Carolus (Charles) de Sezze (1613-1670), sanctus

>>>OFM. Lay friar. Canonised

manuscripts

Esercizi spirituali

Il picolo giardino di rose (2 redactions)

Divote rivelazioni della passione

La vita e conforto dell anima

>> for all these works see Heerincks, 340-344

editions

Trattato delle tre vie, della meditatione e stati della santa contemplatione distinto in tre parti (Rome: Ignatio de Lazzeri, 1654/Rome: Iacomo Fei d’A.F., 1664/Rome: Ottavio Puccinelli, 1742); Carlo da Sezze, Opere Complete, vol. III: Trattato delle Tre Vie, Canti Spirituali, Novene, ed. Raimondo Sbardella (Rome, 1967).

Canti spirituali (Rome: Ignatio de Lazzeri, 1654; Rome: Iacomo Fei d'A.F., 1664) [also in the first two editions of the Trattato]; Carlo da Sezze, Opere Complete, vol. III: Trattato delle Tre Vie, Canti Spirituali, Novene, ed. Raimondo Sbardella (Rome, 1967).

Settenari sacri o'vero meditationi pie (Rome: Mascandi, 1666)

Essercitio divoto per la novena di nostro Signore o vere nove meditationi (Rome: Mascardi, 1666)

Essercitio divoto per la novena della santissima vergine Maria (Rome: Mascardi, 1666)

Le grandezze delle misericordie di Dio (autobiography)

Camino interno dell’anima.

literature

J. Heerincks, ‘Les écrits du B. Charles de Sezze’, AFH 28 (1935), 324-344; Raimondo Sbardella, ‘S. Carlo da Sezze grande mistico e maestro di spirito’, Frate Francesco 63 (1996), 29-42; Felice Accrocca, “Non mi nascosi mai de nessun povero’. San Carlo da Sezze e la povertà. Con disegni originali di Tommaso Brusca (Sezze: Centro Studi ‘S. Carlo da Sezze’, 1998); Massimiliano Di Pastina, La forza dell’umiltà. Dagli scritti di san Carlo da Sezze (S. Maria degli Angeli-Assisi: Edizioni Porziuncola, 1998); Marco Paggiossi, ‘I manoscritti di s. Carlo da Sezze con­servati nell’Archivio della Postulazione della Provincia Romana OFM’, AFH 93 (2000), 377-468 ; Nicola Gori, ‘La solitudine e il silenzio in san Carlo da Sezze’, Studi Francescani 99 (2002), 253-271 ; M. Paggiossi, ‘Le lettere di s. Carlo da Sezze del ms. S. Carlo 4 dell’Archivio della Postulazione della Provincia Romana ofm’, Frate Francesco n.s. 70/2 (2004), 435-440 ; Luigi Mantuano, Pensare in Dio. Carlo da Sezze. Presentazione di Alvaro Cacciotti, ofm, Collana i testi mistici, 4 (Vatican City: Libreria Editrice, 2005); La mistica parola per parola, ed. Luigi Borriello, Maria R. Del Genio & Tomás Spidlík (Milan: Ancora, 2007), 92.

Camilla Pio (1440-1504)

Tertiary and Poor Clare, founder of a community of Poor Clares at Carpi.

literature

Mariafiamma Fabbri, Camilla Pio, contemplativa in azione (1440-1504) (S. Maria degli Angeli - Assisi, 2001).

Candidus Brugnoli (Candido Brugnoli da Sarnico, d. 1677)

OFMRef.

literature

Ottavia Niccoli, ‘L’esorcista prudente. Il ‘Manuale exorcistarum ac parochorum’ di fra Candido Brugnoli da Sarnico’, in: Il piacere del testo. Saggi e studi per Albano Biondi, ed. Adriano Prosperi et al., Europa delle corti. Centro studi sulle società di antico regime. Biblioteca del Cinquecento, 99, 2 Vols. (Rome: Bulzoni Editori, 2001) I, 193-215.

Candidus Ranzo (Giovanni Agostino Ranzo, 28 August 1456-1515)

OFMObs. Born in Vercelli (Piemonte) in a noble family connected with the dukes of Savoye. After studies in the liberal arts, he opted for a religious career, becoming a member of the cathedral chapter of Vercelli (1471). Embarked on studies of canon law at Turin. After finishing his studies, he renounced his chapter benefice in Vercelli and entered the Observant Franciscans in Turin (4 August, 1476), taking the name Candidus. After some time, he as sent out as preacher to Corsica, where he remained for several years and established reputation of personal sanctity and homiletic prowess. Eventually he was called to Varallo, to assist Bernardino da Caimo. He left Varallo in 1509, to go to the San Giorgio Canavese convent in the Turin province. He would have refused the offer of an episcopate, offered to him by his cousin, cardinal Mercurino Gattinara. Candidus died at Valperga (17 September 1515), away from his convent, on his way to hear the confession of an ill person. His corpse eventually was buried in the church of the San Giorgo Canavese convent. His tomb became a pilgrim site. In the course of his life, Candidus produced several works. For the spiritual instruction of the laity, he would have written Lo stato spirituale del mondo, a work in three parts, the first of which dealt with the errors of the world, the second of which dealt with the miserable human condition, and the third of which dealt with the falling standards of religious discipline (did this work survive?). He also produced a devotional work, entitled Salutationi alla gloriosa Vergine Maria Madre d’Iddio e nostra avvocata, consisting of invocations that can be recited before saying Pater Noster and Ave Maria prayers. Together, these invocations provide a spiritual comment on the seven ‘Allegresses’ (joies) of Mary.

editions

Salutationi alla gloriosa Vergine Maria Madre d’Iddio e nostra avvocata, edited with additional prayers in B. Cimarella, ‘Vita del beato Frate Candido Ranzo’, in: Croniche degli Ordini Instituiti dal P.S. Francesco, 4th Part, Vol. 3 (Naples, 1680), 723-749.

literature

Wadding, Annales Minorum XV (Quaracchi, 1933), 559-560 (ad an. 1515, no. 15); Sbaralea, Supplementum I, 199; B. Cimarella, ‘Vita del beato Frate Candido Ranzo’, in: Croniche degli Ordini Instituiti dal P.S. Francesco, 4th Part, Vol. 3 (Naples, 1680), 723-749; H. Corrado, Almae Taurinensis Provinciae (…) Historica et Chronologica Synopsis (Turin, 1856), 117; Martyrologium Franciscanum (Vicenza, 1939), 365-366; DSpir XIII, 96-97.

Carolus Abbatisvillensis (Charles d’Abbéville, fl. 17^th cent.)

OFMCap

literature

DThCat. II, 2272 

Carolus Arembergensis (Karl von Aremberg, 1596-1669)

OFMCap. Architect and landscape designer in the Southern Low Countries.

Carolus Augustinus Berardi (Carlos-Agostino Berardi, fl. later 18th cent.)

OFMCap. Born at Oneglia. Took the habit in the Piemonte province. Lector and preacher. Left an Italian cycle of 100 sermons behind.

editions

Centenario d’orazioni sacre, 2 Vols. (Lucca, 1782).

literature

A. Teetaert, ‘Berardi’, DHGE VIII, 329.

Carolus Belleo da Ragusa (d. 1580)

OFMConv. Theologian

literature

Francesco Costa, ‘Su una ‘ricostruzione’ biografica del P.M. Carlo Belleo da Raguza OFMConv, metafisico scotista dell’Università di Padova’, Miscellanea Francescana 99 (1999), 670-711.

Carolus Boulanger (Charles Boulanger/Boullanger/Charles de Paris, fl. first half 17th cent.)

OFMCap. Parisian friar and ascetical author.

editions

Paraboles>>>.

L’exercice des trois clous d’amour et de douleur (Paris, 1636). [attribution not secure, negated by Ubald d’Alençon]

Traité de l’union de l’amour avec Dieu (Paris, 1641/1646).

Les dix solitudes (Paris, 1645). Dedicated to Henriette de Lorraine, abbess of the Royal Abbey of Soissons.

La journée de saint Paul>>>>

La conduite du Saint-Esprit>>>>

>>>>

literature

Wadding, Scriptores (ed. Rome, 1906), 61; Sbaralea, Supplementum (ed. Rome, 1908) I, 200; Bernardo di Bologna, Bibliotheca Scriptorum Ordinis Minorum Capuccinorum (Venice, 1747), 58; V. Mills, ‘A bibliography of Franciscan ascetical writers’, The Franciscan Educational Conference/Franciscan Studies 8 (1926), 303; Ubald d’Alençon, ‘La spiritualité franciscaine. Les auteurs. La doctrine’, Études franciscaines 39 (1927), 594-495. Check Dictionnaire de Spiritualité IX, 454-455.

Carolus de Deo Muria (Carlos de Dios Murias)

literature

Domingo Alberto Rehín, Memoria de un testigo. Testimonio de la vida de Fray Carlos de Dios Murias (Buenos Aires: Misiones franciscanas Conventuales, 2005).

Carolus de Mena (Carlos de Mena, d. 1633)

Friar from Valladolid in Yucatán. Guardian of the Mococha friary around the time of his death.

manuscrips

Medicina Maya. Mentioned in Butler, 202.

literature

R.L. Butler, A Check List of Manuscripts in the Edward E. Ayer Collection (Chicago, 1937), 202; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 53.

Carolus de Moralo (Carlos del Moral, d. 1731)

OFM. Theologian in the Castilia province.

literature

AIA 26 (1926), 201-206; AIA 15 (1955), 355; Isidoro Guerra Lazpiur, Integralis conceptus maternitatis divinae iuxta Carolum del Moral, Bibliotheca mariana moderni aevi. Textus et disquisitiones, 1 (Rome, 1953); Isidoro Guerra Lazpiur, ‘La Virgen santísima, cabeza secundaria del Cuerpo místico de Cristo en la mariología de Carlos del Moral, OFM’, Estudios marianos 18 (1957), 231-258; Isidoro Guerra Lazpiur, ‘El débito de pecado y la redención de la Virgen Inmaculada en la mariología de Carlos del Moral’, Verdad y Vida 15 (1957), 399-443; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 151 (no. 591).

Carolus Franciscus Varesius>>

Promptuarium Scoticum (Venice, 1690)

Carolus Horatius Castorano (Carlo Horatii Castorano/Carolo Orazi da Castorano, 1673-1750)

Friar from Castorano. Missionary in China. Wrote several works.

manuscripts/editions

Relatio Eorum Quae Pekini Contigerunt in Publicatione Constitutionis Sanctissimi D.N. Clementis Papae XI Die 19 Martii 1715 Super Ritus Sinicos: MS Vatican Archivum Secretum Albini 256.

>>>

literature

M. Da Civezza, Storia universale delle missioni francescane (Florence, 1895) viii—xi, 528-717; Sbaralea, Supplentum (ed. Rome, 1936) III, 208; A. Van den Wyngaert, ‘Castorano’, DHGE XI, 1456 (with additional references); Arnulf Camps, ‘Carolo Orazi da Castorano O.F.M. (1673-1755) on the Prophet Muhammad and on the Master Philosopher Confucius’, Neue Zeitschrift für Missionswissenschaft 56 (2000), 35-43.

Carolus Lodoli (Carlo Lodoli, d. 1761)

Observant friar

literature

Pierro Del Negro, ‘Lodoli Carlo’, DBI 65, 390-393

Carolus Maria Angeletti (1706-1758)

OFM. Friar from Perugia. Entered the order at the age of 16. Became lector of theology. Thereafter provincial of the Umbrian province, followed by other administrative charges. Died at Rome or at Perugia on 28 August 1758. Book collector and author. Left his books to the Monteripido convent.

editions

Asserta Theologica ad Mentem Subtilis Ioh. Scoti (Florence, 1739).

Sposizione delle diligenze, scoperte e riflessioni fatte sopra la testa del glorioso martire S. Ponziano insigne Protettore di Spoleto (Perugia, 1747).

Chronologia Historico-Legalis Totius Ordinis Fratrum Minorum, 3 Vols. (Rome, 1752).

Risposta ad un manifesto de’PP. Conventuali sul proposito del S. Perdono di Assisi in occasione della pesta di Messina (s.l., a.s.)

>>>>

literature

Vermiglioli, Biografia degli scrittori Perugini (Perugia, 1828) I, 44; Miscellanea Francescana 3 (1888), 50; L. Oliger, ‘Angeletti’, DHGE III, 51

Carolus Maria Perusinus

>>>>

editions

Chronologia Historico-Legalis, III & IV (Rome, 1650/1718/1752/1795) [see for the other volumes Michael Angelus a Neapoli and Julius de Venetiis]

Carolus Josephus Rosales (Carlos José Rosales, fl. first half 18^th cent.)

OFM. Language scholar. His name is present on a list of friars in the Santissima Nombre de Jesus province in Guatemala dating from 1740. The Gramática mentions that he was by 1748 a ‘Padre Predicador Jubilado’.

editions

Carlos J. Rosales, Gramática del idioma Cachiquel. 1748. Publícala por vez primera con una introducción, una bibliografía Cachiquel-Kiche-Zuhutil, correcciones, notas, un paralelo del Cachiquel y un compendio de la Doctrina Cristiana en Cachiquel y Castellano el P. Fr. Daniel Sánchez García, ed. Daniel Sánchez García (Guatemala, 1919).

literature

A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 70.

Carolus Sanchez (Carlos Sánchez, fl. first half 18^th cent.)

OFM. Friar from the Castilia province.

literature

AIA 8 (1917), 117; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 177 (no. 772).

Carolus Verri Cremonensis (Carlo Verri da Cremona, fl. 17^th cent.)

OFMCap. Moral theologian

literature

DThCat II, 2274 

Carus Aretinus>>

>>>

manuscripts

Comm. in I Sent (?): Florence, Naz. D.I.275, ff. 3r-84v

literature

Doucet, AFH, 47 (1954), 112

Casimir Casani de Marsala (1676-1762)

OFMCap. Theological controversialist en spiritual author…

editions

Dissertationes mystico-scholasticae>>

literature

DThCat II, 1821; DSpir II, 212-214.

Caspar Alenda (Casparo Alenada, d. 1642)

OFM. Spanish friar from the Decalza branch in the St. John the Baptist province. Was already an esteemed preacher before he embarked on a missionary journey to the Philippines in 1611. He worked in this Spanish colony until 1633. In that year he travelled with six other Franciscan friars to Formosa (Taiwan), which had just been occupied by the Spanish. In 1636, he went to the Chinese mainland (Fongan). In August 1637, he came to Beijng, opposing the use of the so-called Chinese rites among the Christians there. He was taken into custody by the Chinese authorities. A Chinese court apparently condemned him to death by crucifixion. Yet this death penalty was commuted into a sentence of perpetual exile. Via Macao, Casparo returned to Formosa, where he organised the building of a church and engaged in further missionary work. On 25 August 1642, he was killed by a stray bullet from the Dutch forces invading the island. Casparo wrote a Relacion de mi viage a Peking (signed 12 Augtust 1638).

editions

Relacion de mi viage a Peking>>>?

literature

Marcellino da Civezza, Saggio di bibliografia sanfrancescana (Prato, 1879), 12; Fr. Miggenes, ‘Mission seraphica in imperio Sinarum, in: Analecta Franciscana (Quaracchi, 1885) I, 28-30, 39; Antoine de Sérent, ‘Alenda (Gaspar)’, DHGE II (1914), 97-98; J. Ricci, ‘Martyrologium franciscanum sinense’, Acta Ordinis Fratrum Minorum 47 (1928), 212; Martyrologium Franciscanum,ed. I. Beschin & J. Palazzolo (Vicenza, 1939), 326-327; A. van den Wyngaert, Sinica Franciscana (Quaracchi, 1933) II, 236 (no. 236), 287; Archivo Ibero-Americano 8 (1948), 557;

Caspar Casparini (Gasparo Gasparini, 1623-1705)

OFMConv. Italian friar. Joined the order in his birth town Castignano (Ascoli Piceno province). Commissioner for the Orient (1662/63-16665) and guardian of the Fano friary (1666). After some tasks performed for the minister general, he was appointed patriarchal vicar of Constantinople, carrying the additional title of bishop of Spiga. Active in Constantinople between April 1678 until his death in 1705, defending the cause of both Catholic Christians and Armenian Christians in the Ottoman empire, and maintaining relationships with the Greek Orthodox. Helped to breach the gap between Armenian christianity and the church of Rome. Author?

literature

Wadding, Annales Minorum (ed. Rome, 1964) XXXII, 361-362 & 399; M. Belin, Histoire de la Latinité de Constantinople (Paris, 1894), 167-168, 172-173, 355-356; Eubel, Hierarchia V, 361; L. Lemmens, Hierarchia Latina Orientalis, Orientalia christiana, V (Rome, 1923), 273, 283; G. Montico, La Provincia d’Oriente dei Frati Minori Conventuali (Padua, 1939), 18-19, 33; G. Odoardi, ‘Mons. Gasoar Gasparini, O.F.M. Conv., vicario patriarcale di Costantinopoli (1676-1705) e gli Armeni cattolici d’Oriente’, Rivista Armena dei Monaci Mechitaristi (Venice, 1949), 68-90; G. Matteucci, Un glorioso convento francescano sulle rive del Bosforo (Florence, 1967), 301-314-315; O. Odoardi, ‘I Frati Minori Conventuali e Propaganda Fide’, Miscellanea Francescana 72 (1972), 149, 151-153, 158; O. Odoardi, ‘Gasparini’, DHGE XIX, 1362-1363.

Caspar de Léon (Gaspar de León, fl. 1554)

Preacher in the Santiago province and homiletic author

literature

AIA 40 (1980), 169-172.

Caspar de Fuente (Gaspar de la Fuente, ca. 1596-ca. 1665)

OFM. Observant friar from Toledo. Entered the order in the Castilian province. Studied at the university of Alcalá as a resident of the San Diego or the Santa Maria de Jesús friary, and obtained his doctorate in theology (degree studies between 1613-1619). After finishing his studies, he taught liberal arts at San Pietro in Montorio (Rome, 1619-1622) and theology at San Isidoro (Rome, 1622-1625). Back in Spain, he was appointed guardian at Alcalá, as well as professor of theology and study prefect for Franciscan pupils. Between 1635 and 1639, Gaspar resided in the San Francisco el Grande friary of Madrid, first as secretary of the provincial, and between 1636 and 1639 as provincial minister. This proved to be a stepping stone for further secretarial and administrative charges. In 1639, the general chapter of Rome appointed him to the position of general secretary of Juan Merino. And at the general chapter of Toledo in 1645, Gaspar was elected general definitor for the Ultramontan Observants. Two years later, in 1647, he was asked to take part in a committee (together with Pedro de Alva y Astorga, Pedro de Valvás and Juan Gutiérrez) that compiled the Arsenal Seráfico, a defense of the immaculate conception of the Virgin Mary. In 1653, Gaspar subsequently was chosen by King Philip IV of Spain to become the theologian of the Spanish ambassador in Rome (the Franciscan Observant friar Pedro de Urbina, Archbishop of Valencia). Two years later, Gaspar was again elected provincial of the Castilian province (1655-1658). In this period, the Spanish King appointed him in a committee that again promoted the immaculate conception. In this period, Gaspar also became involved with inquisitorial activities, being made censor of the Catholic faith and a consultant of the Sacrum Officium. When King Philip IV wanted Gaspar to become bishop of Vigevano (Milan area), Gaspar felt it necessary to decline (possibly for reasons of health). Gaspar was a productive Scotist theologian, who published a number of works, both of an academic and of an administrative and polemical nature.

editions

Apologiae Plures Ordinis Minorum (>>>?)

Quaestiones Dialecticae et Physicae ad Mentem Subtilissimi Doctoris Joannis Duns Scoti (Lyon, 1631).

Historia del Capitulo General de la Religión Seráfica Celebrado en Toledo, 1633 (Madrid, 1633).

Constitutiones ad Regimen Monialium Provinciae Castellae (Madrid, 1648).

Armamentarium Seraphicum et Regestum Universale pro Tuendo Titulo Immaculatae Conceptionis (Madrid, 1649).

literature

Wadding, Annales Minorum XXIX (ed. Quaracchi, 1948), 115 & XXX (ed. Quaracchi, 1951), 232; Juan de San Antonio, Bibliotheca Franciscana (Madrid, 1732) II, 8 & III, 21; Sbaralea, Supplementum I, 317; Salmanticensis 1 (1954), 606-621; AIA 2^nd ser. 15 (1955), 254, 457, 516, 554, 625, 656, 671, 693; AIA 2^nd ser. 24 (1964), 272-273, 281; AIA 2^nd ser. 28 (1968), 180; M. Acebal Luján, ‘Fuente’, DHGE XIX, 285-286 (with additional bibliographical references).

Caspar de Lusiterna (Gaspar de Lisboa, fl. ca. 1600)

Observant friar from Lisbon. Missionary in China, Indochina, and India. Five of his letters have survived.

manuscripts/editions

Litterae, most of them published in F. Lopes, ‘Os Franciscanos no Oriente Português, de 1584-1590’, Studia 9 (January 1962), doc. II, 70-90, doc. III, 90-101, doc. IV, 102-109 & doc. V, 109-126; L. Peres, Archivo Ibero-Americano 5 (1916), 396-408. See also Archives de Simancas, livro 1551 ff. 135-136 & ff. 669-674.

literature

A. Meersman, The Ancient Franciscan Provinces of India (Bangalore, 1971), 15, 17, 35, 39, 50, 71-72, 162, 248, 262, 299, 300, 322, 388, 435.

