (cod. 1440, Troyes)’, Collectanea Franciscana, 37 (1967), 5-32 and the study of Gamboso mentioned below. In the Troyes manuscript are found 126 sermons (from the first Sunday of Advent to the 24th Sunday after Pentecost, preceded by a Tabella rerum alphabetica, which might stem from Servasancto himself. These Sunday sermons carefully explain the biblical themes related to the biblical readings of the Sunday service, and in the process deal with a large variety of religious and moral issues (including a substantial emphasis on christological issues and the passion of Christ). For a better insight in the actual content of these sermons, further study is necessary. At first sight, however, it would seem that especially sermon 33 (f. 95vb: second sermon for Dom. II. post Epiph., Nuptiae factae sunt (Io.2,1): dealing with Christian matrimony), sermon 42 (f. 120vb: second sermon for Dom. Quinquagesimae, Caecus quidam sedebat secus viam (Luke 18, 35), on sin and human sinners), sermon 74 (f. 213rb: second sermon for In Ascensione Domini, Omnium finis appropinquavit (1 Petr. 4,7), on penitence), sermon 104 (f.298rb: second sermon for Dom. XIII post Pentecosten, Fides tua te salvum fecit (Luke 17, 19), on the way in which faith rescues us from corruption (described as leprosy)), sermon 125 (f. 360ra: Dom. XXIV post Pentecosten, Non cessamus pro vobis orantes (Col. 1,9), on prayer, its necessity and efficacy), and sermon 126 (f. 363ra, second sermon for Dom. XXIV post Pentecosten, Ubicumque sunt corpora illic congregabuntur aquilae (Matthew 24, 28), on penitence) are important sermons of basic religious instruction.]

Sermones de Proprio Sanctorum: a.o. Vat. Lat. 9884 ff. 37v-139v; Padua, Biblioteca Antoniana cod. 490 ff. 1r-180v (ca. 1300); Assisi, Biblioteca Comunale cod. 530 (ca. 1300); Munich, Bayerische Staatsbibliothek Clm. 8438 [See also Schneyer, Repertorium der lateinischen Sermones des Mittelalters V, 376-399; Balduinus ab Amsterdam, ‘Servasancti de Faenza, O.Min., Sermones ‘De proprio sanctorum’ in codice anonymo Vat.Lat. 9884’, Laurentianum 6 (1965), 73-103 & Vergilio Gamboso, ‘I Sermoni Festivi di Servasanto da Faenza nel Codice 490 dell’Antoniana’, Il Santo 13,1 (1973), 4-88. MS Vat. Lat. 9884 ff. 37v-139v contains 44 sermons De Proprio Sanctorum, following the liturgical year. Balduinus ab Amsterdam (1965) lists the sermons found in the Vatican manuscript and also points in which old editions of Bonaventure they can be found. In addition he provides on pp. 98-102 an edition of the Sermo in Festo Apostolorum Simonis et Iudae. In his 1973 study of the Padua Manuscript, Gamboso suggests as possible scribe the friar Albertino de Montesilice, and calls this MS the most complete collection of Sermones de Proprio Sanctorum, originally containing 168 sermons, of which ca. 30 are lost. 57 of the surviving sermons found in this manuscript can also be found in old editions of Bonaventure. Gamboso provides a list of the surviving sermons in the Padua manuscript (with references to other manuscripts containing these sermons of Servasanto, as well as references to older editions in which these sermons can be found.) In an appendix, Il Santo 13,1 (1973), 76-88, Gamboso provides an edition of five sermons. Gamboso, Il Santo 13,2-3 (1973), 238-278 contains a description of MS Assisi 530, which contains 44 sermons De Proprio Sanctorum by Servasancto (in between sermons by others) as well as some sermons on the Virgin taken from Servasancto’s De Communi Sanctorum. Gamboso provides a listing of individual sermons and references towards parallel sermons in other mss and old editions. In an appendix, Gamboso provides an edition of five sermons.]

Sermones de Communi Sanctorum: a.o. MSS Assisi, Biblioteca Comunale cod. 520 ff. 1r-99v (early fourteenth cent.); Rome, Bibl. Casanatense 333 (D.IV.42); BAV Vat Lat.1261 (2846); Perugia, Benedictine Monastery cod. 50 (15th cent.); Todi, Biblioteca Comunale 111; Basel, Universitätsbibliothek cod. A.XI.52 [see also Schneyer, Repertorium der lateinischen Sermones des Mittelalters V, 376-399 and the 1973 studies of Gamboso, which also list more manuscripts. In the epilogue of MS Assisi 520 f. 99v, we can read interesting information concerning the scope and the goals of Servasanto’s literary production (copied from Gamboso, Il Santo 13,1 (1973), 19): ‘Sermonibus iam completis tam DOMINICALIBUS omnibus quam FESTIVIS, nec non et QUADRAGESIMALIBUS similiter et PRO MORTUIS ad finem deductis, solum ad opus perficiendum restabat, utarbitror, SANCTORUM PLURIMORUM sermones adiungere, ad quos possit lector recurrere, dum vellet in predicando materias variare (…) Sed si quis copiusius desiderabat esse in exemplis ut deficere in predicatione non possit, libellum nostrum, cuius titulus est: DE NATURALIBUS EXEMPLIS, studeat legere et memorie commendare; quia tanta ibi aggregata est multitudino exemplorum, ut nulla sit materia de qua multa non possint inveniri exempla (…).’ A more detailed description of MS Assisi 520, with a list of sermons and references to other manuscripts and old editions is found in Gamboso, Il Santo 13,2-3 (1973), 211-237. It seems that this manuscripts contains 39 sermons of De Communi Sanctorum and an Epilogue (mentioned above)]

Sermones seu Collationes Quadragesime: MS not yet found.

Sermones de Festivitatibus B. Mariae Virginis: MS BAV Vat.Lat. 9884 ff. 139-216r [See also Schneyer, Repertorium der lateinischen Sermones des Mittelalters V, 376-39; Balduinus ab Amsterdam (1967), 108-137; Gamboso (1973) passim]

Mariale/Liber de Laudibus B. Mariae Virginis: MS Florence, Laurenziana Cod. Plut. XXXV.sin. 4; Florence, Biblioteca Nazionale Cod. Conv. Soppr. B.4.725 ff. 21rb-22rb; Avignon, Bibl Civ. 284; Valencia, Bibl. Eccl. Catt. 55>>> [See also: Th. Koehler; Meinolfus ab Oberhausen, Collectanea Franciscana 24 (1954), 397-402; C. Piana (1942), xxii& passim. The work is an allegorical Laudario on Mary, distributed in 150 chapters (in analogy with the 150 psalms. Cf. the study of Bartos (1943) & Oliger (1924), 163-166. Oliger (1924), says on p. 166: ‘Si applicano alla Madonna tutte le buone qualità della luce, del sole, della luna, stella, aurora, del giorno, mezzogiorno, firmamento, delle nuvole, dell’arbero, fiume, dei singoli fiumi del Paradiso ecc. ecc. e le figure del Vecchio Testamento. Questo sistema mi fece pensare dapprima al ‘De exemplis naturalibus’ di Servasanto, ma poi trovai la fonte immediate che è il Mariale di Alberto Magno…’]

Liber de Exemplis Naturalibus [Servasancto’s most disseminated work. It is a collection of emblematic exempla, legends, visions and miracle stories for the use or preachers, divided in three books that respectively deal with the articles of faith (21 chapters), the sacraments (17 chapters), and the virtues and vices (92 chapters). See Zawart, 369, and M. Grabmann, Franziskanische Studien 7 (1920), 83-117 (also contains an edition of the prologue and the table of contents]: a.o. MSS Montecassino, Cod. 373; Vienna, Staatsbibliothek Cod. lat. 1589; Munich, Staatsbibliothek Clm. 14749; Munich, Staatsbibliothek Clm. 8439 (Book III); Paris BN Nouv. Acq. Lat. 259; Paris, BN Lat. 10642; Paris, BN Lat. 3436 (15th cent.); Rouen, Bibliothèque Municipale Cod. 674 (A. 245), Cod. 675 (A. 340),& Cod. 936 (I. 31); London, British Museum Arundel 198; Sevilla, Biblioteca Colombina Cod. Z. 136 no. 11; Sevilla, Biblioteca Colombina Cod. Y. 130 no. 40; Pisa, Convento di S. Caterina Doc. 173; Venice, San Marco Cod. 52 (a. 230, I,215); Rome BAV, Vat.Lat. 5048; Rome, BAV, Vat.Lat. 4311; Rome, Archivio della Basilica di S. Pietro Cod. G. 20; >>>>..

Summa de Poenitentia/Antidotarium Animae [A collection of anecdotes, fables and proverbes for preachers, divided in 17 distinctions. Schmitt, DSpir XIV, 671, regards it as a supplement to the Liber de Exemplis Naturalibus]: a.o. MSS Naples Naz. VII.E.19; Colegio de España de Bolonia 50 ff. 1ra-210ra & 53/1[?]; Vat.Lat. 4272 ff. 87r-128r; Florence, Biblioteca Nazionale Conv. Soppr.G.VI.773 & Conv. Soppr. E.6.1046; Munich, Bayerische Staatsbibliothek Clm12313; Padua, Biblioteca Antoniana Cod. scaff. XVIII n. 404 & Cod. scaff.XX n. 458; Paris BN Nouv. Acq. Lat. 3052 [See also B. Kruitwagen (1919), 80-106, (1919), 55-66; P. Laner (1939), 229-230; Carla Casagrande)]

Liber de Virtutibus et Vitiis [Predominantly a reworking of the third book of the Liber de Exemplis Naturalibus. The Liber de Virtutibus et Vitiis is divided in 17 distinctions, each of which consists of several chapters. Cf. Oliger, Miscellanea Ehrle (1924) I, 148-189 (173-176 contains an edition of the prologue, the epilogue, and a list of chapters)]: Florence, Biblioteca Nazionale Cod. E.6.1046; Bologna, Biblioteca Universitaria Cod. 1696.

Dialogus (known from references in the Summa de Virtutibus & Vitiis). Not yet found?

Summula Monaldina (Compendium of the Summa Monaldina, known from references in the Summa de Virtutibus& Vitiis). Not yet found?)

Della Miseria della Umana Generatione (a compilation made by the Florentine Bono Giamboni (shortly after 1300) on the basis on sermons of Servasanto): MS Florence, Biblioteca Nazionale Cod. II, II, 16 ff. 1r-41r; Florence, Laurenziana Plut. LXXXIX sup. cod. 97 ff. 42r-103r; Florence, Biblioteca Riccardiana cod. 1775ff. 42r-103r; Florence, Biblioteca Riccardiana Cod. 2619 ff. 102r-203v [It is a ‘Libro da conoscimento perchè si possano consolare coloro che delle tribolationi del mondo si sentono gravati.’

Liber de prescientia Dei et predestinatione circa curiosos: MS BnF, nouvelle acquisition latin 3240. See the article of Marie-Françoise Damongeot-Bourdat (2009).

editions

Sermones Dominicales>> several of which are edited in various Opera Omnia editions of Bonaventure's works. 114 of the 126 sermons found in MS Troyes 1440 have been printed under the name of Bonaventure (Bonaventura, Sermones Dominicales (Zwolle: Peter van Os, 1479/Ulm: Johann Zainer, 1481/1485/Hagenau: Heinrich Gran, 1496)). See on this Oliger (1924), 170; B. ab Amsterdam, Collectanea Franciscana, 37 (1967), 5-32; J.-G.Bougerol, Antonianum 51 (1976),201-231.

Sermones de Communi Sanctorum. Many of these sermons have been printed in Sermones aurei atque subtiles de tempore et de sanctis cum Communi sanctorum Sancti Bonaventure doctoris seraphici, ed. Jacobus Pfortzhemius (Basel, 1502), as well as in: Bonaventura, Opera Omnia (Rome, 1596) III, 323-406; Bonaventura, Operum (…) Omnium (…) Supplementum, ed. Bonelli (Trient,1774) III, 611-755; Bonaventura, Opera Omnia (Paris, 1868) XIV, 1-138. Cf. Oliger (1924), 170; J.G. Bougerol, ‘La première édition du corpus des sermons dominicaux de saint Bonaventure (1502)’, Antonianum 51 (1976), 201-231 (esp. 223-228).

Sermones de Proprio Sanctorum. A large number are printed in Bonaventura, Opera Omnia, ed. Angelo Rocca (Rome, 1596) III, 237-322; Bonaventura, Operum (…) Omnium (…) Supplementum, ed. Bonelli (Trient, 1774) III, 611-755; Bonaventura, Opera Omnia (Paris,1868) XIII, 493-636. Cf. also Oliger (1924), 170 and Gamboso, Il Santo 13,1 (1973), 76-88, which contains an edition of five sermons of this collection: In circumcisione Domini, De S. Iohanne Baptista, De Omnibus Sanctis, and two Sermones de Sancto Marie Auxilio. The last of these (De Sancto Marie Auxilio, MS Padua, Antonianum cod. 490 ff. 187va-188vb) exhorts sinners to run to the Virgin Mary, who can safe him from sin and perdition.)

Liber de Exemplis Naturalibus. Partial edition (Prologue and Table of Content ) in: M. Grabmann, ‘Der Liber de Exemplis Naturalibus des Franziskanertheologen Servasanctus’, Franz. Stud., 7 (1920), 85-117.

Summa de Paenitentia/Antidotarium Animae (Louvain, 1485). A table of content of the Summa has been published by Carla Casagrande, in Dalla penitenza all'ascolto delle confessioni: Il ruolo dei frati mendicanti, Atti del XXIII Conv. Intern. Assisi, 12-14 ott. 1995 (Spoleto, 1996), 59-102. A full critical edition of the Summa is presently being made by Stephen Cordova (PIMS).

Liber de Virtutibus et Vitiis. Partial edition (Prologue, Epilogue, and Table of Content) by L. Oliger in Miscellanea Ehrle (Rome, 1924) I, 173-176. In the prologue, we can read (Oliger (1924) pp. 173-174): ‘… ad unum beatitudinis finem nititur pervenire (…) summum hoc bonum haberi vel videri non potest nisi a purgatissimis mentibus. Mentes autem purgari non possunt nisi optimis moribus, mores vero bonos anime humane non induunt, nisi sacris virtutibus, theologicis quidem et cardinalibus, pro fine summum bonum habentibus (…) Ergo ut bonum iam dictum ab omnibus concupitum videre possimus, gratia Dei et virtutibus omnibus indigemus. Sed quia magnum librum de hiis omnibus feci, imo illuminante meo Domino conscripsi, set a pauperibus fratribus non possit haberi; rogatus ut inde quedam utiliora exciperem, disposui me Christo iuvante et beatissima eius matre, utilitati communi annuere, Domini me caritate cogente. Primo itaque debonis hiis maximis locuturus, principium sumam a gratia, que omnium virtutum generalis est forma, generaliter totam perficiens animam. Et consequenter de culpa illi opposita. Tandem de virtutibus simul et vitiis quedam generalia ponam. Et ultimo de virtute qualibet vitioque contrario per se agam. (…) Totaliter itaque liber iste duas principales partes habebit, quarum prima erit de gratia et culpa opposita. Sed de virtutibus et vitiis dictabitur pars secunda.’ The Epilogue of the work shows Servasanto’s motivations for writing (Oliger (1924), 174): ‘Ergo quod tam multa scribere ausus sum, non inputetur, precor, superbie, sed ut otiositatem effugerem, ne in tristitiam mentis inciderem desperationem anime inducentem, ne in meum periculum modicum talentum acceptum absconderem, et ut iuxta gregorianam sententiam mercedis predicantium particeps fierem, si eis ad predicandum materiam preparem.’ The Tabula distinctionum further gives a good impression of the work’s intent (Oliger (1924), 175-176: ‘Iste liber hic que continet breviter pandit et habet decem et septem distinctiones. Prima est de dono gratie et malitia culpe, de virtute et peccato in genere. Secunda est de catholica fide et de multiplici errore ei opposito. Tertia est de spe, de gaudia sanctorum in patria et celesti gloria. De desperatione et malo diffidentie. Quarta est de caritate, de mundi suique amore, de hodie et malo invidie. Quinta est de quatuor virtutibus cardinalibus in genere. De prudential et malo stultitie et imprudentie. Sexta est de temperantia, sobrietate et eorum officiis. Septima est de gula et eius remediis. Octava est de virginitate et castitate. De peccato luxurie et eius remediis. Nona est de humilitate, de causis humilitatis et signis per que cognoscitur. Decima est de superbia et eius multiplici specie, de vana gloria et earum remediis. Undecima est de virtute paupertatis et exemplis ad eius amorem moventibus. Duodecim est de avaritia, usura, rapina, prodigalitate et earum remediis. 13a est de bono clementie, de pace, de periculo guerre, de furore ire et eius remediis. 14a est de virtute spiritualis letitie et de peccato accidie et otiositatis et eorum remediis. 15a est de fortitudine, patientia et virtute perseverantie. 16a est de iustitia, obedientia, misericordia et eius operibus. 17a est de vitio lingue et eius multiplici specie.’ Oliger (1924), 176: ‘Si può dire che il ‘De virt. Et vit.’ è una combinazione di tre difatti gli elementi delle ‘Distinctiones’alfabetiche, delle ‘Summae exemplorum’ e dei Sermoni propriamente detti.’

