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Biblical Exegesis and Mystical Theology in the Venerable Bede
BiblicalExegesisandMysticalTheologyintheVenerableBedebrings together 17 essays by Arthur Holder exploring the theology and spirituality found in Bede’s biblical commentaries and homilies. The volume shows that Bede was both a masterful student of received tradition and a creative thinker concerned to address the needs and interests of his audience of Christian pastors and teachers in the eighth-century Northumbrian church.
Although Bede is best known as the author of The Ecclesiastical HistoryoftheEnglishPeople, the last half-century of scholarship has demonstrated the sophistication and vast influence of his work in the fields of grammar, biblical interpretation, hagiography, poetry, computus, natural science, and theology. The chapters in this volume show how Bede’s exegesis was integrally connected with his work in all those genres and with the monumental artistic productions of his monastery such as the illuminated bible manuscript known as the Codex Amiatinus. The five parts of the book deal with Bede as a teacher and biblical scholar, his interpretations of the tabernacle and the temple, his commentary on the Song of Songs, his attitudes toward philosophy and heresy, and his mystical theology.
This book will be of interest to students of Christian theology, mysticism, the development of biblical interpretation, and the history of early medieval England.
Arthur Holder is Professor of Christian Spirituality at the Graduate Theological Union in Berkeley, California, where he served as Dean and Vice President for Academic Affairs from 2002 until 2016. He has published translations of Bede’s biblical exegesis, including Bede:On the Tabernacle (1994), Bede: A Biblical Miscellany (with W. Trent Foley, 1999), and The Venerable Bede: On the Song of Songs and Selected Writings (2011). He is a past president of the Society for the Study of Christian Spirituality.
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Biblical Exegesis and Mystical Theology in the Venerable Bede
Arthur Holder
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ISBN: 978-1-032-63910-9 (pbk)
ISBN: 978-1-032-63911-6 (ebk)
DOI: 10.4324/9781032639116
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VARIORUM COLLECTED STUDIES SERIES CS1122
CONTENTS
Acknowledgments
Abbreviations
Introduction
PART I
Bede as teacher and biblical scholar
1 Bede and the tradition of patristic exegesis
AnglicanTheologicalReview72, no. 4 (1990): 399–411. Reproduced with permission of Sage Publications.
2 (Un)dating Bede’s Deartemetrica
In Northumbria’sGoldenAge, ed. Jane Hawkes and Susan Mills (Stroud, UK: Sutton Publishing, 1999), 390–5. Reproduced with permission of The History Press.
3 The feminine Christ in Bede’s biblical commentaries
In BèdeleVénérable:Entretraditionetpostérité, ed. Stéphane Lebecq, Michel Perrin, and Olivier Szerwiniack (Lille: Université Charles-de-Gaulle Lille III, 2005), 109–18. Reproduced with permission of the press.
4 Bede and the New Testament
In TheCambridgeCompaniontoBede, ed. Scott DeGregorio (Cambridge: Cambridge University Press, 2010), 142–55. Reproduced with permission of the press.
PART II
Bede on the tabernacle and the temple
5 New treasures and old in Bede’s Detabernaculoand De templo
RevueBénédictine99, nos. 3–4 (1989): 237–49. Reproduced with permission of Brepols Publishers NV.
6 Allegory and history in Bede’s interpretation of sacred architecture
AmericanBenedictineReview40, no. 2 (1989): 115–31. Reproduced with permission.
7 The Venerable Bede on the mysteries of our salvation
AmericanBenedictineReview42, no. 2 (1991): 140–62. Reproduced with permission.
8 Introduction to Bede: On the Tabernacle
In Bede:OntheTabernacle, Translated Texts for Historians 18 (Liverpool: Liverpool University Press, 1994), xiii–xxv. Reproduced with permission of Liverpool University Press through PLSclear.
PART III
Bede on the Song of Songs
9 The patristic sources of Bede’s commentary on the Song of Songs
StudiaPatristica34 (2001): 370–5. Reproduced with permission of Peeters Publishers.
10 The anti-Pelagian character of Bede’s commentary on the Song of Songs
11 Christ as incarnate Wisdom in Bede’s commentary on the Song of Songs
In InnovationandTraditionintheWritingsoftheVenerable Bede, ed. Scott DeGregorio (Morgantown: University of West Virginia Press, 2006), 169–88. Reprinted with permission of the press.
