Das Armutsverständnis des Franziskus von Assisi (German Edition)

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John Weld Delmar NY: Rodopi, , ; Gesta Romanorum: Brigitte Weiske, Fortuna Vitrea, , 2 Vols. Exempel und Exempelsammlungen, ed. Atheismus im Mittelalter und in der Renaissance , ed. An encyclopedia , ; Gesta romanorum: Die deutsche Literatur des Mittelalters. Verfasserlexikon XI , ; Philippa M. What nature does not teach: Juanita Feros Ruys Turnhout: Brepols, , ; Brian Murdoch, Gregorius: Oxford University Press, , The Glossa Tripartita super Cantica is a Franciscan text from the late thirteenth or early fourteenth century in its final redaction possibly around It was eventually in the 15th century reworked into the Dutch vernacular as the Bedudinghe op Cantica Canticorum see also under that title.

For a study of the Latin Glossa Tripartita super Cantica , the Dutch Bedudinghe op Cantica Canticorum , the manuscript tradition of these texts and their position in the later medieval tradition of commentaries on the Song of Songs, see the study of Schepers. Glossa tripartita super Cantica: For additional info see the work of Schepers. Teksthistorische studies en kritische editie. Kritische editie , Miscellanea Neerlandica, 35 Louvain: Peeters, , esp. Review in Collectanea Franciscana 77 , f. Hetzpredigt gegen die Frauen vor August dem Starken von Sachsen: MS Kassel, Stadt- und Landesbibl.

Iuridica 39 IX f. The section of the Landgraves is probably of Franciscan provenance and is connected with the so-called Eisenacher Franziskanerchronik , II. Historia de lantgraviis Thuringie Eccardiana , ed. Idem, Historia Genealogica principum Saxoniae superioris Leipzig, , A historical compilation made by a group of thirteenth-century Irish friars.

Colony and frontier in medieval Ireland. Essays presented to J.

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XIV', Il Propugnatore , Documenti e testimonianze del primo secolo , ed. Cargnoni Perugia, I, This work issued in by the Antwerp publisher Jan Steels in , is the product of an unknown Franciscan from the Provinciae Germania Inferioris province, and amounts to an extended lectionary for the liturgical year. The author aimed to correct and add to existing Franciscan breviaries and the work apparently did have an impact on Franciscan liturgical works.

Lectionum de certis anni festis diligens sed tamen brevis descriptio, adiecta in calce libelli tam breviarii quam missalis, utique non segni sed potius ac curatissima diversorum passuum castigatione Antwerp: An exemplar of the work is kept in the Provincial library of Leeuwarden Friesland, The Netherlands , bound together with a Franciscan Calendarium Perpetuam from and a few short Franciscan manuscript works. Another exemplar is kept in the Bayerische Staatsbibliothek Munich and has been digitized.

It can now be viewed via Google Books. De Graaf, , Signalled alongside of other comparable manuscripts by Honemann. Those scholars who do not accept this, frequently tend to give a late date for the work's composition, and sometimes even see the work as a complete falsification following van Ortroy.

Those who do accept the connection, tend to place the composition of the work early, for instance in the s in connection with the appeal of Crescenzio. Those who accept the connection see the Legenda trium sociorum as a precious window on the early Franciscan movement see also the polemic views on this by Sabatier. Legenda trium sociorum , ed. Archivum Franciscanum Historicum 67 , ; Fontes Franciscani , ed. Felice Accrocca, Letture cristiane del secondo millennio, 53 Milan: Francisci et sociorum eius und verwandtes Schrifttum Leiden: Atti del I Convegno internazionale, Assisi, ottobre Assisi: Ikonologische Studien , ed.

Analisi della Legenda trium sociorum ', Collectanea Franciscana 88 , Libellus ad Petendam Restitutionem in Integram: Liber de Quolibet Bernardinus de Agnone? San Clemente 51 ff. Liber exemplorum ad usum praedicantium saeculo XIII compositus a quodam fratre minore Anglico de provinciae Hiberniae , ed. Little, British society of Franciscan studies, 1 Aberdeen, The work has been digitized and can be read on-line via Archive.