Mariale/Liber de Laudibus B. Mariae Virginis. The work was edited for the first time in Prague in 1651 by Bohuslao Balbino, who wrongly attribued this work to archbishop Arnesto de Pardobic. Cf. Bartos (1943). A partial edition (of De duplici sanctificatione B. Mariae Virginis) by Meinolfus von Overhausen, in Collectanea Franciscana 24 (1954), 399-402.

Della Miseria della Umana Generatione (work by Bono Giamboni based on sermons by Servasanto), was edited in: Trattati morali di Boni Giamboni ed. F. Tassi (Florence, 1836).

literature

Bartolomeo da Pisa, Liber Conformitatum, AF IV, 341; Mariano da Firenze, Compendium Chronicarum, AFH 3 (1910), 309; Wadding, Scriptores (ed. 1906), 214; Joh. a S. Antonio, Bibliotheca Universa Franciscana III, 88; Sbaralea, Supplementum, III, 98-99; Zawart, 369f; B. Kruitwagen, ‘Das Antidotarium Animae von Fr. Servasanctus OFM’, in: Wiegendrucke und Handschriften. Festgabe Konrad Haebler (Leipzig,1919), 80-106; B. Kruitwagen, ‘de ‘Summa de poenitentia’ van Fr. Servasanctus’, Neerlandica Franciscana 2 (1919),55-66; M. Grabmann, ‘Der Liber de Exemplis Naturalibus des Franziskanertheologen Servasanctus’, Franz.Stud., 7 (1920), 85-117; L. Oliger, ‘Servasanto da Faenza O.F.M. e il suo ‘Liber de Virtutibus et Vitiis”, Miscellanea Francesco Ehrle. Scritti di storia e paleografia I: Per la storia della teologia e della filosofia (Rome, 1924),148-189; L. Oliger, ‘De duobus novis codicibus Fr. Servasancti de Faventia’Antonianum 1 (1926), 465-466; L. Oliger, ‘Narrationes duae Fr.Servasancti de Faventia (d. c. 1300) circa vitam antiquorum Fratrum Imolae et in Provincia S. Francisci’, Antonianum 2 (1927), 281-283; P. Lauer, `Un nouveau manuscrit de la ‘Summa de Poenitentia’ du franciscain Servasanctus’, Bibliothèque de l'École des Chartes, 100 (1939), 229-230; P. Laner,‘Un nouveau manuscrit de la ‘Summa de poenitentia’ du Franciscain Servasanctus’, Bibliothèque de l’École des Chartes 100 (1939), 229-230; C. Piana, Assumptio Beatae Virginis Mariae apud scriptores saec. XIII (Rome, 1942), xxiii& passim; F.M. Bartos, ‘Mariale Servasancti et Mariale Arnesti de Pardubic’, Antonianum 18 (1943),175-177; Stegmüller, Repertorium Comm. in Sententias I, 381-382; Doucet, AFH 47 (1954), 167; Teetaert, DThCath XIV, 1963-1967; Melani Gaudenzio, Enc. Catt. XI, 403-404; M. v. Oberhausen, ‘Servasanctus de Faventia,O. Min., De duplici sanctificatione B. Mariae Virginis’, Collectanea Franciscana 24 (1954), 397-402 [also partial edition of Mariale]; Schneyer, Repertorium der lateinischen Sermones V, 376-399; Balduinus ab Amsterdam, ‘Sevasancti de Faenza, sermones de proprio sanctorum, Vat. Lat. 9884’, Laurentianum 6 (1965), 73-102; Balduinus ab Amsterdam, ‘Servasancti de Faenza, O.Min. Sermones dominicales (cod. 1440, Troyes)’, Collectanea Franciscana, 37 (1967), 5-32; Balduinus ab Amsterdam, ‘Servasanctus de Faventia O.Min., Sermones de B.M. Virgine et de Sanctis in codice anonymo Vat.Lat. 9884’, Laurentianum 8 (1967), 108-137; V. Gamboso, ‘I sermoni festivi di Servasanctus da Faenza’, Il Santo 13 (1973), 3-88, 211-278; J.-G. Bougerol, `La première édition du corpus des sermons dominicaux de S. Bonaventura (1502)', Antonianum 31 (1976), 201-231; Vergilio Gamboso, ‘I due sermoni santantoniani di Servasanto’, Il Santo 18 (1978), 267-288; C. Frison, `Fra Servasanto da Faenza, predicatore francescano del XIII secolo', Studi Romagnoli, 39 (1988), 301-315; C. Guardiola, ‘La Summa de Poenitentia de Servasancto da Faenza, una de la fuentes del Libro de los exemplos por ABC’, Antonianum 43(1988), 259-277; Théodore Koehler, ‘Onze manuscrits du ‘Mariale’ de Servasanctus de Faenza O.F.M.’, AFH 83 (1990), 96-117; D. Maffei, E. Cortese, A. García y García, G. Rossi et.al., I Codici manoscritti del Collegio di Spagna (Milan, 1992), 63-64; Th. Koehler, `Une liste inédite d'Ave en l'honeur de la V.M. (...)', Revue française d'histoire du livre, 61 (1992), 5-22 [contains references to Servasanto's Mariale. See also the afore-mentioned study of Koehler in AFH 83 (1990), 96-117]; David L. d'Avray, `Philosophy in Preaching: the case of a Franciscan based in thirteenth-century Florence', in: Literature and Religion in the Later Middle Ages. Studies in Honor of Siegfried Wenzel, ed. R.G. Neuhauser & John A. Alford (New York, 1995), 263-273; Carla Casagrande, `Predicare la penitenza. La Summa de Poenitentia di Servasanto da Faenza', in: Dalla penitenza all'ascolto delle confessioni: Il ruolo dei frati mendicanti, Atti del XXIII Conv. Intern. Assisi, 12-14 ott. 1995 (Spoleto, 1996), 59-102; Johannes Schlageter, ‘Servasanctus (auch Tuscus) v. Faenza, [† ca. 1300]’, Lexikon für Theologie und Kirche 3IX, 491; Carla Casagrande, ‘Sistema dei sensi e classificazione dei peccati (secoli XII-XIII)’, Micrologus 10 (2002), 33-53; Jean Désiré Rasolofoarimanana, ‘Luca da Bitonto e Servasanto da Faenza. Sermoni contenuti nel Cod. Vat. Lat. 6010’, in: Revirescunt chartae. Codices documenta textus. Miscellanea in honorem P. Caesaris Cenci OFM, ed. Alvaro Caciotti & Pacifico Sella (Rome: Edizioni Antonianum, 2002), 171-262; Marie-Françoise Damongeot-Bourdat, ‘Un nouveau traité du franciscain Servasanctus de Faenza: le ‘Liber de prescientia Dei et predestinatione circa curiosos (ms BnF, nouvelle acquisition latin 3240)’, in: ‘Parva pro magnis munera’. Études de littérature tardo-antique et médiévale offerts à François Dolbeau par ses élèves, Instrumenta patristica et mediaevalia (Turnhout: Brepols, 2009); Alison More, ‘Gracious Women Seeking Glory: Clare of Assisi and Elisabeth of Hungary in Franciscan Sermons’, in: Franciscans and Preaching. Every Miracle from the Beginning of the World Came about through Words, ed. Timothy Johnson, The Medieval Franciscans, 7 (Leiden-Boston: Brill, 2012), 209-230; Alberto Conte, ‘‘Naturalia mutari non possunt’: ‘Novellino’ III, Servasanto da Faenza e le metamorfosi ‘esemplari’ di un tema novellistico’, Strumenti Critici 28 (2013), 349-361; Anna Pegoretti, ‘‘Nelle scuole delli religiosi’: materiali per Santa Croce nell'età di Dante’, L'Allighieri. Rassegna dantesca n.s. 18:50 (July-December 2017), 5-56.

 

 

 

 

Servatius vander Heyden(Miricanus/Myricanus, ca. 1534-1599)

OFM from Louvain. Brother of the older Franciscan friars Martinus vander Heyden and Baltazar vander Heyden. Began his studies in the artes at Louvain as well-to-do student at the Porcus pedagogium (Het Varken) late August 1556. Following his studies he joined the Franciscans in the Germania Inferioris province, and he fulfilled a number of functions. Novice master in Louvain around 1565, and probably later also elsewhere; convent vicar, possibly in Amsterdam in 1575 and for sure in Louvain in 1587; guardian in Brussels in 1591 and in Antwerp between 1593 and 1597. In addition he was provincial minister between 1587 and 1591 and again from 1597 until his death from kidney stones or a related disease in Brussels on February 12th, 1599. As a guardian, he was involved with the erection of Recollect houses in his province (1597 and after), and he also wrote a Norma vivendi fratrum reformatorum (1598). As such, he helped initiate the emergence of the Recollect movement, which would become very dominant in the course of the seventeenth century. He also bolstered the regulation of Franciscan religious life with his additional publications of rule commentaries and elucidations.

manuscripts/editions

[as co-author] Renovatio pacta inter capitulum Antverpiense et fratres minores anno 1595: MS St. Truiden, Provincial Archive OFM, III, 13, Conv. Antv., 2o loco. [Cf. De Troeyer (1969), 368].

Letter from Antwerp to the Apostolic Vicar Sasbout Vosmeer (October 2, 1593), edited in Neerlandia Seraphica 6 (1932), 156.

Enchiridion Fratrum Minorum: Complectens Regulam S. Francisci, cum aliis sequenti pagina indicandis, Collectum Opera R.P.F. Servatii Myricani, Provinciae Inferioris Germ. Ministr. Antverpiae (Antwerp: Ex officina Plantiniana apud Viduam & Joannem Moretum, 1590). Hence a collection of the Francisan rule, the testament of Francis, parts of the Tractatus Gilberti Nicolai (...) de servanda regula, Exiit qui seminat of Nichiolas III, Exivi de paradiso of Clement V, 17 questions and explications taken from the works of Bonaventure, Epistola S. Bonaventurae ad magistrum innominatum, Epistola missa a S. Bernardino ad omnes subditos & Confirmatio from July 1440, & additional eludations/comments.

Norma vivendi fratrum reformatorum (...) in provincia nostra inferioris Germaniae fratrum minorum de Observantia observanda (1598), edited in Archivum Franciscanum Historicum 25 (1932), 65-76.

Den Regel der Minderbroeders, met corte verclaringe, ende sommighe Oeffeningen, Die in die navolghende pagie begrepen staen. By een vergadert, door den Eerw. P.B. Servatius van der Heyden, Guardiaen der Minderbroederen (Antwerp: Anthonius de Ballo for Marten Huyssens, 1593/Antwerp: Arnout Van Brakel, 1651/ Antwerp: Widow of Joris Willemse, 1684). A possible earlier imprint, either from before 1593 or before 1561 (suggested by the fact that the 1561 imprint present itself as e third edition) has not yet been found. The work also contains a year calender with many saints from the Low Countries alongside of Franciscan saints, and then gives the rule of Francis with a commentary, the testament and sayings of Francis, which altogether in a sense amounts to a shortened translation of the Enchiridion Fratrum Minorum.

Devote meditatien, ghetrocken uut het leven, doot, ende verrijssenisse Christi, op de Seven Ghetijden, ghemaeckt door P. Servatius vander Heyden, Guardiaen der Minderbroederen (Antwerp: Anthonius de Ballo for Marten Huyssens, 1593/Antwerp: Arnout Van Brake [in same band with the 1561 edition of Den Regel der Minderbroeders]/Antwerp: Widow of Joris Willemse, 1684 [in same band with the 1584 edition of Den Regel der Minderbroeders]).

literature

Antiquitates franciscanae Belgicae, ed. Schoutens, III, 17; L. Willems, `Myricanus Servais’, Biografisch Woordenboek van Nederland XV, 1899, 393-394; B. de Troeyer, `De drie Leuvense gebroeders-minderbroeders: Martinus, Baltazar en Servatius vander Heyden (Myricanus)’, Franciscana 19 (1964), 87-105; B. de Troeyer,Bio-Bibliographia Franciscana Neerlandica Saeculi XVI I: Pars Biographica (Nieuwkoop, 1969), 368-372.

 

 

 

 

Severinus Rubéric (fl. early 17th cent.)

OFMRec. Provincial superior of the Recolects of Guyenne at the beginning of the seventeenth century. Spiritual author.

editions

exercises spirituels propres pour pousser une âme par voie d'abnégation et d'amour de Dieu, jusques au sommet de la perfection chrétienne et religieuse (1622), ed. Bernard Forthomme, Mystica, 4 (Paris: Honoré Champion, 2015) [Review in Collectanea Franciscana 85:3-4 (2015), 781ff]. The first edition of this work was issued in 1622, and subsequently it was re-issued with significant modifications and partly different titles (a.o. in 1623), which changed the meaning of several exercises considerably. Forthomme's critical edition provides a thorough analysis and edition of the 1622 version. The work provides a threefold way towards spiritual perfection (through a process passing from the purgative, via the illuminative to the unitive life).

Selections of his works have been included in La vie mystique chez les franciscains du dix-septième siècle. Tome II: Florilège de figures mystiques de la réforme capucine, ed. Dominique Tronc, Collection Sources mystiques (Mers-sur-Indre: Paroisse et Famille-Centre Saint-Jean-de-la-Croix, 2014).

 

 

 

 

Severus de Bingen (Severus von Bingen, 18th cent.)

OFMCap>>>Author of prayer collections that had a reasonable success in the later eighteenth- and early nineteenth centuries.

literature

DSpir XIV, 751-752.

 

 

 

 

Sigismund (‘Vater Siegmund’, fl. 15th cent.)

