Ubertino da Casale (1259 - after 1328)

According to his principal work, the Arbor Vitae Crucifixae Jesu, he was born in Casale Monferrato (Piemonte) in 1259 and entered the Franciscan order in 1273. Between 1285 and 1289 he is in Tuscany to pursue his studies and gets involved with a circle of devout lay people (among whom the Sienese Peter Pettinagno). In Florence, he also gets acquainted with Peter Olivi, who was lector at the studium of St. Croce in Florence between 1287 and 1289.

According to some, Ubertino studied at Paris between 1289 and 1298. The contacts with the tertiary Angela Foligno would have put an end to this part of his life.

According to the majority of scholars, however, Ubertino studied in Paris between 1274 and 1283, which means that he would have gone to Tuscany afterwards (1285-1289). After his stay in Florence, where he worked with/ under Peter John Olivi, Ubertino would then have devoted himself to ca.5 years of preaching in Central Italy, and came in contact with Angelo Foligno.

He was in any case (again?) lector for ca. 4 years (from 1298 to 1302), either at Florence, or (less probable) at Siena. And he spent much of his time preaching in the neighbourhood (especially in Perugia). Apparently suspended from his preaching tasks, due to Ubertino’s attacks on the regular clergy, his criticism of the papacy of Boniface VIII, and his overt contacts with the spirituals. He is summoned to Rome by pope Benedict XI, but is soon released. He is assigned a period of retraite on mount Alverna (1304-5), where he composes between 9 March and 28 September 1305 the first version of his Arbor Vitae (on the request of the friars of la Verna), a lengthy spiritual-eschatological treatise in five books. The work, which probably received its final redaction between 1326 and 1329, had a reasonable success in Latin, and received a wide range of vernacular adaptations in the late Middle Ages, especially in the Low Countries [There we find manifold direct (partial) adaptations, with titles as Der Rosengarten Jesu und Marias; Vanden inwindigen lijden ons liefs heeren Jesu Christi, Oefening van St. Ubertinus; Hubertynus spreect vander maghet marien, as well as many instances in which the Arbor Vitae is used as source material for other vernacular works of private devotion, such as Johannes Brugman’s Devote Oefeninge and Een trostelic Hantboucxkin, composed by the Carmelite Franciscus Amery. For more information on such matters, see esp. the article of Ruh, Verfasserlexikon² IV, 217ff]

From 1306 onwards he is member of the following of cardinal Napoleone Orsini, pontifical legate in Toscane. He is commissioned by the cardinal in 1307 to conduct the process of against the sect of the free spirit in Arezzo. He also tries to negociate - without success - a return of the black Guelfs to Florence, who had been exiled by their adversaries. In the process of this, he probably met Dante Alighieri. (see Paradiso XII, 124). [He might already have met Dante between 1285-1289, when Dante apparently frequented the Florentine studium of the St. Croce.]

Between 1309 and 1310, Ubertino travels to the court in Avignon (under Orsini's protection), at a time when pope Clemence V tries to resolve the tensions within the Franciscan order by instituting a committee (filled with friars of both denominations) to look into the problems. Ubertino probably is a member of this committee, and in any case produces a great many polemical writings and actively works at the papal curia alongside of Angelo Clareno in order to get recognition for the spirituals (autonomy) and to defend the works of Olivi.

The new pope John XXII is more heavy-handed with the problem. He believes in obedience and orders the spirituals to submit themselves. Concerned with Ubertino's wellfare, the pope had him enter the Benedictine monastery of Gembloux (1317). But Ubertino probably never went there. He continued to work near Avignon under the protection of cardinal Orsini. In 1319 he is accused of heresy by Bonegratia of Bergamo. In 1322, Ubertino once more intervenes in a new dispute, which this time is concentrated more closely on the poverty of Christ and the apostles. This new conflict - in which the pope takes an active part - ends with a papal condemnation of the Franciscan positions on the absolute poverty of Christ. In this period Ubertino again wrote several polemical statements, which in good Olivian vein stressed usus pauper (without needing to uphold the fiction of lack of possessions). Several of his arguments probably were used by the pope for his conflict with the order about the absolute poverty of Christ and hence the lack of possessions of the order, which made the pope the official owner of Franciscan goods, something the pope wanted to get rid of.

In 1325 a new process of heresy against Ubertino is launched at the curia. But Ubertino escapes arrest by secretly stealing away. On 18 april of 1328, Ubertino is in Rome, where he delivers a strong statement against the pope in the presence of the emperor Louis of Bavaria. Thereafter Ubertino's trace is lost. He might have been assassinated, like the spirituals claimed.

manuscripts

Arbor Vitae Crucifixae Jesu : In all there are 34 mss that contain (parts of) the Arbor Vitae (10 mss contain all the 5 books). For a complete listing, see P.B. Guyot, `L'Arbor vitae crucifixae Iesu' d'Ubertin de Casale et ses emprunts au `De articulis fidei' de s. Thomas d'Aquin', in: Studies Honoring Ignatius Brady, Friar Minor (new York, 1976), 300-304. a.o. Vat.Lat. 4319 and 7732 (see Etzkorn, IVF); Assisi, Bibl. Comunale 338; Toulouse Bibl. Municipale 224 [the Arbor Vitae Crucifixae Jesu consists of five books: presenting Christ as the actor et materia, finis et forma of this work and life in general. The first deals with the eternal birth of the Son from the father up to the birth of Mary. The second runs from Jesus’ circumcision to the teachings of John the Baptist. The third deals with the preaching of Jesus until the Last Supper. The fourth book exlores the Passion and the Resurrection, until the Ascension of Christ and the ascencion of Mary. The fifth deals with the renovation of faith throughout church history and contains a lengthy Apocalypse commentary, heavily dependent on the Apocalypse commentary of Olivi. The five books together form a tree of life, centered on the incarnation (a simile obtained from Bonaventure’s Lignum Vitae. Book One is the root, Book Two the stemm, Book Three and Four the branches and the twigs, Book Five the fruits.). The work presents the possibility to imitate Christ via meditation on the deeds of Christ during his lifetime (notably the crucifixion). The work therefore offers a method/road of perfection by which the self can be fully transformed into the likeness of Christ. Overall, the Arbor Vitae Crucifixae Jesu is heavily dependent on Bonaventure (esp. Breviloquium, Apologia Pauperum, Ligum Vitae, De Triplici Via), and the writings of Olivi. He also makes abundant use of Thoms Aquinas (Summa Theologiae, De Articulis Fidei et Ecclesiae Sacramentis) , Bernard of Clairveaux (esp. Sermones super Cantica and the Sermones per Annum). Especially in the fifteenth and sixteenth century, the work had a great influence on European Passion devotion, and parts taken from its first four books (whether prose sections or its lamentations and hymns on the Virgin) can be found in many Latin and vernacular prayer books and meditation manuals. The work also had a definite impact in the Observant and Capuchin milieu]

?Tractatus de Septem Statibus Ecclesiae: Paris, BN Lat. 3455 ff. 46-149 (16th cent.)

Tractatus Ubertini de Altissima Paupertate Christi et Virorum Apostolicorum (March-December 1322): MS Vienna Staatsbibl. 809 ff. 128r-159v . Inc: Ego sum via… [Not yet edited? Probably composed between 26 March and 8 December 1322. Largely dependent on the Quaestio VIIIa de Perfectione Evangelica of Peter John Olivi].

editions

Arbor Vitae Crucifixae Jesu, ed. Andrea de Bonetis (Venice, 1485; reproduced with introduction of C.T. Davies (Turin: Bottega d’Erasmo, 1961); a translation of Book IV was printed in 1564 in Foligno by Lorenzo da Foiana OP; A new edition of book four is being prepared by Carlos Martínez Ruiz. A poem on the lamentation of the Virgin at the foot of the cross (Arbor Vitae Book 4, chapter 25), has been edited in D.L. Jeffrey, The Early English Lyric and Franciscan Spirituality (London, 1975), 269-271. See also the studies of C.M. Martínez Ruíz. Book Five of the Arbor Vitae received a partial English translation as: ‘The Tree of the Crucified Life of Christ. Book Five (Excerpts)’, in: Francis of Assisi. Early Documents, Vol. III: The Prophet, ed. Regis J. Armstrong, J.A. Wayne Hellmann & William J. Short (Hyde Park NY-London-Manila: New City Press, 1999), 139-203.

Rotulus Iste, ed. F. Ehrle, ALKGM (=Archiv für Literatur- und Kirchengeschichte des Mittelalters) 3 (1887), 93-137 [A defense of usus pauper as central element of Franciscan poverty according to the Regula Bullata and Exiit qui Seminat (1279)].

Sanctitati Apostolicae (apology for Olivi, written March-July 1311), ed. F. Ehrle, ALKGM, 3 (1887), 377-416 [Presented at the Council of Vienne, and refutes allegations against the Spirituals and especially the theological, philosophical, and ecclesiological views of Olivi].

Sanctitas Vestra (response to four questions of Clement V, written in 1309), ed. F. Ehrle, ALKGM 3 (1887), 51-89 [Answer to four questions asked by Clement V (1309) on the relationship between the Spirituals and the Free Spirit movement, the existing decadence within the Franciscan order, the abuse of power within the order, and the orthodoxy of Peter John Olivi].

Super Tribus Sceleribus (=Tractatus de Usu Paupere), ed. Albanus Heysse, AFH 10 (1917), 103-174 [Composed between July and August 1311 in answer to the Circa Materiam de Usu Paupere (1309/1310). Ubertino argues again that not solely the renunciation of property but first and foremost usus pauper defines the essence of Franciscan poverty].

Contra Quasdam Responsiones, ed. Ferdinand Delorme, in: Idem, ‘Notice et extraits d’un manuscrit franciscain’, Collectanea franciscana 15 (1945), 72-82.

Declaratio Fratris Ubertini de Casali, ed. F. Ehrle, ALKGM, 3 (1887), 162-196 [August 1311. Ubertino’s final response to the poverty arguments of his Franciscan opponents

Responsio ad Quaestionem de Paupertate Christi et Apostolorum Iussu Ioannis XXII, ed. several times, for instance in the Tractatus fr. Andreae Richi de Florentia OFM contra Fraticellos, ed. L. Oliger, AFH, 3 (1910), 274-75, AF, 2 (1887), 150-51, Wadding, Annales Minorum, 6 (Quaracchi, 1931), 409-10; BF, ed. C. Eubel Vol. V, 233-234 [Advise written in March 1322 for pope John XXII on the issue of evangelical poverty (esp. the question whether it was heretical to affirm that Christ and the apostles did not possess anything). It was one of the many advisory works written on request of the pope when he was planning to solve the poverty issue with a binding statement. See also Ubertino’s unedited Tractatus Ubertini de Altissima Paupertate Christi et Virorum Apostolicorum. Eventually, (with the bull Ad Conditorem Canonum (8 December 1322) and the bull Cum inter Nonnullos (12 November 1323), pope John XXII decided that evangelical poverty did not mean lack of possession (which in effect was not so far removed from Ubertino’s viewpoint: for Ubertino the issue of usus pauper was far more important than the question of dominium). Pope John XXII not only dismissed the construct on the basis of which the Franciscan order could have the use of its convents, churches etc without officially having ownership over it, but also ruled that the doctrine of the absolute poverty of Christ and his apostles was heretical, therewith cutting at the root of the main-stream Franciscan defense of evangelical poverty. This lead to a veritable crisis within the order and caused the dissent of formerly obedient Franciscan spokesmen (such as Bonegratia of Bergamo, Michael of Cesena, and William of Ockham), who themselves were not sympathizing with the spiritual cause].