Caspar de Montesanto (Gasparo da Montesanto; Casparo Cantarini, 1731-1796)

Observant friar from de March of Ancona. Born in Potenza Picena (Monte Santo). Preacher and professor of theology and philosophy. Prolific author of sermons, eulogies, spiritual guides, ascetical novice training texts, explanatory texts on indulgences (esp. the Portiuncola indulgence), hagiographical texts on Bonaventure of Bagnoregio, Bernardino of Siena, Giacomo della Marca, Gabriel Ferretti etc., . Not all of these texts found their way to the printing press. Most successful were his novice training treatises, which were edited several times.

literature

Wadding, Scriptores III, 235-236; Luigi Tassi da Fabriano, Cenni cronologico-biografici della Osservante Provincia Picena (Quaracchi, 1886), 205-206; A. Talamonti, Cronistoria dei Frati Minori della Provincia Lauretana delle Marche (Sassoferrato, 1939-1961) II, 105; V, 281; Cl. Schmitt, ‘Gaspard de Montesanto’, DHGE XIX, 1357.

Caspar de Vergara (Gaspar de Vergara, fl. early 17^th cent.)

OFM. Preacher from the Granada province.

literature

AIA 28 (1968), 464; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 190 (no. 864).

Caspar de Viana (Gasparo de Viana, d. after 1677)

OFMCap. Spanish friar. Entered the Capuchin order in the Castilia province on 10 August 1635. Preacher and spiritual author, strongly influenced by Tauler and Benedict of Canfeld. Provincial definitor in 1675.

editions

Luz claríssima que desengãna, nueve, guia y africiona las almas que aspiran a la perfección (Madrid, 1661/2^nd ed. 1672).

Luz práctica del mejor, más fácil y útil camino del cielo y de la perfección cristiana (Madrid, 1665).

Camino del cielo y de la perfección cristiana, 2a parta (Madrid, 1665).

Ejercicios espirituales (Madrid, 1674). Lost?

Discursos cuadragesimales (Madrid, 1675). Lost?

literature

Bernardo di Bologna, Bibliotheca Scriptorum Fratrum Minorum Capuccinorum (Venice, 1747), 109; Bonaventura de Carrocera, Necrologio de los fratros capuchinos de Castilla (Madrid, 1943), 228-229; Bonaventura de Carrocera, La provincia de Frailes Menores Capuchinos de Castilla (Madrid, 1949), 320-321, 333-334; E. Allison Peers, Studies of the Spanish Mystics (London, 1960) III, 129-134; LexCap, 666; Melchior de Pobladura, ‘Gaspard de Viana’, DSpir VI, 137.

Caspar de Sancto Michaelo (Gaspar de Sâo Miguel, fl. first half 17^th cent.)

Portuguese friar. As a novice, he travelled to Goa. There he completed his religious formation and his subsequent studies (studied theology under the historian Paulo da Trinidade, who mentions Gaspar in his Conquista Espiritual do Oriente, ed. F. Lopes (Lisbon, 1965) I, 106, 109, 145, 164 & II, 119, 386). Active as a missionary in Goa and especially in the Bardez region. Became a noted specialist of the Indo-Arian Konkani language, and was asked to teach at the Three Kings college. In 1635, Gaspar received the title Pater Christianorum, responsible for all the new Christians in the Bardez province. Prolific author.

manuscripts/editions

Arte da Lingoa Canarim: MS London, School of Oriental and African Studies, Marsden 11559. The second part of this work was edited in recent times as: Gaspar de S. Miguel O.F.M., Arte da Lingoa, Parte 2a, Sintaxis Copiosissima na Lingoa Bramana e Pollida, A Syntax of Standard Konkani, ed. J. Pereira, Journal of the University of Bombay, Special Arts Number (Bombay, 1968).

Sermons in the Konkani language, 4 Vols. >>

Konkani-Portuguese dictionary>>

A Konkani translation of Bellarmini’s Dichiariazione più copiosa della Dottrina Cristiana>>

A Konkani translation of the Portuguese catechism of Louis de Granada

A religious guide for priests and rectors>>

A large corpus of Konkani religious poetry for catehetical purposes (including an verse explanation of the apostolic creed, the passion of Christ, refutations of Hinduist ideas, a ‘Garland of True Knedge’/ ‘Vivekamalla’

Most of these texts have never seen a modern edition. Some old editions once existed of several of these texts.

literature 

A. Meersman, ‘Notes on the Study of the Indian Languages by the Franciscans’, NZM 16 (1960), 45-46; A. Meersman, The Ancient Franciscan Provinces of India (Bangalore, 1971), 82ff, 89, 119, 554; E.R. Hambye, ‘Gaspard de Saint-Michel’, DHGE XIX, 1358-1359.

Caspar de Sancto Spirito (Gaspar del Espíritu Santo, fl. c. 1720)

OFMDisc. Member of the San José province.

literature

AIA 21 (1924), 298; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 120 (no. 356)

Caspar de Vigachoaga (Gaspar de Vigachoaga, fl. early 17^th cent.)

OFM. Preacher from the Santiago province.

literature

AIA 15 (1955), 486-487; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 190 (no. 869).

Caspar Malandrinus (Gaspare Malandrino da Noto, d. 1690)

literature

Antonel Aurel Ilies, 'P. Gaspare Malandrino da Noto: Frate minore conventuale, missionario in Moldavia e la sua ‘possibile’ traduzione del Catechismo del card. Bellarmino in lingua romena’, in: Francescanesimo e cultura a Noto. Atti del convegno internazionale di studi, ed. Diego Ciccareli & Simona Sarzana, Francisana, 12 (Palermo: Biblioteca francescana, Officina di studi medievali, 2005), 111-120.

Caspar Meckenloer (Kaspar Meckenlör, fl. c. 1530)

literature

Johannes Schlageter, ‘Die Auseinandersetzung des Franziskaners Kaspar Meckenlör mit dem Mansfelder reformatorischen Prediger Michael Cölius (1530/31)’, Wissenschaft und Weisheit 68 (2005), 3-33.

Caspar Najera (Gaspar Nájera, fl. late 16th cent.)

Native from Yucatan. Was definitor for the Guatemala province in 1579, 1597 and 1603. In between he was the guardian of the Mérida friary in 1580. In 1581, he was in Spain to recruit new friars for Yucatan.

manuscripts

Relacion. Mentioned in: Colección de documentos inéditos (...) de ultramar, vol. 11: Relación de Yucatan, 153.

literature

A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 60

Caspar Sagar (fl. c. 1530)

Observant friar. Guardian of Leipzig and several other convents in that region. Composed several catechetical texts. Died after 1543.

editions

Qui Deum Optimum Maximum Spiritu et Veritate Adoratum Oporteat (Leipzig: ex officina Melchioris Lottheri, 1534)

Habita Dominicae Praecis, Quod Pater Noster Dicitur (Leipzig: apud Michaelem Blum, 1533) [explication of the Pater Noster in 11 chapters]

Pia Iuxta ac Perbrevis Dominicae Orationis Enarratio (Cologne: apud Melchiorem Novesianum, 1535) [explication of the seven prayers of the Pater Noster and a work on the commandment of charity]

literature

B. Katterbach, Franz. Stud., 12 (1925), 260f. [check!]; D. Göcking, ‘Kaspar Sager OFM’, Wissenschaft und Weisheit 60 (1997), 231-256.

Caspar Schatzgeyer (Kaspar Schatzgeyer, 1463/1464 - 18 September 1527)

OMObs. Bavarian friar. Born in Landshut. Studied the liberal arts at the university of Ingolstadt (ca. 1480) and became baccalaureus artium. Entered the Observant branch of the Franciscan order in Landshut, where he taught theology from 1487 onwards (which implies that he had received a theological education after his entry in the order). Taught at Ingolstadt between 1489 and 1496. Thereafter preacher and guardian in Munich (1498-1505/7). In the learly sixteenth century, he went back to Ingolstadt, where he was preacher and lector of theology (1508-1511), where he became on friendly terms with Johannes Eck. Caspar was guardian of Ingolstadt between 1513 and 1514 (‘…Schatzgeyer habe als Guardian die Gewohnheit gehabt, dem versammelten Konvent erbauliche Vorträge zu halten, zu deren Gegenstand er die verschiedenen Bücher der Hl. Schrift wählte.’ Landmann, Franziskanische Studien 15 (1928), 341]. Elected provincial vicar of the Strasbourg province in 1514. Took part in the general chapter of Rome (1517), returning to the Strasbourg province with the title of provincial minister (the first provincial minister of the Observants in Strasbourg). Between 1517 and 1520, he again was guardian at Nürnberg. In 1520, he was officially confirmed as provincial minister of the Strasbourg Observants on the provincial chapter of Augsburg. Schatzgeyer proved a staunch defender of the Observant cause, both against the Conventuals, and against the Coletan friars (Boniface da Ceva in particular). He also became very active as a polemical author against the Lutheran movement. Aside from his various polemical writings, defending the Observant cause and the Catholic cause, he also wrote an interesting spiritual treatise (a.o. the Formula Vitae Christianae), and a series of sermons (unedited?).

manuscripts

Sermones: Munich, Universitätsbibliothek Cod. Mss 61 & 62 (1513-1514); Munich, Staatsbibliothek Clm 7803 ff. 44-142 (sermons dating from the period 1526-1527 and written by Matthias Walch in 1529) & Clm 9056; >>>> [These manuscripts contain several sermon cycles from different periods in Schatsgeyer’s career. Interesting in particular are his 1511-1512 Lenten cycles on the Ten Commandments (Quadragesimale Tractans de Decem Preceptis Dei , MS Munich, Universitätsbibliothek Cod. Mss 61 ff. 56-126), and on the spiritual struggle against sins (Quadragesimale de Pugna Vitiorum et Illi Annexis, MS Munich, Universitätsbibliothek Cod. Mss 61 ff. 1-53 & 62 ff. 105-246.)]

editions

A selection of his works appeared as: Opera Omnia, ed. Johann Bachmnn OFM (Ingolstadt: Alexander Weisseborn, 1543). Some individual works are mentioned below.

Formula Vitae Christianae (Antwerp, 1534). The work can also be found in the Opera Omnia. [This work, written in 1501 for Heinrich Kunzer, Abt of Tegernsee, amounts to a series of instructions for believers willing to live a perfect religious life. In all, 33 instructions for industrious Christians who want to live a virtuous life. Heavy emphasis on the love for God and on charity, and remarks that actions like penance exercises and prayers can only be seen as means to an end.]

De perfecta atque Contemplativa Vita, in: Idem, Opera Omnia (Ingolstadt: Alexander Weisseborn, 1543), 317v-333v.

Apologia Status Fratrum Ordinis Minorum de Observantia (Basel, 1516) [Refutation of Boniface de Ceva’s Defensorium Elucidativum. Schatzgeyer’s ideas formed a basis for the fundamental 1517 re-organisation of the order as a whole]

Scrutinium Divinae Scripturae pro Conciliatione Dissidentium Dogmatum (Basel, 1522); Scrutinium Divinae Scripturae pro Conciliatione Dissidentium Dogmatum, ed. U. Schmidt, Corpus Catholicorum 5 (Münster, 1922). [lengthy refutation of Lutheran allegations, written in response to the call for Catholic defensory writings by the Franciscan minister general Paul de Soncino (at the general chapter of 1521). In the Scrutinium, Schatzgeyer dealt with all the points of strife between early Protestant reformers and their Catholic opponents: grace, free will (liberum arbitrium), nature and practice of priesthood, the eucharist, faith, good works and place of charity, religious vows and celibacy, the cult of saints, papal primacy etc.]

Schriften zur Verteidigung der Messe, ed. E. Iserloh & P. Fabisch, Corpus Catholicorum 37 (Münster, 1984) [edition of seven treatises]

Von der waren christlichen und evangelischen Freyheit. De vera Libertate Evangelica, ed. E. Iserloh & P. Fabisch, Corpus Catholicorum 40 (Münster, 1987).

>>>> etc. will be continued. A provisional list of all edited and unedited works of Schatzgeyer has been made by M. Bihl, in: Analecta Franciscana VIII (1946), 833-836.

literature

Nikolaus Paulus, Kaspar Schatzgeyer, ein Vorkämpfer der katholischen Kirche gegen Luther in Süddeutschland, Strassburger theologische Studien, 3, book 1 (Strasbourg: Herder, 1898); V. Heynk, ‘Zur Rechtfertigungslehre des Kontroverstheologen Kaspar Schatzgeyer’, Franziskanische Studien 28 (1941), 129-151; H. Klomps, Kirche, Freiheit und Gesetz bei dem Franziskaner Kaspar Schatzgeyer (Münster, 1959); E. Komposch, Die Messe als Opfer der Kirche. Die Lehre Kaspar Schatzgeyers (Munich, 1965); Moorman, A History of the Franciscan Order, 510; Paul Nyhus, ‘Caspar Schatzgeyer and Conrad Pellikan: The Triumph of Dissension in the Early Sixteenth Century’, Archiv für Reformationsgeschichte 61 (1970), 179-204; W. Klaiber, Katholische Kontrovers-theologen und Reformer des 16. Jahrhunderts (Münster, 1978), passim; DSpir. XIV, 403-404; Theologische Realenzyklopädie XXX, 76-80; Heribert Smolinsky, ‘Schatzgeyer (Sasger, Schatzger), Kaspar’,in: Lexikon für Theologie und Kirche ³IX, 111f.

Caspar Waler (d. 1502)

OFMObs. Procurator for the order at the Roman Curia. In this function he published a Latin indulgence letters in the context of a crusade against the Turcs, who had landed in Southern Italy (Otranto, 1480). The text was printed by Johann Sensenschmidt in Bamberg (Einblattdruck, 1497).

literature

N. Paulus, Geschichte des Ablasses am Ausgänge des Mittelalters (1923) III, 204-207; Volker Honemann, ‘Waler, Caspar, obs’, Die deutsche Literatur des Mittelalters. Verfasserlexikon X, 619-621 & XI, 1644.

Cassianus Beligatti (Cassiano Beligatti da Macerata, 1708-1785)

OFMCap. Born at Macerata in 1708. He entered the order in 1725. After the Congregation for the Propaganda of the Faith decided to grant the Catholic mission to Tibet to the Capuchin (which had been contested by the Jesuits), Cassiano departed for that region in 1738, together with twelve fellow friars. Yet they had hardly arrived in 1741, when the ruler of Tibet ordered them to leave. On August 13, 1742, Cassiano set out for Nepal, where he was joined by other missionaries in 1745. Cassiano and his fellow friars evangelised with some success in Nepal and the Bengal area, until he was forced to return to Italy in 1756, due to illness. There, he was called to Rome by cardinal Spinelli (prefect of the Congregation for the Propaganda of the Faith) to train beginning missionaries for work in Tibet and Mongolia, and to write up the history of his travels . Eventually, Cassiano returned to Macerata, where he died in the Capuchin convent in 1785.

manuscripts/editions

Giornale di fra Cassiano da Macerata dalla sua partenza da Macerata seguita gli 17 agosto 1738 fino al suo ritorno nel 1756, divisi in due libri: MS Macerata, Biblioteca Comunale>>>. This work was one of the main sources for the Giorgi’s Alphabetum Tibetanum (Rome, 1762), which contains part of Cassiano’s Giornale under the title Itinerarium Lassense. A modern edition of Cassiano’s Giornale can be found in Relazione inedita di un viaggio al Tibet del P. Cassiano Beligatti da Macerata, ed. A. Magnaghi (Florence, 1902).

Memorie istoriche delle virtù, viaggi e fatiche del P. Giuseppe Maria Bernini da Gorgnano, viceprefetto delle missioni del Tibet, ed. Silvio da Brescia (Verona, 1767).

Grammatica Samoscardan di caratteri malabarici, tradotta dal portoghese>>

Libro in caratteri e lingua industana, in cui spiegansi i commandamenti di Dio>>

Nova Grammatica Industanae Linguae>>>

>>Hindustan translation of the Gospel of Matthew: MS Macerata, Bibliotheca Comunale>>

Alphabetum Thibetanum (Rome, 1773).

La teologia dei Tibetani: MS Macerata, Biblioteca Comunale>> [apparently an account of the four ages of the world according to Brahman religion and a description of the 10 incarnations of Vishnu]

literature

G. da Fermo, Gli scrittori cappuccini delle Marche (Jesi, 1928), 24-26; A. Teetaert, ‘Beligatti’, DHGE VII, 769-770; LexCap>> 

Cassianus de Digione (Cassiano da Digione, fl. mid 17^th cent.)

OFMCap. Travelled to Rome during the 1650 jubilee and wrote an account of his journey.

editions

Voyage de Rome, ed. Gabriele Ingegneri, Collectanea Franciscana 75 (2005), 159-250. 

Cassianus Korczynski (Kasjan Korczynski, d. 1784)

OFMConv.

literature

Anna Kulczycka, “Bóg, nieskonszone dobro nasze’ – Kasjan Korczynski OFMConv’, in: Wielcy kaznodzieje Krakowa, ed. Kazimierz Panús (Wydawnictwo Unum, 2006), 275-288.

Castro, José de San Pedro de Alcántara (18th century)

>>

editions

>>

literature

LThK, 2 (1994), 974.

Catharina de Bologna (1413-1463), sancta

Poor Clare from Bologna. Received a courtly education at the court of the princes of Este in Ferrara. Around 1427/28, she came under the spiritual influence of a religious women called Lucia, who lead a community of young women. During this period, Catharina experienced a religious crisis, and seems to have suffered ‘diabolical’ illusions. In 1432, Catharina and several other members of Lucia’s community entered the order of Poor Clares. She became responsible for the training of novices. In 1456, she established a new convent of Poor Clares in Bologna, and remained there as Abbess until her death on 9 March 1463. During her adult life, Catharina received many visions and revelations, and became renowned for her sanctity. She wrote several Latin and Italian works, such as the Rosarium Metricum de Mysteriis Passionis Christi Domini et de Vita B. Marie Virginis, and several Italian works (in prose and verse) on devotional and pious issues. Her most important work seems Le armi necessarie alla battaglia spirituale (1483), composed for female novices. Catharine was canonised in 1712 by pope Clement XI.

editions

Rosarium Metricum de Mysteriis Passionis Christi Domini et de Vita B. Marie Virginis>>>>

Le armi necessarie alla battaglia spirituale (Bologna, 1470/Bologna, 1511/Bologna, 1536/Bologna, 1654 etc./Bologna, 1900/Florence, 1922 [partial]). A Latin translation was made by J. Ant. Flaminius d’Imola, as the Sermones ad Sacras Virgines (Bologna, 1522/Bologna, 1653). French, Spanish, and Portuguese translations followed. The Portuguese translation appeared in Marco de Lisbon’s Las Chronicas de la Orden de los Frayles Menores (Lisbon, 1615) III, Liber IV, chapters 36-46. [The work became known after the death of Catharina, and received a series of editions in Italy, until 1775. In order to properly fight the spiritual battle, the soul needs seven weapons: diligence, defiance of the self, full confidence in God, memory of Christ’s passion, memory of death, memory of heavenly rewards, memory/knowledge of Scripture. For further perfection, she recommends a spirit of prayer, frequent communion, devotion to Mary.]

vitae

G. Grassetti, Vita della B. Caterina da Bologna aggiuntovi Le arme necessarie alla battaglia spirituale composte da detta Beata (Bologna, 1654/Rome, 1712/Bologna, 1724); AASS March II (Antwerp, 1668), 34-88 & AASS March II (Paris-Rome, 1865), 36-89

literature

Sbaralea, Supplementum (ed. Rome, 1908) I, 201f.; L.-M. Nuñez, La Santa nella storia, nelle lettere e nell’arte (Bologna, 1912); E. Henrion, ‘Una educatrice francescana del Quattrocento, Caterina de’Vigri e il trattato delle armi spirituali’, Vita e Pensiero 18 (1927), 486-495; DSpir II, 288-290.

Cayetano de Madrid (second half 18th century)

OFM>>>

manuscripts

Vida de Fr. Francisco de Cogolludo: Madrid, Nac. 1840

literature

Castro, Madrid, no. 100; Fidelis de Lejarza, `La Huella Franciscana en Cogolludo', AIA, 10 (1950), 41-48.

Casimir de Toulouse (c. 1633-1674)

OFMCap. French friar from the Toulouse province. Studied in Millau, where he apparently had a narrow escape from death during a row with protestant opponents (1663). Was elected lector of philosophy at the Narbonne convent in 1666, and held further teaching positions in Montpellier and Perpignan. His most famous philosophical work, the Atomi peripateticae (1674), adopts modern atomist perceptions within a renewed Aristotelian framework. The work was discussed by contemporary philosophers and roused suspician among ecclesiastical authorities. Volumes II to VI eventually were placed on the index (November 1680). Aside from philosophical works, Casimir also wrote hagiographical texts.

editions

Atomi peripateticae sive tum veterum tum recentiorum Atomistarum placita, 6 vols. (Béziers, 1674).

Vie du Duc de Modène, capucin (Béziers 1674).

Vie de soeur Jacquette Bachelier (1669).

literature

Bernard de Bologne, Bibliotheca Scriptorum ordinis minorum capuccinorum (Venice 1747); Apollinaire de Valence, Bibliotheca Fr. Min. Capuccinorum provinciarum Occitanae et Aquitaniae (Rome, 1894); Apollinaire de Valence, Toulouse chrétienne: Histoire des capucins, 3 vols.; Hurter, Nomenclator, II, col. 46, n. 1; DThCat II, 1821-1822;>>>

Caesarius de Spira (d. 1229)

Studied in Paris, student of Conrad of Speyer. Travelled to the Holy Land in 1217 (crusade) where he was accepted into the Franciscan order by friar Elias (then provincial minister of the Holy Land). Returned to Italy with Francis of Assisi in 1220 and involved with the composition of the regula (non bullata). Was sent as provincial minister to Germany, but returned to Italy in 1223 and was relieved of his function on his own request. According to Angelo Clareno, he was imprisoned during the rule of friar Elias.

editions:

>> See under Franciscus Assisiensis

literature:

C. Eubel, Geschichte der ober-deutschen Minoriten Provinz (Wü..., 1886); AF, Vol. 1, 4-41; Chronica Fratris Jordani, ed. Boehmer, Collection d’études et de documents sur l’histoire réligieux et littéraire du Moyen Age VI (Paris, 1908), 8-32; Golubovich, Biblioteca bio-bibliografica della Terra santa I (Quaracchi, 1906), 117-119; A. Van den Wyngaert, ‘Césaire de Spire’, DHGE XII, 197-198; J.G. Plöger, J. Schneider (eds.), Heilige im Heiligen land (Wü...., 1982); B. Vollot, ‘Césaire de Spire et la première Règle de Saint François’, Franziskanische Studien 73 (1991), 310-323.