German or Swiss friar. Active in the Alsace. Known for a catechistic sermon on the eucharsist sacrament.

manuscripts

Predigt von dem heiligen sacrament: MS Colmar Bibl. de la Ville cod. 210 (268) (mid 15th cent.) ff. 93r-144v [‘Dise predige det uns der wirdig vater Sygmund der barfues in der pfingstwuchen und seit von dem heiligen sacrament, wie man sich vor und nach halten sol. Parasti in conspectu meo mensam etc. (Ps. 22, 5)’ The manuscript stems from the Dominican monastery of Unterlinden, where this sermon apparently was preached. The sermon therefore seems to have been directed at Dominican nuns, which also is born out by internal evidence (way of addressing the audience, and the text’s emotional drive). The sermon is structured in four sections, explaining to the public (mine liebe kind): 1. Warum Gott will, daß wir ihn im Sakrament empfangen; 2. Von den Wundern des Sakraments; 3. Wie sich der Mensch vor dem Sakraments genuß verhalten soll, verbunden mit einer pastoralen Aufforderung, zum Tisch des Herrn zu gehen; 4. Wie der Mensch sich darnach verhalten soll (with instructions for ‘proper’ passion meditation and showing gratitude in prayer).]

editions

The sermon on the Altarsacrament has beenedited in Ruh, Ladisch-Grube & Brecht, Franziskanisches Schrifttum imdeutschen Mittelalter (Munich, 1985), 100-116.

literature

Landmann, ‘Zum Predigtwesen der Straßburger Franziskanerprovinz (…)’, Franziskanische Studien 15 (1928), 108.

 

 

 

 

Sigismund Komorowski (Zygmunt Komorowski, d. 1645)

OFMObs. Polish friar.

literature

Bogumil Migdal, ‘Komorowski Zygmunt OFMObs’, Encyklopedia Katolicka IX, 475.

 

 

 

 

Sigismund Neudecker (d. 1736)

OFM

literature

LThK, 2nd ed. VII (1962), 893.

 

 

 

 

Silvester Bartolucci (Silvestro Bartolucci d'Assisi, fl. early 17th cent.)

OFMConv. Guardian of the Sacro Convento in Assisi. Provincial minister (1614-1617). Assistant of the Minister General in and after 1617. General vicar of the order in the early 1620s. He died in 1637.

editions

Minorica Fratrum Conventualium S. Francisci qua continetur Declaratio trium Regularium Votorum, ac simul Regulae Fratrum Minorum Iuxta Privilegia Apostolica Ordini Min. Con. concessa (...) (Perugia: Caesare Scacciopa, 1615). Accessible via Google Books.

Speculum regularis observantiae, in quo pro omnibus regularibus cuiscumque religionis trium regularium vorotum declaratio exprimitur: una cum Minorica fratrum conventualium sancti Francisci (...) (Venice: Marco Guarisco, 1617/1627). The 1617 edition is accessible via Google Books.

De frequentando Sanctissimo Altaris Sacramentio (Todi, 1633).

literature

Giovanni Franchini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali Ch'hanno scritto dopo 'Anno 1585 (Modena: Eredi Soliani Stampatori, 1693), 549-551.

 

 

 

 

Silvester da Poppi (Silvestro da Poppi, fl. early 17th cent.)

OFM

editions and literature

Sette canzoni di sette famosi avtori in lode del serafico P.S. Francesco, e del sacro monte della Verna. Raccolte da F. Siluestro da Poppi (Florence:G.A. Caneo, e R. Grossi compagni, 1610); Armando Maggi, ‘Francesco d’Assisi e le stimmate alla luce del Barocco. ‘Sette canzoni di sette famosi autori’ (1606) e ‘Rime spiritiali di diversi autori’ (1606) raccolte da F. Siluestro da Poppi minore osservante’, Studi Secenteschi 49 (2008), 79-130.

 

 

 

 

Silvester da Rosano (Silvestre di Franco da Rossano, d. 1596)

OFMCap

>>> 

literature/editions

Costanzo Cargnoni, ‘La devozione al sangue di Cristo in un opuscolo censurato e finora ignoto di Silvestre da Rostano’ Collectanea Franciscana 69/3-4 (1999), 573-628 [see also: Clavis Scientiae, 315-374]; Costanzo Cargnoni, ‘Metodo e arte della preghiera in Silvestro Di Franco da Rossano’, Studi e Ricerche Francescane 28 (1999), 77-116; C. Cargnoni, ‘La devozione al Sangue di Cristo in un opuscolo censurato e finora ignorato di Silvestro da Rossano’, Collectanea Franciscana 69,3-4 (1999); Salvatore Vacca, ‘Silvestro da Rossano (d. 1596): un cappuccino del primo secolo’, Laurentianum 42 (2001), 3-51.

 

 

 

 

Silvester de Senis (Silvester Senensis/Silvester de Radicundulo/Silvestro da Siena, fl. 15th cent.)

OFMObs. Italian friar from the Siena region, disciple of Bernardino da Siena. Educated theologian and preacher. Entered the order around 1425/27, and spent some time under the spiritual guidance of Tomasso Bellaci de Firenze. Thereafter he was trained for homiletic tasks under the guidance of Bernardino da Siena. Preached in various Italian regions (esp.Lombardy, Venice, Rome, Ragusa in Dalmatia), and became active as peace broker and urban reformer (a.o. responsible for the brokering of social peace in Como, Lugano, and Piacenza (1439 and thereafter). In 1440, also guardian of the new S. Croce convent ‘in Boscaglia’ (Como). In the late 1440s, we find Silvestro in Tuscany, where he apparently was present at the Observant general chapter of1449, and would have preached a quaresimal cycle at Siena in 1450. In 1454, the community of Ragusa asked for Silvestro’s presence during the quaresimal period, which would suggest that he still was active at that time. Probably died at the Capriola convent in Siena. Silvester was not only an active preacher, but engaged in writing as well. It would seem that we can ascribe to him a Tractatus Contritionis, Confessionis, Satisfactionis et Conscientiae, a Tractatus de Caritate Dei et Proximi, a Sermo de Gloria Paradisi, a Tractatus de Unitate, Pax et Concordia Civium, and a Tractatus de Perfectione Iustitiae. Only the last three of these treatises thus far seems to have been found.

manuscripts

Sermo de Gloria Paradisi: MS Naples, Biblioteca Nazionale cod. VII.E.31 ff.1r-12v [inc.: Credo videre bona Domini in terra viventium. De gloria igitur paradisi locuturi tria sunt devotissime mysteria contemplanda: primum est ineffabilis certitudo, cum premittitur: Credo videre; secundum ineffabilis dulcedo et suavitas, cum subditur: bona Domini; tertium inconprehensibilis magnitudo, cum concluditur: in terra viventium. expl.: Unde Isa. 49: Non esurient neque sitient amplius. Et eiusdem 65: Ecce servi mei comedent, et vos esurietis; ecce servi mei bibent, et vos sitietis etc. (taken from the description of Bertagna (1952), 164-165)]

Tractatus de Unitate, Pace et Concordia Civium: MS Naples, Biblioteca Nazionale cod. VII.E.31 ff. 13r-27r [Work meant to promote urban peace in Como and other Italian communities with warring Guelf and Gibbelline factions. inc.: Verum quia tanta est vis caritatis tantaque celsitudo dilectionis a qua unitas, paxatque concordia veraciter emanat, quod in rebus humanis nil dulcius et suavius atque iucundius inveni, hinc est quod cum Dominus Deus noster (…) Prefate igitur unionis sanctissime, pro qua sacrosancta mater Ecclesia orat, tria singularissima mysteria declarabuntur: primum est mira commendatio vel exaltatio, et hoc cum dicitur: fratres in unum; secundum est virtuosa exibitio sive exercitatio, cum dicitur: habitare; tertium est fructuosa operatio, cum premittitur: Ecce quam bonum et quam iucundum. Hence, this treatise consists of three articles. Article one (ff. 13r-21r) deals with the commendatio vel exaltatio: Primo consideranda est mira exaltatio sive commendatio, quam videlicet tria manifestant: primum est dilectio; secundum dilatio sive diffusio; tertium insidiatio. Article two (ff. 21r-23v) deals with the virtuosa exibitio sive exercitatio: Secundo consideranda est unionis virtuosa exercitatio, idest qualiter cives inter se habere se debent, ut talis unio, paxet concordia semper vigeat apud illos. Maxima enim virtus est scire in medio nationis perverse bene conversari, quos sine dono Spiritus Sancti, idest dono scientie, fieri non potest. Proinde civitas vere, etsi castrum sit, civitas dici potest, cum cives insimul vere uniti sint, et hoc tripliciter: primo corde, secundo ore, tertio opere. Hic est funiculus triplex qui difficile rumpitur, Ecclesiastes 4. Item delectabile et utile et honestum. Secundum enim Philosophum tria sunt valde eligibilia, videlicet honestum, delectabile et utile; primum ad virtutes, secundum ad corporalia, tertium ad temporalia refertur. Article three (ff. 24r-27r) thereafter deals with the fructuosa operatio: Tertio consideranda est nostre unionis fructuosa operatio, idest quot bonos fructus unitas nobis afferat, qui duodecim, tanquam duodecim fructus ligni vite in medio paradisi plantati, connumerantur: primus dicitur cognition vel distinctio, secundus approbatio, tertius habitatio, quartus exauditio,quintus prosperitas, sextus securitas, septimus iucunditas, octavus victoria, nonus firmitas sive stabilitas, decimus facilitas, undecimus sanctitas, duodecimus claritas. The whole work ends with the following expl.: Quoniam illic, scilicet in unitate, mandavit Dominus benedictionem et vitam, benedictionem enim gratie et vitam glorie usque in seculum. Ad quam perducat qui in unitate perfecta vivit et regnat in seculorum secula. Amen. (citations taken from the description of Bertagna (1952), 165). Which also indicates close relations with the Tractatus de Caritate Dei et Proximi, which has not yet been found)]

Tractatus de Perfectione Iustitiae: MS Naples, Biblioteca Nazionale VII.E.31 ff. 37r-256v [This would seem to be Silvestro’s main work. Rubr.: Tractatus qui de perfectione iustitie intitulatur, compilatus per me fratrem Silvestrum de Senis. The work opens with psalm 33: Venite filii audite me (…) inquire pacem et persequere eam; ps. 33. Ad perfecte iustitie summa eiusque apicem recto tramite pervenire cupientibus, quam omnes electi sancti et dilecti votis omnibus venerantur (…) In quibus sacratissimis verbis ad perfectionem iustitie et salutem animarum nostrarum tria principaliter precipiuntur observari: Primum est recessus a malo, cum premittitur: Diverte a malo; secundum est processus ad bonum, cum sequitur: et fac bonum; tertium est patientia in malo scilicet pene,cum concluditur: inquire pacem et persequere eam. Et sic iste tractatus tres continet libros, de quibus per ordinem dicemus. Sed quia hec tria iustitie opera de se ardua sunt, ideo adminicula deposcunt, sine quibus prefata minime adimpleri possunt. Hinc est quod prima pars iustitie, que est recessus a malo,timore incipitur. (…) Secunda pars, que est processus ad bonum, amore perficitur (…) Tertia vero, que est patientia vel tollerantia in penis, per possessionem pacis (…). Hence, the book first of all presents three ‘Adminicula’ as an introduction to the three main books. The first Adminiculum (Adminiculum primum, ff. 38v-123v) deals with the timor dei, which should entice man to abstain from bad actions. Between ff. 109r-123v, this part also contains a section De sacramento penitentie et origine eius, dealing with the evangelical origin of the sacrament of penance, its necessity, its value and its eventual sweetness.. The second Adminiculum (Adminiculum secundum, ff. 125r-136v) deals with the processus ad bonum: Dicto de timore quo declinamus a malo, nunc dicendum est de amore vel gratia Dei, qua bonum facere incipimus, dealing also with the triplex differentia vitae (naturae, gratiae et gloriae), teaching that natural life is short, weak and miserable, whereas the life of grace has many virtues, eventually leading to the life of glory. The third Adminiculum (Adminiculum tertium, ff, 157v-169v) deals with the patientia in malo pene, and teaches how a strong faith and desire in the exsistentia et natura felicitates aeternae will help to cope with the incommoda vitae praesentis. After these three Adminicula, the mean argument starts. Book one (de prima parte iustitie, que est recessus a malo scilicet culpe, videlicet cordis, oris et operis, ff. 169v-220r) deals with abstaining from sin and badness in heart, mouth and in actions. Book two (Secundum, quod ad perfectionem iustitie moralis precipitur observari, est processus ad bonum, ff. 220v-256v), deals with proper Christian action.The emphasis is on the three principaliora opera, videlicet oratio, ieiunium et elemosyna, hence on prayer (instituted by Christ), fasting, and charity (alms). The third book (on patientia in malo) nowadays is missing from the manuscript. See for more information Bertagna (1952), 166-170. Bertagna (1952), 170, gives as overall evaluation: ‘Unde claret totum tractatum De perfectione iustitiae nihil aliud esse nisi opus ascetico-homileticum quo, adumbratis tribus viis vitae spiritualis, ascensus ad Deum describitur, obstacula eius removentur et media necessaria fusius proponuntur.’]

literature

G. Oddi da Perugia, La Franceschina (Florence, 1931) I, 239, 399; Mariano di Firenze, Compendium Chronicarum Ordinis Fratrum Minorum, AFH 3 (1910), 711; B. Rode, P. Sevesi, S.Croce in Boscaglia di Como (Como,1927); Martinus Bertagna, ‘Frater Silvester de Senis, O.F.M., concionator saeculi XV’, AFH 45 (1952), 152-170;Cenci, Napoli, >>

 

 

 

 

Silvester Laval (d. 1616?)

OFMCap. Anti-hugenote author and defender of papal primacy against gallicanism.

 

 

 

 

Silvester Pepi de Panicale (Silvester Pepi da Panicale, fl.1641)

OFMCap. Cartographer

editions/literature

Il primo Atlante Cappuccino, opera inedita di Silvestro da Panicale (1632), ed. S. Gieben, in: Miscellanea Francescana 59 (1989),69-109; Silvestro Pepi da Panicale e il suo Atlante. Atti del Convegno tenuto a panicale il 29 Novembre 1992,ed. A. Mattioli (Perugio, 1993); Claudio Cerreti, ‘Silvestro da panicale [Pepi, d. 1641] e la cartografia cappuccina del Seicento’, in: I cappuccini nell’Umbria tra Sei e Settecento, 135-144.

 

 

 

 

Simon

Bishop of Badajoz

manuscripts

Resumptio (de Paupertate): MS Vat.Lat. 3740 f. 82rb-vb.

 

 

 

 

Simon Anglicus

Lector of the studium of Magdeburg in 1228, then a studium generale of the German province (a position later lost to Cologne) author?

 

 

 

 

Simon Fontanus (Simon Fontaine, d. in or before 1558)

Not much is known about the life and career of this friar, but it is clear that he was a productive author. During his lifetime appeard his Parasceve ad rhetorica (Paris: J. Foucher, 1540), which was a preaching manual. Other works (such as his Dialectica and his De terminis philosophicis) remained unprinted, although several of them appeared posthumously. In 1558, Parisian and Antwerp printers published his Histoire de nostre temps touchant l’estat de la religion chrétienne contre l’histoire de Jean Sleydan. This work, which also deals with the supposedly diabolical origin of Luther, was re-issued in 1562 (Paris: Cl. Farmy. A Latin translation of this work , prefaced by the Carmelite Roverus Pontanus, was issued as Historiae ecclesiasticae nostri temporis (Cologne: Jaspar de Gennep, 1558). In 1560 appeared his In Librum Ruth Explicatio, ed. Claude Frémy (Paris, 1560). The editor Frémy edicated the edition to Louis de Boissey, abbot of Citeaux.

literature

Robert Sauzet, Mendiants et réformes. Les réguliers mendiants acteurs du changement religieux dans le royaume de France (1480-1560) (Tours: Publications e l’Université de Tours, 1994), 106-107.