13 Using philosophers to think with: the Venerable Bede on Christian life and practice
In TheSubjectiveEye:EssaysinCulture,Religion,andGender inHonorofMargaretR.Miles, ed. Richard Valantasis in collaboration with Deborah J. Haynes, James D. Smith, III, and
Janet F. Carlson (Eugene, OR: Pickwick Publications, 2006), 48–58. Used by permission of Wipf and Stock Publishers, www.wipfandstock.com.
14 Hunting snakes in the grass: Bede as heresiologist
In Listen,OIsles,UntoMe:StudiesinMedievalWordand ImageinHonourofJenniferO’Reilly, ed. Elizabeth Mullins and Diarmuid Scully (Cork: Cork University Press, 2011), 105–14. Reproduced with permission of the press.
PART V
Bede as mystical theologian
15 Bede’s perfecti, the vision of God, and the foretaste of heaven
In Cities,SaintsandCommunitiesinEarlyMedievalEurope: EssaysinHonourofAlanT.Thacker, ed. Scott DeGregorio and Paul Kershaw (Turnhout: Brepols, 2020), 265–85. Reproduced with permission of the press.
16 Bede and the spiritual senses
The Jennifer O’Reilly Memorial Lecture for 2022 (Cambridge, UK: Iona Press, 2023), 1–30. Reproduced with permission of the press.
17 Co-heirs of Christ’s glory: deification in Bede
In BedetheScholar, ed. Máirín MacCarron and Peter Darby (Manchester University Press, 2023), 33–52. Reproduced with permission of the press.
Index
ACKNOWLEDGMENTS
Grateful acknowledgment is made to the publishers of the books and journals in which the essays included in this volume originally appeared. Their names and the details of publication are given in the table of contents.
Thanks are due to Michael Greenwood at Routledge for his enthusiastic response to my inquiry about contributing to the Variorum series and to Louis Nicholson-Pallett for his assistance in preparing the manuscript for publication.
I want to take this opportunity to express my gratitude to all those who have supported my work on Bede over the years. Among the distinguished scholars now departed who graciously encouraged me in the early stages were Gerald Bonner, George Hardin Brown, Margaret Gibson, David Hurst, Paul Meyvaert, Jennifer O’Reilly, and Benedicta Ward.
Among the living, I am grateful to those who invited me to participate in conferences or contribute to edited books and book series: Gillian Clark, Peter Darby, Michael Gorman, Jane Hawkes, Paul Hilliard, Paul Kershaw, Stéphane Lebecq, Rebecca Lyman, Bernard McGinn, Michel Perrin, Máirín MacCarron, Thomas Mackey, Susan Mills, Elizabeth Mullins, Oliver Nicholson, Tom O’Reilly, Michel Perrin, Diarmuid Scully, Olivier Szerwiniack, and Richard Valantasis.
For generously sharing their knowledge of Bede in conversations and in their published work, thanks to Sarah Foot, Martin Irvine, Calvin Kendall, Bede Kierney, Larry Martin, Roger Ray, Alan Thacker, and Faith Wallis.
I owe huge debts to Scott DeGregorio and Trent Foley, two good friends with whom I have had the pleasure of frequent collaboration over the course of three decades.
Finally, I am grateful beyond words to my wife Sarah for her encouragement and unfailing support. This book is dedicated to her, with all my love.
ABBREVIATIONS
CCCM Corpus Christianorum Continuatio Mediaevalis
CCSL Corpus Christianorum Series Latina
CSEL Corpus Scriptorum Ecclesiasticorum Latinorum
CSS Cistercian Studies Series
GCS Die Griechischen Christlichen Schriftsteller der Ersten Jahrhunderte
MGH Monumenta Germaniae Historica
PG Patrologia Graeca
PL Patrologia Latina
SC Sources Chrétiennes
INTRODUCTION
DOI: 10.4324/9781032639116-1
One bright spring morning in 1981, at the end of my first year of doctoral studies at Duke, I was perusing the shelves in the Divinity School Library, looking for a dissertation topic. I had returned to graduate school to study patristics with Robert Gregg, but I had a fellowship in Medieval and Renaissance Studies. Working on something in the early medieval period seemed like a good compromise between the allure of late antiquity and the institutional expectation that I would attend to the later Middle Ages. Courses with David Steinmetz had sparked my interest in the history of exegesis, and my work with Jill Raitt encouraged me to focus on spirituality rather than doctrine or institutions. As a recently ordained Episcopal priest, I was predisposed to study some saint with a feast day in the liturgical calendar, and my Latin was better than my Greek. So it was that my eye fell on a book with the intriguing title Famulus Christi: Essays in Commemoration of the Thirteenth CentenaryoftheBirthoftheVenerableBede(London: SPCK, 1976), edited by Gerald Bonner. About halfway through Paul Meyvaert’s essay “Bede the Scholar,” I knew that I had found my dissertation
topic. I went home that evening and told my wife that I was going to work on Bede’s biblical commentaries.
