By Bert Roest
This booklet offers, for the 1st time, an exhaustive dialogue of the Franciscan construction of texts of spiritual guide in the course of the later medieval interval (c. 1210-c. 1550). In 8 chapters, it introduces the reader to crucial Franciscan sermon cycles, the Franciscan guidance for residing the lifetime of evangelical perfection, the various Franciscan amateur education manuals, the Franciscan catechisms and confession manuals, the Franciscan output of liturgical handbooks, the massive variety of Franciscan texts containing extra wide-ranging different types of spiritual edification, and Franciscan prayer publications. This publication presents medievalists and Renaissance students alike with a brand new instrument to evaluate the highbrow and spiritual ameliorations among the 13th and the 16th century, and contributes to the present re-interpretation of the overdue medieval pastoral revolution.
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Some of Bonaventura’s most successful sermon cycles have appeared in new editions: Sermones Dominicales, ed. G. Bougerol, Bibliotheca Franciscana Scholastica Medii Aevi, 27 (Grottaferrata, 1977); Sermones de Tempore. -G. Bougerol (Paris, 1990); Sermones de Diversis, ed. -G. Bougerol, 2 Vols. (Paris, 1993). In the introductions to these new editions, which are to be preferred over the corresponding texts found in Bonaventura da Bagnoreggio’s current Opera Omnia edition, Bougerol offers much information about the manuscript traditions and about Bonaventura’s preaching techniques.
Acq. 338 ff. 148r, 159r. 23 Ibidem, f. 51v. 24 Ibidem, f. 109v. 25 Ibidem, f. 74r. Franciscan sermons by as yet non-identified friars can be found on ff. 80v, 82v, 103v, 133v, 155v, 162v, 170r, 192v, 195v, 205v, and 249v. 26 Beryl Smalley, ‘Oxford University Sermons 1290–1293’, in: Medieval Learning and Literature. W. Hunt, ed. G. T. Gibson (Oxford, 1976), 307–327. 10 chapter one ‘their feet’, that is the affections, thus cleansing the soul’s impurities in the river Jordan, which is Christ, and Who is the source and judge of mankind.
However, even more important than the ad status sermons are Guibert’s Sermones Dominicales et de Sanctis, which probably were largely completed before 1255 and received a final revision in 1261. These survive in almost twice as many manuscripts as Guibert’s ad status collection. Schneyer lists no less than 117 manuscripts containing the collection as a whole, with a large number of additional manuscripts containing individual sermons or small groups of sermons. They were repeatedly printed under the name of Tommaso d’Aquino: Sermones Dominicales et de Sanctis (Paris, 1518/Naples, 1870–71/Mondovi, 1872).