 

 

 

 

Simon Klimantovic (1460-1544)

Croatian friar. Probably from Lukoran or from a neighbouring village. Author of concise annales in Croatian, entitled Ljetopis, running from the creation of the world until 1508, with an emphasis on the period after 1351 (when the Turcs began to invade the region).

editions

Glagolska Kronika fra Simuna Klimantevica, ed. R. Strohal, in: Vjesnik hrvatskog drzavnog arhiva 13 (Zagreb, 1911), 214-219. (with an introduction (pp. 211-214) in which the editor provides information on the friar and his work).

literature

I. Milcetic, in: Hrvatska glagos kabibliografija 33 (1911), 95-99, 382-388; V. Stefanic, ‘Klimantovic, Simun’, Enciklopedija Jugoslavija (Zagreb, 1962) V, 255-256; Repertorium Fontium Medii Aevi VI, 620.

 

 

 

 

Simon de Bourg-en-Bresse (fl. 17th cent.)

OFMCap. French Capuchin friar from the Lyon province. He made his profesion in 1652 and was active a preacher and spiritual author. He died in Saint-Étienne on 30 August, 1694. He is first and foremost known for Les saintes eslévations de l'âme à Dieu par tous les degrez d'oraison, which might have been his only published work.

manuscripts

Les saintes eslévations de l'âme à Dieu par tous les degrez d'oraison: MS Bourg, Bibliothèque municipale, 52.

editions

Les Saintes élévations de l'âme à Dieu par les tous les degrez d'oraison (Avignon, 1657/Paris, 1661/1662/1675(?)1694/Grenoble: Philippes Charuys, 1768). A revised edition of the first two parts was issued in 1863 by L. Bessières.

Selections of his works have been included in La vie mystique chez les franciscains du dix-septième siècle. Tome II: Florilège de figures mystiques de la réforme capucine, ed. Dominique Tronc, Collection Sources mystiques (Mers-sur-Indre: Paroisse et Famille-Centre Saint-Jean-de-la-Croix, 2014).

literature

DSpir XIV, 868.

 

 

 

 

Simon de Courcy (de Coursy, fl. c. 1400)

Studied theology in Paris and received the licence and the magisterium in1401 [MS Paris, BN Lat. 5657a f. 12v; CHUP IV 48 no. 1771]. Active as confessor and spiritual guide of Maria, the daughter of Duke Jean du Berry. He translated for her into French the Stimulus Amoris of Bonaventure. He attended the so-called council of faith at Paris (Dec. 1413-Jan. 1414).

manuscripts

L’Éguillon d’amour divine: MS Paris Bibl. de l’Arsenal 2122.

literature

J.Chr. Murphy, A History of the Franciscan Studium Generale at the University of Paris in the Fifteenth Century, Diss. U. of Notre Dame (Notre Dame, Ind., 1965), 244.

 

 

 

 

Simon de Lens (Simon of Lens)

Franciscan master of theology around 1282?

manuscripts

In II Sent.: MS Todi 120

In IV Sent.: MS Gubbio, Archivio di S. Francesco Perg. No. 63

Quodlibeta? See the remarks of 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), 422.

literature

F. Pulignani, ‘La biblioteca francescana di Gubbio’, Miscellanea Francescana 9 (1902), 162; Doucet, AFH, 47 (1954), 168; Luciano Cova, ‘Alcune questioni di Simone di Lens sul peccato originale’, AFH 73 (1980),473-496.

 

 

 

 

Simon Mars (1630-1700)

OFMRec. Belgian Friar from Mons (Bergen). Published sermons, devotional works, and hagiographical/biographical texts.

literature

DSpir X, 656.

 

 

 

 

Simonettus de Monte Sancto (fl. c. 1425)

literature

Mari Sensi, ‘Provvista di docenti allo studio perugino da parte di Antonio Correr, governatore pontificio (1425)’, Bolletino Stor. Città Foligno 29-30 (2005-2006), 487-494.

 

 

 

 

Simon Normannus

Known to have preached at paris 1272/3.

manuscripts

Sermon de Tempore: MS Paris, Nat Lat 16481, f. 267vb [Collection compiled by Raoul de Châteauroux, cf. Bériou (1998) II, 764]

literature

Lecoy de La Marche, 529; Schneyer, Repertorium V, 460; Nicole Bériou, L’Avènement des maîtres de la parole. La prédication à Paris au XIIIe siècle, Collection des Études Augustiniennes. Série Moyen Âge et Temps Modernes, 31, 2 Vols (Turnhout: Brepols, 1998) II, 764

 

 

 

 

Simon de Sens

Mentioned as master of theology in 1285. Extracts of his Sentences commentary can be found in marginal glosses to the commentary of Pierre de Limoges (his one-time pupil?). Simon is also known for a series of quodlibets and for a sermon preached during the academic year 1272-3.

manuscripts

Sermones de Tempore et de Sanctis: Paris Nat Lat 16481 f. 131ra & f. 221ra >> Check Bériou (1998) II, 764.

literature

Lecoy de la marche, 529; Glorieux, Répertorium II, n. 331l CUP I, no. 592; La France Franciscaine (1921), 289; Schneyer, Repertorium V, 460; Nicole Bériou, L’Avènement des maîtres de la parole. La prédication à Paris au XIIIe siècle, Collection des Études Augustiniennes. Série Moyen Âge et Temps Modernes, 31, 2 Vols (Turnhout: Brepols, 1998) II, 764.

 

 

 

 

Simon Simeonis

Irish friar. Author of an Itinerarium ad Terram Sanctam, which contains many details concerning distances, prices of food and travel, religious customs etc. He probably produced this work after his return in the friary at Norwich, on the basis of memories and notes jotted down along the way by himself and by his fellow Irish friar Hugue ‘the Illuminator’. A copy of the work was further made by Simon Bozoun, guardian of the Norwich friary between 1344 and 1352.

manuscripts

Symonis Semeonis ab Hibernia ad Terram Sanctam: Library of Corpus Christi College, Cambridge, MS 407. This codex also includes the account of his mission to the Mongols by William of Rubruck,and the travel accounts of Odoric of Pordenone, describing his journeys between 1314/18–1329.

editions

Itinerarium Symonis Semeonis ab Hibernia ad Terram Sanctam, ed. M. Esposito, Scriptores Latini Hiberniae, 4 (Dublin, 1960); G. Golubovich, Biblioteca bio-Bibliografica della Terra Santa e dell’Oriente Francescano (Quaracchi-Florence, 1906-1919) III, 237-282; E. Hoade (transl.), Western Pilgrims: The Itineraries of Friar Simon Fitzsimons (1322-1323) and others (Jerusalem, 1950; 1970 (2nd ed.))

literature

Wadding, Scriptores, 121; Sbaralea, Supplementum I, 382; A.G. Little & F.B. Fitzmaurice, Materials for the History of the Franciscan Province of Ireland, A.D. 1230-1450 (Manchester, 1920), 91-92, 113-114, 147, 209; M. Esposito, ‘The pilgrimage of Symon Semeonis: a contribution to the history of mediaeval travel’, The Geographical Journal 50 (1917), 335-352, 51 (1918), 77-96; A.-D. von den Brincken, Die ‘Nationes’, 449; David Wasserstein, ‘Semitica Hiberno-Latina III: Symon Semeonis on the Sultan's slaves in Old Cairo’, Peritia 3 (1984), 219-221; Malgorzata Krasnodebska-D'Aughton, ‘Inflamed with seraphic ardor: Franciscan learning and spirituality in the fourteenth-century Irish pilgrimage account’, Franciscan Studies 70 (2012), 283-312.

 

 

 

 

Simon Tomasetti (Simone Tomasetti da Fossano, fl. later 16th cent.

OFMConv. Born in Villafranca? Joined the order in Fossano. Scotist theologian and philosopher.

editions

In Scoti Formalitates absolutissima syntaxis Peripateticae, Scoticaeque doctrinae studiosis perutilis, ac pernecessaria (Rome Francesco Zannetti, 1591). Accessible via Google Books.

literature

Giovanni Franchini, Bibliosofia e memorie letterarie di scrittori Francescani conventuali Ch'hanno scritto dopo 'Anno 1585 (Modena: Eredi Soliani Stampatori, 1693), 551-552.

 

 

 

 

Simon Tunsted (Simon de Tunstede, d. 1369)

Friar from Norwich, who served as regent master at Greyfriars, Oxford, and was 23rd minister provincial for England from 1360 onwards. He improved the famous clock of Richard of Wallingford (1292-1336) at Saint Albans, and he edited and added to Richard’s treatises. To him are also ascribed the treatise Quatuor Principalia Musicae, and a commentary on the Meteorologica of Aristotle.

manuscripts

Comm. in meteorologiam Arist.: MS Digby 153, ff. 28r-65v. See Bataillon (1976).

Another meteorology commentary, edited in Wadding's Scotus edition as a work of Scotus, was also ascribed to Simon Tunsted by nineteenth- and twentieth-century scholars, but that ascription has been falsified by Louis-Jacques Bataillon in 1976. For that Pseudo-Scotus work, part of which is in fact by Themon Judaeus, which recently has been studied by Lucian Petrescu (2014), see for instance MS Oxford, Magdalen College 80 [six other Oxford manuscripts!, see the articles of Thorndike in Isis 45 (1954), 145-152 & 46 (1955), 357-360]; Erfurt, Universitätsbibliothek, Amplonian. Q.342/Dep. Erf.Ca.342.

literature

‘Simon Tunsted’, in: Catholic Encyclopedia (New York: Robert Appleton Company, 1913); Jeffrey Pulver, ‘The English theorists. 3: Robert de Handlo; 4: Simon Tunsted; 5: Theinred’, The Musical Times 75 (1934), 26-28; Louis-Jacques Bataillon, ‘Le commentaire sur les ‘Météores’ de Simon de Tunstede, O.F.M.’, in: Studies Honoring Ignatius Charles Brady, Friar Minor, ed. Romano Stephen Almagno & Conrad L. Harkins (St. Bonaventure, NY: The Franciscan Institute Press, 1976), 45-56; John North, God’s Clockmaker: Richard of Wallingford and the invention of time (London, 2005), 63, 350, 365-367; Andrew Jotischky, ‘Tunsted, Simon (d. 1369)’, Oxford Dictionary of National Biography [http://www.oxforddnb.com/index/101027821/Simon-Tunsted]; Lucian Petrescu, ‘The Threefold Object of the Scientific Knowledge. Pseudo-Scotus and the Literature on the Meteorologica in Fourteenth-Century Paris’, Franciscan Studies 72 (2014), 465-501.

 

 

 

 

Simplicianus de Neapoli (Simpliciano da Napoli, d. 1767)

OFMCap. Experimental natural scientist.

literature

Emilia Florio, ‘Physica experimentalis sive scientia naturae di P. Simpliciano da Napoli. La collazione dell’autore rispetto ai ‘Veteres’ e ai ‘Recentiores’: un tentativo di ricostruire il contesto culturale in cui si muove’, Atti e memorie della Accademia Nazionale di Scienze, Lettere e Arti di Modena 8 (2005), 419-441; Emilia Florio, ‘Le diverse specie di moto nel manoscritto Physica experimentalis sive scientia naturae (1764) di P. Simpliciano da Napoli’, Atti e memorie della Accademia Nazionale di Scienze, Lettere e Arti di Modena 10 (2007), 57-83; Emilia Florio, ‘Il corpo finito e la sua infinita divisionibilità nella visione di P. Simpliciano da Napoli (1764)’, Physis. Rivista di storia della scienza 44-45 (2007), 31-64.Emilia Florio, ‘Il movimento come ‘stato’ dei corpi nel manoscritto ‘Physica experimentalis sive scientiae naturae’ (1764) di P. Simpliciano da napoli’, Laurentianum 48 (2007), 201-223; Emilia Florio, ‘Gravità e attrazione nella ‘Physica experimentalis’ di Simpliciano da Napoli’, Collectanea Franciscana 79 (2009), 603-626.

 

 

 

 

Simplicius Veronensis (Semplice da Verona, 1607-1679)

Franciscan painter.

literature

Redento D’Alano, Un pittore tutto da scopire – Fra Semplice da Verona (Padua, 1970); Luigi Manzatto, Fra Semplice da Verona pittore del seicento (Padua, 1973); Redento D’Alano, Altre pitture inedite di fra Semplice da Verona (Padua, 1974);

 

 

 

 

Sixtus a Vesoul (Sixte de Vesoul/Jean Paris, 1736-1792)

French Capuchin friar. Born in 1736 in Montagney-les-Vesoul. He joined the order at a young age, adopting the name Sixte, in memory of the Franciscan pope Sixtus IV. He was sent to Paris for further study and there joined a famous group of 'capucins de la société Hébraique', or the Academia Clementina/Societas Hebraico-Clementina (with other members like Jérôme d' Arras and Louis de Poix). After the death of Louis de Poix, Sixte became leader of that group, responsible for the correspondence with European erudites and the edition of exegetical and other works. He also was a member of the Academia degli Arcadi de Rome. He was the translator of the Histoire de la première croisade of Matthew of Edessa and he wrote a Prospectus d'un Dictionnaire arménien. Several exegetical publications of the Academia Clementina/Societas Hebraico-Clementina are mentioned in the entry devoted to Louis de Poix (see: Ludovicus de Poix) elsewhere on this site.

literature

Biographie universelle, ou Dictionnaire Historique, contenant la nécrologie des hommes célèbres de tous les pays... (1838) V, 568; Lexicon Capuccinum, 3-4.

 

 

 

 

Sixtus Le Tac (Sixte Le Tac, d. 1716)

OFMRec. Franciscan missionary from Rouen. Born around 1650. He made his profession in 1668 and probably was ordained priest in 1673. Three years later, he was sent to Nouvelle-France, where he became active as a priest in Québec (Bourg-Royal) and later in a parish in Trois-Rivières. He also worked as a missionary-priest in other neighbouring areas (Nicolet, Cap-de-la-Madeleine, Rivière-du-Loup, Gentilly etc.). In 1683, he came back to the town of Quebec, where he became director of third-order communities and novice master in the Notre Dame des Anges friary. Six years later, in 1689, he was made the leader of the new prospective mission in Plaisance (on the Island of Terre-Neuve), but a conflict with governor Parat blocked his deployment. Sixte returned to France the same year, taking up religious duties in his home friary of Rouen. He died there in August 10, 1718. Several scholars have ascribed to him a short Histoire chronologique de la Nouvelle France ou Canada depuis sa découverte jusques en l’an 1632, which was edited in 1888, but this is probably the work of Exupère Dethune.

editions

?Histoire chronologique de la Nouvelle France ou Canada depuis sa découverte jusques en l’an 1632, ed. Eugène Réveillaud (Paris: G. Fischbacher, 1888). Available via https://archive.org/

literature

H.P. Biggar, The early trading companies of New France (Toronto, 1901), 287-290; Hugolin (St. Lemay), L’établissement des récollets de la province de S.-Denis à Plaisance en l’île de Terre-Neuve, 1689 (Quebec, 1911); H.-A. Scott, ‘Au berceau de notre histoire’, Royal Society of Canadian Transactions 3rd Series 16 (1922), 51-54.; O. Jouve, Les Franciscains et le Canada. Aux Trois-Rivières (Paris, 1934), passim; Dictionnaire des lettres françaises. Le XVIIe s., ed. G. Grente (Paris, 1954), 619; Dictionary of Canadian Biography,II (Toronto, 1969), 429-430; R. Bacon, ‘Père Xiste (Siste) Le Tac’, in: Dict. biographique des récollets missionnaires en Nouvelle-France, ed. O. Jouve (Montreal, 1996), 629-634; DHGE XXXI, 1075-1076.