Caesarius Magati (Liberatus a Scandiano, d. 1647)

OFMCap

literature

Eligio Maria Grasselli, ‘Cesare Magati cappuccino e medico chirurgo alla corte estense. Un gigante fra le ombre del passato’, in: I mille volti della Modena ducale, 291-302; Anna Rita Capoccia, ‘Magati, Cesare (Liberato da Scandiano)’, DBI 67 (2006), 313a-315a..

Cajetanus Maria Bergomensis (Gaetano Maria da Bergamo/Migliorini, 1672-1753)

OFMCap. Italian friar and spiritual author.

editions

Meditationes supra la passione. Translated as: Zamyslenia nad cierpiacym Panem i soba samym, Rozwazania na Wielki Post. Przeklad i opracowanie: Salezy Kafel (Cracow: Wydawnictwo M, 2007).

L’umiltà della cuore

Libro del Retiro

>>>

literature

Alessandro Viscardi da Bergamo, Notizie storiche intorno alla vita, studi e libri mandati alla luce dal P. Gaetano da Bergamo (Rome, 1776); Ilarino da Milano, Biblioteca dei frati minori cappuccini di Lombardia (Florence, 1937), 119-138; DThCat VI, 985-987; M. Neumayr, Das Schriftpredigt im Barok (Paderborn, 1938), passim; Metodio da Nembro, ‘Gaetano Maria da Bergamo nel Settecento religioso italiano’, Italia Francescana 25 (1950), 34-43, 106-120; Enciclopedia Cattolica V, 1846-1847; LexCap., 291-292; Catholicisme IV, 1695-1696; DSpir VI, 48-53; C. Cargnoni, ‘Antilogie teologiche e ascetiche di Gaetano da Bergamo in un opuscolo inedito di Viatore da Coccaglio’, Collectanea Franciscana 72 (1972), 69-85.

Caldes (fl. 1446)

Spanish friar. Confessor of princess Maria of Aragon. Caldes wrote for her the Exercici de la Santa Creu, which was finished on 20 August 1446. In 1683, the work received a vernacular reworking.

editions

Exercici de la Santa Creu, ed. F. Francesch Marçal (Mallorca, 1683).

literature

J.M. Bover, Biblioteca de escritores baleares (Palma de Mallorca, 1868) I, 142-143 (no. 201); I. Rodríguez, ‘Autores espirituales españoles en la edad media’, Repertorio de historia de las ciencias eclesiasticas en españa 1 (siglos iii-xvi) (Salamanca, 1967), 284.

Caritas Pirckheimer (1467-1532)

Poor Clare from Eichstädt, and the sister of Klara and Willibald Pickheimer (all members of a well-to-do and erudite patrician family). Her secular name was Barbara. At the age of 12, she came in the care of the Nürnberg Poor Clares, where she took her profession at the age of sixteen, taking the name Caritas. In 1502/3, she became abbess of the Nürnberg St. Clare convent, a position that she kept for twenty years. Was noted for her humanist learning (like the other members of the Pirckheimer family) and, partly through the contacts of her humanist brother Willibald, she got acquainted with several leading humanists of her time (notably Conrad Celtis), with whom she exchanged several on a variety of letters. Her erudition was acknowledged by Erasmus in his colloquy Abbatis et eruditae. Caritas also became an intimate spiritual friend of Sixtus Tucher, prior of the St. Lawrence, with whom she kept up an interesting correspondence. In 1525, the city council of Nürnberg introduced the Lutheran reformation, which lead to severe conflicts with Caritas, who did accept a reformation of the convent life along Lutheran lines. After a meeting between Melanchton and Caritas (brokered by Willibald), both of whom seemed to have been impressed by each other’s intelligence and moral integrity, a compromise was reached, leaving the remaining sisters in peace after Lutheranism had conquered the town. Nevertheless, it meant a great loss of income, and it was no longer possible to celebrate Mass, to hear confession, to go to communion and to hear sermons in the Catholic vein. She documented her struggle for the convent and her views on the relative merits of the old and new religion in her Denkwürdigkeiten. Aside from this work, she left behind an important Gebetbuch, and many letters.

editions

Caritas Pirckheimer Quellensammlung, ed. Josef Pfanner et.al. 3 Vols. (Landshut, 1961-1967) [containing her Denkwürdigkeiten, her prayer book and her letters] A large part of her correspondence is also published in the Opera Omnia (Frankfurt, 1610) of her friar Willibald Pirckheimer. Her Denkwürdigkeiten is also published separately in Die Denkwürdigkeiten, ed. C. Höfler (Bamberg, 1852) and again in Die Denkwürdigkeiten, ed. F. Renner & G. Deichstetter (St. Ottilien, 1982)

literature

E. Münch, Caritas Pirckheimer, ihre Schwestern und Nichten (Nürnberg, 1826); W. Loose, Aus dem Leben der Caritas Pirckheimer nach ihren Briefen, Diss. (Dresden, 1870); Fr. Binder, Caritas Pirckheimer. Äbtissin von St. Clara zu Nürnberg (Freiburg i. Breisgau, 1873); Georg Pickel, ‘Geschichte des Klaraklosters in Nürnberg’, BBKG 19 (1913), 145-172, 193-211, 241-259; H. Riesch, Frauengeist der Vergangenheit: Caritas Pirckheimer (Freiburg i. Breisgau, 1921); S. Kasbauer, Caritas Pirckheimer, eine Heldin des Glaubens (Landshut, 1932); L. Weismantel, Die Letzten von Sankt Claren (Freiburg i. Breisgau, 1940); Johannes Kist, Charitas Pirckheimer. Ein Frauenleben im Zeitalter des Humanismus und der Reformation (Bamberg, 1948); Dieter Harmening, ‘Eine unbekannte Handschrift aus dem Klarakloster zu Nürnberg mit einer Briefnotiz über Charitas Pirckheimer (1481)’, JFLF 32 (1972), 45-54; Caritas Pirckheimer, 1467-1532. Eine Ausstellung der Katholischen Stadtkirche Nürnberg 1982, ed. Lotte Kurras & Franz Machilek (Munich, 1982); G. Krabbel, Caritas Pirckheimer, ein Lebensbild, 5th Edition (Munich, 1982); Caritas Pirckheimer. Ordensfrau und Humanistin - ein Vorbild für die Ökumene. Festschrift zum 450. Todestag, ed. Georg Deichstetter (Cologne, 1982)

Celestinus de Monte Marsani (Célestin de Mont-de-Marsan, d. 1650)

OFMCap.

literature

DThCat II, 2064 

Celestinus de Soissons (Célestin de Soissons, fl. 17^th cent.)

OFM. Moralist

literature

DThCat II, 2064

Celsus Zanus (fl. 17th cent.)

Preacher.

editions

De rhetorica et poetica ecclesiastica et civili (Rome, 1643).

literature

Harry Caplan & Henry H. King, ‘Latin Tractates on Preaching: A Book-List’, The Harvard Theological Review 42:3 (Jul., 1949), 200.

Chatarinus de Veneto († after 1378)

Sent to a studium generale for a lectorate course by his Venetian superiors (ca. 1322). Degree studies at Paris (at least until 1335). Lector in Naples (mentioned in 1343) and Bologna. Provincial minister (Marchia Tarvinia). Guardian in Venice in 1378. Author?

literature

C. Piana, Chartularium, AF, 11 (1970), 14-15, n. 19.

Cherubinus de Maurienne (Chérubin de Maurienne/Alexandre Fournier, 1566-1610)

OFMCap. Missionary and collaborator of Francisco de Sales. Religious controversialist.

literature 

DThCat II, 2360-2361

Cherubinus de Spoleto (Cherubino da Spoleto/da Siena, 1414 - 1484)

OMObs. Was taught by a Friar Minor in a local grammar school. Entered the Franciscan order in Spoleto in 1432. Became active as a preacher with a reputation for appreciating profane poetry and related forms of secular literature. After rebukes from within the order (notably by Giovanni Buonvisi da Lucca), Cherubino started to model his sermons on the homiletic examples of Bernardino da Siena (in one of his own ‘work’ manuscripts, Cherubino copied down anonymous sermons, alongside of sermons by Roberto Caracciolo, Giacomo della Marca, Antonio da Bitonto et.al. In his early preaching career, he also made abbreviations of Bernardino da Siena’s sermons. Cf. Cenci, 1971, p. 640). Between 1441 and 1484, he embarked on long preaching tours throughout the Italian peninsula. In his sermons, as well as in his other pastoral activities, he promoted Eucharist devotion and established a series of confraternities to this purpose. Also stimulated the solemn bestowal of last sacrament rites to ill people (lest they should die unshriven), and engaged in social work (including the foundation of Monte di pietà). On 12 May 1457, pope Calixt II appointed Cherubino as crusade preacher (against the Turcs). On 19 November 1473, Sixtus IV made him apostolic preacher, giving Cherubino free range to preach wherever he wanted, with the help of four friars of his own choosing. In 1484, he was elected definitor for his order (on the general chapter of Alvern). He died in the Santa Maria degli angeli convent, near Assisi, on the fourth of August, 1484. He is commemorated as a beatus in the Franciscan Martyrologium.

manuscripts

De Eruditione Liberorum/Tractatus de Cura Filiorum: Naples, Naz. VIII.AA.30 ff. 79a-87d; Terni, Biblioteca Comunale 43 ff. 220v-232r

Tractatus de Honore Parentum: Naples, Naz. VIII.AA.30 ff. 87d-93c [sermons, part of his Sermones Quadragesimales].

Tractatus de Obedientia: Assisi, Biblioteca Comunale Cod. c. ff. 127v-135v. [sermons, part of his Sermones Quadragesimales].

De Honore Templorum: Naples, Naz. VIII.AA.30 ff. 93c-95c [sermons, part of his Sermones Quadragesimales].

De Republica>>?

Tractatus de Temptationibus pro Personos Religiosis et Devotis: Assisi Biblioteca Comunale 443 ff. 136r-146v

Sermones Quadragesimales: Naples, Naz. V.H.378 ff. 135r-139v; VI.F.12 ff. 43r-48r; VIII.A.7; VIII.A.9; VIII.A.21; VIII.AA.20; VIII.AA.30. [sermons, part of his Sermones Quadragesimales]. For more of such ‘treatises’, see DBI XXIV, 451

Letters, see DBI XXIV, 451-452.

editions

Sermones Quadragesimales, ed. Serafino da Mantua (s.l., ca. 1500/Venice, 1502/Venice, 1511). [Just like many other Observant friars, Cherubino’s Quadragesimal sermons have a strong didactic and catechetical character. In the Venice editions, the sermons are grouped together into small treatises on individual dogmatic, moral, and spiritual issues (much like the semons of Bernardino da Siena!. The Sermones Quadragesimales also contain sermones ad status, specifically directed at the various social classes, and at women, youth, married people, city people etc.]

Regula di Vita Spirituale/Regola della Vita Spirituale (Florence, 1477/Florence: Francesco Dino di Iacopo Fiorentino, 1487/Florence, 1490); Regola della Vita Spirituale, ed. F. Zambrini (Imola, 1878); Sesta e settima regola spirituale: Orazione e mundificazione, ed. Mario Sensi, in: Mistici Francescani. Secolo XV, 451-505. [The Regola della Vita Spirituale, written before 1464, received at least 32 editions before the end of the nineteenth century. The work provides seven rules for a proper Christian life. These rules deal with proper and improper thoughts, affections, words, labours, conversations, prayer, and purity of conscience. These Regola, together with the Regola della vita matrimoniale, figure among the most important pedagogical-spiritual works in the Italian vernacular during the early modern period.]

Regola della Vita Matrimoniale (Florence, 1477); Regole della vita matrimoniale, ed. F. Zambrini & C. Negroni (Bologna, 1888) [comparable with the Regula della Vita Spirituale, with which it was sometimes printed together. Roberto Rusconi, DBIXXIV, 450: ‘…le fonti, l’ispirazione, il modo di argomentare delle due Regole trovano piena corrispondenza con gli orientamenti di fondo della predicazione francescana osservante quattrocentesca, in un approccio che racchiude la vita spirituale del laicato devoto italiano tra pulpito e confessionale, all’interno di un programma etico-didascalico che C. ricollega esplicitamente alla predicazione bernardiana.’ Gabriella Zarri (1986), 156-157: ‘…i coniugi, come insegna Cherubino, sono chiamati a una vita di devozione; nell’ambito della famiglia l’istruzione della moglie avviene sotto la guida del marito: l’uomo dovrà insegnare alla donna, se questa non li conosce, le preghiere e i commandamenti, dovrà educarla alla confessione e indurla a frequentare le prediche, leggere con lei libri spirituali. In accordo con l’orientamento della pastorale francescana e con il carattere essenzialmente etico della Regola matrimoniale i libri consigliati da Cherubino sono prevalentemente di carattere morale: il Trattato sopra i peccati mortali di sant’Antonino e la Quadriga spirituale di Nicolò da Osimo; il religioso non manca tuttavia di raccomandare la Regola della vita spirituale da lui stesso composta, introducendo così anche nella vita familiare gli indirizzi della devotio. Questo trattato è infatti ordinato a dettare alcuni principi ascetici a predisporre all’orazione, vocale e mentale. Non a caso i libri la cui lettura è consigliata in questa Regola rientrano decisamente nella linea devota: ‘buoni libri a legiere per una persona non litterata sono questi: Climaco, Specchio della croce, Il monte dell’oratione, Il libro della patientia.’ (…) Prive di carattere precettistico (…) le Regole di Cherubino da Spoleto presuppongono pur sempre una condizione della vita familiare che non sia solo irreprensibile dal punto di vista morale ma che preveda un impegno nell’esercizio spirituale. La scala del paradiso ha il suo primo gradino tra le pareti domestiche…’]

[?] Conforto spirituale de’caminanti a porto di salute. Regole del vivere nel stato virginale e contemplativo. Regola e modo del vivere nel stato viduale. Versi devotissimi de l’anima inamorata in miser Jesu Christo (Venice: Melchior Sessa, 1505) [In the Regola e modo del vivere nel stato viduale, Cherubino states that a true widow shows her virtue by living frugally and wearing sober clothing: they should be living mirrors of their internal spiritual virtue. The same point was made by the Observant Franciscan friar Iacopo Mazza da Reggio Calabria.

literature

Wadding, Annales Minorum (Quaracchi, 1933) XIV, 426-430; Sbaralea, Supplementum (ed. Rome, 1908) I, 201-203; Zawart, 291; DSpir II, 824-825; DThCat. XIV, 2549f; Cenci, Napoli, >>; R. Rusconi, `Cherubino da Spoleto', DBI XXIV (Rome, 1980), 446-453; Gabriella Zarri, ‘La vita religiosa femminile tra devozione e chiostro: testi devoti in volgare editi tra il 1475 e il 1520’, in: I frati minori tra ‘400 e ‘500, Atti del XII Convegno Internazionale Assisi, 18-19-20 ottobre 1984 (Assisi, 1986), 125-168; passim; Bernadette Paton, Preaching Friars and the Civic Ethos: Siena, 1380-1480 (London, 1992), 67-69; L. Canonici, ‘Fra Cherubino da Spoleto predicatore...’, Studi Francescani, 92 (1995), 107-125 [check!]; Mauro Donnini, ‘Sulla “Passio Domini nostri Yesu Christi” di Cherubino da Spoleto’, in: Studi sull’Umbria medievale e umanistica, 219-238; Giuliana Italiani, ‘Sul “De eruditione liberorum” di Cherubino da Spoleto’, in: Studi sull’Umbria medievale e umanistica, 239-252.

Cherubinus de Udine (Cherubino d’Udine, fl. early 17^th cent.)

OFMCap. Astronomer.

Cherubinus Rijn (1570-1623)

OFMCap. Dutch friar.

literature

Hildebrand van Hooglede, ‘De eerste Hollandsche Kapucijnen: Br. Masseo Poenen of Poecen van Grave (1551/52-1622) en P. Cherubinus Rijn van Amersfoort (1570-1623)’, in: Idem, Miscellanea II, 1045-1051.

Cherubinus Senensis (Cherubino da Siena, fl. later fifteenth cent.)

OFMObs. Disciple of Bernardino da Siena and important author of spiritual texts for the Sienese laity. Cherubino da Siena is probably to be identified with Cherubino da Spoleto (see under that name)

manuscripts

Regole della vita spirituale:

De educatione puerum et liberorum: did not survive?

Regole della vita matrimoniale:

editions

Regole della vita spirituale (Florence, 1490)

Regole della vita matrimoniale, ed. F. Zambrini & C. Negroni (Bologna, 1888)

literature

Bernadette Paton, Preaching Friars and the Civic Ethos: Siena, 1380-1480 (London, 1992), 67-69

Christianus Borgsleben

German friar. Active in Erfurt and the Saxon province during the in the 1450s and 1460s. Lector and Preacher; translator for John of Capistran. He was a lector at the Nordhausen friary in 1440, when he received the licence to preach and hear confession. In the Summer semester of 1446, he became lector principalis at the Franciscan studium in Leipzig, which was associated with the university. Hence, Christian was immatriculated at the university to go up for his theology degree. He was Sententiarius in December 1446 and reached in 1449 the licentiate of theology. He left Leipzig for a teaching position elsewhere: he was lector sacrae pagina in Nordhausen in 1457. That same year, he was also custos of the Thuringia custody. In 1464, he is at the Franciscan studium of Erfurt, where he immatriculated at the university as 'Doctor Cristianus Borgsleyben'. In 1484, he is again custos, this time in Nordhausen, where he became involved with Observant reforms. He died sometime thereafter at Erfurt and was buried in the Franciscan friary. Christian had a great reputation as a preacher, also because of his translation activities for Giovanni da Capistrano. He was praized for his homiletic prowess by his fellow friar Conrad Wimpina (fl. 17th cent.), wrote about him: 'Christianus Burcksleve natione Hirimius, patria Bergensis, Ordinis Minorum, Studio Lipzensis, vir rarissimae profecto laudis, ingenio acuto, eloquio diserto. Cuius comitate pellecta universa Saxonica provincia eundem non aliter quam olim Capistranum concionantem admirabatur. Qui cum in Lipzensi Gymnasio susceptis Doctoralibus insigniis, etiam Erfordensem scholam non parum tam scholasticis quam ad vulgus sermonibus ornavisset, post multa ab eo eleganter et ingeniose edita etiam ibidem quievit relictis posteris opusculis subnexis: Super sententias lib. II. Disputatarum Quaest. lib. I. Orationum ad Clerum lib. I. Sermones de tempore & Sanctis libb. II. Sermones per Quadragesimam lib. I. Claruit temporibus Sixti P.P. quarti A.D. 1401. (Found and cited from Buchwald, 'Die Ars Praedicandi', Franziskanische Studien 8 (1921), 67-68.

manuscripts

Ars Praedicandi: Leipzig, Univ. Libr., 616 ff. 1-4 [a manuscript compiled by a practitioner who gathered model sermons, confession guidelines, an ars predicandi ascribed to Thomas Aquinas, the text of Christian Borgsleben and related texts]; Colmar, Bibl, Consistorialis 166 ff. 289v-291v

Quaestio: Görlitz Fol. 37 ff. 3a-9a [Inc: Utrum subiectum vel abstractum in scientia naturali habeat mobilitatem pro ratione subiectivalitatis. Et quod sic.; Expl: Et sic est finis huius Quaestionis editae et compilatae per Reverendum Patrum et Fratrem Christianum Borxleben Ordinis Fratrum Minorum S. Theologiae professorem eximium ac transscripta per Fratrem Georgium Iudicis eiusdem Ordinis sub Anno Dominicae Incarnationis 1478. Amen]

Passio>> See Franziskanische Studien 23 pp. 187-188.

editions

Georg Buchwald (ed.), `Die Ars Praedicandi des Erfurter Franziskaners Christian Borgsleben', Franziskanishe Studien 8 (1921), 67-74 [interesting text, also on lectors and their obligations. The text was written during Christian's Erfurt period.]

literature

Brieger, Die theologischen Promotionen auf der Universität Leipzig 1428-1539 (Leipzig, 1890), 50; L. Lemmens, 'Das Franziskanerkloster zu Nordhausen', BGSF 1 (1908), 1, 21; L. Meier, Franz Stud., 20 (1933), 271-2; 274-5; Idem, Franz. Stud., 23 (1936), 187-188; Idem, Antonianum, 5 p. 343.

Christianus Clericus (Chrestien Leclercq, 1641-after 1700)

OFMRec. Probably born in Bapaume (Pas-de-Calais). He entered the Franciscan Recollects in 1668. Following his formation and ordination as a priest, he departed as a missionary for Nouvelle France (Canada) in 1675, in the compagny of the new bishop P. Hennepin and several others. After his arrival in Quebec, Leclercq traveled onwards to Gaspésie, near the Micmac indigenous population. He apparently learned the indigenous langage and composed both a dictionary and a catechistic text with explanatory images. In 1680, he was sent back to France to obtain permission from the French provincial to create hospices in Quebec and Montréal. Late 1681, he was back in Quebec until ca. 1686, when he became the guardian of the Lens friary (Pas-de-Calais) and later, in 1700, of the S. Omer (St. Omaars) friary. His published works seem to date from after his return to Europe.

editions

Dictionary of the Micmac language and a catechism with explanatory images>>?.

Nouvelle Relation de la Gaspésie (Paris, 1691/Lyon, 1692).