Reducendo Igitur ad Brevitam (March-December 1322), ed. C.T. Davies, in Studi Medievali, 3rd series, 22 (1981), 41-56 [Writen between 26 March and 8 December 1322. In essence an abbreviation of the Tractatus Ubertini de Altissima Paupertate Christi et Virorum Apostolicorum.

Beatus Vir (doubtful, 1311-1312), ed. A. Heysse, AFH, 42 (1949), 218-235 [polemical work, written by Ubertino or another spiritual spokesman in the context of the council of Vienne. Cf. Ehrle, ALKGM, 3 (1887), 45].

Several other works apparently are lost, such as: Nova Bella Elegit Dominus; Quoniam Constitutionem; Diligenter Attende; Ostendam Vos Fabricatores Mendacii; Ad Evidentiam; Ultimo Ponunt Magistri; Contra Quosdam; Ne in Posterum [in defense of Olivi]; Sermones [although the Arbor Vitae apparently contains some sermon material. See on this the studies of C. Cenci, C.M. Martínez Ruíz, and A. Martini] Litterae. For a short presentation of these lost works, see also the article of Gian Luca Potestà, in DSpir XVI, 13.

literature

F. Callaey, L'idéalisme franciscain spirituel au xive siècle, Etude sur Ubertino de Casale (Louvain, 1911); A. Chiappini, ‘Communitatis responsio ‘Religiosi viri’ ad Rotulum fr. Ubertini de Casali’, AFH 7 (1914), 654-675 & 8 (1915), 56-80; L. Oliger, ‘De Relatione inter Observantium Querimonias Constantienses (1415) et Ubertini Casalensis Quoddam Scriptum’, AFH 9 (1916), 3-41; F. Callaey, `L'influence et la diffusion de l'Arbor vitae de Ubertin de Casale', Revue d'histoire ecclésiastique, 17 (1921), 533-546; P.E. Blondeel d’Isegem, ‘L’influence d’Ubertin de Casale sur les écrits de S. Bernardin de Sienne’, Collectanea Franciscana 5 (1935), 5-44 & 6 (1936), 57-76; M. Zugai, ‘Assumptio B.M. Virginis in Arbor vitae (…)’, Miscellanea Franciscana 46 (11946), 124-156; O. v. Asseldonck, `De invloed van Casale op het geestelijk leven in de Nederlanden', Franciskaans Leven, 30 (1947), 112-114; A. Folgado, `La controversia sobre la pobreza franciscana bajo el pontificado de Juan XXII...', La Ciudad de Dios, 172 (1959), 73-133; R. Manselli, ‘Pietro di Giovanni Olivi ed Ubertino da Casale’, Studi Medievali III, 6 (1965), 95-122; P.B. Guyot, `L'Arbor Vitae Crucifixae Iesu' d'Ubertin de Casale et ses emprunts au `De Articulis Fidei' de S. Thomas d'Aquin', Studies Honoring Ignatius Brady, Friar Minor (New York, 1976), 300-304; M. Thomas, ‘Der Gedanke des Lebensbaumes (Lignum Vitae) in der Generation nach Bonaventura’, in: Bonaventura. Studien zu seiner Wirkungsgeschichte, ed. I. Vanderheyden, Franziskanische Forschungen 28 (Werl, 1976), 157-165; G.L. Potestà, `Un secolo di studi sull' `Arbor Vitae'. Chiesa ed escatologica in Ubertino da Casale', Coll. Franc., 47 (1977), 217-267; K. Ruh, ‘Hubertinus von Casale’, Die deutsche Literatur des Mittelalters. Verfasserlexikon IV<sup>2</sup>, 211-219 [especially on the vernacular traditions in the German lands and especially in the Low Countries]; Charles Davis, Ubertino da Casale and His Conception of ‘Altissima Paupertas’ (Spoleto: Centro Italiano di Studi sull’Alto Medioevo, 1984); G.L. Potesta, Storia ed escatologia in Ubertino da Casale (Rome, 1980); C. Cenci, AFH 79 (1986), 516 n. 1; M. Damiate, Pietà e storia nell'Arbor vitae di Ubertino da Casale (Florence, 1988); G.L. Potestà, `Ideali di santità secondo Ubertino da Casale ed Angelo Clareno', in: Santi e santità nel secolo XIV. Atti del XV Convegno Internazionale Assisi 15-17 ottobre 1987 (Assisi, 1989), 103-137; B. de Margerie, Histoire doctrinale du culte au coeur de Jésus, I: Premières lumières sur l'amour (Paris, 1992); G.L. Potestà, Ubertin de Casale', DSpir, XVI (1994), 3-15 [with detailed info on works and studies]; J. Adriano de Freitas Carvalho, `Achegas ao estudio da influência da `Arbor vitae' e da `Apocalypsis nova' no século XVI em Portugal', Via Spiritus, 1 (1994), 55-109; Burr, Capitani etc.; Carlos Martínez Ruis, `Ubertino de Casale autor de dos versiones del `Arbor vitae'', AFH 89 (1996), 447-468; Carlos matteo Martínez Ruíz, ‘Il processo redazionale dell’Arbor vitae crucifixae Iesu’ di Ubertino da Casale’, in: Editori di Quaracchi, 275-278; Mistici Francescani Secolo XIV, 589-673 (includes Italian translations of several parts of the Arbor Vitae); Guido Baldassarri, `Letteratura devota, edificante e morale', in: Storia della letteratura italiana, 211-326; M. Damiata, Aspettando l’Apocalisse in fervore e furore con Ubertino da Casale (Rome, 2000); Carlos Mateo Martínez Ruíz, De la dramatizacíon de los acontecimientos de la Pascua a la Cristología. El cuarto libro del Arbor Vitae Crucifixae Iesu de Ubertino de Casale, Studia Antoniana 41 (Rome, 2000) [a.o. reviews in  Collectanea Francescana 70 (2000), 580-584; Analecta T.O.R. 32 (2001), 398-400; Antonianum 75 (2000), 605-607; Carthaginensia 17 (2001), 215-218; Selecc. Franc. 30 (2001), 316-318; Stud. Patav. 48 (2001), 539-541]; Peter Segel, ‘Ubertino da Casale’, LThK³ X, 338f;  Gregory S. Beirich, Franciscan poverty as a basis for the reform of the Church in Ubertino da Casale’s ‘Arbor vitae crucifixae Jesu’’, in: Reform and Renewal, 50-74; Johannes Schlageter, ‘Ubertino von Casale’, Religion in Geschichte und Gegenwart, 4^th Ed VIII (2005), 683.

Ubertino de Tornato

manuscripts

De Universo Statu Totius Mundi: Prague, Bibl. du Grand Prieuré de l'Ordre des Chevaliers de Malte à Prague R. 148 ff. 97a-102b (18th cent.) [=chapter 35]

Ulrich Beffenhuser (fl. later 15th cent.)

OFMConv. Lector in the Breisach convent. Compiled an interesting sermon/praedicabilia collection, in which also several books kept in the convents of Saarburg and Breisach are cited.

manuscripts

Sermones/Praedicabilia: Munich, Staatsbibliothek Clm 26840 ff. 188-221.

Sermones: Munich, Staatsbibliothek Clm 26840 ff. 240ss. [Sermons on Maria and the consecration of churches]

literature

Landmann, Franziskanische Studien 15 (1928), 107

Ulrich von Gablingen (1722-1800)

OFMCap. Almoner in the German armies of King Charles Emmanuel III of Sardinia. Prolific author.

literature

DSpir XVI, 25-26; Johannes Madey, ‘Ulrich von Gablingen’, in: Biographisch­Bibliographisches Kirchenlexikon XVII, 1435-1437.

Ulricus Horn (Ulrich Horn, fl. late fifteenth cent.)

Friar from Southern Germany, active in Eichstatt c. 1490. Translated into German the rather well-known text De Adhaerendo Deo (which in Ulrich’s time was attributed to Albertus Magnus, but seems to have been the work of Johann von Kastl) as well as a late fourteenth- or early fifteenth-century Latin Passion treatise, the text of which stands in the main stream of late medieval passion treatises and focusses on the origin of Christ’s sufferings, the way in which his suffering was accomplished, and the benefit of this suffering for mankind. The citations in the text (which amongst other authorities, refers to Marquard von Lindau) and the theological presentation of the passion give a sophisticated impression. Kurt Ruh therefore remarks: ‘Der Traktat als Ganzes bestätigt die theologisch-gelehrten Tendenzen, die die Zitation anzeigt. Die christologischen Aspekte, zumal die Satisfaktionslehre, kommen zur ausführlichen Behandlung. Daneben bleibt das affektiv-erbauliche Element schon durch den oben umschrieben Quellenbestand gewahrt.’ [K. Ruh, ‘Horn, Ulrich’, Die deutsche Literatur des Mittelalters. Verfasserlexiko, 2^nd ed. IV, 143.] Our Ulrich should probably not be identified with Ulricus Horn von Pollingen, who wrote in 1444 German History Bible (MS Gotha, Chart. A. 919).

manuscripts

De adhaerendo Deo [in German translation]: MS Nürnberg Germ. Nationalmuseum 18526 ff. 2r-52v [c. 1488/90]

Betrachtung des Leidens Christi: MS Nürnberg Germ. Nationalmuseum 18526 ff. 52v-152r [according to a remark in the text, this translation dates from 1484]

literature

L. Kurras, Die Handschriften des Germ. Nationalmuseums Nürnberg. I. Band, 1. Teil (Nürnberg, 1974), 76f; K. Ruh, ‘Horn, Ulrich’, Die deutsche Literatur des Mittelalters. Verfasserlexikon, 2^nd ed. IV, 141-143

Ulrich Weiss (Ulrich Weiß, d. 1763)

Observant friar.

literature

Ulrich G. Leinsle, ‘Weiss, Ulrich (auch Weis, Weiß)’, Biographisches-Bibliographisches Kirchenlexikon XIII, 682-684.

Urbanus de Manfredonia (d. 1578)

OFMCap

literature

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

Urbanus Valerianus de Belluno (Urbanus Bolzanius/Urbano Veleriani, c. 1443-1524)

OMConv. Son of the Belluno blacksmith (Belluno, near the Dolomites). Joined the Conventuals and studied in Treviso and Venice. Among his teacher was the humanist Rolandello. Became attached to the corn-merchant and future doge of Venice, Andrea Gritti. Urbano travelled extensively through Greece, Asia Minor, Egypt and the Aegaeian. On the way back, he studied in Messina (Sicily) at the Greek academy of Constantinus Lascaris and investigated the vulcanic activity of the Etna. Between 1484 and 1489, Urbano tutored Giovanni de’ Medici in Florence. He settled in Venice in 1489 and opened a private school that he ran until his death. Became involved with the humanist printing activities of Aldo Manutius and helped Erasmus to prepare the Venetian edition of his Adagia in 1508. Manutius printed Urbano’s Institutiones Graecae Grammatices in 1497. It was one of the first Greek grammars geared to the needs of Latin readers. Had no less than 23 editions. Urbano left his library to the St. Niccolò monastery in Venice. Yet nothing is known of its actual whereabouts.

editions

Institutiones Graecae Grammatices (Venice: Aldo Manutius, 1497)

>>

literature

L. Doglioni, Memoria de Urbano Bolzanio Bellunese (Belluno, 1884); G. Bustico, ‘Due umanisti veneti – Urbano Bolzanio e Piero Valeriani’, Civiltà moderna 4 (1932), 86-103; M.J.C. Lowry, ‘Urbano Valeriani’, in: Contemporaries of Erasmus. A Biographical Register III, 370-371.