A collection of 35 miraculous stories, predominantly concerning friars of the Saxony province. The work has come down to us in two different manuscripts, one from the 14th and one from the 15th century. The work also mentions various Saxonia convents. An Italian work that treats in a Bonaventurian fashion in seven steps with the ways of spiritual ascent and wisdom the step of devout prayer, the step of perfect contrition, the step of holy confession, the step of penitence, the step of satisfaction, the step of almsgiving, the step of fasting and abstinence.

Romagnoli, , It amounts to a rather fictive geographical description of Europe, Asia and Africa. It offers a series of fictive travel routes, mostly based on other travel stories. Sinica Franciscana , ed. Roest, Reading the Book of History , Ch. Some scholars attribute this work to Barnabas da Palma. Pedro de Castro, There is much to do about the authorship of this late thirteenth-century meditative treatise, which is clearly the product of a well-educated man. The editor of the text, Ferdinand Delorme shows special points of contact with the Canticum Pauperis pro Dilecto , attributed to John Pecham, suggesting that the Meditatio is dependent on the latter.

It is also clear that the work has strong doctrinal and methodological links with the works of Bonaventura da Bagnoreggio, as well as with the Defensio Fratrum Mendicantium of Guido della Marca ca. According to David Flood , this text should be ascribed to John of Wales. But the question has not yet been settled. Meditatio Pauperis in Solitudine: MS Assisi, Biblioteca Comunale ff.

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Meditatio Pauperis in Solitudine, auctore anonymo saec. It has found an English translation in: For an Italian translation, see: Meditaziones del Povero nella Solitudine, d. Scritti dei mistici francescani secolo XIII , ed. Assisi, , The first part of the work nos. The second part of the work nos. The third part nos. Christians who conform themselves to Francesco conform themselves with Christ. Miracula Virginis Mariae - Collectio Exemplorum: Misterios de los angeles, por un religioso de la orden de los menores Burgos: Juan de Junta, This is a compilation of texts found by Andrew G.

Little in an early fifteenth-century manuscript. It contains stories on Francis and his early companions but also on Anthony of Padua, several of which seem to have connections with the stories in the Speculum Perfectionis and sometimes seem to add materials to it.

It also contains Latin versions of stories present in the Fioretti that are absent in the Actus beati Francisci et sociorum eius. Collectanea Franciscana , I, ed. LIT Verlag, , Modus Reponendi Sermones per Artem Memorativam ca. This is an anonymous treatise on the art of memory in the context of preaching, originating from among the Polish Observants Bernardines.

The Kornik manuscript was written around and is a typical miscellany. It probably originated from the library of the Observant convent of Bydgoszcz.

For a more in-depth description see the literature mentioned below. He maybe should be identified with the manuscript compiler Theophilus of Bydgoszcz, but that ascription is not secure. Farkas Gabor Kiss Budapest-Paris: L'Harmattan, , esp. See also the introduction to the edition of the text mentioned above. Continued an earlier text and was maintained until Das Totenbuch des Franziskanerklosters in Coburg ca. IV, 10 Neustadt an der Aisch, Literature and Religion in the Later Middle Ages. Studies in Honor of Siegfried Wenzel , ed. Pectorale Dominicae Passionis c. Liber Pharetra Vocatus seu Scintillarium , edited in S.

Liber salutaris beati Bonaventure, cardinalis Ordinis Fratrum minorum, Pharetra vocatus , ed. Pharetra , edited in Bonaventura, Opera Omnia , ed. Peltier Paris, , VII, Prediche sul Terz'Ordine 15th cent. Sermon from a Franciscan friar-lector active in the Saxony province. Kurt Ruh, 'Paradisus anime intelligentis', in: Processo delli morti in servitio delli appestati. Cf review in Collectanea Franciscana 77 , Collection of provincial and general order statutes and related materials. Provinciale Omnium Ecclesiarum ; Acta Conc.