Premier établissement de la foy dans la Nouvelle France (Paris, 1691). A second edition appeared as Histoire des colonies françaises (Lyon, 1692). Deals with the missionary activities of the Recollects in Nouvelle France and attacks the actions of the Jesuits. Some scholars have voiced doubts about Chrestien's authorship of the work.

A new critical edition of Leclercq's works has appeared in 1987: L’œuvre de Leclercq, Édition critiques et philologique, ed. J. Leralu (Nevada: McGill University Press, 1987).

literature

Henri Arthur Scott, Nos anciens historiographes et autres études d’histoire canadienne (Levis: Cie. de Publication de Levis, 1930), passim; Catholic Encyclopedia IX, 109; A. Godbout, ‘Leclercq’, in: Centenaire de l’histoire du Canada, ed. F.-X. Garneau (Montréal, 1945), p. 269-290; Dict. Biogr. Franc., XX, 477-78; Dictionnaire biographique du Canada (Toronto, 1966) I, 449-452; Dictionnaire des lettres françaises. Le xviie s., ed. G. Grente (Paris, 1996), 723; R. Aubert, ‘Leclercq (Chrestien)’, DHGE XXX, 1474-1475.

Christianus de Hiddestorf>>

Friar from Hiddesdorf. Lector at Magdeburg and subsequently degree student at the University of Erfurt (1396 bacc. biblicus) In 1400, several charters attest that he was magister regens. Apparently kept the regency for a long time, maybe until his death in 1420. During this period also active as itinerant preacher in the province [as can be seen in the explicit of MS Breslau I.F.742 f. 136a: `Finita est Passio (…) per Rev. Patrem Christianum de Hiddesdorf collecta et in Lubek in conventu Fratrum Minorum et in pluribus locis per eum populo praedicata.'] Among his students we can single out friars as Gottschalk Roede and Johannes Mutzel (both in the lectorate program. The latter eventually became lector secundarius in Hannover). His 1400 letter, in which he also refers to Gottschalk's completion of the lectorate course, he depicts the teachings in the Erfurt studium as part and parcel of convent life. The juniores & seniores of the friars were certainly involved with the activities if the students [See Meier, Antonianum, 10 (…), 64-65.]

manuscripts

Conclusiones Sententiarum: Luneberg, Ratsbücherei, 2° 48 [See on his Sentences commentary further Meier, Antonianum, 14, pp. 68-9]

Comm. in Matthaeum: a.o. Braunschweig, Stadtbibliothek Cod. 141 ff. 14v-77r [See Meier, Antonianum, 14, pp. 158, 177-80. This fifteenth-century manuscript, which once belonged to the Friars Minor of Braunschweig, also contains Francis of Meyronnes’ Sermones de Eucharistia (ff. 1r-14r), an anonymus Tractatus de Septem Vitiis et Virtutibus/Tractatus de Remediis Septem Peccatorum Mortalium (ff. 82r-109v. Inc.: ‘Nota de septem mortalibus peccatis, quando sint venalia et quando mortalia et quid sit peccatum mortale. Peccatum mortale est secundum Augustinum spreto bono incommutabili bono commutabili adhaerere.’; Expl.: ‘Magis cara defuncto in vita poni in sepulchro cum eo bina et hoc illa habet pro maximo honore quod ipsa eligitur aliis derelictis.’), and a series of anonymous sermons (ff. 109v-292r. Cf. the enumeration of Ludger Meier, Antonianum 14 (1939), 161-165.)]

Sermo de Passione [Held in the St. Catherine Church of Lübeck and at other places]: Breslau, I.F.742 ff. 120a-136a. Inc.: Omnis anima quae non fuit afflicta (…) Beatus Bernardus in Sermone de Passione Domini sic Dicit: Vigilate.']

Sermones: Munich Landesbibl. Lat. 9000 [=Clm 9000] >> These are sermons by Albert Hofeltinger on the basis of Christian von Hiddesdorf’s Matthew Commentary!

editions

Partial edition of the Matthew commentary can be found in L. Meier, Antonianum 14 (1939), 166ff.

literature

Ludger Meier, ‘Christianus de Hiddesdorf O.F.M. Scholae Erfordiensis Columna’, Antonianum 14 (1939), 43-76, 157-180; Idem, Die Barfüsserschule, 46-47.

Christianus de Honnef (Christianus von Honnef, fl. c. 1500)

Member of the Franciscan convent of Seligenthal. Known for his catechism: Eyn schone Christliche underrichtung über die x gebot, die xii artikel des Christlichen geloiven, mit dem Pater noster und der Englischer grötzen, ouch alle Artikel der gemeiner bicht, wie man ieckliche sunden underscheiden sal. Alle punten bewyst mit der hilger schrift (Collen: Jaspar van Gennep, 1537) [dedicated to Duke William of Cleve, Gullik and Berghen, d. 1511. The work contains: Vater unser und Englischer Gruss; Symbolum; Beichte; 5 Sinne; Werke der Barmherzigkeit; 7 Gaben des hl. Geistes; 7 Sakramente; 7 Todsünden; 8 Seligkeiten; 9 fremde Sünden; Stumme Sünden; Himmelschreiende Sünden; Sünden gegen den hl. Geist; 10 Gebote; Beschluss]

literature

P. Bahlmann, Deutschlands katholische Katechismen bis zum Ende des sechzehnten Jahrhunderts (Münster, 1894), 25-28. 

Christianus de Kientzheim (Christian von Kientzheim, 1718 - after 1795)

OFMCap. Alsacian friar. Ascetical and catechetical author…

literature

DSpir II, 870-871.

Christianus Seuringhausen (f. mid 17th cent.)

OFMRec. Translated Bernard of Bessa's Speculum Disciplinae into German.

editions

Specvlvm Disciplinae Novitiorum, Das ist Zuchtspiegel der newen Geistlichen Personen Geschrieben durch (...) Bonaventuram (...) durch P. Christianum Seuringhausen [OFMRec] auß dem latein ins teutsch versetzt (Cologne: Wilhelm Firiessems, 1654)]

Christobaldus de Higuera (Cristóbal de Higuera/de la Higuera, fl. c. 1700)

OFM. Preacher in the Castilia province.

literature

AIA 28 (1968), 465; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 128 (no. 417).

Christobaldus Delgadillo (Cristóbal Delgadillo, fl. ca. 1650)

OFM. Member of the Castilia province.

literature

AIA 25 (1926), 217-226; AIA 5 (1945), 350-357; AIA 15 (1955), 266-267; AIA 39 (1979), 111; José Simón Díaz, Bibliografía de la literatura hispánica, 11 Vols. (Madrid, 1960-1976) X, no. 2706; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 106 (no. 258).

Christobaldus de Santo Antonio (Cristóbal de San Antonio o Diego Mieses, 1466-1526?/1558?)

Spanish Friar from the Santiago province.

manuscripts/editions

Triumphus Christi (Salamanca, 1534). Cf. Castro (1996), 87f.

Tratado de los mayorazgós>?

Tratado sobre la Concepción de Nuestra Señora. (1526). Cf. Castro (1996), 88 & AIA 17 (1922), 393-395.

literature

Germán Rubio, ‘El licenciado Cristóbal de Mieses, 1466-1526?’, AIA 17 (1922), 367-400; Manuel de Castro, ‘Notas de bio-bibliografia franciscana’, AIA 29 (1969), 150-158; AIA 30 (1970), 218-219; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 149 (no. 576); 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), 87-88.

Christobaldus de Sancto Josepho Gallo (Cristóbal de San José Gallo, fl. early 18^th cent.)

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

literature

AIA 21 (1924), 334-336; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 119 (no. 339).

Christobaldus Lopez de Vera (Cristóbal López de Vera, fl. c. 1750)

OFMDisc. Member of the San Diego province (Andalucia)

literature

AIA 21 (1924), 54; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 141 (no. 513).

Christobaldus Martinez (Cristóbal Martínez de la Puerta, d. 1623)

Andalusian. Arrived in Honduras as a soldier by 1600. He took part in an expedition to Costa Rica, during which he decided to become a missionary. He went to Guatemala and took the Franciscan habit in 1602. For a number of years he worked in Guatemala and Chiapa, teaching Latin and learning various Indian languages. In 1616, he was sent out on his first missionary journey to Tegucigalpa. Two more missionary journeys followed. On the last one, he and two of his companions were killed by natives in 1623.

manuscrips

Seis consultas, en que se satisface a las razones alegadas contra la Expedición de Tegucigalpa, y se prueba que es lícito emprender la Misión, aún con peligro de la vida.>?

Manifiesto apologético en que propone y resuelve el V.P. los obstáculos que podrián ofrecerse acerca de su viaje (1619). See Vázquez IV, 143-147.

Cartas al Provincial de Guatemala sobre la expedición de Tegucigalpa.>?

literature

Francisco Vázquez, Crónica de la Provincia del Santísimo Nombre de Jesús de Guatemala, 2nd Ed., Bibliotea “Goathemala”, 14-17, 4 Vols (Guatemala, 1937-1944) IV, 143-147; A Bio-Bibliography of Franciscan Authors in Colonial Central America, ed. Eleanor B. Adams (Washington D.C.: Academy of American Franciscan History, 1953), 52.

Christobaldus Moreno (Cristóbal Moreno, fl. c. 1600)

OFM. Member of the Valencia province.

literature

AIA 3 (1915), 139-140; AIA 8 (1917), 104; AIA 15 (1955), 356-358; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 151 (no. 594).

Christobaldus Ortega (Cristóbal Ortega, fl. c. 1650)

OFM. Poet.

literature

AIA 15 (1955), 379; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 157 (no. 638).

Christobaldus Ramirez (Cristobál Ramírez, fl. late 17^th cent.)

OFM. Preacher from the Cartagena province.

literature

AIA 36 (1933), 113-115; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 167 (no. 705).

Christobaldus Rosellus (Cristobal Rosel, fl. 18^th cent.)

OFM. Member of the Cartagena province.

literature

AIA 28 (1927), 136; AIA 38 (1935), 89-90; AIA 15 (1955), 423-424; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 172 (no. 746).

Christopher Davenport (fl. first half 17th cent.)

literature

Philippe Yates, 'The Greenwich Observants and Christopher Davenport', in: A Pilgrimage Through the Franciscan Intellectual Tradition, ed. André Cirino & Josef Raischl (Canterbury: Franciscan International Study Centre, 2008), 345-364.

Christophorus de Cheffontaines (Christophe de Cheffontaines, d. 1595)

OFM. French friar. Polemic author.

editions

>>>>

literature

DThCat II, 2352-2354

Christobaldus Palomo (Cristóbal Palomo, fl. c. 1765)

OFM. Preacher in the Aragon province.

literature

AIA 15 (1955), 389-390; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 160 (no. 658).

Christophorus de Rojas y Spinola (Cristobal de Rojas y Spinola, 1626-1695)

OFMRec. Born in Roermond from Spanish noble parentage. Active in attempts to reconcile protestants and catholics. Bishop. He died in Wiener Neustadt.

literature

G. Menge, Franz. Stud., 1 (1914), 28-34 & 2 (1915), 1-62 ; DThC>>; H. Otte, Die Reunionsgespräche im Niedersachsen des 17. Jahrhunderts (Göttingen, 1999); LThK³ IX, 846; Johannes Madey, ‘Spinola Cristòbal de Rojas y (auch: Christophe de Rojas y Spinola)’, in: Lexikon für Theologie und Kirche ³IX, 846; Karin Masser, Bruder in Christo. Christóbal de Gentil de Rojas y Spinola OFM [ep., rec. † 1695] und der lutherische Abt Gerardus Wolterius Molanus. Ein Beitrag zur Geschichte der Unionsbestrebungen der katholischen und evangelischen Kirche im 17. Jahrhundert, Diss. (Innsbruck, Theol. Fakultät, 2000); Karin Masser, Christobal de Gentil de Rojas y Spinola O.F.M. und der lutherische Abt Gerardus Wolterius Molanus. Ein Beitrag zur Geschichte der Unionsbestrebungen der katholischen und evangelischen Kirche im 17. Jahrhundert, Reformationsgeschichtliche Studien und Texte, 145 (Münster: Aschendorff Verlag, 2002).

Christophorus de Romandiola (Cristoforo di Romagna/de Cahors) (ca. 1172-1272, Cahors) b. in 1905

Was a secular priest before he entered the order of Francis in 1215. Francis sent him to Aquitania, where he preached against the Albigensians. Founded several Francican convents in Cahors and neighbouring areas. Author?

editions:

>>>>

literature:

AF, 3 (1897), 161-173 (Vita written by Bernard of Bessa, Cahors, 1304?); AFH, 4 (1911), 619ff; Aureola, 5 (...?), 501-514; BiblSS, 4, 366f; Giambattista Montorsi, ‘Beato Cristoforo di Romagna [d. 1272]’, in: Risuona nelle mie orecchie, 7-20.

Christophorus de Varisio (Cristoforo Picinelli de Varese, d. 1491)

OFMObs. Friar from Varese. Studied Roman and Canon Law before he entered the Franciscan order. Worked with Giovanni da Capistrano and also was Giovanni’s first biographer. After Giovanni da Capistrano’s death, Cristoforo remained active as preacher in Austria, Bohemia, and Poland. Between 1453 and 1468, he was vicar general of Bohemia. He also edited the provincial constitutions of the Polish province. Aside from a biography of Giovanni da Capistrano and provincial constitutions for the Polish province, Cristoforo composed a Declaratio Regulae/Declaratio super Regulam, two treatises on Franciscan order privileges, and a Rosarium de Vita et Morte Christi (in verse).

manuscripts and editions

Declaratio Regulae Fratrum Minorum: Naples Naz. VII.E.75 ff. 1a-38d; VII.G.41; VII.G.42 ff. 3r-27v; Rieti, Biblioteca Communale I,2,34 ff, 231v-233r (15th cent.).

Tractatus de Privilegiis:>>>>

Constitutiones Provinciales:>>>>

Vita S. Joannis (1462), edited in AASS 23 October, 270-271, 491-546

Rosarium de Vita et Morte Christi. Published as an appendix to the Interrogatorio ossia Regola della Vita Christiana (Milan, 1493) [Hain no. 9259]

literature

Wadding, Annales Minorum ad. ann. 1491, no. 4-6; DSpir II, 876; Cenci, Napoli, I, 528 

Christophorus de Verrucchio (d. 1620)

OFMCap>>>>>historian, hagiographer, liturgist and author of spiritual works…

literature

DSpir II, 876-877.

Christophorus Numai de Forli (d. 1528)

OMObs. Cardinal>>

literature

Archivio Storico Italiano, 152 (1994), 735-766

Christopher Ruiz (c. 1490 - 1550)

OFMObs. Entered the Observant branch in the province of the Immaculate Conception. Departed for Mexico in March 1538, together with fourteen other friars (a.o. Juan de Gaona). Christopher became guardian of the Tlalmanalco convent, provincial counsellor of the Santo Evangelio province, and two times guardian of the San Francisco de Mexico convent ( apparently, Christopher was not much of a language scholar, which limited his possibilities to work as a missionary among the Mexican people). He seemingly had a good reputation as local and regional order administrator and as man of prayer and meditation. He left behind a Tratado de Oración (1540), a prayer book with illuminist tendencies, showing the influence of Franciscan mysticism (particularly the mysticism of Francisco de Osuna). Christopher died on 25 January 1550, and was buried in the crypt of the San Francisco de Mexico convent.

editions

Tratado de Oración (Mexico, 1540)

literature

Wadding, Annales Minorum XIX (Quaracchi, 1933), 77; Francesco Gonzaga, De Origine Seraphicae Religionis (Venice, 1603), 1453; Arturo de Monasterio, Martyrologium Franciscanum (Paris, 1653)>>; AASS 25 March (Antwerp, 1668), 533; F. Hueber, Menologium Sanctorum (Muhich, 1698), 763 (25 March); Joquin García Icazbalceta, Nueva Colección de documentos para la historia de Mexico (Mexico, 1889) II, 331;Marcellino da Civezza, Storia delle Missione Francescane (Prato, 1881) VI, 555 & VII/2, 594, 605; A. du Monstier, Martirologio Francescano (Vatican City, 1946), 89 (25 March); AIA 8 (1948), 61; A. Vetancurt, Theatro Mexicano (Madrid, 1961), IV, 243; A. Chávez, The Codex Oroz (Washington D.C., 1972), 127, 130; DSpir XIII, 1122.

Chrysostomos de Gaufridy (d. 1670)

French friar. Chronicler of the Recollect reformation.

literature

P. Péano, `Les Chroniques et les débuts de la réforme des Récollets dans la Province de Provence', AFH, 65 (1972), 157-224.

Chrysostomos de Guglionesi (d. 1621)

OFMCap.

literature

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

Clara Assisiensis (1193-1253), sancta

Born at Assisi in a urban noble family (Daughter of Favarone di Offreduccio di Bernardino and Ortolana). Joined Francis at the Portiuncola around ‘Palmpasen’ 1211 (1212). After a short stay at several female Benedictine houses, in the neighbourhood of Assisi, she was able to establish herself with her sister (Agnes) in the small St. Damien church (rebuilt by Francesco d’Assisi), where she shaped the first female Franciscan community. This was the start of the Order of Poor Clares. Around this time Francesco gave Clara a short rudimentary forma vitae, with special emphasis on evangelical poverty and stressing the special relation with the male movement. [Francesco d’Assisi, Forma Vivendi S. Clarae Data, ed. Esser (1978), 162-163. (This rudimentary rule for the Poor Clares was later , incorporated in the the rule written by Clare that was approbated in 1253). Following the Fourth Lateran Council, which forbade the creation of new religious rules, Clara was more or less forced to adopt the Rule of Benedict. Yet she asked and obtained for her St. Damian community an additional poverty privilege by pope Innocent III in 1215/1216. [For a long time, no early manuscripts were known of this privilegium paupertatis. It could be found in the Firmamenta Trium Ordinum (Paris, 1512) Part V, f. 5r. This lead to doubts concerning its authenticity, although it was repeatedly edited in opera omnia collections and collections of legal texts, such as Privilegium Paupertatis: Seraphicae Legislationis Textus Originales (Quaracchi, 1897), 97-98. The doubts concerning the Privilegium were for a while put aside by the studies of Lazzeri, Sabatier and Grau (Z. Lazzeri, ‘Il ‘Privilegium paupertatis’ concesso da Innocenzo III e che cosa fosse in origine’, AFH 11 (1918), 270-276; Paul Sabatier, ‘Le Privilège de la pauvreté’, Revue d’Histoire Franciscaine 1 (1924), 1-54; Engelbert Grau, ‘Das Privilegium paupertatis Innocenz III’, Franziskanische Studien 21 (1949), 337-349; E. Grau, ‘Das Privilegium paupertatis der hl. Klare. Geschichte und Bedeutung’, Wissenschaft und Weisheit 38 (1975), 17-25), and recently, it was possible to make a new edition on the basis of three newly found old manuscripts (cf. editions below).] When the number of communities of Poor Clares (Poor Sisters of St. Damian) becan to grow, pope Honorius III asked his legate, cardinal Hugolin to act as their protector. Hugolin made these new communities excempt from episcopal jurisdiction, giving them all the Rule of Benedict and composed himself (without asking advice of Francesco d’Assisi or Clara) in 1218-1219 a Forma et Modus Vitae, with special emphasis on clausura, silence, fasting and bodily mortification. This rule was approved by Honorius III in 1219 (a.o. edited in I. Omaechevarría, Escritos de Santa Clara y Documentos complementarios (Madrid, 1982²), 206-232. The Rule of Hugonin does not emphasis evangelical poverty. Nor does it acknowledge the family relationship with the Friars Minor.) After Hugonin had become pope (Gregory IX), Clara was able to obtain for her own community at St. Damian a confirmation of the Privilegium Paupertatis (in the papal bulls Cum omnis vera of May 1239 (Gregory IX), BF I, 263-267 and Solet Annuere (November 1245, by Innocent IV, BF I, 394-399)), yet the rule of Hugonin remained in force for all communities of Poor Sisters. On 6 August 1247, Innocent IV issued a new rule for the Poor Sisters (Cf. the bull Cum omnis vera, BF I, 476-483. The Regula Inn. Can also be found in I. Omaechevarría, Escritos de Santa Clara y Documentos complementarios (Madrid, 1982²), 237-259. Innocent put the Poor Clares under the jurisdiction of the Friars Minor and made the Regula Bullata of the Franciscan order the juridical basis for the way of life of the Poor Sisters (?), yet without integrating the Privilegium Paupertatis in the new rule for the Poor Sisters. In reaction, Clara d’Assisi produced her own rule, with recourse to the Francesco’s rudimentary Forma Vitae, the Regula Bullata, the Regula Hug., the Regula Inn. and her own spiritual insights. This new rule, which again stresses evangelical poverty (characterised by a refusal of possessions and stable revenues, but allowing the use of money) received official approval on 16 september 1252 by the cardinal protector Raynaldus, and on 9 August 1253 by pope Innocent IV, a few months before Clara’s death. However, Clare’s rule was only approved for the Sant Damian monastery and was not binding for the other communities of Poor Sisters. In France, the Poor Clare Elisabeth (sister of King Louis IX) obtained approval for a rule of her own, written for the Longchamp community of Poor Sisters. This rule was approved by pope Alecander IV (Bull Sol ille verus, February 1259, BF II, 64-68). This rule later was modified and approved for other monasteries by pope Urban IV (Bull Religionis augmentum, July 1263, BF II, 477-486). Shortly thereafter, Urban IV ordered another rule to be made for the order of Poor Clares as a whole, to unify the way of life in the various communities. This rule was compiled on request of Urban IV by Cardinal protector Orsini (the future pope Nicholas III). This new rule of Urban IV was issued for all monasteries of the ‘order of St. Claire’ in the bull Beata Clara (October 1263, BF II, 509-521[For general information concerning the legislation history of the Poor Clares, see: L. Oliger, ‘De origine Regularum Ordinis S. Clarae’, AFH 5 (1912), 181-209, 413-447; I. Omaechevarría, ‘La ‘Regla’y las Reglas de la Orden de Santa Clara’, Collectanea Franciscana 46 (1976), 93-119.]