Valentinus Kisel (fl. later seventeenth cent.)

OFM. German friar and Scotist theologian.

editions

Homo microcosmus (Amberg, 1675).

Valentinus Mareus (Valentin Marée, d. 1669)

OFMRec. Belgian friar. Novice master. Author of the Traicté des conformités du disciple avec son maistre, c’est-à-dire de S. François avec Jésus-Christ en tous les mystères de sa naissance, vie, passion, mort, etc. 3 Vols (Liège, 1656-1660). The work is inspired by De Conformitate of Bartholomaeus of Pisa.

literature

DSpir X, 327.

Valerianus Berna (Valeriano Berna/da Pinerolo, d. 1617)

OFMCap. Born in Pinerolo (Piemont). Entered the order in the Genoa province. Promotor of Capuchin expansion into the German lands. Provincial definitor and provincial minister of the Genoa province. Died at Genoa, in the Immaculate Conception convent. Wrote several volumes of sermons and a history of the Capuchin expansion.

manuscripts

Sermoni >>>

Historia de Origine Institutione et Progressu Missionis Capuccinorum in Subalpinis:>>

literature

Bernardo di Bologna, Bibliotheca Scriptorum Ordinis Minorum Capuccinorum (Venice, 1747), 245; X. Molfino, Cappuccini liguri, scrittori ed artisti (Genoa, 1909), 13; I cappuccini Genovesi (Genoa, 1912) I, 87.

Valerianus Gutowski (fl. 17^th cent.)

OFMConv. Preacher.

literature

T. Zielinski, ‘O perswazii w kazaniach siedemnastowiecznego franciszkanina Waleriana Gutowskiego’, in: Teatr wymowy. Formy I przemiany retoryki uzytkowej (Bialystok, 2004), 121-128. On the art of persuasion and rhetorics in the sermons of Valerianus Gutowski.

Valerian Magni (Valerian Magni/Walerian Magni, 1586-1661)

OFMCap. Born in Prague as son of an immigrant Italian family. Became active in politics within the Austrian lands, and got into serious conflict with the Jesuits over the conversion of Count Ernst of Hesse (1652), in which Valerian played an important part. [Cf. Pascal, Provinciales XV]. Valerian spent some time in prison and died in Salzburg, when he was on its way to Rome to find support for his case. Valerian has left an interesting philosophical and theological corpus, which is relatively independent with regard to the dominant intellectual currents of his day. Forayed wide intoAugustine, Bonaventure, Aristotle, Averoes, various Renaissance Platonists, Galileo, Mersenne and Descartes. 

editions

De humani arbitrii libertate, ed. Jiri Benes & Stanislav Sousedík, in: Acta Universitatis Carolinae. Historia Universitatis Carolinae Pragensis 19 (Prague, 1979), 71-88.

De luce mentium et eius imagine (Rome, 1642).

Demonstratio ocularis (Cracovie, 1647).

Opus philosophicum (Lithomisslij, 1660).

Principia et specimen Philosophiae (Cologne, 1652).

Admiranda de Vacuo, scilicet, Valeriani Magni Demonstratio (Warshaw: Petrus Elert, 1647), also edited in: Monumenta Guerickiana 3 (1996), 61-72 & Monumenta Guerickiana 9-10 (2002), 101-122.

For more information about his works, see in particular the 1972 work of Cygan, and the 1982 work of Sousedik.

literature

Mario da Guspini, ‘La conoscenza di Dio in Valeriano Magni: possibilità di una conoscenza intuitiva?’, Collectanea Francescana 30 (1960), 264-297; Marianus a Sobienie, ‘Cosmologia Valeriani Magni, OFMCap (1586-1661)’, Collectanea Francescana 31 (1961), 609-636; Georgyus Cygan, ‘Opera Valeriani Magni velut manuscripta tradita aut typis impressa’, Collectanea Franciscana 42 (1972), 119-178, 309-352; Georgyus Cygan, ‘Vita prima Valeriana Magni a Nicolao de Lucca et Ludovico de Salce descripta’, Collectanea Franciscana 45 (1975), 213-249; Georgyus Cygan, ‘Valeriani Magni und die Frage der Verständigung mit der orthodoxen Kirche’, Collectanea Franciscana 51 (1981), 333-368; Cesare Vasoli, ‘Note sulle idee filosofiche di Valeriano Magni’, in Italia, Venezia e Polonia tra medio evo e età moderna (Firenze, 1980), 79-112; Stanislav Sousedík, Valerian Magni 1586-1661. Versuch einer Erneurung der christlichen Philosophie im 17. Jahrhundert (Sankt Augustin 1982); Camille Bérubé, ‘Valérien Magni, héritier de Bonaventure, Henri de Gand et Jean Scot Erigène ou précurseur de E. Kant’, Cuadernos salmantinos de filosofía 11 (1984), 129-157; Georgyus Cygan, ‘Valeriani Magni propositum ad ordinem capuccinorum reformandum’, Collectanea Franciscana 58 (1988), 45-59; C.M. Jerzy, ‘Walerian Magni OFMCap a ‘Colloquium caritativum w 1645 r.w. Toruniu’, Studia Franziskanskie 7 (1996), 241-254; Stanislav Sousedík, Filosofie v ceských zemích (Prague, 1997); Paul Richard Blum, Philosophenphilosophie und Schulphilosophie. Typen des philosophierens in der Neuzeit (Stuttgart, Franz Steiner Verlag, 1998), 102-116; Jerzy Cygan, ‘Theologische Themen im Dialog von Johann Amos Comenius und Valerianus Magni’, in: Comenius als Theologe. Beiträge zur Internationalen wissenschaftlichen Konferenz ‘Comenius’ Erbe und die Erziehung des Menschen für das 21. Jahrhundert’ [Sektion VII] anläßlich des 400. Geburtstag von Jan Amos Comenius, ed. Vladimir J. Dvorak & Jan B. Lasek, Pontes Pragenses, band 1 (prague: Nadace Comenius, 1998),  184-203; Blanka Karlsson, ‘Die Finsponger Sammlungen in Norrköping’, in: Comenius als Theologe. Beiträge zur Internationalen wissenschaftlichen Konferenz ‘Comenius’ Erbe und die Erziehung des Menschen für das 21. Jahrhundert’ [Sektion VII] anläßlich des 400. Geburtstag von Jan Amos Comenius, ed. Vladimir J. Dvorak & Jan B. Lasek, Pontes Pragenses, band 1 (prague: Nadace Comenius, 1998), 244-262; Jerzy Cygan, ‘Walerian Magni (1586-1661): nowozytny filozof, ekumenista, rzecznik egzystencjalnej apologetyki I odnowy moralney’, in: Z problematiki pedagogiki porównawczej, ed. Wiktor Rabczuk (Warchaw: Instytut Badán Edukacyjnych, 1998), 179-192 [On Valerianus as a existential and moral philosopher]; Biographisch-Bibliographisches Kirchenlexikon XV, 911-915; Jerzy Cygan, ‘Der Streit Jan Brozeks, Professor der Krakauer Akademie, mit Valerian Magni, Kapuziner, zu der Möglichkeit des Daseins der Leere in der Natur’, Monumenta Guerickiana 9-10 (2002), 92-100; Hans Joachim Müller, ‘Comenius’ Modell der Urteilsfindung in der Kontroverse mit dem Kapuzinermönch Valerian Magni’, in: Johann Amos Comenius – Vordenker eines kreativen Friendens, ed. Erwin Schadel, Schriften zur Traditik und Ontodynamik, 24 (Frankfurt a.M.: Peter Lang, 2005), 189-209; Jerzy Cygan, ‘Magni (Magno, magnus, de Magnis) Maksymilian [Walerian]’, Powszechna Encyklopedia Filozofii VI, 686-689.

Valerius de Venetia (Valerio da Venezia/Valerio Ballardini, d. 1618)

OFMCap. Published several spiritual works for a wider public.

editions

Prato fiorito di varii essempi, diviso in cinque libri (Venice, 1605)

Prato fiorito Parte Seconda divisa in sei libri (Venice, 1610)

Brevi e divoti meditationi intorno ai principali misteri della vita di Giesù Cristo e meditatione de giudicio universale (Venice, 1610)

Romitorio sacro. Meditazioni et essercitii di contemplazioni ed amorose aspirazioni in Dio (…) (Venice, 1610)

Vita della gloriosa santa Chiara vergine di Assisi composta da S. Bonaventura Cardinale e d’altri autori con le vite delle beate monache delle sua sancta regola e di quelle ancora de terzo ordine (…) (Venice, 1610) [contains biographies of c. 70 other Franciscan female saints. It was translated into German as: Sanctuarium Monacharum. Der Klosterfrauen Heiliggthumb (…) (Munich, 1623)]

literature

Miscellanea Francescana IV (1889), 22ff; G. Crisostomo da Cittadella, Biblioteca dei Frati Minori Cappuccini della provincia di Venezia (Padua, 1944), 267-278; Lexicon Capuccinum (Rome, 1951), 1778; Collectanea Franciscana 58 (1988), 5-44; DSpir XVI, 164-165; Guido Dedrojetta, ‘Fuggire i vizi per perseguir virtú. I racconti moralizzanti del ‘Prato fiorito’ e il miracolo delle noci’, Messaggero Cap 46 (Bologna, marzo-aprile, 2002), 13-15.

Varona de Valdivielso (Varrona/Baraona, d. after 1609)

Born in Madrid. Studied theology and Bible Studies at Salamanca and Alcalá de Henares. Entered the Franciscan order in 1575 in Toledo (San Jean de los Reyes) in the Castilian province. Taught moral theology and biblical exegesis. Renowned preacher. Later found in la Salceda (where his brother was guardian) and as guardian in Oropesa.

Editions/manuscripts

De Arcano Verbo Sive de Vivo, Omniumque Factivo Sermone Dei: Atque de Concionatoribus Eiusdem, ad Sacri Textus Intelligentiam (Madrid, 1595/Salamanca, 1606) [treatise built around Hebr. 4, 12: vivus est sermo Dei]

In Psalmum Octuagesimum Sextum Literalis, Mystica, et Moralis Interpretatio Necnon Beatae Virginis Eiusque Immaculato Conceptui Adaptata, Atque per Dialogi Modum Digesta (Salamanca, 1590/Madrid, 1593/Toledo, 1593/Salamanca, 1596) [a fictive dialogue with a parish priest on the church, sainthood, saints, Christ, apostles, the Bible itself, etc.]

Tractado sobre el Ave Maria (Salamanca, 1584/Madrid, 1593/Salamanca, 1596)

Floretus Morum Sacrae Scripturae: MS Madrid Conv. Premonstratensiae C. 29

several smaller exegetical and mariological works

literature

Mariano Acebal Lujan, `Varona de Valdivielso', Dict. de Spir., 16 (1994), 290-291.