Lugdunensis ; Debita, Consuetudines et Ceremonie Polemic work from Fraticelli circles. Probably from the period of the pontificate of Innocent VI, during heavy fraticelli persecutions. Sedda claims that the work is partly based on an older text, the so-called anonymous Veritatem sapientis. Yet Jan Ballweg Picenum Seraphicum 20 , argues that Veritatem sapientis is based on the Quare detraxistis. In any case, the Quare detraxistis is a polemical work of a central Italian fraticello in the context of inquisitorial persecution.

Quare detraxistis , see: Quaestio de Imagine Recreationis: Quaestiones disputatae 'De productione rerum', 'De imagine' et 'De anima' e schola bonaventuriana codex Conv. Mikolaj Olszewki, Bibliotheca seraphico-capuccina, Rome: Istituto Storico dei Cappuccini, See review in Collectanea Franciscana Quaestiones super III Sent. Extravagantes 20 85ff, 14th cent. The authorship of the text is unknown.

None of these ascriptions can be fully ascertained. The date of composition is also highly contested. Although some of the manuscripts include a colophon suggesting that the work was written in July , less than a year after Francis' death and before his canonization, the editor Stefano Brufani dates the work to the s and therefore situates it in the context of the anti-mendicant polemics launched by the secular masters at Paris. For an evaluation of these various viewpoints, see also Wesjohann , Symposion Kloster Engelberg , ed.

Brooke, The Image of St Francis: German universal chronicle, composed in three different redactions between ca. The text used materials from the universal chronicle of Albert von Stade and one version of this text was used by Alexander Minorita for the construction of his Apocalypse commentary. The question remains whether this chronicle was a Franciscan production or not.

The scholarly discussions concerning this question are complex. It is possible that the work was conceived or at least copied in the Franciscan studium generale of Magdeburg and became a base for the construction of the Schwabenspiegel , but nothing is certain. The best up-to-date status quaestionis concerning this text is given in Honemann , Das Buch der Welt.

I, 90 Forschungs- und Landesbibliothek Gotha , ed. Hubert Herkommer Luzern, Spiritual text from Southern France with connection to the works of the beguine Mechthild of Magdeburg and Francis's Canticle of the Sun. Unclear whether the text was made by a man or woman connected with the Franciscan order or not. But Franciscan sensibilities are clear. Scala divini amoris - Stufen zur Gottesliebe. Ein mystischer Weisheitstext aus der Provence , trans. Simon Peng-Keller Freiburg im Breisgau: Franz, Schiewer and more cautiously Williams-Krapp.

Others claim that the work might have been the work of an Augustinian Hermit Cruel, Stamm. Aside from hat, the sermons on saints build on the Legenda Aurea , the Historia Scholastica , the Physiologus , and in particular the Old Testament. The text of the sermons contains many Latin citations, which is apparently quite exceptional for this type of vernacular collections.

For a survey of the available manuscripts, see Werner Williams-Krapp The sermons were edited first in F. Grieshaber, Deutsche Predigten des Jahrhunderts , 2 Vols. Ruh, Kleine Schriften , ed. Mid thirteenth-century Joachimist text allegedly composed by Joachim of Fiore but in reality a product of a possibly Franciscan Joachimist author in Northern Italy.

Although the work might also have been the product of a Venetian Augustinian? The work had quite an impact on the development of Joachimist thought within the Franciscan order and beyond an was printed at least two times in the early 16th century. Eximii profundissimique sacrorum eloquiorum perscrutatoris ac futurorum prenunciatoris Abbatis Joachim Florensis scriptum super Hieremiam prophetam Moyen Age, Temps Modernes 98 , An anonymous allegely Franciscan mystical-ascetical treatise in letter format found in two St. Sermones de Festis Sanctorum late 13th cent. A collection of sermons, divided over three sections: De proprio sanctorum, De communi sanctorum and De proprio sanctorum.

Apart from a few laudatory textfragments taken from preachers such as Bonaventure and Gilbert of Tournai, most of these sermons have not yet been attributed, although some of them show kinship with sermons in other anonymous collections, such as those in MS Uppsala, University Library C.