Clara Bugni (Chiara Bugni, fl. 15th cent.)

Poor Clare from Venice. Visionary. Her works as well as a vita have been published in Marco Da Lisbona, Croniche de gli ordini instituiti dal P.S. Francesco (Naples, second edition, 1680), Part IV, Vol. III, 751-909.

Clarus Florentinus (Chiaro da Firenze, mid 13th cent.)

Franciscan canonist and papal penitentiary>>

manuscripts

Repertorium Juris Civilis et Canonici>>

Summa Casuum Decem Preceptorum>>

Viginti Casus Determinati in Curia Papae>>

literature

F.M. Henquinet, `Clair de Florence, o.f.m., canoniste et pénitencièr pontif. Vers le milieu du xiii siècle', AFH, 32 (1939), 3-48; M. Franceschini, DBI, 4 (Roma, 1962), 463-64.

Claudius Frassen (Claude Frassen, 1620 ( Péronne) - 26, 02, 1711, Paris)

OFM. French friar. Received the doctorate in theology at Paris (1662), and taught for many years at the Sorbonne. Became a high official in the order, as well as councellor of Louis XIV of France. He was one of the most renowned Scotists of his age, whose works in France to a large extent replaced those of Bartholomaeus Mastrius.

editions:

Conduite spirituelle (Paris, 1667)

Philosophica Academica, quam ex selectissimis Aristotelis et Doctoris Subtilis Scoti rationibus ac sententiis (Paris, 1668)

Scotus Academicus, 4 Vols. (Paris, 1672-1677; new edition in 12 Vols, Rome, 1900-1902).

Disquisitiones Biblicae, 4 Vols (Paris, 1682)

Disquisitiones in Pentateuchum (Paris, 1705).

literature:

B. Garcia de Armellada, `El Escotismo de Claudio Frasssen en el tema del Sobrenatural', Bonaventuriana, Festschrift J.G. Bougerol (Rome, 1988), Vol. 2, 597-619.

Clemens Bontadosi (Clemente Bontadosi/Bentadosi/Bontadoti/Montedoti, d. 1594)

OFMConv. Italian friar from from Montefalco. Reached the magisterium theologiae (?) and became provincial minister of Umbria in 1568. At the general chapter of 1584, he was elected general of the Conventual branch of the order. He was appointed to the episcopal see of Nicastro on June 23, 1586. He died in 1594 and was buried in the Holy Conception chapel in his town of birth (Montefalco), which he had built during his lifetime. Mystical/catechetical author.

manuscripts/editions

Considerazione per i sacerdoti>> manuscript?

>>>>>

literature

Wadding, Annales Minorum (ed. Rome, 1931) XXXI, 109; G. Mazzuchelli, Gli scrittori d’Italia (Brescia, 1762) II, 3rd. part, 1696; J. Abate, ‘Series episcoporum conventualium’, Miscellanea Francescana 31 (Rome, 1931), 109; B. Bartolomasi, ‘Series chronologico-historica ministrorum provincialium et commissariorium generalium provinciae seraficae’, Miscellanea Francescana 32 (1932), >>; L. Jadin, ‘Bontadosi (Clemente)’, DHGE IX (1937), 1122-1123; DBI>>>>

Clemens Dolera [Monilianus] (20, 06, 1501, Moneglia - 6, 01, 1568, Rome)

OFMObs. Cismontan general commissioner between 1547 and 1553. Minister general between 1553 and 1557. Became cardinal in 1557. Bishop of Foligno since 1560. Under his leadership were published the Franciscan statutes of Salamanca. Took part in the council of Trent. Active and opinionated publicist

editions:

Theologicarum Institutionum Compendium (Foligno, 1562/ Rome 1565)

literature:

A.Garuti, Dottrina ecclesiologica del cardinal Clemente Dolera (Rome, 1969); H.J. Sieben, Die katholische Konzilsidee von der Reformation bis zur Aufklärung (Paderborn, 1988).

Clemens Kobylina (Klemens Klimak/Klemens Kobylinski, d. 1483)

OFMObs. Polish friar.

literature

Bogumil Migdal, ‘Kobylinski Klemens’, Encyklopedia katolicka IX, 254.

Clemens Radyma (Klemens Ralmut/Klemens Radyma, d. 1562)

OFMObs. Polish friar

literature

Andrzej Obrusnik, ‘Klemens z Radyma, Ralmut OFMObs’, Encyklopedia katolicka IX, 118f.

Columbanus Gillottus (Colombano Gillotto, d. ca. 1721)

Franciscan tertiary and spiritual author.

literature

DSpir VI, 392-393.

`Columbinus' (fl. ca. 1300)

Maybe a Franciscan apocalyptic author, known for his millenarianism

manuscripts

>>

literature

E.A.R. Brown & R.E. Lerner, `On the Origins and Import of the Columbinus Prophecy', Traditio, 45 (1989/90), 219-56.

Concordus de Gernsheim (d. 1772)

OFMCap. Active in the Rhineland area. Author of categistical texts…

literature

DSpir II, 1334.

Conradus Bebulor (d. ca. 1475)

OFMConv. Provincial of the Cologne province.>>

manuscripts

Sermones Aliquot Super Illud Gen.:>>>

Vocavit Illum Lingua Aegyptiaca Salvatorem:>>

Tractatus Praedicabiles pro Adventu:>>>

literature

Zawart, 330>>

Conradus Böhmlin (ca. 1380 - 26, 06, 1449)

OFMConv. Entered the order in Eßlingen convent. Switched to Thann before 1406. Custos and lector in Schwabien, guardian and provincial in the Northern German province (provincial minister between 1438 and 1449). Lector in the Eßlingen convent. Died there on 26 June 1449. Renowned for his sermons, held at Strasbourg and elsewhere. At least 47 Latin sermons for the advent period, as well as ca. 1000 German sermons still survive. His sermons are inspired by the homiletic works of Marquard of Lindau.

manuscripts

Eucharist sermon `Venite ad me omnes': Munich, UB (deutsch) 8° 280 ff. 115v-130r (1448) & 8° 282 ff. 156v-170v; Munich Bayerische Staatsbibliothek Cgm 357 ff 193-197; Munich Bayerische Staatsbibliothek Cgm 448 dd. 117r-128v; Munich Bayerische Staatsbibliothek Cgm 457 ff. 324r-337v.

Collectura fr. Conradi Boemli Lectoris Predicata Hallae (Suev.) Anno Domini MCCCCIX: Luzern, Kantonsbibliothek MS 9.

Sermo ‘Unus Est Magister Vester Christus’: MS Berlin Germ. Quart. 206 ff. 200v-207v [Sermon held in Strasbourg in 1436. In this sermon by ‘herre Cunrat Beumole, lesemeyster zu den Barfüßer an dem fritage noch dem ostertage zu sand Johans zu dem Grünenwerde über das wort: Unus est magister vester Christus. Mt. 23o und seit vil von dem touffe und von dem heiligen sacramente.’ Was a concluding sermon for the Lenten period. Amounts to a catachistic sermon on the various sins and their influences, the Passion and the altar sacrament, the resurrectio, and guidelines for a perfect evangelical life.]

Sermo ‘Christus Passus est pro Nobis’: MS Berlin Germ. Quart. 206 ff. 207v-215v. [Sermon held in Strasbourg, 1436, ‘…predie (…) herre Conrat Boemele an dem fritage XIII tag noch ostern, zu sand Johanse über die epistel Petri 2o Christus passus est pro nobis reliquens exemplum ut sequamini vestigia eius, und seit von dem lyden unsers herren…’ At the occasion of the festivities concerning the spear and nails, the passion instruments of Christ, Conrad provides here a passion sermon, explaining what Christ has suffered, why he has suffered it for us and how it is an example for our own life.]

Predig von dem hailigen sacrament & Predig von deme liden unseres herren christi Jhesu: MS Maihingen, Fürstliche Öttingen-Wallersteinsche Bibliothek MS III, 1 4° 9 f. 80a [‘Dyß predige haut getän brueder Conratt bömlin Ain barfüß zu Straußburg. Disß ist ain predig von dem hailigen sacrament etc. Venite ad me omnes, qui laboratis et onerati estis, ego reficiam vos (Mat. 11, 28)’], f. 89a [‘Diß predig haut gemachett und getän Brueder Conratt bömlin ain barfues ze Strasburg. Diß ist ain predig von deme liden unseres herren christi jhesu.’]. The manuscript was made in the reformed Dominican monastery of Kirchheim im Ries, and is written by Steffanus May. Aside from Conrad’s two sermons, the manuscript contains a series of small treatises in the spiritual life.

Predigten:>>

Traktat über die sechs Eigenschaften Gottes: Stuttgart Würtemb. Landesb. Hs. Der ehem. Hofbibliothek HB I 203 ff. 116r-117v

Dictum über den Verlust der Keuschheit: Stuttgart Würtemb. Landesb. Hs. Der ehem. Hofbibliothek HB I 203 ff. 117v

editions:

>>>Paul Gerhardt Völker, Die deutschen Schriften des Franziskaners Konrad Bömlin, I: Üeberlieferung und Untersuchung, Münchener Texte und Untersuchungen zur deutschen Literatur des Mittelalters, 8 (Munich, 1964).

literature:

Landmann, ‘Zum Predigtwesen der Straßburger Franziskanerprovinz in der letzten Zeit des Mittelalters’, Franziskanische Studien 15 (1928), 104; Viola Tenge-Wolf, `Bömlin', LThK, 2 (1994), 568; Immo Eberl, ‘Bömlin, Konrad’, Dizionario Storico della Svizzera, ed. Marco Jorio et al. (Locarno: Armando Dadò Editore, 2002) II, 491a

Conrad Clinge (Conrad Klinge/Konrad Klinge, ca. 1483, Nordhausen (?) - 1556, Erfurt)

OFMConv. German friar from Nordhausen (Thüringen). Studied theology in Erfurt. Custos of Thüringen. Guardian of the Franciscan convent of Erfurt, cathedral preacher (from 1530 onwards), and preacher at the court of the Counts of Mansfeld. Conrad died at Erfurt on March 10, 1556. Most of his sermons probably are lost. His theological works were printed after his death in five folio volumes (prepared for the printing press by his friend Georg Witzel, pastor of Eisleben (d. 1573). Most importent of these works are his Loci Communes Theologici pro Ecclesia Catholica, which received several editions, and shows Clinge’s Occamist theological views. Clinge also wrote a Catechismus Catholicus, a Summa Doctrinae Christianae Catholicae, De Securitate Conscientiae, and the Confutationes mendaciorum Adversus Librum. Clinge made a name as defender of the catholic faith, even though he cautiously tried to incorporate reformist ideas concerning predestination and justification in main stream catholic thought.

editions

Loci Communes (Cologne, 1559/1560/1562/1565/1580) & (Paris, 1563/1565/1567/1574)

Summa Doctrinae Christianae Catholicae (Cologne, 1562 & 1570) [together with the Catechismus Catholicus]

Catechismus Catholicus, summam christianae institutionis IIII libris succinctum complectens. Item authoris ejusdem aliud insigne volumen inscriptum Summa Theologica, hoc est Epitome seu Compendium doctrinae christianae catholicae (Cologne: Haer. Arnold. Byremanni, 1562 & 1570)

De Securitate Conscientiae Catholicorum (Cologne, 1563)

Confutatio Mendaciorum a Lutheranis adversus Librum Imperii seu Interim Editorum (Cologne, 1563)

literature

Der Katholik 74 (1894), 146-163; H. Hilgers, Der Index der verbotenen Bücher (Freiburg in Breisgau, 1904), 520; K. Eubel, Geschichte der Kölnischen Minoriten-Ordens Provinz (Cologne, 1906), 21, 299-300; H. Bücker, ‘Der Erfurter Domprediger Dr. Konrad Klinge und seine Stellung zur Reformation’, Franziskanische Studien 10 (1923), 177-198; G. Haselbeck, Urkunden, Akten, Briefe und Chronikalische Aaufzeichnungen zur Geschichte dder Thüringischen Ordensprovinz (Fulda, 1925) I, 2-4; H. Bücker, ‘Jugend und Studienzeit des Franziskaners Konrad Klinge’, Franziskanische Studien 15 (1928), 252-271; H. Bücker, ‘Dr. Konrad Klinge, der Führer der Erfurter Katholiken zur Zeit der Glaubensspaltung’, Franziskanische Studien 17 (1930), 273-297; DThCat. III, 243; J. Lortz, Die Reformation in Deutschland (Breiburg in Breisgau, 1940) II, 176; Kirchengeschichtliche Studien P.M. Bihl Dargeboten (Colamr, 1942), 187-188; L. Meier, Die Barfüsserschule, 58; J. Beumer, ‘Ein Beispiel katholischer Zusammenarbeit während der Reformationszeit’, Franziskanische Studien 49 (1967), 373-383; Catholicisme VI, 1457-1458; Bio-Bibliographisches Kirchenlexikon IV, 60-61; H.-Chr. Rickauer, Rechtfertigung und Heil. Die Vermittlung von Glaube und Heilshandeln in der Auseinandersetzung mit der reformatorischen Lehre bei Konrad Klinge 1483/84-1556, Erfurter Theologische Studien, 53 (Leipzig, 1986) [review in Collectanea Francescana 57 (1987), 362-364; H.-Ch. Rickauer, `Glaube und Heilshandeln. Zur theologischen Auseinandersetzung des Erfurter Franziskaners K. Klinge mit der reformatorischen Lehre', in: Denkender Glaube in Geschichte und Gegenwart. Festschrift aus Anlaß der Gründung der Univ. Erfurt..., ed. W. Ernst & K. Feiereis, Erfurter theologische Studien, 63 (Leipzig, 1992), 55-70; Stephan Fitos, Zensur als Misserfolg. Die Verbreitung indizierter deutscher Druckschriften in der zweiten Hälfte des 16. Jahrhunderts (Frankfurt/M.-Berlin-Bern-Bruxelles-Wien, Peter Lang Verlag, 2000). [cf. Review inTheol. Lit. Ztg. 126 (2001), 1170-72. It also deals with Conrad Klinge † 1556]; R. Aubert, ‘Klinge (Konrad)’, DHGE (2007) XXIX, 286.

Conrad de Bondorf (Konrad von Bonndorf, c. 1430 - 4 January, 1510)

Friar from Southern Germany. Probably born c. 1430 in Bonndorf (Southern part of the Schwarzwald). First education in the Franciscan custodial school of the Villingen convent. Thereafter lectorate studies in Italy (maybe Rome, maybe Padua or Bologna), where he would have met the later Pope Innocent VIII. In the 1470s he is engaged in the theology degree program (Baccalaureus Formatus in Straßbourg, 1479), and he becomes doctor theologiae at Padua university in 1482. Although he sometimes returns to academic life (as can be deducted from his immatriculation at the University of Freiburg in Breisgau in 1492), he is foremost engaged in matters of order administration. In 1483, he becomes vicar of the Upper Germany province, and custus of the Bodensee custody. Several times, he travels for order matters to Italy. Is elected provincial minister of the Upper Germany province in 1498, a function he kept until his death on January 4, 1510. Due to his administrative functions, Bonnhof’’s life is rather well-documented in order histories, as well as in convent charters dealing with convent reforms/building activities and the dispensation of statutes and privileges to tertiaries. To further his administrative career (especially to get elected as provincial minister in 1498), he sought the support of the Observants, promising them his support. Apparently, he did not keep this promise after his election (Glassberger, Chronica, AF II, 520). This incident, as well as other ones, would suggest that Bondorf did not shy away from manipulation and self-promotion (cf. Glassberger, Chronica, AF II, 515, 549; Eubel, (1886), 64-66, 167; Alemania Franciscana Antiqua 8 (1962), 53 & 14 (1970), 217) His administrative activities show in the production/confirmation of statutes for tertiaries and visitation manuals. Several of these have been edited in Alemania Franciscana Antiqua 10 (1964), 16ff and Alemania Franciscana Antiqua 14 (1970), 184ff. According to chroniclers like Luke Wadding and Berard Müller, Bondorf was a prolific writer. They ascribe to him for instance a treatise on Duns Scotus’ Comm. In IV Sententiarum, as well as disputed questions on the Trinity (both in relation to his degree obligations at the Straßbourgh studium). Several contemporary theologians also mention his erudition (Jacob Sprenger) and/or consult him on exegetical questions (Geiler von Kaysersberg). Many of his writings would have ended up in the Villingen convent, where they have disapeared without a trace (maybe they were destroyed when the Villingen convent was closed down in 1794). None of Bondorf’s Latin writings seem to have survived. We only have four of his private letters (of a very personal tone, written in German) addressed to the Poor Clare Klara von Rietheim (a Franciscan nun of noble descent, who lived in the convent of Söflingen, and, after 1482, when that convent was forcefully reformed, in the Paradise convent of Schaffhausen). To him is also ascribed a German translation of Bonaventure’s Legenda Major (Kurt Ruh (1963) & VL² V, 144-145 maintains that Sibilla von Bondorf, the Poor Clare who usually is mentioned as the translator, is merely the scribe, and that the translation was made by Conrad).

manuscripts

Briefe: Stuttgart, Hauptstaatsarchiv Kl. Söflingen Büschel 54. >>Since 1970 the letters seem to be in Ludwigsburg, Staatsarchiv Sign. B 509, Bü 2; Ulm, Stadtarchiv, Veesenmeyersche Urkundensammlung No. 299. These letters apparently were confiscated by the urban authorities of Ulm, when they forced the Poor Clares of Söflingen out of their convent as they did not want to be reformed along Observant lines.

(?) German Legenda Major translation: London, British Library cod. Add. 15710 ff. 3r-247v (produced in Freiburg in Breisgau, c. 1478)

editions

Briefe, edited: in A. Birlinger, ‘Amores Söflingenses’, Alemannia 3 (1875), 145-147 (two letters, re-edited by Miller under no. 38 and 39); G. Steinhausen, Deutsche privatbriefe des Mittelalters (1907) II, no. 51-54; M. Miller, Die Söflinger Briefe und das Klarissenkloster Söflingen im Spätmittelalter, Diss. (Tübingen, 1940), 198-209 (letters 38-41).

(?) German Legenda Major translation, edited in: D. Brett-Evans, Bonaventuras Legenda Sancti Francisci in der Übersetzung der Sibilla von Bondorf, TspMA 12 (1960).

literature

K. Eubel, Geschichte der oberdeutschen Minoritenprovinz (1886), 167, 345-350; Ch. Roder, ‘Die Franziskaner zu Villingen’, Freiburger Diözesan-Archiv n.s. 32 Neue Folge 5 (1904), 232-312 (esp. 254f); E. Landmann, ‘Zum Predigtwesen der Straßburger Franzikanerprovinz in den letzten Zeit des Mittelalters’, Franziskanische Studien 15 (1928), 108-110; M. Miller, Die Söflinger Briefe und das Klarissenkloster Söflingen im Spätmittelalter, Diss. (Tübingen, 1940), 90-93, 166f; Kurt Ruh, ‘Rezension über Brett-Evans’, PBB 85 (1963), 273-279; K. Ruh, ‘Konrad von Bondorf’, VL² V, 141-145.

Conrad Grütsch (Gritsch, ca. 1408/9 - ca. 1475)

OMConv. Born in Basel. Entered the order before or in 1423. Between 1424 and 1429, he studied philosophy at the studium of Strasbourg. Thereafter, he studied in Paris and Vienna (1435-1437), where he pursued the lectorate program in the order’s internal studia. Later documents call him baccalaureus theologiae, suggesting that he received the title of bachelor of theology within the order. Around 1441, he is active as lector in Zürich, and takes part in the council of Basel (supportive of pope Felix V?). In 1447, he is found as custos and lector in Mulhause. For one winter term (1451/2), Conrad is matriculated at the university of Heidelberg in the theology degree program (to read the Sentences pro gradu for his bachelor degree?). Therafter, he is found as lector in Basel (?), Bern (1456), and Burgdorf (?), and as custos, lector, preacher, and master of the tertiaries in Fribourg (Switzerland; 1458-1461), and again as lector at the Mulhause convent (1467-1468). He died before 1475. From his own hand we have interesting student manuscripts with philosophical and theological extracts that reflect his studies at Strasbourg between 1425 and 1429 [MS Fribourg Cordelier 43, containing in Conrad’s own handwriting the following extracts: Universalia (work of Porphyry, ff. 5r-24r), De Nominibus Dei (ff. 24v-27v & 196r-198r), Praedicamenta (ff. 29r-64v), Metaphysica Magistri Nicolai Boneti (ff. 65r-146v), Metaphysica Magistri Petri Thome Ordinis Minorum (ff. 147r-195v), De Transcendentalibus Francisci de Maronis (ff. 198v-203v), Aliqua Quaestio Francisci de Maronis [Utrum ens secundum eandem rationem formalem conveniat Deo et Creature] (ff. 204r-211r), De Universali et Causa Francisci de Mayronis (ff. 211v-214r), Tractatus de Distinctione et Simplicitate Francisci de Mayronis (ff. 214v-219v), De Modis Intrinsecis Francisci de Mayronis (ff. 220r-232r); MS Fribourg Cordelier 93, containing one treatise in Conrad's own writing hand, between other works. On ff. 97r-132v we find his 1429 copy of the Tabula super Textum Libri Sententiarum Edita de mandato Sanctissimi in Christo Patris et Domini Johannis Papae 22. a Fratre Francisco Toti de Perusio (…)] Concerning Conrad’s student years there also are some interesting testimonials from the lector and the guardian of Vienna [MS Fribourg, Cordelier 76 f. 124r], dating from 20 February 1437, suggesting that Conrad had finished the lectorate program at the Vienna studium after studies at the Franciscan studium in Paris. Apparently, Conrad was not on friendly terms with the Observance, even though he shared their pastoral outlook, and was renowned for his preaching. From his later teaching and preaching years (1440s to 1460s) we have several scholastic sermon collections, explicitly compiled for the benefit of other friars. They exhibit all the characteristics of scholastic sermon collections, replete with questions, subdivisions, definitions and exempla from a wide range of authorities. His most succesful sermon collections have survived and have been printed under the name of his younger brother Johan Grütsch (a secular clerc, canon of the St. Peter at Basel, doctor in canon law at the University of Heidelberg and of the University of Basel from 1460 onwards. Rector of the University of Basel in 1466).

manuscripts [for detailed descriptions of the mss see Murith, Jean et Conrad Grütsch de Bâle, pp. 38-75.]