Venantius de Carcassonne (Venance Dougados, d. 1794)

OFMCap. Left the order>>>>

editions

La quête du blé ou Voyage d’un capucin dans les différentes parties des diocèses de Vabres, Castres et Saint-Pons, en prose et en verse, ed. Rémy Cazals, Collection textes littéraires 101 (University of Exeter Press, 1997).

Venantius da Fabriano (1434-1506)

OFMObs.

literature

T. Somigli, `Vita di S. Giac. della Marca scritta da fra Venanzio da Fabriano OMObs', AFH, 17 (1924), 403ff ; M. Sgattoni, La vita di S. Giac. della Marca (...) per fra Venanzio da Fabriano (1434-1506) (Zara, 1940).

Venantius Kindlinger (Nikolaus Kindlinger, Bruder Venantius, 1749-1819)

OFM. German friar from Neudorf (Martinshal), who left the order; archivist and histiorian. Born on February 17, 1749. Studied liberal arts at the Jesuite college of Mainz, to enter the Franciscans in 1766. In acknowledgment of his historical interestes, he was given time to pursue his studies in this area, notably the institutional history of Germany, with recourse to solid archival work. In 1787, he was given permission to leave the order. Thereafter, he made his living as an archivist and historian for various noble families, the Cologne electorate, and the cathedral chapters of Muenster and Paderborn, until he became financially independent, due to an inheritance (1802). Between 1806 and 1816, he worked as the archivist of prince William of Orange at Fulda. He died at Mainz after an accident on 15 September 1819. Throughout his life, Kindlinger spent a lot of time and effort in copying archival collections, building himself therewith a document collection of more than 200 volumes, now kept in the State archives of Münster and Marburg. As many of the original documents on which his transcripts were based subsequently were lost in the Neapoleontic wars and later conflicts, Kindlinger’s source collection has become an indispensable instrument to gain access to the institutional history of Westphalen. On top of that, he also wrote more than 10 volumes of history on Germany and Westphalen. Whereas these books have not withstood the tooth of time, Kindlinger is generally considered as a landmark figure in the emergence of the modern archivist.

literature

Neue Deutsche Biographie XI, 620-621; W. Gockaln, ‘J.N. Kindlinger, Sämmler, Archivar und Historiograph in der Nachfolge Justus Mösers’, Westfälische Zeitschrift 120 (1970), 11-201, 121 (1971), 37-40; 

Véran de Cavaillon (1582-1638)

OFMCap. Already priest when he took the habit in 1607 in Avignon. Master of the novices in 1615 (Carpentras) and in 1618 (Avignon). Guardian in Isle-sur-Sorgue in 1616 and in Sisteron in 1619. Once again guardian of Sisteron in 1625. Provincial secretary in Avignon in 1629. Active as helper of pestilents in Cavaillon in 1631. Superior of Jonquières in 1634. Starts to edit and to publish his works. Coming back from a visit to his editor in Lyon he drowns in the Rhône. Buried in Pont-Saint-Esprit on the second of February, 1638.

editions

Le directeur spirituel (...) (Lyon, Jean Julliéron, 1638) [probably finished before 1634. This work, which is also known under the name Les fleurettes de dévotion, also contains the Traité de l'oraison]

literature

Willebrord-Christian van Dijk, `Véran de Cavaillon', Dict. de Spir, 16 (1994), 379-382.

Vergel de Virginidad

Sixteenth century work by an unknown Franciscan friar

literature

DSpir 16 (1994), 403-409.

Véronica Giuliani (1660-1727) Sancta

Poor Clare Cap. Wrote a lengthy spiritual diary, replete with transcripts of her correspondence.

literature

DSpir 16 (1994), 473-483; Remo Bistoni, Santa Veronica e i suoi fioretti (Cinisello Balsamo, 1999); Monique Courbat, ‘Veronica Giuliani: writing and rewriting’, Greyfriars Review 13 (1999), 297-317; Giovanni Battista Paniccià, Veronica Giuliani, Collana Teatro Sacro 3 (S. Maria degli Angeli-Assisi, 1999); Marisa Borchielli, Veronica Giuliani. La fiamma dell’amore, Le Colline della Speranza. Ininerari di santità femminile in Umbria (Città di Castello, 1999); Pacelli Millane, The fire of love in the writings of Veronica Giuliani’, The Cord 49 (1999), 188-195; Il ‘Sentimento’ tragico dell’esperienza religiosa. Veronica Giuliani (1660-1727), ed. Maria Duranti (Naples, 2000); Nicola Gori, ‘La scienza della salvezza e la grazia del purgatorio d’amore in una complessa esperienza di santa Veronica Giuliani’, Collectanea Franciscana 71,1-2 (2001), 171-207; Nicola Gori, ‘L’‘annientamento’ di santa Veronica Giuliani e il ‘nulla’ di san Giovanni della Croce’, Collectanea Franciscana 73,1-2 (2003), 241-288.

Victorius de Palermo (Vittorio de Palermo, d. 1635)

OFMCap.

editions/literature

Marta M.M. Romano, “Brevis ac etiam dilucida in Artem brevem Raymundi Lulli martirys subtilis declaratio’ di fra’ Vittorio da Palermo’, Schede Medievali 43 (2005), 259-264.

Vigilius Greiderer (10, 12, 1715, Kufstein - 26, 12, 1780, Schwaz, Tirol)

Austrian friar. Member of the Franciscan order since 1735, after studies in Hall and Innsbruck. Priest since 1740. Fulfilled functions as lector, guardian and provincial minister. Since 1750 active in producing the Germania Franciscana, an encompassing history of the Franciscan order in the German lands, ordered by province. The first volume appeared in 1777, the second one posthumously in 1781. Volume three remained unpublished until parts of it were published in 1964.

editions:

Germania Franciscana, Vol. 1 (1777) & Vol 2 (1781); For volume three see. G. Fußenegger (ed.), Alemania Franciscana Antiqua XI.

literature:

G. Fussenegger, ‘P. Vigilius Greiderer und sein Werk’, in: Alemania Franciscana Antiqua XI, 7-8; Karlo Suso Frank, `Greiderer', LThK³, 3 (1995), 1038; DHGE XXII, 96

Vilém Anton Brauczek (fl. seventeenth cent.)

OFMRef. Scotist philosopher, active in Prague.

editions

Domus sapientiae Doctoris Subtilis I. D. Scoti erecta in tres partes logicam, physicam et metaphysicam (Prague, 1663)

Vincenzo Berdini (fl. first half 17th cent.)

OFM. Obervant friar from Sarteano (near Siena). Travelled for his order to Palestine, as the general commissioner of the Holy Places. Wrote a history of the Holy Land province.

editions

Historia dell’antica e moderna Palestina nella quale si ha particolare descrittione dei luoghi ecclesiastici (Siena, 1633/1642).

literature

Tobler, Bibliografia Geographica Palestinae (Leipzig, 1867), 24; C. da Civezza, Saggio di bibliografia sanfrancescana (Prato, 1879), 40-41; Amat di S. Filippo, Biografia dei viaggiatori italiani (Rome, 1882), 411.

Vincenzo Ciorla (fl. seventeenth cent.)

Scotist theologian

editions

Disputationes logicales collectae ex doctrina Scoti (Rome, 1646).

Disputationes physicales complectentes libros physicorum, de coelo et mundo et de meteoris, collectae ex doctrina Scoti (Rome, 1649).

Disputationes in libros de generatione et corruptione, de anima et metaphysica (Naples, 1651).

Vincentius Coronelli (Vincenzo Coronelli/Vincenzo Maria Coronelli, 1650-1718)

OFMConv. Venetian friar, and minister general between 1700 and 1707. Renowned for his geographical and cartographical works. Had his own workshop in his Venetian convent and constructed a globe as early as 1678.

editions

Imago Mundi, edited as: Vincenzo Coronelli e l’Imago Mundi, ed. D. Domini & M. Milanese, Interventi Classensi 18 (Ravenna, 1998).

Il libro dei globi di Vincenzo Coronelli, ed. Nicolangelo Scianna & introd. Franco Farinelli (Dolmas, 1999).

literature

N. Scianna, ‘Due rari di Vincenzo Coronelli nella Biblioteca dell’Archiginnasio’, L’Archiginnasio 89 (1904), 279-293; Isidoro Gatti, Il P. Vincenzo Coronelli dei Frati Minori Conventuali negli anni del suo generalato (1701-1707), parte 1a e 2a, Pontificia Universitas Gregoriana-Miscellanea Historiae Pontifica, 41 (Rome, 1976); Nicolangelo Scianna, ‘The Coronellis three and half foot globes. Building and engraving of the first terrestial globes’, Der Globesfreund. Wissenschaftliche Zeitschrift für Globen- und Instrumentenkunde 43/44 (Vienna, 1995), 171-188; Nicolangelo Scianna, ‘Indagine sui grandi globi a stampa di Vincenzo Coronelli’, Nuncius 13 (1998); Vincenzo Coronelli e l’‘Imago Mundi’, ed. Donatino Domini & Marica Milanesi, Interventi classensi, 18 (Ravenna: Longo Angelo Ed.-Fondazione Cassa di Risparmio,  1998); [important essay collection. See the reviews in Collectanea Franciscana 70 (2000), 647f & Miscellanea Francescana 99 (1999), 404-406; Massimo Donattini, Vincenzo Coronelli e l’immagine del mondo fra isolari e atlanti (Ravenna, 1999); Un intellettuale europeo e il suo universo. Vincenzo Coronelli (1650-1718), ed. M.G. Tavoni (Bologna, 1999); Riccardo Vianello, ‘Precisazioni biografiche sul frate Vincenzo Maria Coronelli (Ravenna 1650-Venice 1718)’, Chioggia. Rivista di Studi e Ricerche 18 (June 2001).

Vincentius de Bassiano (Vincenzo di Bassiano, d. 1694)

OFMRec.

editions

Istruttioni per la vita religiosa de’ Frati Minori Osservanti, nelli conventi della Santa Recollettione, compilate per la Provincia Osservante Romana. Con l’aggiunta per il Convento del Santo Ritiro di S. Francesco di Civitella (Roma, Per Paolo Moneta, 1684)/ A facsimile edition, edited by Luigi Sergio Mecocci appeared at Comune di Bassiano (Latina) 2000.

Vincentius de Orleans (d. after 1674)

OFMCap. Entered the order as novice in 1633. Guardian of Blois and provincial definitor in Blois in september 1643. Preacher, also active against Jansenism.

editions

L'église de Jésus-Christ ou la communion de Rome toujours victorieuse de ses ennemis (Poitiers, 1659)

La religion chrétienne unique et nécessaire. Contre les indifférents et les hérétiques, I (Paris, 1666) [volume II apparently never appeared]

Triomphe de l'autel dû au zèle de Louis XIV, le Constantin françois did this work survive?

Le pur amour ou la dévotion solide et nécessaire (Nantes, 1674).

literature

W.-Chr. van Dijk, `Vincent d'Orleans', Dict. de Spir, 16 (1994), 832-834.

Vincentius de Rouen (d. 1658)

OFMTof. Active in Rouen, apparently also as preacher since ca. 1612. Provincial of the province of St. Louis or Lyon between 1634-37. Died as provincial of the province of St. Francis or Paris on 31 may 1658. Wrote several spiritual works.

editions

L'heureuse rencontre du ciel et de la terre en l'invention miraculeuse de l'image de la Mère de Dieu honoréee sous le titre de Notre Dame de Bonencontre (Tours, 1642)

Discours funèbre sur la mort de (...) cardinal Louys de la Valete (Toulouse, 1643)

Exercise de l'homme intérieure en la connaissance de Dieu et de soy-mesme (Paris, 1650)

literature

Sbaralea, Suppl., III, 157-58; André Derville, `Vincent de Rouen', Dict Spir, 16 (1994), 863-865.