The 17 essays in this volume represent the fruits of my labors in this field over the course of more than four decades. Many of these essays developed out of my work as a translator of Bede’s commentaries, which was a necessary task since Edward Marshall’s translation of TheExplanation oftheApocalypseby VenerableBeda (Oxford and London, 1878) was the only one of the commentaries available in English when I started work on my dissertation. This was, in fact, another thing that initially attracted me to Bede’s exegesis: with critical editions still in the process of appearing and translations nearly non-existent, scholarship on this topic was relatively thin. I imagined (rightly) that I would be able to focus my attention on the primary sources instead of sifting through a mound of secondary literature such as I would have faced if I had decided to work on Augustine or Gregory the Great. There was of course a vast amount of scholarship on other parts of Bede’s corpus (especially the historical works), and I have needed to engage with that ever-growing store of research material. But the commentaries had long suffered from neglect, largely due to a lack of reliable texts and translations.
Happily, that is no longer the case. Latin editions of nearly all the commentaries are now available from Brepols in the Corpus Christianorum Series Latina, and English translations are either already published or in the process of being produced. Since FamulusChristi, several edited volumes devoted to Bede have given significant attention to his work as an exegete.1 The earlier studies, often written by those of us who were preparing translations, tended to focus on a single commentary. More recently, with the technological assistance provided by electronic databases of medieval Latin texts, scholars have started to trace themes across the entirety of Bede’s corpus, which can be challenging because his
commentaries are organized not topically but as a series of notes on discrete verses in the biblical text.
1 Stephane Lebecq, Michel Perrin and Olivier Szerwiniack (eds), Bède le vénérable: Entre tradition etposterité(Lille: Université Charles-de-Gaulle Lille III, 2005); Scott DeGregorio (ed), Innovation and Tradition in the Writings of the Venerable Bede (Morgantown: West Virginia University Press, 2006); Peter Darby and Faith Wallis (eds), Bede and the Future (Farnham: Ashgate, 2014); Peter Darby and Máirín MacCarron (eds), Bede the Scholar (Manchester: Manchester University Press, 2023).
Beginning with Roger Ray’s groundbreaking essay in Famulus Christi, many scholars have devoted fruitful efforts to making connections between Bede’s theory and practice of exegesis and his work as a historian.2 Others have drawn on the commentaries to illuminate aspects of his work in poetics, chronology, and cosmology.3 As much as I value intertextual and interdisciplinary approaches such as these, my own focus has been on Bede the exegete as theologian and spiritual teacher. With my background in patristics and my training as a historical theologian, I have read Bede first and foremost as a monastic doctor of the Western church rather than as a progenitor of English identity or a promoter of the liberal arts. I have been gratified to find that my contributions have been useful to scholars working on other facets of Bede’s life and thought, even as I have been so deeply indebted to their own analyses and insights.
2 Roger D. Ray, ‘Bede, the Exegete, as Historian,’ in Gerard Bonner (ed), Famulus Christi: Essays in Commemoration of the Thirteenth Centenary of the Birthofthe Venerable Bede (London: SPCK, 1976), pp. 125–40. For some examples, see N. J. Higham, (Re-)Reading Bede: The Ecclesiastical History in Context (London and New York: Routledge, 2006); Richard Shaw, The Gregorian Mission to Kent in Bede’s Ecclesiastical History: Methodology and Sources (London and New York: Routledge, 2018); Richard Shaw, How, When andWhy DidBede Write His EcclesiasticalHistory?(Abingdon and New
York: Routledge, 2022); and W. Trent Foley, Bede and the Beginnings of EnglishRacism (Turnhout: Brepols, 2022).
3 Stephen J. Harris, Bede and Aethelthryth: An Introduction to Christian Latin Poetics (Morgantown: West Virginia University Press, 2016); Peter Darby, Bede and the End of Time (London and New York: Routledge, 2012); Máirín MacCarron, Bede and Time: Computus, Theology and History in the Early Medieval World (Abingdon and New York: Routledge, 2020); Eoghan Ahern, Bede and the Cosmos: Theology and Nature in the Eighth Century (Abingdon and New York: Routledge, 2020).