Quadragesimale & Registrum de Evangeliorum et Epistolarum Thematibus atque Introductionibus; (formerly attributed to Johan Grütsch; probably written between 1440 and 1444): Basel, Univ. Bibl. Bas. A V 7; Melk, Monastic library Mell. 133; Vat.Lat. 384; Colmar, Bibl. consistoriale Colm. 1953; Engelberg (Schwitzerland) Monastic Library Eng. 232 [Quadragesimale on ff. 1ra-295ra; Registrum de Evangeliorum et Epistolarum Thematibus on ff. 297ra-344va; [small] Commune Sanctorum ff. 344vb-349rb; Registrum de Sanctis, ff. 349va-355rb; Tabula Materiarum Alphabetica ff. 356ra-367ra; Tabula Introductionum, ff. 368ra-370va; Tabula Exemplorum, ff. 371ra-372va]; Wolfenbüttel, Herzog August Bibl. Helmst. 379; Munich Clm. 3540 [Quadragesimale on ff. 1r-429; Registrum on ff. 429ra-464vb], 8825 [ff. 71ra-117va: Quadragesimale Abbreviatum] & 26705 [Quadragesimale ff. 1ra-236va; Registrum ff. 236va-254ra; De Festivitatibus Sanctorum Principalium ff. 254ra-55rb]. The Quadragesimale part consists of 50 sermons for Lent, mostly taking the Gospel reading of each day as thematic point of departure. The Registrum contains sermon designs and introductions for all sun- and feast days of the ecclesiastical year, with references to those parts of the Quadragesimale that elaborate several of these designs more fully. The work clearly is meant to function as handbook for preachers, and presents many useful citations from the Bible, the Fathers, clasical and more recent authors, as well as a wide range of exempla on natural history and mythology drawn from (predominantly Franciscan?) exempla collections.

Quadragesimale & Opus Sermonum de Tempore & Alphabetum Sermonum (c.1454): Würzburg, Bibl. Minorum/Bibl. des Franziskanerklosters Herb. I 38 [Quadragesimale ff. 7ra-238va; Opus Sermonum de Tempore ff. 239ra-282vb (-352vb). On ff. 353ra-371vb we find the Tractatus de SS. Sacramento Eucharistiae Marquardi de Lindau [see on that O. Bonmann, Franz. Stud., 21 (1934), 331] ]; Fribourg, Schweiz, Cordelier/Franziskanerbibl. 23 [Autograph. Alphabetum Sermonum and the Opus Sermonum with several indexes and parts of the Quaresimal collection found in works formerly ascribed to Johan on ff. 2va-306vb & Registrum Alphabeticum Exemplorum on ff. 307ra-321va]. The Quadragesimale contains 51 sermons (49 for Lent and two for Easter). Most themes derived from the corresponding Gospel readings for the day. The 54 sermons in the Opus Sermonum de Tempore likewise derive their themes from the appropriate Gospel readings. The Alphabetum presents an alphabetically ordered material collection for 217 thematical sermons.

editions

Quadragesimale Fratris Johannis Gritsch de Basilea, Ordinis Fratrum Minorum, Doctoris Eximii, per totum temporis anni spatium deserviens cum thematum evangeliorum et epistolarum introductionibus et tabula peroptima (1475) [in all more than 34 editions. See Hain, 8057-8082 & Massa (1966), 31, 139-142]. At first sight, it would seem that MS Würzburg Bibl. Minorum Herb. I 38 or a similar manuscript provided the main basis for this edition.

literature

F. Landmann, ‘Zum Predigtwesen der Straßburger Franziskanerprovinz (…)’, Franziskanische Studien 14 (1927); F. Landmann, ‘Die spätmittelalterliche Predigt der Franziskanerkonventualen (…)’, Archiv für elsässische Kirchengeschichte 5 (1930), 19-88; P. Lachat, Das Barfüsserkloster Burgdorf (Burgdorf, 1955); André Murith, Jean et Conrad Grütsch de Bâle (Fribourg/Schweiz, 1940); J. Jordan, Le couvent des cordeliers de Fribourg 1256-1956 (Fribourg/Schweiz, 1956), 22ff; Alemania Franciscan Antiqua VI (1960), 19f; W. Massa, Die Eucharistiepredigt am Vorabend der Reformation (Diss. Theol.), Veröffentlichungen des Missionspriesterseminars S. Augustin, Siegburg, 15 (Bonn, 1966); André Derville, ‘Gruetsch (Conrad)’, DSpir VI, 1083-1085; Christine Stöllinger, ‘Grütsch, Conrad’, Die deutsche Literatur des Mittelalters. Verfasserlexikon III², 291-294 & XI, 567; DHGE XXII (1988), 434; Franz Egger, ‘Grütsch, Konrad’, Historisches Lexikon der Schweiz V, 775 & Dictionnaire historique de la Suisse VI, 37.

Conradus de Marchia (Konrad von der Mark, d. 1353)

Norbert Reimann, ‘Konrad von der Mark (d. 1353), Kanoniker, Ritter und Franziskaner’, Franziskanische Studien 54 (1972), 168-183.

Conradus de Monte Puellarum (Conrad von Megenberg, 1309-1374) not a Franciscan?

>> [As David Sheffler of the University of Wisconsin kindly pointed out, he should be identified with the anti-mendicant author Konrad von Megenberg (several of whose works have been edited by Sabine Krüger in the MGH Staatsschriften des späteren Mittelalters (1992)). I will try to verify this as soon as possible.

manuscripts

Liber Naturae: a.o. Vat. Pal. Lat. 1382; Vat.Lat. 10064

Buch der Natur (versio operis Bartholomaei Anglici): Munich, UB (deutsch) 2° 605 ff. 1ra-198rb (15th cent.); Munich Bayerische Staatsbibliothek Cgm 398 ff. 153r-222v & 233r-248v (15th c.); Munich Bayerische Staatsbibliothek Cgm 427 ff. 27r-64v (15th c.); Munich Bayerische Staatsbibliothek 467 ff. 1-79v.

for more mss see H. Ulmschneider, Zeitschrift für deutsches Altertums und deutsche Literatur, 123 (1994), 309-333; D. Kudorfer, Scriptorium, 50 (1996), 102]

editions

Gerold Hayer, Konrad von Megenberg, ‘Das Buch der Natur.’ Untersuchungen zu seiner Text- und Überlieferungsgeschichte (Tübingen, 1998).

literature

O. Weijers, Le travail intellectuel à la faculté des arts de Paris: textes et maîtres (ca. 1200-1500), II: Répertoire des noms commençant par C-F (Turnhout, 1996), 40-42.

Conrad de Offida (1237, Offida - 1306, Bastia (Assisi)), beatus

Tried to live a simple and reclusive life as a friar, devoting himself to contemplation (in Forano, Portiuncula, La Verna, Rivotorno). He distinguished himself through ectatic gifts and penitential preaching. His friendship with the old comrades of Francis (Leo cs) made him into a guardian of the old and `pure' Franciscan life. He was highly esteemed in spiritual circles. He therefore was asked by Olivi in 1295, after the retreat of pope Celestine Vth, to uphold the unity of the order. Conrad's seclusive ways and lack of polemic stamina kept him free from too close attachments with schismatics (the pauperes eremitae around Angelo Clareno), and he was able to clear himself before the minister general John of Murro against charges of this kind. Conrad and John even became friends. In 1320 his body was kidnapped and brought to Perugia, where it was venerated in the Oratorio di S. Bernardino. In 1817 his cult was confirmed.

editions and sources:

Fioretti di S. Francesco, ch. 42-44; Wadding, Annales, 6, 84-87; Verba Fr. Conradi, ed. P. Sabatier, in: Opuscules de critique historique, I (Paris, 1903); Vita Fr. Conradi, Analecta Franciscana, 3, 422-428; P.I. Olivi de Renuntiatione Coelestini V. Quaesto et Epistola, ed. L. Oliger, AFH, 11 (1918), 309-373.

literature

D. Burr, Olivi and Franciscan Poverty (Philadelphia, 1989); J. Schlageter, `Das Heil der Armen und das Elend der Reichen. Olivis Frage nach der höchsten Armut', Franziskanische Forschungen, 34; LThK, 2, 1300.

Conradus de Quervordia>>

>>

manuscripts

Summae Collectionum, Libri III: Luneburg, Ratsbücherei, Theol. 2° 50, 51, 52 & 53 (14th cent.)

Conrad de Saxonia (Conradus de Brunopoli/Conrad Holtnicker/Conradus Holzingarius, d. 1279)

Born in Braunschweig, Saxonia from noble ancestors (Holtnickel/Holzinger family). Famous preacher and renowned theologian, well-respected for his strict but peaceful adherence to the Franciscan precepts of evangelical perfection. Probably studied at Paris (lectorate program?). Lector of theology at Hildesheim until c. 1247; Elected provincial minister of the Franciscan province of Saxony in 1247, a position he kept until 1262. Re-elected as provincial minister in 1272. He died in the Franciscan convent of Bologna, on 30 May 1279, on his way to Assisi to be present at the general chapter. Conrad wrote several large and popular sermon collections, as well as a very succesful Speculum Beatae Mariae Virginis (a lengthy catechetical explanation for didactic purposes, which for a long time was attributed to Bonaventure. The work has survived in at least 247 mss). To him are also ascribed biblical commentaries, a Sentences commentary, and a commentary on the Pater Noster. These latter ascriptions probably are false. His genuine literary production, and more in particular his sermons, are bound up with his task as lector, and intend to provide fellow friars with an adequate homiletic training. Many of his surviving sermons are well-designed sketches with scholastic divisions (cf. John of Wales's Ars Predicandi?), suited for homiletic use by other Franciscan preachers. Conrad used spiritual exegetical techniques to find useful instructive meanings for the selected biblical themata. Many of his sermons have an emblematical character. His sermons de tempore would form the basis for the preaching of the so-called Schwarzwälder Prediger and others.

manuscripts

Sermones de Festis/Sermones de Commune Sanctorum (22 to 24 sermons): MS Troyes 1494, ff. 259ra-277ra (manuscript also contains sermons of Gilbert of Tournai and of Aldobrandinus de Toscanella OP, as well as De Articulis Fidei of Thomas Aquinas). Cf. Schneyer, Rep. I, 771-776.; Martinez 31f.

Sermones de Sanctis (c. 106 sermons) Siena, G.IX.19; Cremona, Bibl. Gov., 13; Vat. Lat. 1279; Solothurn Zentralbibl. S.I. 240 ff. 1-18r (an. 1472); Clm, 2946; Lambach, 190; Subiaco, Bened. 161; Graz, 419; Vat. Borges. 180; Padua, Anton. 472; Copenhagen Thott. 63; Assisi, Comm. 464 [of these are edited 3 sermons on Anthony, in: V. Gambosco: `I tre panegirici Antoniani...', Il Santo, 14 (1974), 63-120]; Hamburg S. Petruskirche MS Petri 54 ff. 1r-63v; Prague, National Museum, XVI D 3 (cat. no. 3679)

Sermones de Sacerdotibus et Prelatis (6 sermons, often in the same MSS as the Sermones de Sanctis)

Sermones de Dominicalibus Evangeliis et Epistolis (110 sermons): Clm, 2673, 9609 & 23376 [?]

Quadragesimale [46 sermons for every day during Lent]: Uppsala, UB C. 665 (ca. 1400) ff. 46v-47v; Clm, 7789 ff. 1r-48r; Clm, 8961 ff. 1r-83v; Clm, 5197 ff. 1r-47ra; Clm, 26784 ff. 70ra-157va; Clm, 7695 ff. 172v-173r; Clm, 7796 ff. 75r-123r; Vienna, Schattenbibliothek 156; Stuttgart Württemb. Landesbibl. HB I 162 ff. 163ra-213ra (15th cent.) & HB I 228 ff. 110ra-175rb; Würzburg Zisterzienserabtei Ebrach M.p.th.q 44 ff. 1r-57r (14th cent.)[or is this the work of Thomas Ebendorfer?]; Bamberg, Theol. 29 [?] [see for the ascriptions of these quadragesimalia Franz, Drei deutsche Minoritenprediger (Freiburg, 1907), 18-46.]

Sermo in Exaltatione Sancte Crucis: Solothurn, Zentralbibl. S. 209 f. 26r [s. XV]

Sermones de Tempore (c. 256 sermons): Augsburg, Univ. Libr. Cod. II.1.2° 27 (an. 1423) ff. 157-239 [de T, de S et de Occasionibus]; Uppsala Uppsala, C 665 ff. 157va-239 (ca. 1400) ff. 157-239 [de T, de S et de Occasionibus]; Siena, Bibl. Comm. G.IX.19; Copenhagen, Bibl. Thott. 63; Assisi, Comm. 464; Clm 2946; Lambach 190; Subiaco Bened. 161; Graz, Univ. Bibl. 419; Vat. Borges. 180; Stuttgart Württemb. Landesbibl. HB I 73 & HB I 228 (14th cent.) ff. 1-20;MS Troyes 1868, ff. 1-15v; Vienna, Österr. Nationalbibl. 1373 (in this ms together with works of Lothar dei Segni, Bartholomaeus de Bononia, Nicholas de Gorram and Ranulphus de Homblonario). There seems to exist a relationship between the sermons of Conrad and those of Gilbert of T. and John of La Rochelle; Prague, National Museum, XVI D 3 (cat. no. 3679). Cf. also Schneyer, Rep. I, 765-777.

Speculum Beatae Mariae Virginis: a.o.: Münster i. Westf. Univ. Bibl. 252 ff. 214va-238va; Augsburg, Univ. Libr. Cod. II.1.2° 53 (an. 1443) ff. 201ra-243va [Prologus]; Hamburg, S. Petruskirche MS Petri 36 ff. 208r-232v (15th cent.) & 40 ff. 203r-223v (15th cent.) & 48 ff. 198v-238r & 54 ff. 1r-63v; Hamburg S. Petruskirche MS Jacobi 14 ff. 88v-110v; Lüneburg, Ratsbücherei 2° 84 ff. 3ra-7rb; Stuttgart Württemb. Landesbibl. HB I 22 ff. 109ra-157rb (15th cent.) & HB I 167 ff. 111ra-157ra (15th cent.); Frankfurt a.M. Dominikanerkloster 35 ff. 132v-165v (ca. 1470); Colmar Bibl. Publ. 250 ff. 1-33v (15th cent.); Univ. of London 269 ff. 36-71v (15th cent.); >>>In all more than 247 manuscripts [For the (German) translations of the Speculum Beatae Mariae Virginis , see K. Ruh, Bonaventura Deutsch, 186-191, 279ff.; H.-W. Haeller, Studien sur Ludwich Moser, Karthäuser-Monch in Basel (Freiburg, 1967).

Versus Holtnickeri: introductory verses to his sermon collections, replete with a short introduction for his readers and a dedication to Saint Francis. These verses can be found in several of his sermon manuscripts. For an edition, see below.

Spurious: In I-IV Sent. (ascription probably not correct, as Conrad in all probability would have followed a lectorate course and never commented on the Sentences in the course of a theology degree program); Biblical commentaries; Commentary on the Pater Noster.

editions

Speculum Beatae Virginis, ed. L. Schmitz (Quaraccchi, 1904) The work for a long time was ascribed to Bonaventure; Speculum seu Salutatio B. Mariae Virginis ac Sermones Mariani, ed. P. de Alcantara Martinez, Bibliotheca Franciscana Ascetica Medii Aevi, 11 (Rome, 1975). [mentions no less than 247 manuscripts and 20-odd old editions in Latin alone] See also: Corrado di Sassonia, Commento all’Ave Maria, trad. Felice Accrocca, Edizioni PIEMME (Casale Monferrato, 1998). The work, which is very erudite and shows a good command of the theological tradition (esp. the works of Bernard of Clairvaux ), presents a lengthy mariology in the form of an Ave Maria explanation.

Sermones: (Pseudo-) Bonaventura, Sermones de Tempore et de Sanctis (Paris: Jodocus Badius Ascensius, 1521/Brescia, 1596/97)

Sermo Francisci Patris Nostri (Troyes BM 1494 f. 266b), in: Francesco d'Assisi nella Storia, I: Secoli XIII-XV, Atti del primo convegno di studi per l'VIII centenario della nascità di S. francesco (1182-1982), ed. S. Gieben (Rome, 1983), 41-43

Sermo Francisci Confessoris (Troyes BM 1494 f. 276), in: Francesco d'Assisi nella Storia, I: Secoli XIII-XV, Atti del primo convegno di studi per l'VIII centenario della nascità di S. francesco (1182-1982), ed. S. Gieben (Rome, 1983), 43-44.

Sermones Mariani (selected sermons on Mary derived from Conrad’s various sermon collections), edited in: Speculum seu Salutatio B.Mariae Virginis ac Sermones Mariani, ed. P. de Alcantara Martinez, Bibliotheca Franciscana Ascetica Medii Aevi, 11 (Rome, 1975), 504-573.

Versus Holtnickeri (short introductory poems found in some of his sermon mss. The poems introduce the sermons and dedicate them to Francis of Assisi. Edited in: Speculum seu Salutatio B.Mariae Virginis ac Sermones Mariani, ed. P. de Alcantara Martinez, Bibliotheca Franciscana Ascetica Medii Aevi, 11 (Rome, 1975), 18f., 60-62.

>> for more info on his works (mss and editions) see also the bibliographical notes of P. de Alcantara Martinez in his edition of the Speculum B.V.

literature

Chronica Fratris Jordani, ed. H. Boehmer (Paris, 1908), 1-62, 63-67, 76-80; Glassberger, Chronica, AF II (1885), 70, 76, 83, 93; A. Franz, Drei deutsche Minoritenprediger aus dem 13. Und 14. Jahrhundert (Freiburg, 1907), 9-46; L. Lemmens, Jahrbuch der sächsischen Franziskaner-Provinz vom Heiligen Kreuz 1 (1907), 142-144; L. Lemmens, Jahrbuch der sächsischen Franziskaner-Provinz vom Heiligen Kreuz 2 (1909), 23-25; P. Lehmann, Braunschweigisches Magazin 3 (1909), 29-31; S. Girotto, Corrado di Sassona, predicatore e mariologo del secolo xiii, Biblioteca di Studi Francescani, 3 (Firenze, 1952); S.A. St. Anthonis, in: Collectanea Franciscana 26 (1956), 210-212; W. Williams-Krapp, `Das Gesamtwerk des sog. `Schwarzwälder Predigers', ZfdA, 107 (1978), 50-80; DThCath. XIV, 133-1235; Gerhard Stamm, `Conrad von Sachsen', in: Die Deutsche Literatur des Mittelalters. Verfasserslexikon V² (Berlin-New York, 1985), 247-251; David L. D’Avray, ‘Katharine of Alexandria and mass communication in Germany: woman as intellectual’, in: Modern Questions about Medieval Sermons: Essays on Marriage, Death, History and Sanctity, ed. Nicole Bériou & David L. D’Avray, Biblioteca di Medioevo Latino, 11 (Spoleto: Centro Italiano di Studi sull’Alto Medioevo, 1994), 401-408; Emanuela Prinzivalli, ‘Il ‘Commento all’Ave Maria’ di Corrado di Sassonia’, Ricerche Teologiche 10 (1999), 169-178.

Conrad Fünfbrunner (Cünratt Fünffbrunner, d. 1501)

German friar, member of the Nürnberg Franciscan convent. Known for a consolatory letter to a widow (Barbara), written (before 1457) on the occasion of the death of her husband. With recourse to biblical examples and similes, Conrad develops the theme of virtuous christian widowhood.

manuscripts

Trostbrief an die Witwe Barbara [geschriben nach der metten mit grossem eylen (…)Bruder Cünratt Fünffbrunner parfusser orden]: MS Nürnberg StB Cent VII 20 ff. 211v-215r [manuscript written between 1444 and 1457 in the St. Catherine convent of Nürnberg]

editions

Trostbrief an die Witwe Barbara, ed. K. Ruh, in: Kurt Ruh, Dagmar Ladisch-Grube & Josef Brecht, Franziskanisches Schrifttum. Band II: Texte (Munich, 1985), 248-250. [‘[248] (…) Auch, liebe fraw Barbara, das ir euch sölt nun schicken zu einem wittwen leben als lang, piß es der ewig got anders macht mit euch, und nempt ein cleine kurcze vermanung von mir auff, die ich euch hie beschreibe. Santt Paulus spricht, das vier dingk zu gehören einer wittwen: Das erst ist andechtig gepett, wann sie söllen haben sunderliche lieb zu ernstlichem gepet. Das ander ist, sie söllen nymer müßig sein, wann sant Paulus strafft alle wittwen, die in müßigkeit leben. Das dritt ist, sie söllen wenig wortt haben, und all ir wortt söllen güttig und senfftmüttig sein. Das vierd ist, [249] das sie söllen eynigkeit lieb haben und söllen nit vil hin noch her lauffen, als sant Paulus spricht. Wann ein wittwe sol sein als ein gürttel tewblein: so dem sein gemahel stirbt, so liebt es dar nach sein eynigkeit und fleugt nit hin noch her. Darumb lobet es die geschrifft Judith umb dise vier ding, wann wir lesen von ir, das sie junck und schön was vor allen frawen und allein in irem hauß ein heymliche kamer het, da sie innen wonet, mit iren junckfrawen beschlossen, und kam nymer her für denn wenn sie in den tempel wolt gen, und trug ein herein hemd an dem leib und vastet alle tag an den sabath und die höhcziglichen tag und vertreib ir zeit in heiliger übung und andechtigem leben, und durch diße heilige wittwe würcket got grosse dingk und wunder. (…) [250] Doch solt ir auch wissen, das mancherley wittwen sein: Zu dem ersten sein ettlich wittwe, die leben nach lust und muttwillen, und die sein tod wittwen (…) Zu dem anderen sein ettlich wittwen, die ir hauß außrichten und ir kinde zyehen in götlicher forcht, und sölche wittwen lobt sant Paulus sunderlich. Zu dem dritten so sein ettlich wittwen, die tag und nacht got dynnen und sein als santt Anna, die ein heilige wittwe was, von der santt Lucas schreibt, das sie stettiglich in dem tempel was und mit vasten und petten got dynnet tag und nacht. Das ir auch ein solche wittwe werdett, das helff euch der almechtig, ewig, parmhertzig got und wöl euch trösten mit seinem ewigen trost, der er selber ist.’]

literature

AF VI, 264; K. Ruh, ‘Fünfbrunner, Konrad’, Die deutsche Literatur des Mittelalters. Verfasserlexikon II², 1013.