Vincentius de Salvador (Vincente do Salvador, d. 1639)

OFMDisc. Portuguese friar. Missionary in Brazil. Historian.

literature

V. Willeke, ‘Vincente do Salvador, OFM, ‘Vater der brasilianischen Geschichtsschreibung”, Franziskanische Studien 43 (1961), 75-84. See also Collectanea Franciscana, Bibliographia franciscana XII (1958-1963), 564 (no. 2353).

Vincentius Ingles (Vincente Inglés, fl. c. 1720)

OFM. Friar in the San Gregorio de Filipinas province, where he also became provincial minister.

literature

AIA 33 (1930), 58-59; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 130 (no. 435)

Vincentius Johannes Bapista Canes (Vincent Canes/Jean-Baptiste, d. 1672)

Friar of English descent. Born at Nottingham at Leicestershire in an Anglican milieu, he studied at Cambridge. After two years of studies, he moved to London, where he converted to Catholicism. He left England for France, where he joined the Franciscans at Douai, taking the name Jean-Baptiste. At first, he taught philosophy and theology within the Franciscan school network in France. Then he returned to London, to work as a missionary. In London, he became involved in polemics with the Protestant author Stillingfleet, which brought our Franciscan to publish of several books, published in London under his initials J.V.C.

editions

The Reclaimed Papist: Or a dialogue between a papist knight, a protestant lady, a parson and his wife (London, 1655).

Fiat Lux: Or a general conduct to a right understanding and charity in the great combustions and broils about religion here in England, between papist and protestant presbyterian and independent (London, 1661).

An Epistle to the Author of the Animadversions upon Fiat Lux (London, 1663).

Diaphanta, or three attendants on Fiat Lux (1665). This also included the Epistle to the Author of the Animadversions upon Fiat Lux.

Infallibility (London, 1665).

Too Katholokoo Stillingfleeton, or an account to a catholic friend, of Dr. Stillingfleet’s late book against the roman church (Bruges, 1672).

literature

Thaddeus, The Franciscans in England, 1600-1850 (London, 1898), 109-110; A. Van den Wyngaert, ‘Canes’, DHGE XI, 740.

Vincentius Lunellus (Vicente Lunel, fl. first half 16th cent.)

OFM. Minister general between 1535 and 1541.

literature

V. Sánchez Gil, Vicente Lunel, ministro general OFM, teólogo en el Concilio de Trento, Publicaciones Archivo Ibero-Americano (Madrid, 1975).

Vincentius Mazuelo (Vincente de Burgos/Vincente Mazuelo, fl. 15th cent.)

Spanish friar from Burgos. Entered the Franciscan order in the Concepcion province. Went to Paris for his education. After his return to Spain, he taught and engaged in translation activities. He is first and foremost known for his Castilian translation of the De Proprietatibus Rerum by Bartholomaeus Anglicus and the Pèlerinage de la vie humaine by Guillaume de Guilleville.

editions

El libro de proprietatibus rerum en romance. Historia natural: do se tratan las propriedades de todas las cosas (Tolosa: Henricus Meyer de Alemania, 1494 & Toledo: Gaspar de Avila, 1529). Richly illustrated works.

El pelegrino de la vida humana (Tolosa, Henricus Meyer de Alemannia, 1490).

literature 

Juan de San Antonio, Bibliotheca Universa Franciscana (Salamanca, 1738) III, 137; B.-J. Gallardo, Ensayo de una biblioteca española de libros raros y curiosos (Madrid, 1866) II, 154-156; M. Martínez Añibarro, Intento abbreviado de autores de la provincia de Burgos (Madrid, 1889), 74-76, 352-353; F. Vera, La cultura española medieval (Madrid, 1933) I, 199-202; M. Alamo, ‘Burgos’, DHGE X, 1360-1361.

Vincentius Manuelus Castano (Vicente Manuel Castaño, fl. late 18^th cent.)

OFM. Member of the Castilian province in 1790.

literature

AIA 25 (1926), 190-192; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 100 (no. 212).

Vitalis de Furno (Vitalis e Furno/Joannes Vitalis/Vital du Fourca. 1260-1327)

French friar from Bazas. Followed the lectorate program at  Paris (1292-1294). Subsequently lector at the Studium Generale in Montpellier (1295, where Louis of Anjou, just released from hostage, took part in a disputation organised by Vital, and where Joannes de Fonte acted as reportator of Vitalis’ Sentences lectures) and Toulouse (ca. 1300). Vital probably obtained his theology degree by papal bull in 1307 or thereabouts, before being appointed provincial minister of Aquitaine and (1307), and cardinal (vanaf 1312). Already at Montpellier, Vitalis attacked some theological viewpoints of Olivi. Shortly thereafter (1298), he took an active part in the debates concerning the works and memory of Olivi, and he took part in the committee that responded to the Rotulus of Ubertino da Casale (1311). Vitalis was strongly opposed to the spirituals, yet defended the doctrine of absolute poverty against John XXII.

Vital has written a large number of works. Aside from his Sentences commentary and a large number of Quaestiones on doctrinal and philosophical subjects, he also wrote a Speculum Morale totius Sacrae Scripturae (a kind of dictionnary of the OT and NT, ca. 1305), sermons, and biblical commentaries, among which we can signal for instance a Commentaria in Apocalypsim, which was printed repeatedly under the name of Bonaventura and Alexander van Hales (Er wordt ook nog een Postilla in Apocalypsim aan hem toegeschreven. Over deze toeschrijving en over de vraag of het niet hetzelfde werk betreft bestaat echter grote onenigheid onder de bibliografen. V. Doucet heeft in elk geval vastgesteld dat een aantal manuscripten van deze Postilla (mss. Assisi Bibl. Comm. 50, 71, 66) qua inhoud overeenstemmen met de Postilla die P. Glorieux toeschreef aan Joannes Wallensis (o.a. Bratislava UB ms 78; Todi, Bibl. Communale ms 68).

manuscripts

In IV Sent. (Secunda Lectura): Rome, Vat.Lat. 1095 ff. 1-67 [written or finished in Montpellier. Goes against the Olivian theory of the union of the intellective faculties of the soul with the body]

Memorialia Quaestionum: Todi, 95 ff. 8a-13d [contains also the Memoralia of Joannes de Persona]. Sylvain Piron suggests that this is an abbreviation of his Quodlibet, and could have been disputed in Paris around 1292. Whether this coheres with the fact that Vitalis at that time was in his lectorate program needs further research.

Quodlibeta (18 quaestiones): Todi 95 ff. 12d-18a

Quodlibet II: Todi, 95 ff. 51b-58b

Quaestiones de Cognitione (8 quaestiones): Todi, 95 ff. 58b-89a

Quaestiones Alie (7 quaestiones de principio rerum): Todi, 95 ff. 18a-22a

Quaestiones Disputatae (7 quaestiones) Todi, 95 ff. 24b-51b

Tertium Quolibet (15 quaestiones) ff. 89b-104d

Quaestio de Paupertate: a.o. Madrid Nac. 4165 [ms also contains materials of Ubertino and contemporaries]

editions

Vitalis de Furno OFM, In IV. Librum Sententiarum, Dist. 24 pars 2 (Cod. Vat. Lat. 1095, fol. 32vb-34vb), ed. L. Hödl, in: Lex et Sacramentum im Mittelalter, ed. P. Wilpert & R. Hoffmann, Miscellanea Mediaevalia, 6 (Berlin, 1969), 19-30.

Joannes Moylin (ed.) Speculum morale totius Sacrae Scripturae (Lyon, 1513 en 1568; B. Junta (ed.) Venetië, 1594 (Vaticana, Barb. V. VI. 26), 1600 en 1603.

Commentario super Apocalypsim. Venetië, 1600; Joannes de la Haye (ed.) Alexander Halensis, Commentario in Apocalypsim. Parijs, 1647; Benoît Bonnelli (ed.) Expositio in Apocalypsim. in: Supplementum operum omnium S. Bonaventurae. II, 5. Trente, 1773. 5-1035.

Quodlibeta tria, ed. F. Delorme, Spicilegium Pontificii Athenaei Antoniani, 5 (Rome, 1947) (with the Memorialia Quaestionum in the appendix on pp. 221-229) & La France Franciscaine, 9 (1926), 452-471  See on these works and on the chronology of Vital du Four’s career in this context the remarks of Piron (2006)

Comm. super Librum de Sex Principiis, ed. A.J. Gondras, Ad'HLMA, 42 (1975), 196-317.

Quaestiones Breves de Rerum Principio, ed. F. Delorme, Sophia, 10 (1942), 290-327

F. Delorme (ed.), `Le Quodlibet I du cardinal Vital du Four', La France Franciscaine, 2, 18, 1 (1935), 108-9; F. Delorme (ed.), `Huit Questions disputées sur le problème de la connaissance', Ad'HDLMA 2 (1927), 155-336

Tractatus de Primo Rerum Omnium Principio, ed. L. Wadding, in: Ioh. Duns Scoti Opera Omnia (Lyon, 1639), t. III & Ioh. Duns Scoti Opera Omnia, ed. Vives (Paris, 1891), t. VI, 721-799.

??Speculum Morale Totius Sacrae Scripturae Zawart, 363 & Cuneo, 72

Quaestio de Paupertate: Hist. Lit. de la France, 36, pp. 295-305

Quaestio V of Quodlibet de Cognitione/ Quaestio 12 of Quodl. II de Christo et de BMV/ Quaestio IV of Quodlibet II de Anima: see F. Delorme, `L'Oeuvre scolastique...', La France franciscaine, 9 (1926), 421-471

Sermo de Conceptione B.V. Maria, in: Jean Gerson, Opera Omnia (Basel, 1494), f. 47 & Petrus de Alvay Astorga (ed.), Monumenta pro Immaculata Conceptione (Louvain, 1665), 87-191 [?]/Zawart, 298; Franz. Stud., 8 (1921), 283-292; AFH, 16 (1924), 300

literature

Wadding, Scriptores. 220; Sbaralea, Supplementum. III. 159-161; P. Glorieux, 'D'Alexandre de Hales à Pierre Auriol. La suite des maîtres franciscains de Paris au xiiie siècle.' Archivum Franciscanum Historicum. 26 (1933); V. Doucet, 'Maîtres franciscains de Paris. Supplément.' Archivum Franciscanum Historicum. 27 (1934) 553 ff; P. Godefroy, 'Vital du Four.' Dict. de Théologie Catholique. 15. Parijs, 1950. 3102-3115; Stegmüller, RB. V. no. 8309-8312; G. Mazzatinti, Inventari dei manoscritti delle biblioteche d'Italia. IV. Forli, 1895. 31, 33-34; V. Heynck, `Zur Bußlehre des Vitalis de Furno. Die Wirkkraft der priestlichen Absolution', Franz. Stud., 41 (1959), 163-212; L. von Untervintl, `Die Intuitionslehre bei Vitalis de Furno, OM (d. 1327)', Coll. Franc., 25 (1955), 53-113, 225-258; C. Cenci (ed.), Bibliotheca manuscripta ad sacrum conventum assisiensum, I, Assisi 1981, 197, no. 263; François-Xavier Putallaz, `La connaissance de soi au Moyen Age. Vital du Four', Coll. Franc., 60 (1990), 505-537; V. Mauro, ‘La disputata de anima tra Vitale du Four e Pietro di Giovanni Olivi’, Studi Medievali 38 (1997), 89-139; A.G. Traver, ‘Vital du Four’, in: A Companion to Philosophy in the Middle Ages, ed. Jorge J.E. Gracia & Timothy B. Noone, Blackwell Companions to Philosophy, 24 (Oxford: Blackwell, 2003), 670-671; David Burr, ‘The Antichrist and the Jews in four thirteenth-century Apocalypse commentaries’, in: Friars and Jews in the Middle Ages and Renaissance, ed. Steven J. McMichael & Susan E. Myers, The Medieval Franciscans, 2 (Leiden-Boston, 2004), 23-38; Sylvain Piron, ‘Franciscan Quodlibeta in Southern Studia and at Paris, 1280-1300’, in: Theological Quodlibeta in the Middle Ages. The Thirteenth Century, ed. Chris Schabel (Leiden-Boston: Brill, 2006), 403-438.