In many ways, the scholarly agenda that I have sought to follow was laid out for me in that seminal essay by Paul Meyvaert that first inspired me to make Bede’s commentaries the subject of my dissertation. Three of his points have been especially important for me methodologically. First, in discussing Bede’s attitude toward his patristic authorities, Meyvaert commented, “It is always more important to note what Bede is doing with his sources than how much and from whom he may be borrowing.”4 That is not to deny the critical necessity to determine the sources Bede was using, which often requires persistent effort to test and refine the attributions made by the editors of the critical editions.5 But that is only the beginning of the task because Bede’s relationship with his sources was quite complex. Even when he was simply borrowing long passages, he was making intentional and judicious choices about the material. In other cases, he was entering into an implicit conversation with the sources by subtly correcting them or putting his own spin on their ideas. Although his exegesis of a passage may contain no obvious quotations or allusions, he might still be applying the approach of some authority to a new problem or developing their insight in a different context. Rather than worrying about whether Bede was “original” or “dependent” in any specific instance, it is better to see how the living tradition of which he was a part served as a spark and inspiration for his own creativity.
4 Paul Meyvaert, ‘Bede the Scholar,’ in Gerald Bonner (ed), Famulus Christi: Essays in Commemoration of the Thirteenth Centenary of the Birth of the Venerable Bede (London: SPCK, 1976), pp. 40–69, especially pp. 42–7.
5 The task of tracking Bede’s sources has become easier since the appearance of Michael Lapidge, The Anglo-Saxon Library (Oxford: Oxford University Press, 2006). However, his list of sources for the commentaries is dependent on the apparatus fontium in the critical editions, some of which are of poor quality. See the available translations for additional sources and corrections.
Second, Meyvaert called attention to a “progression” in Bede’s commentaries, both in the sense that some individual commentaries had a lengthy process of composition and in the sense that his exegesis developed as he matured as a biblical scholar. A good deal of my own research has dealt with the chronology of Bede’s writings, especially in relation to the commentaries on Proverbs and the Song of Songs. Having dated both of those works around 716, I have argued that the middle period of Bede’s scholarly career was characterized by a deep concern about heretical teaching linked to his active promotion of the Roman dating of Easter.
Third, Meyvaert helped me overcome the temptation to dismiss Bede’s exegesis as outmoded and unscientific by suggesting that we should view his allegorizing as “a grand exercise in the use of the imagination” that “furnishes a real key to the inner preoccupations of the writer.” (With the rise of reader response criticism in the field of biblical studies, this sounds less revolutionary now than it did in 1976.) In recent years, Bede has found a new audience of Christian pastors and lay believers, as shown by excerpts from his exegesis in some volumes of series such as The Church’s Bible (published by Wm. B. Eerdmans) and Ancient ChristianCommentary on Scripture from InterVarsity Press. But Meyvaert’s suggestion gave me not only a rationale for studying Bede’s commentaries but also a method. By looking for patterns and recurrent themes, we can construct a coherent (though hardly systematic) body of theology and spiritual
teachings out of what earlier generations saw as bizarre and undisciplined flights of fantasy.
The contents of this volume are arranged in five parts according to theme, with the chapters within each part presented in order of the date of publication. There is inevitably some repetition since each essay was written for a specific audience that could not be presumed to be familiar with my previous work—or, in some cases, even with Bede. But each chapter is making its own point, as the titles indicate. I have left the content of each essay unchanged, except that I have corrected some typographical errors, made a few minor emendations for the sake of clarity, and converted endnotes and parenthetical references to footnotes. For the most part, the various styles of citation remain as they were in the original publications. Obviously, a great deal of scholarship on Bede has appeared during the past 40 years, and there are points on which I now realize I either was mistaken or should have been clearer in my arguments. Here I will note only some of the most important recent work on the topics I have studied and only the most significant errors of which I am now aware.