 

 

 

 

Sixtus Reinaeus (Sisto Reina, ca. 1623-after 1664)

OFMCOnv. Friar from Saronno. Chapel master and composer as well as organist. Most of his musical scores were made when he was working as maestro di capella for the San Francesco church of Piacenza.

manuscripts/editions

Dialogo di Lazzaro

Surge filiae Sion

De profundis clamavi

Dominum, ad adjuvandum me festina. Score available on http://imslp.org/wiki/Domine_ad_adiuvandum_me_festina_%28Reina,_Sisto%29

literature

Barocco padano e musici francescani: L’apporto dei maestri conventuali. Atti del XVI Convegno internazionale sul barocco padano (secoli XVII-XVIII), Padova 1-3 luglio 2013, ed. Alberto Colzani, Andrea Luppi & Maurizio Padoan, Barocco Padano, 8/Centro Studi Antoniani, 55 (Padua: Associazione Centro Studi Antoniani, 2014). Review in Collectanea Franciscana 85:1-2 (2015), 352-354.

 

 

 

 

Sixtus Senensis (d. 1569)

OFMConv and OP.

Biblical exegete and theologian. Supposedly of Hebrew descent. Entered the Franciscan order and embarked on a homiletic career. In 1551, he was persecuted by the Inquisition for the predestination positions in his Venetian sermons. He was almost condemned to the be burned at the stake, but he retracted and was pardoned by the Dominican inquisitor Antonio Michele Ghislieri (future Pope Pius V), who made him transfer to the Dominicans, where he worked alongside with inquisitors in Cremona (as member of the Tribunal of Inquisition) and collected Hebrew books. He is known for his Bibliotheca sancta ... ex praecipuis catholicae Ecclesiae auctoribus collecta (1566), which is a filological and critical introduction to biblical scholarship. Sisto died in Genoa, Liguria.

editions

Bibliotheca sancta ... ex praecipuis catholicae Ecclesiae auctoribus collecta (Venice: Griffio, 1566). This work is considered the most comprehensive introduction to the Christian Bible authored issued during the 16th century. It was innovative in its terminology, introducing for instance the term Deuterocanonic for a number of old-testamental texts. The work consists of eight parts, and provides an introduction to the structure and order of the Bible/biblical books; an explanatory dictionary of all authors and writings mentioned in the Scriptures; a comparative introduction to the exegetical principles and techniques of biblical interpretation; a bio-bibliography of a large host of Catholic biblical exegetes; select annotations and elucidations of difficult scriptural passages from Genesis to the Apocalypse; a denunciation and elucidation of false or heretical interpretations of passages from the OT and NT, and concluding with various indices, including an index of heretics.

literature

Fernando Dominguez, ‘Sixtus v. Siena’, in: Lexikon für Theologie und Kirche 3 IX, 647; Fausto Parente, ‘Quelques contributions à propos de la biographie de Sixte de Sienne et de sa (prétendue) culture juive’, in: Les Églises et le Talmud. Ce que les chrétiens savaient du judaîsme (XVIe-XIXe siècles), ed. Daniel Tollet, Collection Mythes, critiques et histoire (Paris: PUPS, 2006), 57-94.

 

 

 

 

Sopramons de Varisio (Sopramonte da Varese/Mediolanis/Superanzio da Varese, fl. early thirteenth century)

Franciscan preacher at Padua and provincial minister of Lombardy in 1230 (questioned by Alfredo Lucioni) and 1242. His own Sermones de Tempore/Sermones in circulum anni are a clear testimony to the Franciscan emphasis on penitence, evangelical poverty, the fight against usury, the proper behaviour of clerics, the importance of social peace and charity (as a necessary counterpart to faith), and the utility of preaching. His sources were, aside from Anthony of Padua, Philip the Chancellor, Hugh of Saint Cher (Postilla). See also the studies of Rigon and Eleonora Lombardo.

manuscripts

Sopramonte’s sermons can be found in MS Paris, Bibliothèque Mazarine 1043 and MS Pavia, Biblioteca Universitaria Aldini 173, ff. 1ra-36rb. The Padua manuscript, which contains 57 sermons, ascribes them to Sopramons, whereas the Paris manuscript does not offer an author name for the collection. Antonio Rigon (1992), 196: ‘I temi dei suoi Sermoni domenicali (…) sono la penitenza e la povertà, l’usura e l’eresia, il clero e la cultura, la Chiesa e la curia romana, la pace e la predicazione.’ Sopramonte made use of the sermons of Antonio da Padova. Interesting: stress not only on faith but also on works of charity as the dual elements making up a good Christian life.

literature

P. Sevesi, ‘I ministri provinciali dell’alma provincia dei frati minori di Milano dal 1217 al 1517’, Studi Francescani n.s. 2 (xiii) (1915-1916), 140-141; J.B. Schneyer, Repertorium der Lateinischen Sermones des Mittelalters für die Zeit von 1150-1350 V, 514-518; Alberzoni, Francescanesimo a Milano, 34-35, 170, 175; Antonio Rigon, ‘Antonio di Padova e il minoritismo padano’, in: I compagni di Francesco e la prima generazione minoritica, Atti del xix Convegno internazionale Assisi, 17-19 ottobre 1991 (Spoleto, 1992), 194-199; Alfredo Lucioni, 'La società varesina del Duecento. Novità di vita religiosa e inedite sperimentazioni di autonomia amministrativa', in: Sulle tracce degli Umiliati, ed. Maria Pia Alberzoni, Annamaria Ambrosioni & Alfredo Lucioni (Milan: Vita e pensiero, 1997), 493-602; Antonio Rigon, 'La fortuna dei "Sermones" del Duecento', in: Idem, Dal libro alla folla. Antonio di Padova e il francescanesimo medioevale (Rome: Vieilla, 2002), 69-88; Eleonora Lombardo, 'In viaggio verso Gerusalemme. Un itinerario spirituale nei Sermones dominicales per circulum anni di Sovramonte da Varese', Quaderni di Storia religiosa 17 (2010), 119-148; Eleonora Lombardo, 'La production homilétique franciscaine. Quelques considerations pour une approche structurel aux premières recueils des sermons des frères mineurs', Études Franciscaines n.s. 1:5 (2012), 85-110; Elonora Lombarda, 'Da praça ao pergaminho: Os Sermones In circulum anni de Sovramonte de Varese, Omin, na Lombardia Franciscana', Varia Historia 55:31 (January-April 2015), 53-80.

 

 

 

 

Stanislaus Dominicus Kleczewski (Stanislaw Dominik Kleczewski/Stanislas Dominique, 1714-1776)

OFMRef. Polish friar from Cracow. Philosopher, linguist and order administrator. Born in October 1714, he studied at the school of the Church of Our Lady (Cracow) and at the local ecclesiastical college. Entered the Polish reformed Conventuals (Reformaci) at Sandomir on 25 March, 1731. He felt unable to complete the noviciate there (leaving on June 17, 1732). Yet on 25 November of 1732, he embarked anew on the noviciate at the Wieliczka convent. This time with more success. He made his profession in 1733. Stanislaus studied philosophy at the Jaroslaw seminary between 1734 and 1737, and became a priest on 20 September 1738, shortly after he had started his study of  theology (first at Lwów (1737-1741, and thereafter at Kazimierz 1741-1742). After completing his education, Stanislaus taught philosophy at Przemysl (1742-1743) and Rzeszow (1743-1746). In 1746, he was transferred to the Russian custody, which around that time was being transformed into an independent province, in the process of which Stanislaus  fulfilled a number of administrative functions (definitor, 1749-1752; independent custodian,1755-1758; provincial, 1772-1775). Stanislaus also fulfilled charges for other provinces, notably as general visitator for the province of Great Britain (1752), and as visitator for the (Little) Polish province. During his teaching years, but also thereafter, Stanislaus wrote several works on history, philosophy and religious instruction. A number of these works found their way to the printing press.

editions

Reflexiones Hebdomadae (Lwów, 1760). A religious instruction manual for religious people, written in Polish.

Calendria Seraphica (Lwów, 1760). On the reformed Conventuals (Reformaci) in Poland.

De Origine, Antiquitate et Perfectione Linguae Poloniae (Lwów, 1767). In this work Stanislaus suggested that Polish should be taught in the schools of the country.

Prima Elementa Philosophiae (Lwów, 1772). A handbook of Aristotelian logic.

>>> 

literature

A.J. Szteinke, ‘Kleczewski Stanislas Dominique’, in: Slownik Polskich Teologów Katolickich II, 283-285; Polski Slownik Biogaficzny XII, 552-553; O. Narbut, O pierwszym polskim podreczniku (Lodz, 1958); T. Panfil, ‘Kleczewski’, DHGE XXIX, 235-236; Janusz Szteinke, ‘Kleczewski, Stanislaw Dominik OFMRef’, Encyklopedia Katolicka IX, 92f.

 

 

 

 

Stanislaus Karg (fl. eighteenth cent.)

Bavarian friar. Philosopher and theologian, active in Munich, Freisingen and elsewhere. known author of a Defensio Scholae Scotisticae, a Manuale Theologicum Canonico-Legale Practicum, and other works, many of which were related to public disputations/discussions in the Munich friary with non-Franciscan theologians and priests.

editions

Defensio Scholae Scotisticae (Freising, 1709).

Actus humanus indifferens: ad mentem Doct. S. Joannis Duns Scoti examinatus (Straub, 1711).

Ieiunium Ecclesiasticum, Pseudo-Christianis quidem Scandalum; Et Acatholicis Stultitia: Genuinis verò S. Matris Ecclesiae Filijs aeternae Salutis Remedium, Seu Praxes Theologicae de Jejunio Ecclesiastico, pro confessionali applicandae; ac publico examini Literario subjectae (Michel, 1715).

Fur Theologicè examinatus, & in Judicio Sacramentali ad restitutionem condemnatus, seu practices theologiae pro confessionali applicandae de furti, ac restitutione propter illud facienda... (Munich: Straubius, 1712). Availabla via Google Books.

Casus canonici ex L. IV. et V. Decret. pro utroque foro selecti... (Freisingen: Christian Carolus Immel, 1718, 1719 & 1720). Editions available via Google Books.

Correlatio canonica triplex parochum inter et parochianos... (Freisingen: Christian Carolus Immel, 1722). Available via Google Books).

Arbor Consanguinitatis, Et Affinitatis, Juxta sacros Canones: practica et facili methodo pro utroque foro explanata... ((Freisingen: Christian Carolus Immel, 1730). Available via Google Books.

Portatecum: seu dubia canonico-practica, iuri can. civ. ac bav. conformiter et succincte pro utroque foro resoluta... (Freisingen: Christian Carolus Immel, 1731). Available via Google Books.

Manuale Canonico-Legale: seu casus aliquot ex L. IV. et V. Decret. selecti... (Freisingen: Christian Carolus Immel, 1726). Available via Google Books; Manuale Theologicum Canonico-Legale Practicum (Augsburg: Strötter, 1738). Available via Google Books.

Promptuarium Canonico-Legale: Seu Principaliores Sententiae ex utroque Jure fideliter... (Freisingen: Christian Carolus Immel, 1734). Available via Google Books.

literature

A. Teetaert, ‘Karg’, DThCat XIV, 2562.

 

 

 

 

Stanislaus Kiepach (Stanislaus Kostka Kiepach, 1754-1807)

OFM. Austrian friar. Born at Innichen in the Pustertal on April 18, 1754. Entered the OFM in 1773 in the Schwaz convent (Tyrol). Moved to Freiburg in Breisgau, where he became repetitor and lector (professor). During the ecclesiastical year 1784-1785, he was cathedral preacher at Freiburg. Thereafter, he became a preacher at Halle. Several of his sermons found the way to the printing press. In addition, Kiepach wrote a number of works against the Enlichtenment tendencies of his time and on the value of the Christian faith over against secular philosophies. His most famous work is the multi-volume Die vorgeblichen Weltbeglücker.

editions

Predigten>>

Die vorgeblichen Weltbeglücker können und wollen uns weder glücklich, noch glückselig machen., 10 Vols. (Augsburg, 1794-1797).

literature

LThK1I, 946; E. Knerbacher, ‘P. Stanislaus Kostka Kiepach, O.F.M. Einvergessener Tiroler Prediger aus dem 18. Jahrhundert’, in: Der Schlern 46 (1972), 612-630.

 

 

 

 

 

 

 

 

Stephanus Aviles (Esteban Aviles, fl. later seventeenth cent.)

Franciscan historian, active in Latin America (Guatemala).

literature

AIA 20 (1923), 81; B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim.

 

 

 

 

Stephanus Baron (Stephen Baron, fl. early 16th cent.)

Franciscan friar and author, active in England. He may have been of French descent (as his collected Sermones declamati seem to indicate this in the preface). Educated at Cambridge. Confessor to King Henry VII from 1504 onwards, who named him in his will. Provincial minister of the Observant English between 28 April 1508 and Fall 1513. Baron also served as royal confessor under Henry VIII, and he wrote for the latter a short treatise on the tasks and obligations of a ruler, the Tractatulus de regimine seu caritate principum, which stands in the medieval mirror of princes tradition. The autograph parchment manuscript (British Library, Royal MS 12.A.xvi) has some nice penwork and ornamentation at the beginning. Sometime during his career, Stephen gave a series of fifteen rather traditional and scholastic but very well-received sermons at Cambridge on the last things, starting from the biblical theme of Deuteronomy 32: 28–9. Reworked versions of these sermonsworks were printed as Sermones declamati coram alma universitate Cantabrigiensi (London: London by Wynkyn de Worde, s.d.(1497)/Paris, 1510 etc.). After 1513, he disappears from view. He is mentioned in the works of John Fisher, Bishop of Rochester, as a man of ‘synguler wysdome, lernynge and vertue’ (The English Works, ed. J.E.B. Major, 1:271).

manuscripts/editions

De Regimine Principum (1509): British Library, Royal MS 12.A.xvi. Incipit tractatulus eiusdem venerandi patris De regimine principum ad serenissimum regem anglie henricum octauum. Impressus londonijs. The work also received several imprints and a modern edition: Tractatulus de regimine principum ad sereniss. regem Angliae Henr. VIII (1510); Incipit tractatulus eiusdem venerandi patris (Stephani Baronis) De regimine principum ad serenissimum regem anglie henricum octauum (Geoffroy, Jean et Enguilbert de Marnef, 1520). Both the 1510 and the 1520 editions are Available via the digital portal of the Bavarian State Library Munich, and via Google Books; De Regimine Principum (1509) ed. & trans. P.J. Mroczkowski (New York-Bern-Frankfurt am Main-Paris: Peter Lang, 1990) [Baron advises Henry VIII on how to be a true Christian king. Using a triadic structure reminiscent of Dante, he reviews the vices that can plague a king, the virtues he should cultivate, and the obligations and burdens with which a king is confronted. Both scholastic and humanist/Erasmian.

Sermones: Sermones Declamati coram alma vniuersitate Cantibrigiensi per venerandum patrem fratrem Stephanum baronem fratrum minorum de obseruantia nuncupatorum regni Anglie prouincialem vicarium ac confessorem regium Impressi londonijs per wynandum de worde (in the fletestrete) ad signum solis moram trahentem (London:by Wynkyn de Worde, s.d.(1497)/Paris, 1510/1520 etc.). The 1510 and 1520 Parisian editions are available digitally via the Bavarian State Library in Munich and via Google Books.