Volmar (Bruoder Volmar, fl. c. 1390)

Friar from Southern Germany or Switzerland. Probably active as confessor of a female convent or monastery near St. Gallen. To him probably can be ascribed two mystical religious sayings, as well as a sermon on the nine different kinds of angels.

manuscripts

Predigt von den Engeln: MS St. Gallen, Stiftsbibliothek 967 pp. 261-263. This sermon was probably preached in the closing decade of the fourteenth century, on Michaelsday. The manuscript, in which the sermon has survived, and which itself dates from c. 1430-1437, is largely written by Friedrich Kölner, himself confessor of the female monastery of St. George, near St. Gallen.

Geistliche Sprüche [ca. 1391, by Bruoder Volmar ein barfuoze]: MS Berlin, mgq 191 ff. 387v-388v

editions

Geistliche Sprüche, ed. in: F. Pfeiffer, ‘Sprüche deutscher Mystiker’, Germania 3 (1858), 232-235.

literature

Peter Ochsenbein, ‘Volmar OFM’, VL² X, 500-501.

Walram von Siegburg (fl. c. 1440)

German friar, who entered the theology degree program at Cologne university in 1430, and became magister regens in 1435. Remained active as theology professor until 1443, and was Dean of the theology faculty between 1435 and 1439. We still have the autograph of his graduate student note book, which not only gives detailed information on the courses and (extra)curricular activities he had to fulfill for his graduation as bachelor and master at Cologne university, replete with themes/titles and texts of disputations, principia and the ceremonial acts for the promotion (including his Vesperiae, Collatio, Disputatio in Aula, and the Resumpta on the day of his promotion), but also informs us about his promotores, the official opponents during his doctorate defense, related officials, and fellow students (such as Heinrich von Werl). Most relevant passages of this graduate student note book have been edited by Clasen.

manuscripts

Graduate student note book: MS Cologne, Historisches Archiv der Stadt GB f° 175 ff. 1r-32v

editions

S. Clasen, ‘Walram von Siegburg O.F.M. und seine Doktorpromotion an der Kölner Universität’, AFH 45 (1952), 323-396.This edition includes the text of Walram’s Principium super Primum Sententiarum (his actual Sentences lectures do not seem to have survived).

literature

S. Clasen, ‘Walram von Siegburg O.F.M. und seine Doktorpromotion an der Kölner Universität’, AFH 44 (1951), 257-317; AFH 45 (1952), 72-126, 323-396; J. Vennebusch, Die theologische Handschriften des Stadtarchivs Köln, Teil I, Mitteilungen aus dem Stadtarchiv von Köln, Sonderreihe Heft 1, Teil 1(Cologne, 1976), 151-158.

Wawrzyniec Ignacy Bonawentura Bodoch (1607-1691)

OFMRef. Polish friar.

literature

Miroslawa Dopierala-Molotkin, ‘Bodoch (Bodock, Bodocki) Wawrzyniec Ignacy Bonawentura’, in: Encyklopedia polskiej emigracji I (2003), 228.

Wernerus Ratisbonensis (Wernherus/Bernherus/Wirnherus/Werner von Regensburg, d. after 1290)

Lector of the convent of Regensburg and in 1266 custos of Bavaria. In 1278 he was arbiter in a conflict between the monastery of St. Emmeran and the bishop of Regensburg. After 1290, when he is mentioned as a friar from Regensburg in a document referring to the death of Duke Henry of Bavaria, Werner disappears from view. Werner is mostly known for his concise and well-written Soliloquia (Liber Soliloquorum). This work reaches back to Augustine and other authors who compiled comparable Soliloquia and Meditationes (John of Fécamp, Anselm, Hugh of St. Victor etc.). But the work of Werner also contains personal reflections. The existing edition divides the work into 11 chapters (1. An invitation to find and look for God (heavily dependent on Anselm of Canterbury’s prayer ‘Eia nunc homuncio’); 2. The Trinity (heavily dependent on Anselm’s Monologion 39-40, works of Hilary of Poitiers, and Augustine’s De Trinitate); 3. The Holy Gost; 4. God is everywhere and invisible (referring to the Proslogion and the Confessiones); 5. The nature of angels (the nine choirs of angels and their repective roles and qualities); 6. The marvels surrounding the creation of the first man (in any case partly based on Bonaventure’s Breviloquium II, 9-11, and providing a rather positive interpretation of Eve’s creation as man’s equal: ‘nec dominam nec ancillam parasti sed sociam.’); 7. The great deeds performed by God before the coming of Christ (some references to the patriarchs, kings, and prophets, but heavy emphasis on Mary, using Anselm’s Oratio ad S. Mariam); 8. The great deeds of redemption that Christ and his body performed; 9. The wonders of the Eucharist (heavy emphasis on the transsubstaantiation doctrine); 10. The final judgment (strong affirmation of the resurrection doctrine, based on I Cor. 15), and describing the qualities of the resurrected body of the blessed and the ‘corpora mortaliter viva, quae sic moriuntur ut numquam permoriantur’ of the damned); 11. The presence of God in man's memory (based almost completely in on Augustine's last chapter of the Confessions [compare Dante]. Werner ends with the supplication ‘Sit interim in te mihi quies per gratiam, donec intrem in gaudium Domini mei, beatorum participaturus gloriam, ubi es tu Deus cordis mei et pars mea Deus in aeternum. Hoc per te mihi detur, qui in Trinitate perfecta cum Patre et Spiritu Sancto unus Deus vivis in secula seculorum. Amen.’).

manuscripts

Soliloquia: MS Regensburg cod. 731, ff. 49-62; MS Munich CLM 13102 (14th cent., from the Prüfening monastery); MS Munich CLM 8496 (15th cent.), MS Regensburg Collégiale U.L. Frau (an. 1475, copy by Johannes Weissenbergen). Pez mentiones an additional manuscript that apparently is lost.

editions

Liber Soliloquiorum, ed. B. Pez, Bibliotheca Ascetica Antiquonova, 4 (Regensburg, 1724).

Literature

O. Bonmann, `Werner von Regensburg und sein Liber Soliloquorum', Zeitschrift für Aszese und Mystik, 12 (Innsbruck, 1937), 294-05[?]; A. Solignac, `Werner de Ratisbonne (Wernherus, Wirnherus, Bernherus)', Dict. De Spir, 16 (1994), 1369-71.

Werner Vermann (second half 15th century)

Student and teacher at Erfurt and Greifswald, known for his openings sermon of Greifswald University.

literature

Meier, `De Schola Franciscana Erfordiensi Saeculi XV', Antonianum, 5 (1930), p. 342.

Werner Saulheimensis (Werner von Saulheim)

Chronicle of the Franciscan friar Werner of Saulheim, printed  in: Johann Martin Kremer, Origines Nassoicae, Teil II: Diplomatica (Wiesbaden, 1779).

Wiger Trajectensis (Wiger van Utrecht, fl. c. 1230)

literature

David Ross Winter, ‘The Life and Career of Master Wiger of Utrecht (fl. 1209-1237): An early convert to the Order of Friars Minor’, Journal of Medieval History 31 (2005), 71-126.

Wistasses (Buisine, fl. ca. 1268)

?

manuscripts

Sermones (ca. 1260): Paris, BN Lat. 15956

Sermones (ca. 1268): Paris, BN Lat. 16499

literature

Zawart, 300

Wolfgang Schmitt (d. 1779)

Canonist

literature

A. García y García, `textos jurídicos de autores franciscanos (...)', in: Editori di Quaracchi, 100 anni dopo

(Rome, 1997), 315.

Wolfhart (pruder Wolfhart minner prüder, fl. early fifteenth cent.)

Friar from Bavaria or Austria. Maybe member of the Vienna convent (although he doe not appear in any of the known sources related to this Franciscan settlement). Known for his corrections and annotations on a manuscript with sermons by Berthold of Regensburg (MS Brussels, Bibliothèque Royale cod. 11083-11084[a] (early 15th cent.). The identification is made on f. 173vb: pruder Wolfhart minner prüder Orden Corrigirer dicz Püchs). These corrections and annotations - many of which are marginal glosses with additional information and citations - show that Wolfhart was very well-versed in canon law, biblical and doctrinal theology, as well as natural and classical lore. Wolfart probably should be identified with the minorite friar who was forced to apologize by legates of the Basel council to a secular cleric of the Viennese St. Stephan church. This Wolfart had attacked the secular cleric on the question whether one could consume, for medicinal purposes, wine in which a part of the cross of Christ had been dipped (Wolfart apparently was in favour of such usage of wine). This (German) apology (and retraction) has survived, as well as a Latin sermon on this subject by another cleric (Johan Geuß).

manuscripts/editions

Corrections and annotations on a manuscript with sermons by Berthold of Regensburg (MS Brussels, Bibliothèque Royale cod. 11083-11084[a] (early 15th cent.). Wolfart’s corrections and annotations are included in the critical apparatus of Berthold von Regensburg, Predigten, ed. F. Pfeiffer & J. Strobl, 2 Bände (Vienna, 1862-1880/Second edition, Vienna, 1965)

German apology and retraction: Seitenstetten, Stiftsbibliothek CCXXI ff. 192-204 [among the Eucharist sermons of Johan Geuß]; Vienna, 5253 ff. 53r-54v; Vorau, Stiftsbibliothek 361 ff. 148v-149r. Partial editions of the text can be found in Richter (1969), 15; Franz (1960), 471, note 1. More complete edition in: Codices Manuscripti Bibliothecae Seitenstettensis II, 49-50.

literature

A. Franz, Die kirchlichen Benediktionen im Mittelalter, 2 Bände (Neudruck, Graz, 1960), 470-473; D. Richter, Die deutsche Überlieferung der Predigten Bertholds von Regensburg, MTU 21 (Munich, 1969), 10-16; Monika Costard, ‘Bruder Wolfhart OFM’, VL² X, 1363-1364.