Ripoll ', Collectanea Franciscana Aside from sermons on Clare by acknowledged and well-known preachers and theologians, there also have survived a large number of sermons on Clare by unknown Franciscan authors. Their provenance is not always very clear. Sermones de Sancta Clara: Convento, Fondo Antiquo Comunale f. Convento, Fondo Antiquo Comunale ff. Compilati ex Concionatoribus Franciscanis ut S.

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Et Nicolao de Lyra: Servicio de Publicaciones del Ministerio de Educacion y Ciencia, , no. Sermones Evangeliares de Tempore.: Two long sermons in the Dutch vernacular were printed in Antwerp in Martin's church of Middelburg. Nothing else is known about the date and place of the initial composition of these texts. Een troostelic Sermoon vande bekeerde sonderesse Maria Magdalena ghemaect over veel iaren van eenen devoten Minnebroer ende met grooter neersticheyt oversien in vele puncten ghecorrigeert ende verandert byden eerwerdigen Heere ende Meester M.

Jan van Ghelen, Een devotelijck ende seer costelijck Sermoon vande groote liefde van Maria Magdalena by den selfden Minnebroeder, ghetoghen wt die Omelye van Origines den Griecxen Doctoor opt Evangelie datmen leest tsondaechs inde Octave van Paesschen, in vele puncten gecorrigeert ende verandert by den Eer.

Heere ende Meester M. Review in CF 77 , Speculum Laicorum , ed. Paul Sabatier, the first editor of the text, saw the Speculum Perfectionis as an early work of friar Leo of Assisi, and dated it in Later research has established that the Speculum Perfectionis is younger than asserted by Sabatier. The current communis opinio seems to be that the work was probably compiled in or around Centro Culturale Aracoeli-Biblioteca Francescana, This anonymous work, known both as the Speculum Perfectionis Minus and as the Speculum Perfectionis Lemmens , after its first editor, Leonardus Lemmens, who saw this text as a proto-version of the Speculum Perfectionis.

Although the non-systhematic way in which the materials in the SPM are organised could be seen as an argument to see it as a precursor to the SP, which is much more systhematical and thematical in its approach, there remains uncertainty about the relationship between these works, both of which seem to represent a Franciscan spiritual outlook. Speculum Perfectionis Redactio I , ed.

Leonardus Lemmens Quaracchi, , ; Speculum perfectionis minus , ed. Francisci Legendae Veteris fragmenta quaedam. Ou de quelques chapitres de la compilation franciscaine connue sous le nom de Legenda Antiqua [circa ] qui paraissent provenir de la Legenda vetus [circa ]', in: Francis of Assisi Manchester: Manchester University Press, , 5, ; Rosalind B. Brooke, Early Franciscan Government , 28ff; S. Clasen, Legenda Antiqua S.

Possibly the Low German product of a Franciscan friar from Braunschweig, based on a likewise Franciscan? High German treatise Von der wahren Einkehr. It also appeared as the Tratado llamado el Desseoso Toledo, The work had great succes in a range of European languages.

It was claimed by the Hieronymites, who also took much effort in publishing Castilian editions and reworkings. Yet studies of J. The remainder of the work is a journey via several additional personifications [cf. The second treatise, which bears the title Psalteri de amor , explains how man again the pilgrim Deseoso can move from imaginative and discursive reflections towards affective prayer and an affective contemplation of human and divine love. The work uses the symbol of the psalterion a musical instrument , that can only be played when one engages in proper charity, purifies oneself from mistakes, and builds on the base of humility.

Then the psalterion will offer ten chords on which one can play to enlight the love of God. Estudio del tratado llamado el Deseoso Sevilla, , Cisneros, , no. Philosophie im Mittelalter , ed. Hamburg, , This guide to exegetical passages in the works of the fathers was possibly the work of one or more Oxford Franciscan friar. Repertorium fontium historiae medii aevi primum ab Augusto Potthast digestum, nunc cura collegii historicum e pluribus nationibus emendatum et auctum , XI Vols Rome: A preaching manual probably originating from the Franciscan friary of Brandenburg, where the manuscript was kept prior to its transferral to Berlin.