>>> 

literature

F. Gonzaga, De Origine Seraphicae Religionis (Rome, 1587), 852; F. Davonport. Fragmenta Historiae Ordinis Fratrum Minorum in Anglia (Douai, 1664), 44; The English works of John Fisher, bishop of Rochester, I, ed. J.E.B. Mayor, EETS extra ser. 27 (1876), 271; Angelo di San Francesco, Certamen Seraphicum Provinciae Angliae (Quaracchi, 1885), 2922; A.G. Little, Franciscan papers, lists, and documents (1943); J.R.H. Moorman, The Grey friars in Cambridge, 1225–1538, The Birkbeck Lectures (1952); J.W. Blench, Preaching in England in the late fifteenth and sixteenth centuries (1964); Ashley Null, ‘Baron, Stephen (fl. 1508–1513)’, Oxford Dictionary of National Biography (Oxford: Oxford University Press, 2004; online edn, Jan 2008 [http://www.oxforddnb.com/view/article/1500, accessed 3 Dec 2014])

 

 

 

 

Stephanus Bernardi (1686-1776)

OFMCap. Born at Cesena. Friar from the Bologna province. Important preacher. Died at Ancona, 1776.

editions

Ringraziamento alla nobilissima ed antichissima città di Rimini coll’occasione del capitolo provinciale ivi celebrato da R.P. cappuccini li 29 aprile 1740 (Pesaro, 1740).

Orazione panegirica in lode di S. Carlo Borromeao, published in: Collectio Orationum Capuccinorum, I: Decada prima (Venice, 1745).

Panegirico di sant’Ansovino, vescovo diCamerino (Camerino, 1747).

Prediche quaresimale, 2 Vols. (Cesena, 1777). The second volume of this work also includes a Panegiroco di S. Giuseppe.

Discorsi catechistici, 2 Vols. (Cesena, 1778/Venice, 1779).

Exercizi spirituali dispositi per dieci giorni, in venti meditazioni, ed altrettante istrizioni per le persone del secolo, con in fine dieci istruzioni per gli ecclesiastici secolari (Cesena, 1779).

Panegirici sacri (Cesena, 1780).

literature

Bernardo di Bologna, Bibliotheca Scriptorum Ordinis Minorum Capuccinorum (Venice, 1747), 233-234; Johann-Maria von Regensburg, Appendix ad Bibliothecam Scriptorum Capuccinorum (Rome, 1852), 37; A. Teetaert, ‘Bernardi’, DHGE VIII, 781.

 

 

 

 

Stephanus Brulefer (Etienne Pillet/Etienne Brulefer, d. ca. 1497)

OMConv and later OMObs. Born in Saint-Malo in Brittany, Etienne Pillet entered the Franciscan order at the convent of Dinant and took the name Stephen Brulefer. Went through the provincial school network. In 1474, he is known to have sold a manuscript with quodlibeta of Scotus to the Collège d’Autun (cf. study ofRouse). Went through the theology degree program at Paris. Received his licence in theology on March 4, 1482 [Paris BN Lat. 9945 f. 228] and incepted on 15October 1483 [Paris BN Lat. 5657a f. 26v; His inception was somewhat irregular, as the Franciscan regent gave Etienne his doctoral cap without permision from the chancellor. Etienne subsequently had to take the customary oaths in front of the university] During his graduate studies and teaching obligations as bachelor and doctor at Paris, Etienne became a renowned Scotist. Maybe influenced by the preaching and reform activities of Olivier Maillard [who preached in Paris around 1480 and was involved with the establishment of the Observant Ave Maria convent in the town], Brulefer joined the Observants and left Paris (maybe also as banishment for preaching against the king and against idolatry). As Observant, he traveled to the German provinces of the order,where he taught in the Franciscan convents of Mainz (1487) and Metz (c. 1490) and preached both in the convent churches and outside (with archiepiscopal commission to preach at the local synod of Mainz in 1487). As lector of the Mainz convent, Brulefer transferred his scholarly attention from Scotus to Bonaventure [it was, in fact, shortly after Bonaventure was sanctified (1482)],and embarked on editing and annotating the latter’s Sentences commentary. He apparently finished one book while in Mainz. He probably worked on the remaining books during his lectorate period in Metz. Brulefer was active at the Observant provincial chapter at Nürnberg (May, 1488), where he led a disputation in which one of his former pupils, Paulus Scriptoris (who had become lector in Tübingen), took the role of respondens. In 1490, Brulefer moved to the Observant convent on the Île de Césambre, near Saint-Mâlo, where he stayed until 1495. In that year, he apparently returned to Dinant, the convent where he had taken his profession. In October 1495, Brulefer received an invitation from Robert Gaguin (at the request of cardinal Francisco Jiménez de Cisneros) to take a chair in Jiménez’ planned scotist academy [cf. the study of Thuasne mentioned below]. Apparently, Brulefer did not accept this invitation. Around this time, either at the end of 1495 or in 1496, Olivier Maillard sent Brulefer to the new convent of Saint-Brieuc, where he became guardian and propagated the Observant reform. He subsequently moved to Bernon (Morbihan) in Brittany, apparently for reasons of health. He probably died there in 1497. According to Wadding, Annales XV 231, his gravestone had the following epitaph:‘Divi professor Francisci Religionis/Sacrae scripturae Doctor et eximius/Non minor est Scoto cunctisque authoribus illis/Ingenuas artes qui cecinere prius/Hic fuit errores concremans Stephanus ille/Brulefer ingenio, quem locus iste tenet/Syderea loca possideat. Amen.’ Such was Brulefer’s fame as leading Scotist of the later fifteenth century, that he became the object of mockery by Rabelais [Pantagruel Book I,Chapter VII], Locher and Beatus Rhenanus [in a letter to Erasmus. See Allen, Ep. 575 (1517)]. For more information on his life, as well as on the Early Modern rumours that Brulefer had taught heretical doctrine, see esp. Murphy, A History, 172-191.

manuscripts and editions

Commentaria in Quatuor Libros Sententiarum Sancti Bonaventurae/ Reportata in quatuor libros sententiarum S. Bonaventurae (Basel: Jacobus Pfortzheim, 1501/Venice: Lazarus de Soardis, 1504/Basel: Jacobus Pfortzheim, 1507/Nürnberg: Anthonius Koberger, c. 1510) [Info on the colofons, incipits and explicits of these various editions in Murphy, A History, 192-193. Several editions, such as the 1507 Basel edition [In reportata Stephani Brulefer super scripta Sancti Bonaue[n]ture directorium: secundario emendatu[m] opus maturiori diligentia] now available on Google Books.]

Formalitates in Doctrinam Scoti (Paris: A. Caillaut, 1480/ Paris: Ulrich Gering, c.1480/ Paris: Simon Doliatoris, c. 1485/ Paris: Guy Marchant, c. 1485-90/Toulouse: H. Mayer, c. 1491/ Paris: Antoine Caillaut, c. 1490-95/ Milan: UlrichScinzenzeller, 1496/Basel: J. Pfortzheim, 1501/Venice: Lazarus de Soardis,1504/Basel: J. Pfortzheim, 1507/Venice: Lazarus de Soardis, 1517/Venice, 22April, 1505/Poitiers, c. 1508) [Deals with dicussions about Scotus’s formal distinction] For more information on these and additional editions, see Van den Wyngaert, 916, Murphy, A History,193-194, Wegerich, 163]. Several editions, such as the 1504 Venice and the 1507 Basel editions, now available on Google Books

Tractatus Identitatum et Distinctionum in Doctrinam Doctoris Subtilis (Paris:B. Regnault, 1560/ Paris: Jacobus Kerver, 1582) [These editions also contain the Formalitates]

Sermones de Paupertate Christi et Apostolorum (Paris, 1500)

Opuscula Reverendi Magistri Fratris Stephani Brulefer Ordinis Minorum Quorum Numerus in Fine Omnium Cuilibet Patet [also known as: Opuscula Varia] (Paris: Jean Petit, 1499/Paris: Andreas Bocard,1500). For instance available in Le Mans Bib. Munic. Inc. Th. In 8° 2684.

These opuscula contain:

* Littera [letter of the compiler (a former pupil of Brulefer),which, among other things, tells about Brulefer’s transfer to Germany: ‘…tota mentis intentione, tota cura et actione, cepit pacatissimam ac bonis omnibus copiosam verorum pauperum vitam, sue votis regule obtemperantem accuratius anhelare, et hujus utique tam salutaris conceptus non segnis executor effectus,percalcato honorum fastigio ac regia civitate relicta, spiritu mentis renovatus, doctor ipse discipuli formam assumpturus cum magno viarum discrimine per aspera montium et concava vallium adiit barbaram illam Germaniam suis vite, lingue, nationi et moribus disparem; ac velut incognitus ad candidam observantie lucem transvolavit ibidem; clarius postmodum illustraturus eandem….etc.’] Printed at the beginnings of the Opuscula, ff. 2r-3v.

* Sermo de Verbo Divino, ff. 8r-18r

* Positio decem propositionum an personae in Divinis sint, ut usu habent, depingendae et quae personarum sit depingibilis, ff. 18v-23v

* Tractatus seu questionis de timore servili et ceteris donis Dei, ff.18v-23v.

* Tractatus seu Quaestio de paupertate Christi et Apostolorum Eius ff.125r-201v.

* Quaestio de Simonia in Administratione Sacramentorum [or: Quaestio de symonia in quaedam Moguntinensi edita]ff. 202r-206v. [in fact a sermon of some kind, held before the clergy of the cathedral of Mainz]

* Quaestio de debita solutione atque Missarum valore ff. 207r-216v [held before the clergy of the cathedral of Mainz]

* Declaratio totalis mysteriorum missae ff. 217r-252r

* Sermones de conceptione purissima,virtutum prerogativa, meritorum excellentia, assumptione quoque gloriosa,dignissime dei genetricis Marie [held before the clergy of the cathedral of Mainz] ff. 252-264v

?>> Tractatum Defensorium Adversus Quemdam Episcopum Minoritum [Ascription by Sbaralea. No further evidence.]

literature

Wadding, Scriptores, 320; Wadding, Annales, XV, 130, 150, 177, 204, 231; Sbaralea, Supplementum>>>; Trithemius>; Glasberger, Chronica, in: AF II (1887), 504, 521; Fabricius, I, 285; Sbarelea, Supplementum III, 110; Zawart, 304; Thuasne, Roberti Gaguini.Epistole et orationes II, 14-19; A.Van den Wyngaert, ‘Brulefer’, DHGE X,916-917; AF VIII (1946), 789-790;Wegerich, Franz. Stud., 29 (1942), 159-163; John Chrysostom Murphy, A History of the Franciscan Studium Generale at the University of Paris in the Fifteenth Century. Diss. U. of Notre Dame (Notre Dame, Ind., 1965),172-195; Hervé Martin, Les ordres mendiants en Bretagne (vers 1230-vers 1530): pauvreté volontaire et prédication à la fin du Moyen-Age (Paris, 1975), 130; Bietenholz, Contemporaries of Erasmus I, 206;

 

 

 

 

Stanislaus Korzybski (Stanislaw Korzybski/Stanislaus de Corzep/Corzip, fl. ca. 1470)

Polish Observant friar and preacher. Born in Korzyb (Masovia) around 1435. He entered the university arts faculty at Cracow in the Summer of 1456. He received a bachelor's degree in 1459 and became magister artium in 1468. By then he was already an Observant friar. In between other assignments, including intra-order teaching posts, he continued to teach at Cracow university and was dean in 1483. Around this time, he was also guardian at the monastery in Bydgoszcz. he died at Cracow on March 20, 1491. He was known (like several other Polish Observant friars) for his ars memoriae-teachings.

literature

Jan z Komorowa, Memoriale Ordinis Fratrum Minorum a Fratre Joanne de Komorowo, ed. Xaverius Liske and Antonius Lorkiewicz (Lwow: Nakladem Wlasnym, 1886), 261–262; Rafal Wojcik, 'The art of memory in Poland in the Late Middle Ages (1400–1530)', in: The Art of Memory in Late Medieval Central Europe (Czech Lands, Hungary, Poland), ed. Farkas Gabor Kiss (Budapest-Paris: L'Harmattan, 2016), 65-106 (esp. 82-84).

 

 

 

 

Stephanus de Ascensio (Esteban de Asencio/ Esteban Asensio, fl. late 16th cent.)

OFM. Franciscan friar from the Santiago province. Missionary in Colombia and in the New Granada Kingdom. First provincial minister of the Santa Fe province. Historian

editions

Letters (Cartas) on pressing issues during his missionary work in Latin America. Several edited in AIA 16 (1921), 46-50; 220 (1923), 383-384; 21 (1924), 30-35

Historia memorial de fundación de la provincia de Santa Fe del Nuevo Reino de Granada (1585). Edited by Atanasio López in AIA 15 (1921), 74-94, 129-143, 147-151; 48 (1988), 687f., 704. It was also issued seperately as: R. P. Fr. Esteban de Asensio, Memorial de la fundación de la Provincia de Santa Fe del Nuevo Reino de Granada del Orden de San Francisco 1550-1585, ed. Atanasio López, Publicaciones del Archivo Histórico Ibero-Americano (Madrid: Librería General de Victoriano Suárez, 1921).

literature

Atanasio López, ‘Los franciscanos en Colombia y Venezuela. Relación inédita del siglo XVI’, AIA 15 (1921),67ff.; Atanasio López, ‘Fr. Esteban de Asensio y las docrinas en el Nuevo Reino de Granada (Colombia)’, AIA 21(1924), 28-63; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 89 (no. 131); 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), 55; B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim.

 

 

 

 

Stephanus de Avile (Esteban de Avilés, fl. 17th cent.)

Franciscan friar who joined the order in Guatemala in 1629. Elected definitor in 1654. On May 21, 1671, he was appointed ‘Historiador general y cronista’ of the Most Holy Name province of Guatemala by the general commisioner for the Indian lands Antonio de Somoza. The materials he gathered were used by his successor Francisco Vázquez.

manuscripts/editions

Descripción de las fiestas que hizo Guatemala por la Bula de Alejandro VII: Sollicitudo omnium Ecclesiarum; y elogio de la Concepcion Inmaculada de la Virgin Maria, predicado en ellas (Guatemala, 1663).

Historia de Guatemala desde los tiempos de los indios hasta la fundación de la provincia de franciscanos, problación de aquellas tierras, propagación de los Indios, sus ritos, ceremonias, policiá y gobierno>>

Apología de la primacía de la predicación de los franciscanos en Guatemala>>

Parecer sobre moneda>>

literature

A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953),15-16.

 

 

 

 

Stephanus de Carpi (Stefano da Carpi/Stefano Solieri, d. 1796)

OFMCap. Painter

literature

Raffaele Russo, ‘Un cappuccino pittore:Stefano da Carpi’, in: I Cappuccini in Emilia-Romagna, 462-471.

 

 

 

 

Stephanus de Évora (Fr. Estêvão, d. 1326)

Portuguese friar of noble descent. Custos of the Lisbon custody (1301). Confessor and counsellor of the Portuguese king in 1303. Appointed bishop of Porto in February 1311. Took part in the council of Vienne. After 1317, due to problems with the crown, Estêvao moved more or less permanently to the papal curia in Avignon. John XXII asked him to provide him with materials for deciding the issue of evangelical poverty. As bishop, Estêvão became involved with inquisitorial activities regarding the templars and other allegedly heretical groups.

manuscripts and editions.

Compendiosa resumptio dictorum episcope Ulixbonensis de paupertate evangelica

Letters and documents concerning inquisitiorial activities>>>

See for information: 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), 464-466 and the literature mentioned below.

literature

J.M. Pou y Martí, Visionarios, Beguinos y Fraticelos>>; F. Félix Lopes,‘ Las actividades políticas e religiosas de D. Fr. Estêvão, bispo que foi do Porto e de Lisboa’, Lusitanea Sacra 6 (Lisbon, 1962/1963), 25-90; 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), 464-466.