Wunibald Bergleitner (1638-1693)

OFMCap. Friar from Tirol. Entered the order in June 1657. Preacher and anti-Protestant polemicist. Died at Salzburg, on 13 February 1693.

editions

Kurtz und Gut, das ist: wahrer und klarer Unterricht den catholischen Glauben zu vertheidigen; Nothwendiger Bericht und Unterricht auss der H. Bibel auff die Frag ‘wo stehts geschrieben?; Einfaltiger catholischer Discurs von dem Hochwürdig Sacrament unter einerley Gestalt (Salzburg, 1686).

literature

C. Neuner, Literarische Tätigkeit in der nordtiroler Kapuzinerprovinz (Innsbruck, 1929), 148; A. Teetaert, ‘Bergleitner’, DHGE VIII, 472. 

Yves d’Evreux

OFMCap. Missionary and author.

literature

Franz Obermeier, ‘Documentos inéditos para a história do Maranhão e do Nordeste na obra do capuchinho francês Yves d’Evreux Suitte de l’histoire (1615)’, Boletim do Museo Paranense Emílio Goeldi 1 (2005), 195-251. [On Capuchin missions in the North of Brazil and the Suitte de l’Histoire de la mission advenues en Maragnan, és années 1613-1614]

Yves Magistri (fl. 1611)

Obs.>>

editions

Miroyers et guides fort propres pour les dames et demoiselles de France qui seront de bonne volonté envers Dieu et leur salut, Reprint edition Bourges 1585, Instrumenta Franciscana 10 (Sint Truiden, 1996).

Yvo Parisiensis (Charles de la Rue/Franciscus Allaeus, 1588-1678)

OFMCap. Born in Paris. Studied in Italy (Ficino and Platonism). Further studies of law at Orléans. Advocate at the Parliament of Paris (1610-19). After the apparent ruin of his family, he retired in a Capuchin convent. Became priest in 1632. Prolific author, opposed to the Augustinians of Port Royal and other forms of Jansenism. Silenced after 1662, he died after a long proces of dementia.

editions

Les progrès de l'amour divin (1642)

Traité de l'indifférence
La théologie naturelle, 4 Vols.

literature

Julien-Eymard d'Angers, `Le P. Yves de Paris et le sentiment de Dieu', Études Franciscaines, 49 (1937), 582-631; Idem, Le P. Yves de Paris et son temps (1590-1618), 2 Vols. (Paris, 1946); Idem, L'humanisme chrétien au XVIIe siècle: Saint François de Sales et Yves de Paris (Den Haag, 1970); R.L. Fastigi, The Natural Awareness of God According to `La théologie naturelle' of Yves de Paris, Ph.D. Fordham Univ. (Fordham, 1986); B. Chédozeau, `Yves de Paris', Dict. de Spir., 16 (1994), 1566-1576; C. Bérubé, L’amour de Dieu selon Jean Duns Scot, Porète, Eckhart, Benoît de Canfiel et les Capucins, Bibliotheca Seraphico-Cappuccina 53 (Rome, 1997).

Zacharias de Salò (d. 1705)

OFMCap

Literature

I. de Villapadierna, `Zacharie de Salò', Dict. de Spir., 16 (1994), 1586-7

Zacharias de Saluzzo (Zaccaria Boverio, d. 1638)

OFMCap. Born at Saluzzo (Piedmonte) in 1568. Studied law and entered the Capuchin order in the Alexandria convent after obtaining the doctorate. He took his profession on 9 June 1591. Active as an anti-Protestant misionary. In 1619, he became a member of the Piedmonte province. Provincial definitor and guardian of the Mondovi convent in 1621. That same year, Zaccaria became a consultant for the minister general Clement de Noto, following the latter to Rome and to Spain. At Madrid, Zaccaria was involved with the conversion process of the future King of England, Charles I. In 1624, Zaccaria took on work for the Congregatio de Propaganda Fidei. In 1625-1626, he was a counsellor for cardinal Francesco Barberini (travelling to France and Spain), and in 1627 he was asked to become the official chronicler of the Capuchin order. In 1637, he was made general definitor. In the course of his life, Zaccaria wrote a substantial number of works. Most famous nowadays are his Annales, which try to prove, over against the Observants, that the Capuchins were the ‘true sons’ of Francis of Assisi. This lead to Observant reactions. For his own Annales, the first volume of which appeared in 1632, Zaccaria made abundant use of the (partly unedited) chronicles and annals by Mario da Mercato Saraceno, Bernardino da Colpetrazzo, Mattia Bellintani and Paolo da Foligno.

manuscripts

Responsio ad Quatuor Controversias super Rebus Fidei ab Anglis Propositas: Turin, Archivio Nazionale>>

>>>>

editions

Demonstrationes Symbolorum Verae et Falsae Religionis, Adversus Praecipuos ac Vigentes Catholicae Religionis, Hostes, Atheistas, Judaeos, Haereticos, Praesertim Lutheranos et Calvinistas, 2 Vols. (Lyon, 1617). Partly reprinted in Roccaberti’s Bibliotheca Maxima Pontificia, XX (Rome, 1699), 478-597.

Paraenesis Catholica ad Marcam Antonium de Dominis, Olim Archiepiscopum Spalatensem (…) in Qua Examinantur et Refelluntur Quatuor Libri ab Eodem Auctore Evulgati, Qui ‘De Republica Ecclesiastica’ Inscribuntur (Lyon, 1618). This work was re-edited three years later in an enlarged form: Censura Paraenetica in Quatuor Libros ‘De Republica Ecclesiastica’ M. A. de Dominis (Milan, 1621), which included also the Censura in Tractatum de Legitima Cardinalium Creatione Dominici Veneti Episcopi Torcellani Nomine Inscriptum, sed ab Eodem Marco Antonio de Dominis in Lucem Editum.

Orthodoxia Consultatio de Ratione Verae Fidei et Religionis Amplectendae, ad Ser. Carolum Walliae Principem, Jacobi I Magnae Britanniae Regis Filium ac Regni Successorem Iuratum in Suo in Hispanias Adventu (Madrid, 1623/Rome, 1635). Cf. G. Albion, Charles I^st and the Court of Rome (Louvain, 1925), esp. 1-35.

Directorium Fori Iudicalis pro Regularibus Usui Fratrum Minorum qui vulgo Capuccini Nuncupantur (Turin, 1624).

De Sacris Ritibus Iuxta Romanam Regulam Usui Fratrum Minorum Capuccinorum Accommodatis (Naples, 1626).

Annalium seu sacrarum historiarum Ordinis Minorum S. Francisci qui capuccini nuncupantur tomus primus, in quo universa quae ed ejusdem Ordinis ortum et progressum usque ad annum 1580 fidelissime traduntur (Lyon, 1632).

Annalium seu sacrarum historiarum Ordinis Minorum S. Francisci qui capuccini nuncupantur tomus secundus, in quo universa, quae ad eiusdem ordinis progressum usque ad annum 1612 spectant, fidelissime traduntur (Lyon, 1639).

Boverio’s Annales soon received Italian, French and Spanish translations. The first Italian translation appeared as: Annali de’ Frati Minori Cappuccini composti dal M.R.P. Zaccaria Boerio da Saluzzo, trans. Benedetto Senbenedetti da Milano, 2 Vols. (Turin, 1641/Venice, 1643-1645). French and Spanish translations were made by Antoine Caluze (1675) and Gabriele de Moncada (3 Vols., Madrid, 1644). Subsequent Capuchin authors provided continuations of Zaccaria’s Annales (a.o. Marcellino da Pisa). The Observants reacted against Zaccaria’s works with J. De Riddere’s Speculum Fratrum Minorum Ordinis S. Francisci (Antwerp, 1640 & 1653), which in turn gave rise to Capuchin defenses: Carolus Arenbergensis, Clypeus Seraphicus sive Scutum Veritatis in Defensionem Annalium (Cologne, 1643) and Marco Antonio Galizio, Dilucidatio Speculi Apologetici sive Propugnaculum Historiae Annalium P.Z. Boverii (Antwerp, 1653).

literature

Francesco da Sestri, Vita del P. Zaccaria Boverio (Genoa, 1664); Bernardo di Bologna, Bibliotheca Scirptorum Ordinis Minorum Capuccinorum (Venice, 1747), 248-250; Analecta Ordinis Minorum Capuccinorum 6 (1890), 68, 101, 136, 166, 9 (1893), 362, 10 (1894), 283-288; F.-X. Molfino, I cappuccini Genovesi, I: Note biografiche (Genoa, 1912), 90-93, 312, 409-414, 478-479; Cuthbert, The Capuchins. A contribution to the history of the Counter-Reformation (London, 1928) II, 431-433; Édouard d’Alençon, ‘Boverius’, DThCat II, 1119-1121; A. Teetaert, ‘Boverio’, DHGE X, 292-294; Melchior a Pobladura, Historia generalis Ordinis Fratrum Minorum Capuccinorum. Pars Secunda (1619-1761) (Rome, 1948) I, 433-440; Melchior a Pobladura, ‘De cooperatoribus in compositione Annalium Ordinis Fratrum Minorum Capuccinorum’, Collectanea Franciscana 26 (1956), 9-47; Melchior a Pobladura, ‘De prima versione italica ‘Annalium’ Zachariae Boverii Salutiensis hucusque inedita’, Collectanea Franciscana 25 (1955), 305-312; Mariano D’Alatri, ‘San Francesco negli Annali del Boverio’, in: Francesco nella Storia, ed. S. Gieben (Assisi, 1982), II, 135-147; C. Pantanella, ‘Notizie di alcune antiche immagini francescane italiane da un trattato del frate minore cappuccino Zaccaria Boverio’, in: Bilanzio e l’Occidente: arte, archeologia, storia. Studi in onore di Fernando de’ Maffei (Rome: Viella, 1996); Oktavian Schmucki, ‘Zacharias v. Saluzzo’, LThK³ X, 1362f; Johannes Madez, ‘Zacharias Boverius von Saluzzo’ [cap. † 1638], in: Biographisch-Bibliographisches Kirchenlexikon XVII, 1579f.; Policarpo Felipe Alonso, ‘La identidad capuchina en los Anales de Zacarías Boverio (1524-1556, I parte)’, Naturaleza y Gracia 49 (2002), 7-126, 199-264.

Zacharias Kirchgesser (fl. first half 17^th cent.)

OFM. German friar active in the Münster area during the 30 years war.

literature 

Manfred Becker-Huberti, ‘‘Von jetziger grausamer Veränderung in Deutschland’. Vier Münsteraner Barockpredigten des Minoriten P. Zacharias Kirchesser aus der Zeit des Dreißigjährigen Krieges und ein ‘Fürstenspiegel’ von Antonius de Guevara’, in: Kirche und Frömmigkeit in Westfalen. Gedenkschrift für Alois Schöer, ed. Reimund Haas & Bernhard Jüstel, Westfalia Sacra, 12 (Münster: Aschendorff, 2002), 51-83.

Zacharias Mediolanensis (d. 1675)

OFMCap. Active in Milan as preacher, guardian, master of the novices and several times also as provincial definitor.

editions

Il giovane capuccino brievemente instrutto (Milan, 1646)

literature

I.de Villapadierna, `Zacharie de Milan', Dict. de Spir., 16 (1994), 1586.

Zapata de Cárdenas (ca. 1510-1590)

OFMObs.

literature

Biographisch-Bibliographisches Kirchenlexikon XV, 1555.