Cornelius Birag (fl. seventeenth cent.)

Scotist theologian.

editions

Commentaria et quaestiones in duos Aristotelis libros de ortu et interitu, in via Doctoris Subtilissimi Scoti (Ticini, 1621).

Cornelius de Urbino (Cornelio d’Urbino, 1524-1603)

OFMCap. Spiritual author…

editions

Jacula Divini Amoris (Venice, 1593)/Dardi del divin Amore (Venice, 1593/Urbino, 1598 [revised edition])

literature

DSpir II, 2336-2337 

Cornelius Mussus (Cornelio Musso, 1511-1574)

OFMConv. Theologian and one of the most renowned preachers of his time. He even received an eulogy by the Paduan Humanist Bernardino Tomitano: Discorso sopra l’eloquentia et l’artificio delle prediche, e del predicare di Monsignor Cornelio Musso (Venice, 1554). Musso was Regens in Padua, Pavia and Bologna. From 1538 onwards, he was in the service of cardinal Farnese, and in 1541, he was appointed to the episcopal see of Bertinoro. Three years later, in 1544, he became Bishop of Bitonto. Musso gave the opening sermon at the Counil of Trent and was very active in the Council's first sessions (a.o. member of the group who presented the first draft of the Iustification decree and the decree on preaching).

editions

Synodus Bituntina (Venice, 1579)

De Divina Historia Libri III (Venice, 1585 & 1587)

Prediche... fatte in diversi tempi e in diversi luoghi, nelle quali si contengono molti santi evangelici precetti..., 5 Vols. (Venice, 1556 [vol. 1], 1568 [vols. 2-3], 1580 [vol. 4], and 1586 [vol. 5]).

Delle Prediche quaresimali... sopra l'epistole e sopra i vangeli corrente per i giorni di quaresima (Venice, 1586).

Quaresimale sopra il simbolo (Venice, 1590).

Sermones, ed. Giuseppe Musso>>

literature

H. Jedin, ‘Der Franziskaner Cornelius Musso. Sein Lebensgang und seine kirchliche Wirksamkeit’, Römische Quartalschrift 41 (1933), 207-275; G. Cantini, ‘Cornelio Musso, O.F.M.Conv., predicatore, scrittore e teologo al Concilio di Trento’, Micellanea Francescana 41 (1941), 146-174, 424-463; R.J. Bartman, ‘Cornelio Musso, Tridentine Theologian and Orator’, Franciscan Studies 5 (1945), 247-276; G. Odoardi, ‘Fra Cornelio Musso, O.F.M. Conv., padre, oratore e teologo al Concilio di Trento’, Miscellanea Franciscana 48 (1948), 223-242, 450-478 & 49 (1949), 36-71; , Angelico Poppi, ‘La spiegazione del 'Magnificat' di Cornelio Musso (1540)’, in: Problemi e figure della scuola scotista del Santo, ed. Benjamino Costa e Samuele Doimi (Padua, 1966), 415-489; Angelico Poppi, ‘II Commento della lettera di S. Paolo ai Romani di Cornelio Musso,’ Il Santo 6 (1966), 225-260; G. de Rosa, `Il Francescano Cornelio Musso dal Concilio di Trento al Dioceso di Bitonto', RSCI, 40 (1986), 55-91; John O’Malley, ‘Form, Content, and Influence of Works about Preaching before Trent: The Franciscan Contribution’, in: I frati minori tra ‘400 e ‘500, Atti del XII Convegno Internazionale Assisi, 18-19-20 ottobre 1984 (Assisi, 1986), 46-47; LThK, 3^rd ed. VII, 555; Gabriele De Rosa, 'Il francescano Cornelio Musso dal Concilio di Trento alla Diocesi di Bitonto', Rivista di storia della chiesa in Italia 40 (1986), 55-91; Corrie E. Norman, Humanist taste and Franciscan values: Cornelio Musso and Catholic preaching in Sixteenth-Century Italy, Renaissance and Baroque Studies and Texts, 24 (New York: Peter Lang, 1998); V. Robles, ‘Cornelio Musso e Girolamo Seripando: due diverse esperienze di riforma nel viceregno di Napoli’, in: Geronimo Seripando e la Chiesa del suo tempo, 401-419; Corrie E. Normann ‘The franciscan preaching tradition and its XVIth-cent. Legacy. The case of Cornelio Musso’, Catholic History Review 85:2 (1999), 208-232; S. Milillo, ‘Preoccupazioni pastorali nel primo sinodo di Cornelio Musso (1549)’, in: Studi di storia sociale e religiosa, 81-102; Larissa Taylor, 'Humanist Taste and Franciscan Values: Cornelio Musso and Catholic Preaching Sixteenth-Century Italy by Corrie E. Norman', The Catholic Historical Review 86:4 (2000), 680-681 (review); Christian Mouchel, Rome franciscaine. Essai sur l’histoire de l’éloquence dans l’Ordre des Frères Mineurs au XVIe siècle, Bibliothèque littéraire de la Renaissance Série 3 - Tome XLVIII (Paris, 2001), 245-326 & passim; Gabriele De Rosa, ‘Il francescano Cornelio Musso dal concilio di Trento alla diocesi di Bitonto’, in: Idem, Tempo religioso e tempo storico. Saggi e note di storia sociale e religiosa dal Medioevo all’età contemporanea, Storia e Letteratura, 1170 (Rome: Edizioni di Storia e Letteratura, 2002²), 395-442; Montserrat Casas Nadal, ‘Las traduciones al castellano de los sermones de Fray Cornelio Musso, obispo de Bitonto’, in: Los Franciscanos Conventuales en España. Actas del II Congreso Internacional (..), ed. Gonzalo Fernández-Gallaro (Barcelona: Asociación Hispánica de Estudios Franciscanos, 2006), 431-448; Gregorio Piaia, ‘‘Ars praedicandi’’ e messaggi politici in un vescovo francescano del Cinquecento: Cornelio Musso’, in: I Francescani e la politica. Atti del Convegno internazionale di studio, Palermo 3-7 Dicembre 2002, ed. Alessandro Musco, 2 Vols. (Palermo: Officina di Studi Medievali, 2007), 803-816.

Conradus Nater (fl. late fifteenth century)

Vice guardian of the Lenzfried convent near Kempten. Translator of Bonaventure's Regula Novitiorum. On his various posts as guardian and vice-guardian in the convents of Munich (1486/1487/1489), Lenzfried (1490/92), Basel (1493), Oppenheim (1495/6), Nürnberg (1498/99), and Mainz (1501), as well as on his participation in the provincial chapter of 1484, see Analecta Franciscana VIII, 702, 749, 751, 752, 755, 765, 770.

manuscripts

Translation of the Regula Novitiorum: Kaufsbeuren, Franziskanerkloster Lit. 1 (Hauptstaatsarchiv München) ff. 19r-48r (after 1492); St. Gallen Stiftsbibl. Cod. 973, pp. 15-107 (1498)

editions

The earliest edition stemms from 1473 [Hain, 429]. For a partial modern edition [chapters II & XVI], see Ruh, Franziskanisches Schrifttum I, 130-138.

literature

Bavaria Franciscana Antiqua I, 389-426; K. Ruh, Bonaventure Deutsch, 251f; K. Ruh, VL, VI (Berlin-New York, 1986), 865-866.

Conrad Oesterreicher (fl. ca. 1500)

OFMObs. Active in the Munich convent and friend of Daniel Agricola. Conrad preached for an urban public. A series of his reworked Passion sermons were published under the title Venustissima Materia Passionis Christi Jesu (1502). In this work, the suffering and death of Christ is presented in the shape of a long legal process, in which many figures from the Old and New Testament appear. It is made clear that Christ has to be condemned to death because of natural law (charity demands the death of Christ in order to save mankind), the Old Law (truth demands his death), and the Law of grace (it is necessary that Christ dies to save man). Strong emphasis on the enormity of Christ’s suffering and his consolation of Mary. The book provides preachers with sketches and themes for sermons for Lent and Passion week.

editions

Venustissima Materia Passionis Christi Jesu a Quodam Fratre Minore de Observantia in Civitate Monacensi Superioris Bavarie Predicata, Vulgata et Solerter Perspicata (Memmingen: Albert Küne, 1502); Passionis Domini et Redemptoris Nostri Jesu Christi, Filii Dei et Hominis, Materia Pulcherrima sub Forma Judiciarii Processus, ante Octaginta Annos Monaci in Superiori Bavaria Predicata et in Publicum Divulgata, Auctore F. Conrado Oesterreicher, Ordinis Minorum de Observantia et apud Franciscanos Monacenses Concionatore (Ingolstadt: Wolfgang Eder, 1581); Ein ordentlicher gerichts Proceß, Wie Christus nach dem Natürlichen, geschriebnen und evangelischen Gesatz von wegen deß gantzen Menschlichen Geschlechts nach Art der Rechten verurteylt und verdammet worden, Neben viel heylsamen Betrachtungen deß Leydens und Sterbens JESU CHRISTI Erstlich Vor achtzig Jaren von einem fürtreflichen Prediger Franciscaner Ordens zu München, F. Conrad Oesterreicher, in Latein angestellt und außgegangen, Anjetzt (..) verteutscht Durch M. Georg Müller (Ingolstadt: Wolfgang Eder, c. 1581). A modern translation appeared as: Sehr anmutige Materie über das Leiden Christi, von Konrad Oesterreicher, Franziskanerprediger in Münich, ed. P. Minges (Regensburg, 1923).

literature

Landmann, ‘Zum Predigtwesen (…)’, Franziskanische Studien 14 (1927), 313-317.

Conrad Pellican (1478-1556)

OFMObs from Rufach. Studied in Heidelberg (1491) and entered the Franciscans at Rufach. Further studies in Tübingen (1495). His teacher Paulus Scriptoris awakened his interest in philology and shaped Pellican’s critical attitude towards scholastic theology. Started to study Hebrew in 1499 and made contacts with Reuchlin. Became priest in 1501 and finished his Hebrew grammar. In 1502 he became lector of theology in the Franciscan convent of Basel. Also active in Rufach and on the road as secretary for the Franciscan provincial Kaspar Schatzgeyer. Guardian of the Basel convent in 1519. Pursued his humanist interests. Made the acquaintance with Erasmus and helped him with the edition of Jerome’s works as well as with the editions of other Church fathers. Pellican corresponded with Luther and became gradually more and more involved with the reform movement (with Oecolampadius and Zwingli). This lead to a breach with his order, even though Pellican maintained for a long time that he remained true to the ideals of Francis. Pellican married in 1526. His leanings towards the reformation eventually lead to a breach with Erasmus, even though the irenic Pellican tried to keep the friendship intact and always acknowledged his indebtedness to the Dutch humanist. Reconciliation with Erasmus took place shortly before the death of the latter. In 1532, the city of Basel ordained Pellican and the reformer Oecolampadius to professorships in theology. In 1535, Pellican moved to Zürich on Zwingli’s invitation. There, Pellican spent his last years teaching Greek and Hebrew.

editions

Die hauschronik Konrad Pellikans von Rufach. Ein Lebensbild aus dem Reformationszeit, ed. Theodor Vulpinus (Strasbourg: J.H. Ed. Heitz, 1892)

De Modo Legendi et Intelligendi Hebraeum (Strasbourg: Johann Schott, 1504)

Commentaria Bibliorum, 7 Vols. (Zürich: C. Froschauer, 1532-1539) [complete commentary on the Bible]

literature

H. Meylan, ‘Erasme et Pellican’, in: Colloquium Erasmianum (Mons, 1968), 244-254; Christoph Zürcher, Konrad Pellikans Wirken in Zürich 1526-1556 (Zürich, 1975); Paul Nyhus, ‘Caspar Schatzgeyer and Conrad Pellikan: The Triumph of Dissension in the Early Sixteenth Century’, Archiv für Reformationsgeschichte 61 (1970), 179-204; Hans R. Guggisberg, ‘Conradus Pellicanus of Rouffach’, in: Contemporaries of Erasmus. A Biographical Register of the Renaissance and Reformation III (Toronto-Buffalo-London, 198>), 65-66; Geoffrey Dipple, Antifraternalism and Anticlericalism in the German Reformation (Aldershot: Scolar Press, 1996), 58, note 116.

Conrad Spitzer (Conradus/Chunradus de Wienna, d. 1380)

Bavarian/Austrian friar. Member of the Holy Cross convent at Vienna. Between 1356 and 1365 for three consecutive terms provincial minister of the Austrian province, and later confesssor at the court of Duke Albrecht III an Duchess Beatrice of Nürnberg. Known for his interest in art and books. He died in 1380 (the Necrologium patrum minorum Conventualium ad S. Crucem Vindobonae, MGH Necrologia Germ. V (Berlin, 1913) states on p. 173: ‘A. d. 1380 ob. P. rev. fr. Chunradus de Wienna Spiczerii, quondam minister Austriae et confessor curie principum Austrie, et fratres tenentur facere anniv. suum, quia conventus multa bona ab ipso recepit, librariam, multos libros et solempnes, edificia multa, picturas solempnes et vitream novam in choro et plura alia.’ On p. 226 is added: ‘A.d. 1380 ob. rev. p. fr. Chunradus de Wienna, quondam minister Austriae et confessor curie domini ducis et sue consortis, dominae ducisse, sepultus in capella b. Antonii extra chorum in annucciacione virginis gloriose’). He wrote between 1365 and 1380 (probably during his stay at the Vienese court) a Büchlein von der geistlichen Gemahelschaft, consisting of 6530 verses, which has survived in one early fifteenth-century manuscript copy, made by the reformed Benedictines of the Vienna Schottenstift. Between 1418 and 1430, a prose reworking was made by a benedictine monk from Melk. This prose version, which subdues some of the more Franciscan theological elements inherent in the original (but also makes clear that i.) more copies of the versified version circulated before and in the early fifteenth century and ii.) the surviving manuscript copy of the versified original is not fully complete), has survived in two versions in several other manuscripts (Melk, Stiftsbibliothek 235 ff. 189va-206vb & 1730 ff. 1r-87vb; Munich cgm 775 ff. 172r-264v & 5942 ff. 273r-346v; Munich Universitätsbibliothek 4° cod. ms 483 ff. 256r-369v; Munich Universitätsbibliothek 4° cod. ms 485 ff. 1r-87r; Klosterneuburg 1153 ff. 80r-208r). This prose version later was reworked and printed several times (cf. VL² V, 114; Schülke, Konrads Büchlein von der geistlichen Gemahelschaft, 3-4; Hain, 4036-39; Gesamtkatalog der Wiegendrücke, 5666-5669).

manuscript

Büchlein von der geistlichen Gemahelschaft: MS Vienna Schottenstift 295 ff. 1r-67v (Bavarian copy dating from the first quarter of the 15th cent.). This manuscript also contains a full German translation of the Jubilus rythmicus de nomine Jesu (inc on f. 68r: Der süzz gedanch an Jhesum christ Ein ware freund dez herzen ist/Auer vor aller suessichait ist suezz sein gegenwurtichait; expl on f. 70r: Mein hertz ist nach jm geganen wann er es hat mit lieb umuangen Mit gir und auch mit andacht lob wir Jhesum in suezzer acht daz er uns in seinem reich verleich zeleben ewichleich AMEN. This work has been edited several time, a.o. in W. Bremme, Der Hymnus Jesu dulcis memoria in seinen lateinischen Handschriften und Nachahmungen, sowie deutschen Übersetzungen (Mainz, 1899), 115-120, 366.), and Marquard von Lindau’s Das Puch von dem zehen Gepoten Gots (ff. 74r-189r). The manuscripts containing the prose version contain comparable (Franciscan and non-Franciscan) catechistic texts and specimen of ‘Erbauungsliteratur’ (a full description of these manuscripts and an analysis of their relationship is given in the edition of Schülke, p. 44 ff.).

editions

Büchlein von der geistlichen Gemahelschaft, edited in: U. Schülke, Konrads Büchlein von der geistlichen Gemahelschaft. Untersuchungen und Text, MTU 31 (Munich, 1970), 87-256. The work artfully elaborates the theme of the marriage of the soul with God after death (reworking the well-established theological theme of the spirituale coniugium inter Deum et iustam animam per animi charitatem), as a completion of the spiritual union that had started with baptism. Or, in the words of the editor (p. 35 introd.): ‘Im Büchlein von der geistlichen Gemahelschaft herrscht die Vorstellung, daß beim Tod des Gläubigen die Hochzeit stattfindet (…) und zwar ist der Tod der Zeitpunkt der Heimholung (…), der als Hochzeitsfest im Jenseits gefeiert wird (…).’ Heavy emphasis on the preparation of the human soul (before death) for this spiritual marriage; in which the soul receives help and advice by a range of maidens (representing the virtues) and is called upon to accept and apply the religious teachings of Sapientia. These teachings make very clear that every indivudual has a free choice to live with or without the grace of God. The manuscript title of the work (in MS Vienna Schottenstift 295 f 1r) is: ‘Daz puechel ist von geischeicher gemähelschaft die czwischen got ist und der sel und redet ingeleichnuzz von tugenten als von junchfrawen.’ The (pretty sophisticated!) work probably was in the first instance intended to be read aloud before a (courtly) lay public at the Habsburg court of Vienna, and apparently intended to provide the ‘cristenlewt’ and the ‘christensel’ with a moral guide for living a proper Christian life. For a further analysis (courtly presentation, use of concepts developed by Augustine, Bernard, Hugh of St. Victor, Honorius Augustodunensis (esp. his Elucidarium), Alexander of Hales, Albertus Magnus, and Bonaventure (esp. his Soliloquium) etc.) see in particular the various works of Schülke (a.o. 26ff of the introduction to the edition).

literature

A. Klecker, ‘Das Büchlein von der geistlichen Gemahelschaft in Cod. 295 des Wiener Schottenstifts’, in: Festschrift D. Kralik (Horn, 1954), 193-203; U. Schülke, Konrad Spitzers Büchlein von der geistlichen Gemahelschaft. Untersuchung und Text, MTU 31 (Munich, 1970). Ulrich Schülke, ‘Konrad (Spitzer)’, Die deutsche Literatur des Mittelalters. VL V², 111-114

Conradus Steckel

>>>>

literature

A. Schnyder, Die deutsche Lit. des MA, Verfasserlxikon, IX, 241-3

Conradus Ströber (d. 1443)

Lector, guardian, custos of Bavaria, and suffragan bishop of Regensburg. To him is ascribed a Pentecost sermon, held before the provincial chapter of Strasbourg in 1436 (ed. Ruh, Franziskanisches Schrifttum II, 117f). This sermon is also ascribed to a frater Laurentius (solemnis praedicator and custos Pavariae et Rheni, d. 1442. Cf. Landmann (1928), 101f., 104f, Anm. 34). The same manuscript that contains this Pentecost sermon also contains a treatise/sermon on the twelve signs of the working of the Holy Spirit, the author of which according to the text is a ‘wackalierer (…) genant der striber.’ Ruh identifies this ‘Striber’ with Conrad Ströber (Ruh, Franziskanisches Schrifttum II, 117, 126). In MS Berlin mgq f. 42v & f. 266v, the ‘Striber’ is indicated as bachelor. Conrad Ströber is not known to have reached that degree. Yet the title bachelor does not necessarily imply that the ‘Striber’ actually had a bachelor degree. Furthermore, stylistic and material parallels between the various writings would support the identification of Ströber with the ‘Striber’.

manuscripts

Sermo in Pentecosten: MS Berlin mgq 206 ff. 215v-222v. [Based on the theme ‘Habebunt vitam eternum’ (Joh. 3, 16 & 5,24), the sermon deals with tugentsam, geistlich and vollekumen leben, and develops an exposition on virtues and the perfect life. Cf. Schiewer, 454.]

For the treatise on the twelve signs of the workings of the Holy Spirit, see the lemma ‘Striber’

editions

Sermo in Pentecosten, ed. K. Ruh, Franziskanisches Schrifttum II, 118-125.

literature

K. Eubel, Geschichte der oberdeutschen (Straßburger) Minoriten-Provinz (1886), 165; L. Pfleger, Zur Geschichte des Predigtwesens in Straßburg vor Geiler von Kaysersberg (Strasbourg, 1907), 22; F. Landmann, ‘Zum Predigtwesen des Straßburger Franziskanerprovinz in der letzten Zeit des Mittelalters’, Franziskanische Studien 15 (1928), 96-120; Kurt Ruh, Dagmar Ladisch-Grube & Josef Brecht, Franziskanisches Schrifttum Band II: Texte (Munich, 1985), 117f; Hans-Jochen Schiewer, ‘Ströber, Konrad OFM’, Die deutsche Lit. des MA,Verfasserlexikon², IX, 453f.