 

 

 

 

Stephanus de Gano (Stephanus de Guano; Étienne de Gan, d. after Sept. 1453)

French friar from Toulouse. Theologian and preacher. Regent lector at the Toulouse friary about 1409. Took part in the Council of Constance. (1414), preaching on a theme, taking from I Petr. 2:9).Went on pilgrimage to Jerusalem and returned via Rome, where he drew the attention of pope Martin V and where he preached before the pope and the papal curia. After his return to Toulouse by 1417, he became provincial vicar of the Aquitaine province in 1424. Got into trouble with the university of Toulouse and was temporarily excommunicated by this body in 1426. Subsequently, Etienne joined the ecclesiastical party of Jean Carrier, one of the last appointments of Benedict XIII, and therewith jumped on the bandwagon of those involved with the prolongation of the papal schism in the Rouergue area, amongst whom was also Count Jean IV of Armagnac, who took Etienne as his confessor. Etienne wrote a treatise in defense of the Count and the party of Jean Carrier, who both were under attack by pope Martin V. The content of Gano’s work is to an extent known through the detailed refutation of it by Bernard d’Yon, bishop of Bazas (the so-called Anti de Gano). Eventually reconciled with the ecclesiastical and university authorities, he took up his teaching again at Toulouse. Known for his De Laudibus Tolosae, a mythological history on the origins of the town, written at the request of the archbishop of Toulouse, Bernard de Rousergue.

manuscripts

De laudibus Tolosae: Toulouse, Archives Municipales, AA.5, ff. 1r-14r; Toulouse, Archives du Couvent Franciscain>>

Anti de Gano [treatise by Bernard d’Yon, bishop of Bazas, attacking Étienne de Gan]: Paris, BN, Lat. 1489.

literature

Toulouse , Archives Départementale du Haute Garonne, 3E: 2485 ff. 185r-186r &12.017,100, f. 35r.; Marcel Fournier, Les Statuts et privilèges des universités françaises (Paris, 1890) I, 732-734 (nos. 771-772); E. Roschach, Ville de Toulouse. Inventaire desArchives (…) antérieures à 1790 (Toulouse, 1891) I, 64-65; Noël Valois, ‘La prolongation du Grand Schisme (…) dans le Midi de la France’, Annuaire-Bulletin de la Société de l’Histoire de France 36 (1899), 161-178 (esp. 171-172); Noële Valois, La France et le Grand Schisme (Paris, 1902) IV, 464-469; J. Hollnsteiner & H. Finke, Acta Concilii Constanciensis (Munster, 1923) II, 539, 545; Ferdinand-M. Delorme, Les anciens cordeliers de Toulouse et l’Université (Quaracchi, 1929), 4-6; Bibliothèque Nationale de Paris. Catalogue général des manuscripts latin (Paris, 1940) II, 40; Ph. Wolff, Histoire de Toulouse, 2nd ed. (Toulouse, 1961), 16-17; >>AFH 63 (1970), 201-202; H. Dedieu,‘Gan’, DHGE XIX, 1002-1003.

 

 

 

 

Stephanus de Kempis (Stephan Kempe/Bruder Steffen, d. 1540)

German friar. Became Lutheran and was actively involved in the reform of Hamburg and Lüneburg. Studied at the University of Rostock when he joined the Franciscans (ca. 1520). After he was ordained, he was sent to Hamburg (1523), where he became an esteemed convent preacher at the Sta. Maria Magdalena convent. Became influenced by the reformation and began to preach Lutheran doctrines, therewith stimulating the acceptance of the new doctrines in town, and in 1527 decided to leave his convent. The same year, he obtained a position as Lutheran minister in one of the urban parishes of Hamburg. Married in 1530 with Anna Eyke, a former Cistercian nun. In that same year, he helped with the Lutheran reform at Lüneburg. However, he soon returned to Hamburg, where he spent the rest of his life as Lutheran pastor. Most of his writings stem from his Lutheran period. See on these esp. the study of Schröder et. al. mentioned below.

editions

Stephan’s chronicle of the Lutheran reform in the Hamburg region has been edited in: Hamburgische Chroniken in niedersächsischer Sprache, ed. J.M. Lappenberg (Hamburg, 1861), 479-542.

>>> 

literature

Lexikon der hamburgischen Schriftsteller bis zur Gegenwart, ed. H. Schröderet.al. (Hamburg, 1851-1853) III, 560-562; H. Meyer, ‘Die Herkunft Stephan Kempes’, Mitteilungen des Vereins für Hamburgische Geschichte 37 (1917-1918), 88-91; K. Beckey, Die Reformation in Hamburg (Hamburg, 1929), 29-31; W.Jensen, Die hamburgische Kirche und ihre Geistlichen seit der Reformation (Hamburg, 1958), 98-100; LThK 2VI, 112-113; Bio-Bibliographisches Kirchenlexikon III, 1340; Neue Deutsche Biographie XI, 483; R.Aubert, ‘Kempe (Stephan)’, DHGE XXVIII, 1213-1214.

 

 

 

 

Stephanus de Marchia

Franciscan friar with spiritual tendencies, that denounced papal politics with regard to the Franciscan concept of poverty. Active as a missionary among the Golden Horde Tatars. Polish authorities tried to get hold of him to hand him over to the inquisition. His name and references to his actions apparently pop up in several manuscripts of Eymerich's Directorium Inquisitorum.

manuscripts

Articuli(Antipapa): MS Naples, Naz. XII.A.12 ff. 282v [an excerpt of Nicholas Eymerich's Liber Inquisitionis/Directorium Inquisitorum with added info on a Franciscan 'heresiarch' named Stephen, who was active as a missionary among the Tatars. The same note was added to several several northern European MSS of Eimeric's Directorium Inquisitorum in the early 15th century (including MSS from Gniezno, Kassel, and in manuscripts now held by the Vatican Library) and the Naples Manuscript included this as well (it probably derived from an older manuscript of northern provenance).]

literature

Cenci, Napoli; Edward Potkowski, 'Heretic Stephan of Marchia', Studi medievali 3rd ser. 13 (1972) 281-290.

With thanks to dr. Robin Vose

 

 

 

 

Stephanus Fridolin (c. 1430-d. 1498)

OMObs. Born ca. 1430 in Winnenden (Nordwürtt, Baden-Wurtemberg). Entered the Observant branch of the order in the Strasbourg or Upper Germany province. He probably followed a lectorate course (or the equivalent of such a course within the Observant branch). In August 1460, and between 1475-1477, he is attested as convent preacher in Bamberg. He acts as magister iuvenum and lector in Mainz in and after 1477 (that same year, he also attended provincial chapter at Ingolstadt as discretus and definitor). In 1479, Fridolin travels to Rome, to represent his province. On the way back, he is held hostage (for a short while) by Corsican pirates. In 1479/1480, Fridolin becomes novice master in Nürnberg, as well as convent lector (until 1484/5) and for a prolonged period preacher/spiritual guide/confessor at the Nürnberg convent of Poor Clares(until 1487). As in 1477, Fridolin repeatedly thereafter is chosen to act as definitor and discretus for the province of Upper Germany (1481: took part in the provincial chapter of Heidelberg; 1484: took part in the provincial chapter of Leonberg; 1487: took part in the provincial chapter of Oppenheim). Between Spring 1487 and Autumn 1489, he is preacher and spiritual guide for the Poor Clares of Basel (Gnadental convent), and between 1489-1498, he again is preacher for the Poor Clares of Nürnberg. Fridolin is known for his German sermons collections to Franciscan nuns (which partly survived thanks to Caritas Pirckheimer, sister of the famous humanist Willibald Pirckheimer), for his Andachtsbücher, which were composed for Franciscan nuns [namely Der geistliche Herbst and Der geistliche Mai, which show some affinities with several works of Johann Kreutzer OP (d. 1468), cf. Archives de l’Église d’Alsace 8 (1957), 21-62] and lay people [Der Schatzbehalter], for his numismatic interests [Buch von den kaiserangesichten: relates the history of Roman emperors whose portraits were found in a treasure of Roman coins that Fridolin presented to the city council of Nürnberg. The booklet shows some humanist interests (a.o. concerning the early history of Nürnberg, a topic of discussion between Stephanus Fridolin and the historian Sigismund Meisterlin), but also has a strong ‘Geschichtstheologische’ import],and for his translations of the sermons of Oliverius Maillard. Fridolin’s works had a long reception history. The main impact of his works can be found in the sixteenth century (in Contrareformation Germany), yet he remained a cherished devotional author until the early twentieth century. Stephanus was inspired by the Bonaventurean and Pseudo-Bonaventurean legacy. Ottokar Bonmann furthermore remarks (DSpir V, 1527): ‘Le franciscanisme de notre auteur apparaît surtout en ce que le Christ des évangiles forme le centre rayonnant de son oeuvre. Sa contemplation de la Passion, du mérite unique des souffrances de Jésus, si riche d’images pénétrantes, semêle à tout ce qu’il écrit, caractère sacrificiel de la messe, souffrances de Marie, tentations du chrétien, délaissements et progrès dans la vie mystique,etc. Éducateur spirtuel avant tout, Fridelini insiste sur la discipline personnelle et sur la culture des bonnes dispositions naturelles de l’homme: cela le prépare aux grâces mystiques, bien que celles-ci soient accordées librement par Dieu. Fridelini voit toute la création naturelle et surnaturelle contenue ensemble dans l’amour que manifeste le Coeur du Rédempteur du monde. La dévotion pratique au Coeur du Christ était très répandue et déjà développée au moyen âge. Chez notre franciscain, elle se constitue en doctrine et forme le fond de sa théologie.’

manuscripts

Sermones/Predigten über Prim, Terz, Non und Komplet [Sermons probably originally held between ca.1492 and 1494. They deal with the hymns and psalms of the small Sunday hours(Prime, Terts, Nones, Compline), according to the Roman breviary; always keeping the suffering of Christ and the cristological themes as basic interpretive matrix for the allegoresis of the liturgical texts. The sermons are clearly geared to the spiritual needs of female religious (even though the sermons could also be heared by lay people, who visited the churches of the female convent), who have to lead a life that would enable them to become true brides of Christ]: Munich, Bayerisches Nationalmuseum 3801 ff. 1r-230v [start16th century, originated in convent of the Poor Clares of Nürnberg on the basisof a transcript by Caritas Pirckheimer]; Berlin, Staatsbibliothek Preussischer Kulturbesitz mgf 1040, I ff. 1r-222r & 2, ff. 1r-42v [anno 1501, originated in the convent of the Poor Clares in Söflingen, and partly written by sister Elisabeth Minsinger]; Berlin, Staatsbibliothek Preussischer Kulturbesitz mgq 1592 ff. 1r-166r [anno 1519: the Compline sermons. Petra Seegets (1998), 62-63 remarks on this manuscript: ‘Obgleich es sich bei dieser lange Zeit in Privatbesitz befindlichen Handschrift um diejenige Textversion handelt, die am weitesten vom urspünglichen Wortlaut der Predigten des Nürnberger Minoriten entfernt ist, liegt gerade sie in einer neuzeitlichen, jedoch unkritischen Druckausgabe durch die österreichische Diözese Seckau ausdem Jahr 1887 vor. Bereits 1868 hatte Hasak einen Teil der Auslegung von Psalm 30,3 auf der Grundlage von mgq 1592 herausgegeben.’]

Geistlicher Mai [this work, which also sometimes is known as Der edel Weinreb Jesu, was written for Franciscan nuns and deals with the exterior sufferings of Christ and his Mother, the capital sins, the principal virtues, and the Eucharist.]: Munich, Staatsbibliothek Cgm 4473 ff. 1r-339v (1529); Munich Cgm 5951 ff. 1v-188r (second half 16th cent.); Harburg, Fürstliche Oetingen-Wallersteinsche Bibliothek III 2 4° 3 ff. 1r-134r (anno 1552); Harburg, Fürstliche Oetingen-Wallersteinsche Bibliothek III 2 4° 34 ff. 278r-281v & 317v-318r (fragments)

Geistlicher Herbst [also written for Franciscan nuns, deals with the interior passions of Christ]: Augsburg, Universitätsbibliothek Cod. III, 2, 8°,10 ff. 3v-60v (1514) [This manuscript also contains on ff. 67-77 a sermon on the Passion of Christ by the confessor Johann Freytag (1514)]; Munich, Staatsbibliothek Cgm 8499 ff. 3r-58v; Fulda, Hessische Landesbibliothek Cod. 8° Aa 152 ff. 75v-110r.

Geistlicher Mai und Geistlicher Herbst: Berlin, Staatsbibliothek Preussischer Kulturbesitz 110 ff. 2r-193r

Lehre für angefochtene und kleinmütige Menschen: Munich, Bayerische Staatsbibliothek Cgm 4439 ff. 50v-54r [small pious work for the Poor Clares, dealing with melancholia and overly stringent scruples. On ff. 48-50 can we find a work by Oliverius Maillard. Maillard visited the monastery of Nürnberg in 1488. Fridolin’s Lehre probably dates from that period.]

Buch von den Kaiserangesichten: Nürnberg, Stadsbibliothek Cent. IV 90 ff. 1r-42r (anno 1487)

editions

Der Schatzbehalter oder Schrein der waren Reichtuemer des Hayls und der ewigen seligkeit (Nürnberg: Anton Koberger, 8 November 1491) [cf. Hain no. 14507; hence the only work of Fridolin that was printed during his own lifetime]. For modern editions, see: Der Schatzbehalter. Ein Andachts- und Erbauungsbuch, ed. R. Bellm, 2 Vols. (Wiesbaden, 1962), and Wolgemut-Fridolin: Schatzbehalter, ed. Theodor Besterman, The Printed Sources of Western Art 28 (Portland/Oregon, 1972). The 1491 in-folio edition contains 352 folia and is illustrated with 96 woodcuts. This spiritual work, meant for the religious edification of lay people, plays a heavy emphasis on the Sacred Heart of Christ.

Der geistliche Herbst, first printed as: Das puchlein wird genendt der edel Weinreb Jesu (s.l. & s.d.,early 16th cent.) [Hain *16155]. Therafter two times printed as: Der Geistlich Herpst. Auszgelegt auff das inwendig leiden vnsers allerliebsten Herren Jesu Christi (Dillingen: Sebald Mayer,1575). Also printed together with the Geistliche Mai as: Der Geistlich May Vvnd Geistliche Hörpst. Außgelegt auff das außwendig vnd inwendig bitter Leyden vnsers aller liebsten Herren vnd Seligmachers IESU CHRISTI(Dillingen: Johannes Mayer, 1581). First critical editions: ‘Das bittere leiden unseres Herrn und Heilandes Jesu Christi. Betrachtungen nach dem Barfüßermönch P. Stephan Fridolin von Windenheim (gestorben 1498)’, in: Gaben des katholischen Pressvereins in der Diözese Seckau (1887), 3-117; Der Geistliche Mai und der Geistliche Herbst. Ausgelegt auf das auswendige und inwendige bittere Leiden unseres allerliebsten Herrn und Seligmachers Jesu Christi, ed. Franz Hattler (Freiburg i. Breisgau, 1887).

Geistliche Mai, first printed as: Gar ein schone nuczliche leer, Eingeschlossen Gaystlichen personen, Genandt der gayslich Mayen lieblichzelesen (Landshut: Johann Weyssenburger, 1533). Thereafter printed as Hier hebt sich an der geistlich May darin der Mensch gelernet wirdt zu suechen die ding die der Selen ewigen nutz und freüd bringen und ist außgetailt in vier wochen (München: Andree Schobsser, 1549) and Der Geistlich May. Ist Gedruckht in verlegung der durchleüchtigen Hochgeborenen Fürstin Frawen Jacobe Hertzogin in Obern vnd Nidern Bayern (München: Andree Schobsser, 1550). Also printed together with the Geistliche Mai as: Der Geistlich May vnd Geistliche Hörpst. Außgelegt auff das außwendig vnd inwendig bitter Leyden vnsers aller liebsten Herren vnd Seligmachers IESU CHRISTI (Dillingen: Johannes Mayer,1581). Extracts by a nun were printed as Der Seelen Lustgärtlein (Dillingen, 1581); First critical edition: DerGeistliche Mai und der Geistliche Herbst. Ausgelegt auf das auswendige und inwendige bittere Leiden unseres allerliebsten Herrn und Seligmachers Jesu Christi, ed. Franz Hattler (Freiburg i. Breisgau, 1887). See on the 'genre' also Die deutsche Literatur des Mittelalters. Verfasserlexikon XI, 504-505.