The essays in Part I treat various aspects of Bede’s work as a teacher and biblical scholar. The essay on “Bede and the Tradition of Patristic Exegesis” deals with his relationship to his sources and offers an apologia for taking allegorical exegesis seriously in the contemporary age. My essay arguing that Bede’s use of the term conlevita (fellow deacon) for the recipient of his treatise De arte metricacannot be used as evidence for an early dating of that work seems to have won general agreement, but there has been continuing discussion about other aspects of the issue.6 Other essays in this first part treat Bede’s recurrent evocation of feminine imagery for Christ as the Wisdom of God and his interpretation of the New Testament. In addition to the edited volumes cited in Note 1, readers interested in Bede as a biblical scholar and theologian should consult recent works by Celia Chazelle and John Bequette.7
6 Carmela Vircillo Franklin, ‘The Date of Composition of Bede’s De schematibus et tropis and De arte metrica,’ Revue Bénédictine 110 (2000), 199–203; Neil Wright, ‘The Metrical Art(s) of Bede,’ in Katherine O’Brien O’Keefe and Andy Orchard (eds), Latin Learning and English Lore: Studies in Anglo-Saxon Literature for Michael Lapidge (Toronto: University of Toronto Press, 2005), vol. 1, pp. 150–70.
7 Celia Chazelle, ‘Bede, Monasticism, and Scripture,’ chapter 2 in The Codex Amiatinus and its ‘Sister’ Bibles (Leiden and Boston: Brill, 2019), pp. 63–134; John P. Bequette, Bede the Theologian: History, Rhetoric, and Spirituality (Washington, DC: Catholic University of America Press, 2022).
My dissertation was on Bede’s commentaries on the tabernacle and the temple, and all four essays in Part II derive from that research and my work on a translation of Detabernaculo, published by Liverpool University Press in 1994. Like all scholars of Bede, I was often trying to find the right balance between acknowledging his debt to his sources and appreciating his original contributions. As I have previously suggested, this is something of a false dichotomy because his originality is often expressed in and through his adaptation of tradition. But considering more recent scholarship, I would now be even less inclined than I was to take Bede’s protestations of modesty at face value. Accepting the criticisms of Conor O’Brien, I also acknowledge that Bede was not the first author to draw a contrast between the tabernacle as symbol of the present church and the temple as sign of the church in heaven, and I would now more carefully restrict my argument about the distinction Bede draws between allegory and history. While it is true that he never provides detailed allegorical interpretations of churches in his own day, he certainly does understand them as holy sites that deserve reverence and should inspire worshipers to holiness of life.8 Since I wrote about the commentaries on the tabernacle and the temple, there has been a rich profusion of scholarship on the relationship between those works and the Codex Amiatinus, especially its
diagram of the tabernacle.9 The representation of Jews and Judaism in these commentaries has been another fruitful topic of investigation.10
8 Conor O’Brien, ‘The Cleansing of the Temple in Early Medieval Northumbria,’ Anglo-Saxon England 44 (2015), 201–20. For a comprehensive treatment of the theme in all its aspects, see his Bede’s Temple: An Image and its Interpretation (Oxford: Oxford University Press, 2015). Timothy J. Furry engages one of my articles in his Allegorizing History: The Venerable Bede, Figural Exegesis, and Historical Theory (Eugene, OR: Pickwick Publications, 2015), pp. 44–63, taking my argument further than I would go myself to conclude that Bede, unlike Augustine, failed to read contemporary history in a figural sense.
9 Chazelle, The Codex Amiatinus and its ‘Sister’ Bibles; Peter Darby, ‘Bede, Iconoclasm and the Temple of Solomon,’ Early Medieval Europe 21, no. 4 (2013), 390–421; Conor O’Brien, ‘Tabernacle, Temple or Something in Between?: Architectural Representation in Codex Amiatinus, fols IVv-IIIr , ’ in Hannah Bailey, Karl Kinsella and Daniel Thomas (eds), Architectural Representation in Medieval England, Leeds Studies in English, n.s. 48 (2017), pp. 7–20; Thomas O’Loughlin, ‘ “Who, O Lord, Shall Live in Your Tabernacle?”: The Map of the Tabernacle within the Life of the Monasteries of Wearmouth and Jarrow,’ in Jane Hawkes and Meg Boulton (eds), All Roads Lead to Rome: The Creation, Context, and Transmission of the Codex Amiatinus (Brepols: Turnhout, 2019), pp. 89–104; and Thomas O’Loughlin, Bede and the Tabernacle: Where is the Tabernacle Now: A Problem for Bede and His Community, Jarrow Lecture (Jarrow: The Parish Council of St. Paul’s Church, Jarrow, 2019).