Zegers (Nikolaas Tacitus Zegers/Claes Zegers, ca. 1495-1559)

OFMObs. Born in Brussels. Studied at the University of Louvain (matriculation in 1512). Entered the Observant branch of the Franciscan order in 1520, in the Germania Inferior province. Between 1536/1537 and 1548, he taught Sacred Scripture as regent master of the Franciscan Studium Theologicum at Louvain (succeeding Franciscus Titelmans). After 1548, Nicholas Zegers subsequently lived (frequently as guardian or vicarius) in the convents of Mechelen (Malines), Tirlemont, Diest (1553-1554), Amsterdam (1555-1556), Boetendaal (1557), Brussels (1557), and Louvain (1558-1559), where he died on 27 August 1559. He is the author of a varied oeuvre. Between 1555 and his death, Nicholas published several works on the New Testament. In these worked, he defended the Latin Vulgate against some of the new translations (of Erasmus and others), yet did propose textual corrections. Beside these theological works, Nicholas Zegers published since 1548 a range of editions and translations of important spiritual and catechetical works. He also published two volumes of edifying proverbs, namely the Proverbia Teutonica Latinitate Donata (Antwerp, 1550), and the Proverbia Gallicana (Antwerp, 1554).

Editions

For works on the New Testament and defenses of the Vulgate: See also the studies of Benjamin De Troeyer mentioned below.

Revised edition of Florenius of Haarlem (Cartusian), Wech des Levens (Antwerp, 1547/Antwerp. 1552/Antwerp, 1564). He also published a Latin translation of the work: Via Vitae (Antwerp: Joannes Loëus, 1551/Antwerp: Joannes Loëus, 1556). [the original work had been written for female religious. Zegers changed the style and also several of the prayers (not including many specific monastic prayers) to make it suitable for a well-educated Latin reading public]

Latin translation of the Speghel des kersten Levens of Thomas of Herenthals (d. 1530). This translation appeared as: Christianae Vitae Speculum (Antwerp: Simon Cock, 1549-1550/Cologne: Arnold Birckmann, 1555). In 1554, Zegers helped to publish a new edition of Thomas Herentals’ Speghel des Kersten Leven. This edition wen in press with the title Den Spieghel des Christen Levens (Antwerp: Simon Cock, 1554). Zegers added several appendices (indices etc. ) as well as a short treatise on the Ten Commandments, sin, confession, prayer, ave maria prayer, the ceremonies and parts of the eucharist, and additional prayers.

Proverbia Teutonica Latinitate Donata (Antwerp: J. Loëus, 1551/ Antwerp: J. Loëus, 1553/ Antwerp: J. Loëus, 1554/ Antwerp: J. Loëus, 1558/ Antwerp: J. Loëus,1563/ Antwerp: J. Loëus, 1571). [Collection of ca. 700 proverbs, with their Latin and Greek pendants.]

Dutch translation of the Bouclier de la Foy (1548) of Nicole Grenier (Victorine). This translation appeared as: Den Beuckelere des Gheloofs (Louvain: Anthonis Maria Bergaigne voor Jan Waen, 1551/Antwerp: Pieter van Keerberghen, 1566/Antwerp: Pieter van Keerberghen, 1568/Antwerp: Mathias Rodius voor Hendrik Wouters, 1581). [a treatise on the doctrines and the practices of a good religious life, put forward in a dialogue between ‘die rechte wandelere’ and the ‘dolende.’

Proverbia Gallicana, una cum interpretatione Teutonica tum Latina (Antwerp: J. Loëus, 1554) [Comparison of Dutch and French proverbs. Predominantly meant for language study.]

Dutch translation of the Collège de Sapience (1539) of Pierre Doré OP. This translation appeared as: Die Collegie der Wijsheyt, ghefundeert ende ghesticht in die universiteyt der deuchden (Amsterdam: Simon Cock, 1556). Zegers devoted the book to abbes Maria van Linghen (abbess of Ter Kameren in Brussels).

Dutch translation of the L’espée de la Foy (1557) of Nicole Grenier (Victorine). This translation appeared as: Het Sweert des Gheloofs, om te beschermen die Christen Kercke teghen die vyanden des waerheyts (Antwerp, 1558/Antwerp: Jan van Ghelen, 1568). [amounts to a catholic apology]

Dutch translation of the Catechism of Petrus Canisius. This translation appeared as: Catechismus, dat is die Somme der christelijcker onderwijsinghen (Antwerp: Pieter van Keerberghen, 1558/Antwerpen: J. Verwithagen, 1565). [Zegers was not the first translator of Canisius’ Summa Doctrinae Christianae per Quaestiones Traditae. The first Dutch translation (by Jan van Hemert), appeared in 1557.]

Scholion in Omnes Novi Testamenti Libros, III Vols. (Cologne: 1553/etc.)

Epanorthotes (Cologne, 1553)

Novum Jesu Christi Testamentum (Louvain, 1559)

Inventarium in Novum Testamentum (Antwerp, 1557/ etc.)

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literature

S. Dirks, Histoire littéraire des Frères Mineurs des Pays Bas (Antwerp, 1885), 81-84; W. Schmitz, Het aandeel der minderbroeders, 104-105, 111, 113; P.J.M. Van Gils, ‘Proverbia teutonica Latinitate Donata, een spreekwoordenboekje van T. Nicolaas Zegers’, Tijdschrift voor Taal en Letteren (1941), 137-142; Benjamin De Troeyer, ‘De minderbroeder Nikolaas Zegers’, Franciscana 18 (1963), 8-29; Benjamin De Troeyer, Bio-Bibliographia Franciscana Neerlandica Saeculi XVI (Nieuwkoop, 1969-1970), I, 192-203 & II, 407-422; André Derville, `Zegers', Dict. de Spir., 16 (1994), 1611-1612.

Zénon de Bergamo (1574-1624)

OFMCap

literature

Dict. de Spir., 16 (1994), 1627-8

Zuallart (d. 1672)

literature

Dict. de Spir., 16 (1994), 1659f

Zumárraga (Juan de Zumárraga, 1468 - 1548)

OFMObs. Spanish friar. Born in Tavira de Durango (Bilbao). After some initial studies in his town of birth, Juan entered the Observants of the Santoyo province. Finished his noviciate in the San Francisco convent of Valladolid. Thereafter studied theology and canon law at the University of Valladolid. After the Santoyo province was combined with the La Aguilera custody, forming the new province of La Concepción (1518), Zumárraga became its second provincial (1520-1523). Afterward, he is found at the Recollect convent of El Abrojo (1524-1526), and became guardian of the San Francisco convent of Avila and quickly thereafter of the El Abrojo convent (1526-1528). He also fulfilled functions as inquisitor (with Andres de Olmos) in Navarra and Biscaye, and as general definitor for the La Concepción province. On 12 December 1527, Emperor Charles V appointed Juan de Zumárraga to the new episcopal see of Tenoxtitlán, or Mexico (papally confirmed by pope Clement VII in 1530), and on 10 January 1528 gave him also the function of ‘Protector of the Indians’ (a function renounced by Zumárraga in Sepember 1534). Zumárraga arrived in Mexico in December 1528. Between December 1528 and November 1532, and again between October 1534 and 1548 he was active in his diocese (covering New Spain (with the exception of Tlaxcala), Yucatán, and Guatemala), which in 1546 was freed from its suffragan status and became an archdiocese (with the dependent dioceses of Oaxaca, Michoacán, Tlaxcala, Guatemala, Chiapas, and Nueva Galicia). In 1535, Juan de Zumárraga became the first general inquisitor of New Spain on top of his episcopal duties. He kept this inquisitorial position until 1543. Zumárraga died on 3 June 1548 and was buried in the St. Peter Chapel of Mexico Cathedral. During his episcopal charge, Zumárraga was an active supporter of education for indigenous peoples (establishing schools for adults, boys and girls, as well as the famous Collegio de Santiago de Tlatelolco), and took an interest in creating a local printing press and in the formation of libraries. Although Zumárraga had a reputation as protector of the Indian people, and took action to fully emancipate baptised and doctrinally informed indigenous converts, he also is known for inquisitorial persecution of ‘idolatry’ (which lead to several executions). Aside from diocesan statutes (1534) and related works concerning synodal matters (1539, 1546), Zumárraga has left no less than 67 letters (covering the period between 1529 and 1548), and two doctrinal works.

editions

Statutes and related materials. See on these esp.: J. García Icazbalceta, Don Fray Juan de Zumárraga, primer obispo de Mexico, 4 Vols. (Mexico, 1947); M. Cuevas, Documentos inéditos del s. XVI para la historia de México (Mexico, 1914), 1-153; A.M. Carreño, Nuevos documentos inéditos de Don Fray Juan de Zumárraga (Mexico, 1942); A.M. Carreño, Don Fray Juan de Zumárraga, téologo y editor, humanista e inquisidor (Mexico, 1950).

Letters. See on these for instance Richard E. Greenleaf & Neal Kaveny, Zumárraga and his Family: Letters to Vizcaya, 1536-1548 (Washington, 1979). See also the studies mentioned above.

Doctrina breve muy provechosa de las cosas que pertenecen a la fe católica, Facsimile edition (New York, 1928) [This work, partly based on the doctrinal manuals of Pedro de Córdoba and Constantino Ponce de la Fuente (1543), and composed with the help of the Dominican friar Betanzos, is hailed as the first Christian doctrinal work ever produced in America. It was composed between 1543 and 1546. The first part of the work apparently did not survive. The remaining second part probably was finished after the synod of 1546. The Doctrina provides a practical introduction into catholic doctrine for secular and regular priests active in the field, dealing with the dogmas, the commandments, the sacraments, the capital, cardinal and venial sins, and the works of mercy. In this work, which repeatedly refers to Erasmus, Zumárraga also stresses the importance of allowing women to read the Gospel in the vernacular, and emphasizes that the indigenous populaation should be respected and evangelized into true Christians]

Regla cristiana breve para ordenar la vida y tiempo del cristiano que se quiere salvar y tener su alma dispuesta (Mexico, 1547); Regla cristiana breve para ordenar la vida y tiempo del cristiano que se quiere salvar y tener su alma dispuesta, ed. J. Almoina (Mexico, 1951) [Compilatory work, meant as doctrinal and spiritual guide for priests, friars, and Christian lay people. For a more detailed description, see DSpir XVI, 1664-1665.]

literature

J. de Mendieta, Historia Eclesiástica Indiana (Madrid, 1973) III, Book 5, ch. 27-30; Juan de Torquemada, Monarquía Indiana (Madrid, 1730) III, ch. 30-33; Wadding, Annales Minorum XVI (Quaracchi, 1933), 192; García Icazbalceta, Don Fray Juan de Zumárraga: Primer Obispo y Arzobispo de México, 4 Vols. (Mexico City, 1947); Fidel de J. Chauvet, Fray Juan de Zumárraga (Mexico, 1948); A.M. Carreño, Don Fray Juan de Zumárraga, téologo y editor, humanista e inquisidor (Mexico, 1950); Richard E. Greenleaf, Zumárraga and the Mexican Inquisition, 1536-1543 (Washington, 1961); M. Mathes, Santa Cruz de Tlatelolco: La primera biblioteca académica de las Américas (Mexico, 1982); E. Mira Mira, Estudio histórico-genético de la ‘`Doctrina breve’, 1543-1544, de Juan de Zumárraga (Pamplona, 1989); F. Gil Zorrilla, Primeras ‘doctrinas’ del Nuevo Mundo. Estudio (…) de las obras de Fray Juan de Zumárraga (Rome, 1989); C.J. Alejos Grau, Carthaginensia 6 (1990), 283-293; Dict. de Spir XVI (1994), 1661-1665.