Predigten über Prim, Terz, Non und Komplet, partial editions in: Mittelalterliche Deutsche Predigten des Franziskaners P. Stephan Fridolin, 1. Heft: Predigten über die Prim, ed. Ulrich Schmidt, VKHSM 4, Reihe 1 (Munich, 1913). [based on MS Berlin 1592, only the sermons on Prime]; Gaben des katholischen Preßvereins in der Diözese Seckau für den Jahr 1887 (Graz, 1887), 1-117 [the sermons on Compline, on the basis of MS Berlin 1592, not critical]

Hans Tuchers Buch von den Kaiserangesichten, ed. Paul Joachimsohn, in: Mitteilungen des Vereins für Geschichte der Stadt Nürnberg 11(1888), 1-86 [>>?Vol. 9 (1895)?].

Lehre für angefochtene und kleinmütige Menschen, ed. Ottokar Bonmann in: Anheiligen Quellen 29 (1936), 367-373.A new edition by Petra Seegets can be found attached to the article by Hans-Martin Kirn, ‘Contemptus Mundi-Contemptus Judaei? Nachfolge-ideale und Antijudaismus in der spätmittelalterlichen Predigtliteratur’, in: Spätmittelalterliche Frömmigkeit zwischen Ideal und Praxis,ed. Berndt Hamm & Thomas Lentes, Spätmittelalter und Reformation. Neue Reihe, 15 (Tübingen: Verlag Mohr Siebeck, 2001), 147-195 (edition on pp. 189-1450).

literature

Zawart, 343-344; DSpir V, 1525-28; VL²II, 918-922; LThK³ IX, 963; N. Paulus, ‘Der Franziskaner Stephan Fridolin, ein Nürnberger Prediger’, Historisch-politische Blätter 113 (1894), 465-483 & 119 (1897), 545-548 & 120 (1897), 150-152; U. Schmidt, P. Stephan Fridolin. Ein Franziskaner Prediger des ausgehenden Mittelalters, Veröffentlichungen aus dem Kirchenhistorischen Seminar München III, n. 11(Munich, 1910); F.J. Stadler, Michael Wohlgemut und der Nürnberger Holzschnitt (Strasbourg, 1913) [also reproduces several woodcuts from the Schatzbehalter]; K.Richtstätter, Die Herz-Jesu-Verehrung des deutschen Mittelalters, 2nd edition (Regensburg, 1924); A. Hamon, Histoire de la dévotion au Sacre-Coeur (Paris,1925) II, 257-261; F. Landmann, ‘Zum Predigtwesen der Strassburger Franziskanerprovinz in der letzten Zeit des Mittelalters’, Franziskanische Studien 15 (1928), 322-329; J. Kist, Das Klarissenkloster in Nürnberg (Nürnberg, 1929); A. Spamer, Das kleine Andachtsbild vom XIV. Bis zum XX. Jahrhundert (Munich, 1930); M. Bihl,‘Tabulae capitulares observantium argentinensium’, Analecta Franciscana VIII (Quaracchi, 1946); A. Stahl, Nürnberg vor der Reformation, Diss. (Erlangen, 1949), 134f; Ottokar Bonmann, ‘Fridelini (ou Fridolin; Étienne)’, DSpir V,1525-1528; Br. Degler-Spengler, Das Klarissenkloster Gnadental in Basel (Basel, 1969), 66-67, 102; H. Kästner, Fortunatus - peregrinator mundi (1990) [believes that Stephan Fridolin is also the author of the German prose novel 'Fortunatus']; Petra Seegets, `Das alles menschlich heyl an dem leiden Christi steet'. Stephan Fridolin – ein spätmittelalterlicher Frömmigkeitstheologe zwischen Kloster und Stadt, Diss.(Tübingen, 1995); Petra Seegets, Passionstheologie und Passionsfrömmigkeit im ausgehenden Mittelalter. Der Nürnberger Franziskaner Stephan Fridolin (gest. 1498) zwischen Kloster und Stadt, Spätmittelalter und Reformation, Neue Reihe 10 (Tübingen: Mohr Siebeck, 1998); Petra Seegets, `Lehre für angefochtene und kleinmütige Menschen: Cgm 4439 Bayerische Staatsbibliothek München)', in: Spätmittelalterliche Frömmigkeit zwischen Ideal und Praxis, ed. Thomas Lentes (Tübingen, 2001), 189-195; Dietrich Schmidtke, `Fridolin, Stephan', Die Deutsche Literatur des Mittelalters. Verfasserlexikon II (2004), 468; Johanneke Uphoff>>

 

 

 

 

Stephanus Fromont (Julien-Etienne Fromont/Etienne Fromont/Forment/Formon, fl. early 16th cent.)

Probably to be identified with Julien-Etienne Fromont from the Provins friary (Sens diocese), known for his philosophical and theological erudition and guardian of the Grand Couvent de Paris (1524), to die at Sézanne. He was with Pierre Cornu (de Cornibus) one of the major teachers of Luis de Carjaval, the devoted enemy of Erasmus., as can also be gleaned from the dedicatory letter in Luis de Carjaval’s Apologia monasticae religionis diluens nugas Erasmi (Salamanca, 1528). In 1524, he examinated together with Noël Beda and Jacques Pasquet on behalf of the Parisian theology faculty a book against Luther by Pierre Lizet, advocate of the French King.

literature

Farge, Biographical Register, n. 196; Farge, Registe des proces-verbaux 1524-1533, 289, 231; Robert Sauzet, Mendiants et réformes. Les réguliers mendiants acteurs du changement religieux dans le royaume de France (1480-1560) (Tours: Publications e l’Université de Tours, 1994), 110

 

 

 

 

Stephanus Hibernicus de Exonia (Stephen of Exeter, 1246-1275 or after?)

Irish Friar Minor, who probably entered the religious life in 1263. Allegedly the author of the Annales domus Montis Fernandi ab anno XLV usque ad annum MCCLXXIV (Annals of Multifernan), covering the period from the year 45 to 1274? (Cotter: a contemporary record for 1261-74). The Annals are very archaïc. The basis is formed by a strict chronology with some additional information, frequently of a very local kind. Events from the wider world only enter the Annals sporadically. Stephen of Exeter might have been a member of the family of Richard of Exeter, justiciar of Ireland, who is mentioned repeatedly in the Annales.

The manuscript that includes the Annals is in itself known as The Book of Multyfarnham (Trinity College, 347, containing 407 small folios (octavo?? or quarto??). Aside from the chronicle it also contains works of Francis, sermons for the feast of St. Francis & St. Anthony, a Sunday sermon cycle (following in general the Scripture readings of the Franciscan Missal), and a prophecy of Joachim of Fiore. For the content of the sermons, see Colker, Catalogue, I, 710-738 (a typical manuscript of a small friary?). Bernadette Williams suggests on the basis of internal evidence that the Annals were written around 1272–4 and were possibly of Connacht origin. She also suggests that the Annals end in 1274 because the assumed author moved away: in 1274–5 a Franciscan friar, Stephen of Exeter, traveled to the English king on behalf of the justiciar of Ireland, Geoffrey de Geneville, to inform him about the state of Ireland.

editions

A. Smith (ed.), Annales domus montis Fernandi. (Irish Archeological Society, 7) Dublin, 1842 (on the basis of Trinity College, Dublin 347 ff. 394-403).

literature

Wadding, Scriptores, 123, Sbaralea, Supplementum III, 111-112; E.B. Fitzmaurice en A.G. Little, Materials for the History of the Franciscan Province of Ireland. (British Society of Franciscan Studies, IX) Manchester, 1920. 28, 53; Cotter [See also John Clyn]; Bernadette A. Williams, ‘Exeter, Stephen of (b. 1246, d. in or after 1275?)’, Oxford Dictionary of National Biography (Oxford: Oxford University Press, 2004 / http://www.oxforddnb.com/view/article/26368 ); Annette Kehnel,‘The narrative tradition of the medieval Franciscan friars on the British Isles. Introduction to the sources’, Franciscan Studies 63 (2005), 461-530 (513).

 

 

 

 

Stephanus Huppa (Étienne de Houppa, † 1562)

OFM. Observant friar from Lorraine. Entered the Observants at Neufchâteau, and quickly transferred to the Beauvais friary. He became a student in Paris and received the theology licence on 24 March 1522 (number 15 in a class of 36). He received the doctorate on 21 November of the same year. Already as a graduate student, he was denounced in November 1520 by Nicolas le Clerc, Guillaume Duchesne and Philippe Griveau for some of his theological doctrines. Apparently able to keep his ground, he not only graduated, but he is one of the theologians of Paris who voted in 1530 that the marriage between Henry VIII of England with Catherine of Aragon was valid and therefore could not be disbanded. Later, Étienne embarked on an administrative career in the order. He became guardian of the Beauvais friary, and was elected provincial for the French province at the Senlis chapter of 1532. He was re-elected at the chapter of Troyes in 1542, and before that re-election took part in the general chapter of Mantua (1541). He died at the Moncelle friary, on 30 November, 1562. Étienne was an esteemed preacher, who also commented on contemporary issues. More research is necessary concerning his surviving works.

literature

Registre des procès-verbaux de la faculté de Théologie [1505-23] (Paris, 1917), 278, 352; J.K. Farge, Biographical Register of Paris Doctors of Theology, 1500-36 (Toronto: U. of Toronto Press, 1980), 226; G. Bédouelle et P. Le Gal, Le « divorce » du roi Henry VIII (Genève: Droz, 1987), 77-86; R. Aubert, ‘HOUPPA (Étienne de), Houppe, Houppei, a Hupas, Huppa, franciscain français († 1562)’, DHGE XXIV (1993), 1277; Mendiants et réformés. les réguliers mendiants acteurs du changement réligieux dans le royaume de France (1480-1560), ed. Robert Sauzet (Tours: Publications de l'Université de Tours, 1994), 127-128.

 

 

 

 

Stephanus Torresanus (Estaban Torresano, fl. c. 1750)

Friar from Guatemala. Member of the Santíssima Nombre de Jesús province.

manuscripts

Arte de las Tres Lenguas (1753) >>>>>?

Arte de Lengua Kakchikel (..) (1754). The original of this work can apparently be found in Paris, Bibliothèque National (check!), with photographic copies in the Ayer collection.

literature

C. Muñoz y Manzano Conde de la Viñaza, Bibliografía española de lenguas indígenas de América (Madrid, 1892), 158; D. Sánchez García, Catálogo de los escritores franciscanos de la Provincia Seráfica del Santísimo Nombre de Jesús de Guatemala (Guatemala, 1920), 88; R.L. Butler, A Check List of Manuscripts in the Edward E. Ayer Collection (Chicago, 1937), 191; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 79-80.

 

 

 

 

Stephanus Verdelete (Estevan Verdelete/Esteban Verdalet, 1557/58-1612)

Franciscan missionary and martyr, active in Latin America. Born in Denia (Alicante). He joined the Recollect Observant Franciscans in the Observant province of San AFrancisco de Valencia at an early age, and after his ordination he embarked on a preaching career. In 1593, he signed up for missionary ventures in Guatemala. He worked for a number of years as a missionary, also in not-yet pacified regions in Teguzgalpa (Honduras), and he fulfilled a stint as guardian of Comoyagua. In 1607, he was in Madrid to inform the Spanish king about missionary progress in Central America and to recruit additional missionaries. In 1608 he traveled back to Guatemala in an expedition with no less than 28 Franciscans. He returned to the mission among the Xicaques in Teguzgalpa. There he was killed together with Juan de Monteagudo in January 1612.

manuscripts

Noticias de la Provincia de Teguzigalpa ?

literature

Enrique Oltra Perales, Fray Esteban Verdalet de Denia. Apostol y mártir de Honduras (1612), Franciscanos en el Nuevo Mundo (Valencia: Unión Misional Franciscana, 1991); B.H. Slicher van Bath, De bezinning op het verleden in Latijns Amerika 1493-1820. Auteurs, verhalen en lezers (Groningen, 1998), passim; Jorge Milla Reyes, 'Fray Esteban de Verdalet: Un valenciano que supo cómo iba a morir', Mar Oceana. Revista del Humanismo Español e Iberoamericano, 10 (2002), 153-160;

 

 

 

 

Striber (anonymous friar?, fl. 1437)

The ‘wackalierer [bachelor] zue den barfuessen genant der striber’ (MS Berlin mgq 206 f. 266v) is known for his short treatise on the twelve signs of the reception and action of the Holy Spirit. The treatise was composed before Easter 1437, when the ‘Striber’ presented this text to the ‘Deutschherren’ in Strasbourg. Kurt Ruh identifies the ‘Striber’ with the Franciscan preacher and lector Conrad Ströber (see there).

manuscripts

Es sint zwolf zeichen do by du math mercken obe du die gobe und kraft und genode des ewigen almehtigen gottes empfangen hast: MS Berlin mgq 266v-267v. [distinguishing between the status of married people, widowed people, and virgins, each of which group consists of incipientes, proficientes, and perfecti. To each of these three levels are assigned four signs concerning the workings of the Holy Spirit

editions

Kurt Ruh, Franziskanisches Schrifttum II, 126-127.

literature

Kurt Ruh, Franziskanisches Schrifttum II,126; Hans-Jochen Schiewer, ‘Der Striber OFM’, Die deutsche Literatur des Mittelalters. Verfasserlexikon 2nd  ed. IX, 416f.

 

 

 

 

Stuppa Fulginas (Stoppa/Stupa da Foligno. fl. later 14th cent.)

Franciscan friar or tertiary connected with Tomasuccio of Foligno (Tomasuccio da Nocera) and other fourteenth-century fraticelli, and supposedly the author of a vernacular Joachimist poetic prophecy that used to be ascribed to an apparently non-existent friar Muzzio/Mucio da Foligno.

manuscripts

Più volte nella mente so’exforzato: Bologna, Biblioteca Universitaria 2845; Città del Vaticano, Biblioteca Apostolica Vaticana,Vat. Lat. 4872; Città del Vaticano, Biblioteca Apostolica Vaticana, Vat. Lat. 4834; Florence, Biblioteca Nazionale, Magliabech., II, IV, 36; Naples, Biblioteca Nazionale Vittorio Emanuele III, ms. V.H.274; Oxford, Bodleian Library, Canonic. 263; Paris,Bibliothèque Mazarine, 3898; Perugia,B iblioteca Comunale Augusta, MS 292 (E.40); Venice, Biblioteca Marciana, cl.XI,53; Venice, Biblioteca Marciana, cl.XI,124.

editions/literature

Prophetia fratris Mucii de Perusio estratta da un codice napoletano del sec. XV, ed. E. Filippini (Fabriano: Gentile,1892), reprinted as E.Filippini, 'Mucio da Perugia e la sua profezia',Miscellanea Francescana5 (1890), 137-143; Antonio Montefusco, 'Indagine su un fraticello al di sopra di ogni sospetto:il caso di Muzio da Perugia (con delle prime osservazioni su Tomasuccio,frate Stoppa e i fraticelli di Firenze)', in: «Pueden alzarselas gentiles palabras» per Emma Scoles, ed. Ines Ravasini & Isabella Tomassetti (Rome: Bagatto Libri, 2013), 259-280 [with additional literature. This article is available via Academia.edu].