Tractatus de Predicatione Evangelica ca. Servicio de Publicaciones del Ministerio de Educacion y Ciencia, ,no. The author of this text has also been mentioned as the outhor the Concilium Domini Mediolanensis Presbiter Cardinalis , which has survived in the same manuscript. A kind of personal rapiarium of an unknown learned Franciscan, consisting of letters, letter forms, theological and legal notices, and additional remarks.

Passwort vergessen?

In the words of Cesare Cenci: This text was copied in by the monk Ermenrich. The Vita et Revelationes were preserved in several mss. A manuscript from Neresheim was used by Bernardus Pez as a basis for his edition, but this manuscript is lost today. A more or less complete manuscript copy of the text survived as Zwettl, Zisterzienserkloster Peter Dinzelbacher used this manuscript and the text published by Pez in to prepare his new edition. Powitz, Die Handschriften der Stadtbibliothek Mainz Mainz, was probably destroyed in the fire of the Strasbourg Library in This might have resulted in the destruction of several manuscripts.

The first edition of the work by Pez ended up on the index of forbidden books. Here Acts 4 plays an important part in St. And with great power the apotles gave Acts of the Apostles always remained noticeable, if not highly emphasized. And great grace was upon From there, eventually avenues of thought were opened up which much later them all. Nor was there anyone among them who lacked; for all who were led to the ideology of Christian socialism. Villanova University Press, apostles. CNRS, , — Paideia, et habebis thesaurum in caelis. Studien zur Geschichte einer Lebensform in 3 he vast literature on this question cannot possibly be summarized.

Some guidance Mittelalter und Neuzeit Cologne: Kaiser-Verlag, , — See Ferdinand Seibt, Utopica. Others, 8 Weitling is widely considered one of the irst German theorists of communism. Instead, a combination of innovative and progressive ideas this unjustly neglected source-genre. Or, to speak with Arthur O. Lovejoy, a gradual rearrangement of unit-ideas must have taken place. He recalled how in the year of our Lord the general chapter tion of whether property was held by Christ and the apostles was most sharply 10 Major approaches to medieval biblical exegesis are, from a historical point of view, discussed and literally dealt with in all seriousness: Aubier, — 64 , and Henning G.

Reventlow, interprets Jesus as a religious communist and the early Christian community of goods Epochen der Bibelauslegung, vol. Kautsky, a social democrat and Marxist thinker of the Munich: A Study of the Hitory of an Idea Cambridge, however, is pretty much the same, as the majority of medievalists still seems to be MA: Istituto Storico Italiano per il Medioevo, himself does not suspect.

Minoritentheologen compound is … bound to be a livelier sense of the fact that most philosophic systems im Konlikt mit Papt Johannes XXII. Wittneben, Bonagratia von seeming novelty of many a system is due solely to the novelty of the application or Bergamo. Christian Hofarth of the Friars Minor, gathered at Perugia under the leadership of Michael here is, of course, nothing novel about this.

Not only did historical schol- of Cesena, had etablished with mature and diligent deliberation that, to arship produce various in-depth studies on the topic, 15 but these are also the set an example of the perfet life, Chrit and, following his teaching, the issues on which Eco shaped his great story about William of Baskerville and apotles had never owned anything in common, whether as property or his novice Adso of Melk. How- ownership of all things was meritorious and holy, and the early fathers of ever, what is only suggested by Eco is that in the course of the said conlicts, the church militant had followed this holy rule.

On one hand, the so-called Spirituals. Paul asked him in to decide for the monastic or the 12 Umberto Eco, he Name of the Rose, trans. Vintage, ascetic lifestyle he refused, because non persuasa despiciendo, sed alia pie afetando, , — 9. See Tommaso da Celano. Vita prima santi Francis- chapter of the oldest extant rule, the so-called Regula non bullata of , where it ci, in Analeta Franciscana 10 Quaracchi: Bonaventurae, — 40 , 1 — , reads: Regula et vita itorum fratrum haec et, scilicet vivere in obedientia in catitate at 26 1 Cel Another time, in an early general chapter, when his brothers asked et sine proprio et Domini notri Iesu Chriti dotrinam et vetigia sequi.