Constantin de Barbanson (1582-1631)

OFMCap. Entered the order at Brussels. Important spiritual author…

editions

Les secrèts sentiers de l’amour divin (1623)

literature

DSpir II, 1634-1641; Hildebrand van Hooglede, ‘Constantinus van Barbançon’s Secrets Sentiers’, in: Idem, Miscellanea II, 813-814; Hildebrand van Hooglede, ‘Le P. Constantin de Barbençon’, in: Idem, Miscellanea IV, 1777-1785; Hildebrand van Hooglede, ‘Sur les Secrets Sentiers de l’Amour Divin de Constantin de Barbençon’, in: Idem Miscellanea IV, 1786-1787.

Constantin Bargellini (Costanzo Bargellini/Costanzo Barzellini, d. 1585)

OFMConv. Took the habit at Bologna. Obtained a master degree in theology on march 7, 1566 at Bologna University and taught theology in the Franciscan studium for eight years. In August 1574, he was appointed bishop of Rieti by pope Gregory XIII. In 1584 he was transferred to the see of Foligno, and died there on 29 december 1585. One of his lectures, spoken at the general chapter of Venice (1546), still survives.

editions

De Deo et Conscientia Consulendis pro Electione (Venice, 1546).

literature

Galeotti, Trattato degl’uomini illustri di Bologna (Ferrara, 1609), 29; C. Eubel, Hierarchia catholica I, 215, 301; É. Van Cauwenbergh, ‘Bargellini’, DHGE VI, 787.

Constantinus Boccafoci (Constanzo Boccafoci/Torri, 1531-1595)

OFMConv. Italian friar from Sarnano (Marches of Ancona). After reaching the magisterium theologiae, he taught at the universities of Perugia, Padua and Rome, resulting in several works, only one of which was printed during his lifetime (Summa). Pope Sixtus V appointed him cardinal of San Vitale (16 November 1586) and bishop of Vercelli (6 April 1587). Constanzo apparently never took up the latter position, which he officially resigned from in 1589. As a cardinal at Rome, he was appointed in various papal committees (such as the Congregatio de S. Officio, and other committees overseeing dioceses and religious orders), and also was asked to take part in the collaborative efforts to correct the Bible and to oversee the edition of the Opera Omnia of Bonaventura da Bagnoreggio. Constanzo died at Rome on 31 December 1595. He was buried in the Conventual Church at Sarnano, of which he had been a patron.

manuscripts/editions

Tractatus Philosophiae>>>>

Summa Theologiae (Rome, 1592)

>>>>

literature

Cardella, Memorie storiche dei cardinali (Rome, 1793) V, 255-256; B. Gams, Series Episcoporum (Regensburg, 1873), 826; C. Eubel, Hierarchia Catholica Medii Aevi III, 57, 351; DBI>>>

Constantinus Letins (fl. ca. 1700)

Preacher.

editions

Theologica Concionatoria, 5 Vols. (Liège, 1710-1713/Cologne, 1726/Maastricht, 1730).

literature

Harry Caplan & Henry H. King, ‘Latin Tractates on Preaching: A Book-List’, The Harvard Theological Review 42:3 (Jul., 1949), 203.

Costantinus Porta (Costanzo Porta, 1529-1601)

OFMConv. Musician and composer.

literature

Friedrich W. Riedel, ‘Die Bedeutung der konventualen Minoriten für die musikalische Stilentwicklung in Europa’, in: Plaude turba paupercula. Franziskanischer Geist in Musik, Literatur und Kunst. Konferenzbericht Bratislava, 4.-6. Oktober 2004, ed. Ladislav Kacic (Bratislava: Jana Stanislava SAV, 2005), 51-69.

Constantinus Steingaden (fl. 18th cent.)

Franciscan Swiss composer.

editions

Barockmusik aus Schweizer Franziskanerklöstern. Werke von Barthold Hipp, Felician Suevus Schwab, Constantin Steingaden. Ensemble Musicalin (www.arsmusica.ch/musicalina-musicalina@arsmusica.ch), Compact Disc M&S; 5047/2 (Bern: Müller & Schade AG, 2007).

Cornelius Thielmans>> (17th cent.)

Cosmus de Castelfranco (Padre Cosimo Cappuccino/Cosmo da Castelfranco/Paolo Piazza, d. 1620)

OFMCap. Italian friar, author and painter

editions

Vita di Marco d’Aviano, frate cappuccino, e Appunti di Viaggi, ed. Mary Cusin Frattin & Paolo Miotto (Castelfranco Veneto: Parocchia del Duomo, 2005).

literature

Paolo Piazza. Pittore cappuccino nell’età della Controriforma tra conventi e corti d’Europa, ed. Sergio Marinelli &Angelo Mazza (Verona-Novara: Banco Popolare di Verona e Novara, 2002).

Cosmus de Castelfranco (Cosmo Pettenari, 1647-1715)

OFMCap. Italian friar. Author

editions

Cosmo da Castelfranco, Vita di Marco’d’Aviano, frate cappuccino, e Appunti di Viaggi, ed. & trans. Mary Cusin Frattin & Paolo Miotto’ saggi introduttivi Giacinto Cecchetto & Paolo Miotto (Castelfranco Veneto: Parochia del Duomo, 2005) [review in CF 75 (2005), 760-766].

literature

Un castellano in Europa. Padre Cosmo da Castelfranco, cappuccino (1647-1715) compagno e biografo del Beato Marco d’Aviano. Atti del Convegno di studi (Castelfranco Veneto: Parroccchia del Duomo, 2005), 51-68; Vincenzo Criscuolo, 'Cosmo da Castelfranco. Valore dell’opera edita nel quadro della biografia sul Beato Marco d’Aviano e della storiografia sui cappuccini veneti’, in: Un castellano in Europa. Padre Cosmo da Castelfranco, cappuccino (1647-1715) compagno e biografo del Beato Marco d’Aviano. Atti del Convegno di studi (Castelfranco Veneto: Parroccchia del Duomo, 2005), 13-23; Paolo Miotto, ‘Padre Cosmo Pettenari (1647-1715): un Castellano per l’Europa’, in: Un castellano in Europa. Padre Cosmo da Castelfranco, cappuccino (1647-1715) compagno e biografo del Beato Marco d’Aviano. Atti del Convegno di studi (Castelfranco Veneto: Parroccchia del Duomo, 2005), 25-49.

Cosmus Ramírez (fl. c. 1760)

OFM. Member of the Andalusia province.

literature

AIA 21 (1924), 339-340; AIA 15 (1955), 407; Manuel de Castro, Bibliografía de las bibliografias franciscanas españolas e hispanoamericanas, Publicaciones de Archivo Ibero-Americano (Madrid: Ed. Cisneros, 1982), 167 (no. 704).

Cornelis Adriaensz. Brouwer (1521-1581)

Cornelis Adriaensz. Brouwer/Cornelis van Dordrecht. Studied Greek and Hebrew under the direction of his father, who had become a parish priest within Dordrecht after the death of his wife. After his own ordination, Cornelis continued his studies under Georges Cassander at Bruges. When the humanist Cassander came under fire for his doctrinal positions and was forced to stop his teaching, Cornelis became his successor. He taught for several years and also started to preach. In 1548, when he was 27 years old, Cornelis entered the Franciscan order in the Flemish province, completing his noviciate at Dordrecht. After his noviciate, he returned to Bruges, where he embarked on a homiletic career. He developed into a (in)famous anti-reformatory preacher. Alongside of this, he wrote the doctrinal works De Seven Sacramenten and Den Spieghel der Thien Gheboden. Cornelis relentless vilification of reform-minded groups drew out two letter of protest from the parish priest and soon to be Protestant reformer Jan van Casteele (Stephanus Lindius). It also caused the publication of an intricate parodic work, namely the peculiar Historie van B. Cornelis Adriaensen van Dordrecht, Minrebroeder binnen die Stadt van Brugghe (s.l., 1569). This work, ascribed to Christianus Neuter, but also to Jan van Casteele en Hubert Goltzius, not only deals with the friar’s crude and violent preaching against Anabaptists, Lutherans and Calvinists (with many ‘examples’ of Cornelis’ sermons), but also describes Cornelis’ rather farfetched whipping practices of naked penitent women in confraternities under his control in Bruges (between 1548 and 1563) [exemplar to be found in Brussels, Koninklijke Bibliotheek Albert I, Old prints no. II 76.483 A. An internet edition of this peculiar book is presented by Johanna Fenyn and Dirk Smout on the internet page http://membres.lycos.fr/secpen/SP1601.htm]. Notwithstanding such attacks, Cornelis kept a good reputation within his order. In 1563, after an investigation apparently cleared Cornelis’ of any wrongdoings in his treatment of penitent women under his care, he was made the guardian of the Yper convent (was this a side promotion to get him out of the picture and therewith hush the scandal?). Later, he also was elected three times to the position of guardian in Bruges. On 26 March 1578, Bruges was taken by the Gueux (forces fighting for the Protestant rebels in The Netherlands). Cornelis went into hiding. Three of his fellow friars were burned and in 1579, the Franciscan friary was demolished. Cornelis apparently was never captured. He died on 14 July 1581 and was buried in the Saint John’s hospital. In 1615, he was reburied (after his body had been found ‘intact’) near the main altar of the new Franciscan church.

editions

De Seven Sacramenten uytgheleyt ende openbaerlyck te Brugge ghepreeckt by Br. Cornelis van Dordrecht (Bruges, 1556). A reworking of his sermons held at Bruges.

Den Spieghel der Thien Gheboden (Bruges/Antwerp, 1554).

Epistola Apologetica>> (reaction to letters by Jan van Casteele (Stephanus Lindius))

literature

S. Dirks, Histoire littéraire et bibliographique des frères mineurs de l’Observance en Belgique et dans les Pays-Bas (Antwerp, 1885), 104-112; Goethals, ‘Témoignages inédits sur Fr. Corneille Adriaensz.’, Bulletin du Cercle historique et archéologique de Courtrai 1:2 (1902) [cf. Archives belges 192 (Liège, 1903), 177]; A.C. de Schrevel: ‘Br. Cornelis Adriaensz. van Dordrecht, zijn leven - zijn preeken, 1521-1581’, Historisch Tijdschrift 4 (1925), 217-258; Kruitwagen, Nieuw Nederlandsch Biographisch Woordenboek IV, 452-458; Schmitz, Het aandeel der minderbroeders109-110; De Troeyer Bio-bibliographica (saec.XVI) I, 267; Karel J.S. Bostoen, ‘Broer Cornelis en zijn historie: een politieke satire’, Literatuur 1 (1984), p. 254-261; Karel Bostoen, ‘Realisme in de Historie van Broer Cornelis’, Secrete Penitentie. Bijdragen tot de geschiedenis der Nederlandse satyre 12 (1993), 5-6; Karel J.S. Bostoen, ‘De ontkenning van de satire in de christelijke literatuurbeschouwing, of hoe de historie van B. Cornelis in de negentiende eeuw de reputaties van geleerden knakte’, Secrete Penitentie, 14 (1995), 1-11; Karel Bostoen, ‘De oudste verwijzing naar de geselpraktijken van broeder Cornelis’, Secrete Penitentie. Bijdragen tot de geschiedenis der Nederlandse satyre 16 (1997), 3-19. Also to be found on: http://membres.lycos.fr/secpen/SP1601.htm.

Cornelis Raven van Naarden (d. after 1548)

OFMObs from Naarden. Vicarius in the friary of the Friars Minor in Amsterdam. Became (in)famous for his sermons against the reformation. Besides, he was a productive ascetical author

manuscripts

Der Minnengaerdt: MS Antwerp, Museum Plantijn-Moretus 8-334 ff. 1-65v.

O Minnende ziel: Museum Plantijn-Moretus 8-334 ff. 65v [poem]

Sermoen niemant en mach twee heeren dienen: Museum Plantijn-Moretus 8-334 ff. 66r-99r; MS Gent, University Library Acc. 1353 ff. 5r-47r [amounts to a treatise on divine grace and its workings]

Een exempel van een goede maghet Machtelt hielt: Museum Plantijn-Moretus 8-334 ff. 99v-100r.

Een schon suverlick ghebet: Museum Plantijn-Moretus 8-334 ff. 100r-101v.

Een corte oefeninghe om te comen tot die liefde gods: Gent, University Library Acc. 1353 ff. 1r-4r

Van een vrouken van XXIJ jaren: Gent, University Library Acc. 1353 ff. 47v-51r [deals with a woman who surprises theologians with her deep inner life, and religious wisdom]

In die verissenisse sullen wij wesen als enghelen, mathei xxij, 30: Gent, University Library Acc. 1353 ff. 51v-66r. [Elaborates the hierarchy of the beatified, which resembles the hierarchy of the nine choirs of angels. The highest place in heaven is for the contemplative people, the middle place for prelates and rulers, the lowest place for beginning and working believers.]

Die den menschen leert sonder mont: Gent, University Library Acc. 1353 ff. 67r-71r. [Amounts to a letter to a persoon who has asked for spiritual guidance. Letter gives advice for a proper inner life, confession and the daily examination of one’s conscience. It also gives reading advice: ‘van deze ende deser ghelijke saken hebt ghy in paerle ende in dat spieghel der volcomenheit ende in anderen veel boecken.’]

editions

Een seer schoen devoet Boecxken gheheten der Minnengaerdt, daer ons in verclaert wert, die warachtighe duecht des Charitaets oft der Liefden, wiens kennisse allen kersten menschen van noede is te weten, op dat hy by valsche liefde niet bedroghen en werde, overmits datmen sonder die Charitaet ofte liefden niet salich en mach werden (Amsterdam: Willem Jacobszoon, 1548/Amsterdam: Willem Jacobszoon, ca. 1549) [Works describes in eight chapters the three steps of spiritual life, each of which is founded on divine love (charitas), represented as a tree that has to be planted, cared for, and the fruits of which can be harvested. The prologue of the work therefore says: ‘Ende wy zijn ghegaen inden boomgaert des warachtigen Salomons, ende hebben daer uut ghehaelt desen eedelen noetdruftighen boem des Charitaets, tot prophijt van allen ghelovighen menschen, beyde gheestelijck ende waerlijck daer si of plucken moeghen die vruchten des salicheyts, met hulpe der gracien Gods. Ende op dat si dit wel ende gherechtelijck sullen doen met alder bequamheyt, soe is haer hier beduyt die warachtige Charitaet, beyde by figuer ende schriftuer. Ende om dit wel te verstaen soe is dit boecxken ghedeelt in drie deelen. Inden eersten deel wert verclaert hoe dat hem een mensche tot deser Charitaet bereyden sal. Ende hoe dat men desen Boem planten sal. Ende dit gaet an die beghinnende menschen. Inden tweeden deel des boecx wert verclaert hoe hem een mensche onder desen boem gheneren sal ende wat desen Boem is. End dit gaet aen die voertgaende menschen. Inden derden deel des boecxs wert verclaert die graden telgen ende vruchten des boems, ende hoe datmen die op climmen sal, om die vruchten te plucken. Ende dit gaet aen die volmaecte menschen.’

literature

W. Lampen, ‘Franciscaanse handschriften in Nederland’, Bijdragen voor de Geschiedenis van de Provincie der Minderbroeders in de Nederlanden 21 (1955), 421; B. de Troeyer, ‘Cornelis Raven van Naarden’, Franciscana 19 (1964), 1-12; B. de Troeyer, Bio-Bibliographia Franciscana Neerlandica Saeculi XVI I: Pars Biographica (Nieuwkoop, 1969), 180-187.

Crabbe, Petrus, OFMObs (1470-1553, Mechelen)

Theologian and important editor of church council documents. After a search through almost 500 libraries, he published his Concilia Omnia (...), in fact the first real edition of these church documents. It was widely used before the new collection of Mansi came out.

editions and sources

Petrus Crabbe, Concilia Omnia tam Generalia quam Particularia ab Apostolorum Temporibus in Hunc usque Diem a SS. Patribus Celebrata et Quorum Acta Literis Mandata ex Vetustissimis Diversorum Regionum Bibliothecis Haberi Potuere, 2 Vols (Cologne, 1538); revised in 3 vols (Cologne, 1551) [including a provisional account of the early history and decisions of the Council of Trent]; revised in 4 vols, ed. Surius (Cologne, 1567). The author included biographies of the popes the bulls and letters of whom he included.

literature

Dom Quentin, J.D. Mansi et les grandes collections conciliaires (Paris, 1900); W. Schmitz, Het aandeel der minderbroeders, 100-101; H.J. Sieben, Die katholische Konzilsidee von der Reformation bis zur Aufklärung (Paderborn, 1988), 226ff.; LThK 3^rd ed. II, 1336.

Cratepolius, Petrus (Mersius, Merssaeus, Opmersensis, c. 1540-1605, Cologne)

OFMConv. Bacc. theologiae. Author of church histories and hagiographical works.

editions and sources

Electorum Ecclesiasticorum, id est Coloniensium, Moguntinensium ac Trevirensium... Catalogus (cologne, 1580); De Germaniae Episcopis et Orthodoxis Doctoribus...Praeterea de Schismaticis et Pseudo-Doctoribus (Cologne, 1592). [this work often is found in different, partial editions]

Catalogus Omnium Archiepiscoporum et Episcoporum (Cologne, 1597);

Epitome Concionum Ludovici Granatae (Cologne, 1591)

Historia Martyrum Gorcomiensium (Cologne, 1580)

Compendium Catechismi Catholicorum (Cologne, 1592/Lyon, 1592)

Catalogus Academiarum Orbis Christiani (Cologne, 1593)

De Resurrectione Corporum et Animae Immortalitate (cologne, 1598)

literature

Sbar., Suppl, >>; P. Polman, L'élément historique dans la controverse religieuse du xvie siècle (Gembloux, 1932), 435f, 508.; Éd. D'Alençon, DThC, 3, 2033f; LThK, 2, 1338.

Crescentius Grizi (Jesi) (d. 1263)

Studied medicine and Canon Law before his entrance in the order. Became provincial minister in the Marches of Ancona, where he took measures against spirituals or kindled spirits. Became minister general in 1244. He initiated the search for materials on the life of Francis on the basis of which Celano II was written. Also initiator of the Dialogus Sanctorum Fratrum Minorum (the actual authorship of which has been ascribed toThomas of Pavia). Did not feel qualified enough to participate in the council of Lyons in 1245 and the general chapter of 1247, and was deposed. His election to the episcopal see of Assisi was not confirmed by pope Innocent IV.

manuscripts

>>

sources & literature

AF, I, 244; III, 261-269; Salimbene, Cronica, MGH, SS, 32, 176; L. Lemmens, Fragmenta Franciscana, I (Rome, 1902); Nos qui cum eo fuimus, ed. P. Manselli (Rome, 1980); LMA, 3, 345; LThK, 2, 1346; DHGE XXII, 305-307.

Crescentius Krisper (fl. early eighteenth cent.)

OFMObs. Austrian friar and Scotist theologian. Active as a lector in several Austrian colleges and as a general commissionar for the OFMObs. Set out to refute Carthesianism with Aristotelian & Scotist logic and philosophy, criticising contemporary Scotists and Thomists in the process. He died in 1749.

editions

Theologia Scholae Scoticae Universa (Augsburg, 1728-29)

Philosophia Scholae Scotistiae seu solida expositio librorum tum logicalium, tum physicorum, et metaphysicorum Scoti Doctoris Subtilis (Augsburg, 1735)

literature 

Jerzy Duchniewski, ‘Krisper Crescentius’, Encyklopedia Katolicka IX, 1298.

Crispinus of Viterbo (Pietro Fioretti), (1668, Viterbo-1750, Rome), sanctus (1982)

Lay friar, took care of the sick , active as cook, gardiner and mendicant. Devoted to poetry (Tasso)

editions and sources

Massime e preghiere, (Rome, 1953), Letters: L'Italia Francescana, 57 (1982), 312-342

literature

BiblSS, 4, 312f.; I. Lehmann, Crispin von Viterbo (Leutesdorf, 1982); M. d'Alatri, Aforismi e lettere di s. C. da Viterbo, Riv. di Vita Spirituale, 37 (1983), 314-323; E. Bronzetti, `Le fonti della spiritualità di s. C. da Viterbo', L'Italia Francescana, 58 (1983), 227-254; Mariano D’Alatri, ‘Saint Crispin de Viterbe. La joie franciscaine’, in: Visages de saints et bienheureux capucins, 259-286.

Cyprianus Gnesotti (d. 1796)

OFMCap.

literature

Giuliana Zomer, ‘Tre manoscritti autografi di p. Cipriano Gnesotti’, I Quattro Vicariati 50:59 (2006), 91-97.

Cyrillus Alamedo (Cirilo Alamedo y Brea)

Franciscan missionary

literature

Carlos Miguelsanz Garzón, ‘Fray Cirilo Alameda y Brea en Uruguay y Brasil. Los proyectos de la Infanta Carlotta Joaquina’, in: El franciscanismo en la Península Ibérica. Balance y perspectivas. I Congreso Internacional Madrid, 22-27 de septiembre de 2003, ed. María del Mar Graña Cid & Agustín Boadas Llavat (Alméria, GBG Editora-Barcelona, Asociación Hispánia de Estudios Franciscanos, 2005), 789-801.

Cyprianus de Gamaches (c. 1599-1679)

OFMCap. Important spiritual author…

literature

Wadding, Scriptores, 221; Bernardo di Bologna, Bibliotheca Scriptorum Ordinis Minorum Capuccinorum (Venice, 1747), 69; Rocco da Cesinale, Storia delle missioni dei cappuccioni (Paris-Rome, 1867-1873) I, 168, 397 & II, 401, 404, 427, 432, 441-446; Ubald d’Alençon, ‘L’aumônerie de la reine Henriette’, Études franciscaines 9 (1903), 15-26; DThCat III, 2474-2475; DSpir II, 669; LexCap, 487; Catholicisme III, 403; DHGE XIX, 955.