See Die Regula him to adopt one of the existing rules, the Legenda Perusina reports his answer as: Dietrich-Coelde-Verlag, Fratres mei, fratres mei, Deus vocavit me per viam humilitatis et otendit michi viam , Issued in by Franciscan-friend- santi Bernardi, nec santi Benediti. See Legenda Perusina, ed. Leone e compagni su S. Porziuncola, , On the nec in speciale debent proprietatem habere. Church as equal to the other orders, and even when he, despite his personal opposi- tion, had to watch it rapidly develop into classical schemes of monasticism, he never 14 For information on the Spirituals one can exclusively point to David Burr, he broke with it.

Two very diferent views on the original Franciscan ideals are given by Spiritual Franciscans. Pennsylvania State University Press, Christian Hofarth discussed here. Nevertheless, it has to be noted that the papally approved In his bull Quia vir reprobus, issued in and therefore pertaining to the last Franciscan rule of , in contrast to all other major monastic rules, makes chapter of the debate, John XXII opposing Michael of Cesena stated: Francis and his intimates deliberately chose not to make his. Jahrhun- retained them neither individually, nor in their community. Mythen als Element intitutioneller Eigengeschichtsschreibung der mittelalterlichen held in common the things which the law swears in Intitutes, De usu Franziskaner, Dominikaner und Augutiner-Eremiten Berlin: LIT, , — Solet taken for the price of sold things and bread, about which special mention annuere, ed.

Sbaralea, Bullarium Franciscanum 1 Rome: And it was divided to everyone as each had need, nor did Congregationis de Propaganda Fide, , 15 — 9. Si 19 In , Jacques de Vitry, the irst outside commentator on the Franciscans, already intelligat, quod in speciali proprietatem nullus credentium habebat, verum et, quod intimately associates the movement with the primitive church. Huygens Lei- praedita At. Nec quisquam eorum, quae possidebat, aliquid suum den: Brill, , Ipsi autem secundum formam primitive ecclesie vivunt, de quibus esse dicebat.

Si autem intelligat sicut intelligit, ut per ea, quae proponit inferius, clare scriptum et: John Kilcullen and John Scott, A Trans- primitivae, vita apotolica, and the like to describe his order. Teubner, , 47 — 8. Christian Hofarth own, but all things were common for them. And thus each one of them hus, in the poverty controversy the Franciscans most explicitly contradict- had the use of things consumable by use without ownership or lordship — or ed the traditional image of the early Church on two crucial points: Looking for their source almost inevitably leads us to the most productive Franciscan bible interpreter of the thirteenth century and irst ever 23 Michael of Cesena, Appellatio in forma minore, ed.

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Illas autem res quas lex in I. Et sic in Jonathan Robinson, he Shorter 26 To be exact, there have indeed been earlier Franciscan approaches to Acts. Similar goes for a Biblia cum scholiis attributed the disciples, and the multitude of believers as related to the religious orders, see to Anthony of Padua.

Also to be consulted is Friedrich 24 Guillelmi de Ockham, Opus nonaginta dierum, ed. Consejo Superior de Ockham opera politica, 2 vols. Manchester University Press, — 63 , Investigaciones Cientiicas, — 80 , accessed March 25, , http: On the notion of dominion and use in the Opus nonaginta de.

Further aspects of a striking dominance of Dominicans. For now, however, this remains a inding with- the work, as well as its historical importance, are discussed in Takashi Shogimen, out explanation. Englisch - Literatur, Werke. Theologie - Historische Theologie, Kirchengeschichte. Theologie - Systematische Theologie. Fordern Sie ein neues Passwort per Email an. In the last decade of our present century, this truth is recognized by the International Theological Commission in its reflection as follows: Adm 5, 1; FA: Unterrichtsentwurf zum Friedensgebet des hl.

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