10 Georges Tugène stresses the continuity that Bede finds between Jews and Gentiles in salvation history in ‘Le thème des deux peuples dans le De tabernaculo de Bède,’ in Stéphane Lebecq, Michel Perrin and Olivier Szerwiniack (eds), Bède le Vénérable: Entre tradition et postérité (Lille: Université Charles-de-Gaulle Lille III, 2005), pp. 73–86. For a reading that addresses the more problematic implications of Bede’s supersessionism
especially regarding the ambivalent tension in his treatment of the tabernacle and temple as material realities—see Kathy Lavezzo, ‘Building Anti-Semitism in Bede,’ in Samantha Zacher, Imagining the Jew in AngloSaxon Literature and Culture (Toronto, Buffalo, and London: University of Toronto Press, 2016), pp. 79–107, and the same author’s The Accommodated Jew: English Antisemitism from Bede to Milton (Ithaca, NY: Cornell University Press, 2016), pp. 28–63.
The essays in Part III grew out of another translation project as I was working on Bede’s commentary on the Song of Songs for a volume published by Paulist Press in 2011. Among other things, I argued that Apponius was a more important source for Bede than had previously been acknowledged and that the Song commentary was completed around 716, at a time when he was especially concerned with the Pelagian heresy because of its alleged connection with the Irish tradition of Easter dating. The last two pieces in this part draw explicit connections between themes in the Song commentary and Bede’s historical and hagiographical works, especially regarding his interpretation of Christ the nursing mother as a model for pastors and teachers. Recently, this commentary has attracted scholarly attention from a variety of perspectives. Hannah Matis has characterized the Song commentary as a clarion call for church reform and demonstrated its pervasive influence in the Carolingian period.11 Devorah Schoenfeld includes Bede in her comparative study of the Song in Jewish and Christian exegesis, showing how he draws on the multiple images of the woman in the biblical text to construct a unified narrative of the history of the church.12 In a wide-ranging and meticulous study, Edith Maillot has re-examined Bede’s sources and concluded, in agreement with Rossana Guglielmetti, that he probably derived some points of interpretation either directly or indirectly from the Song commentary of Justus of Urgell.13
11 Hannah W. Matis, The Song of Songs in the Early Middle Ages (Leiden and Boston: Brill, 2019) and ‘The Song of Songs in the Early Middle Ages: From Gregory the Great to the Gregorian Reform,’ in Timothy H. Robinson (ed), A Companion to the Song of Songs in the History of Spirituality (Leiden and Boston: Brill, 2021), pp. 70–100. While I agree with all that Matis says about Bede’s zeal for missionary activity and preaching, I find considerably more material in this commentary that pertains to contemplation and individual spiritual experience than she seems willing to acknowledge.
12 Devorah Schoenfeld, ‘One Song or Many: The Unity of the Song of Songs in Jewish and Christian Exegesis,’ Hebrew Studies 61 (2020), 123–42.
13 Edith Maillot, ‘Les commentaires au Cantique des cantiques, de Juste d’Urgell à Bède le Vénérable: Recherches sur l’exégèse biblique et la spiritualité dans le haut Moyen-Age,’ Doctoral thesis (Lyon: Université Lumière Lyon 2, 2020); Rossana Guglielmetti, ‘Tradizione manoscritta e fortuna del commento al Cantico di Giusto d’Urgell,’ in Rossana Guglielmetti (ed), Cantico dei cantici nel Medioevo (Florence: SISMEL Edizioni del Galluzzo, 2008), pp. 171–4.
The early dating of the commentaries on Proverbs and the Song of Songs was key to the essays in Part IV on Bede’s attitudes toward philosophy and heresy. Again calling attention to the well-known connection between the Easter controversy and accusations of heresy, I argued that Bede’s animus toward both philosophers and heretics was in part motivated and given inflection by his involvement in contemporary debates. With regard to heresy, the nature of those debates has been further explored with insight by Alan Thacker, Faith Wallis, and Peter Darby, all of whom appear to accept my dating of the two commentaries, even if they may have reservations about some of the details.14 For more on Bede and the philosophers, see Faith Wallis’s Jarrow Lecture, BedeandWisdom.15
14 Alan Thacker, ‘Why Did Heresy Matter to Bede?: Present and Future Contexts,’ in Peter Darby and Faith Wallis (eds), Bede and the Future (Farnham and Burlington, VT: Ashgate, 2014), pp. 47–66; Faith Wallis,
‘Rectores at Risk: Erudition and Heresy in Bede’s Commentary on Proverbs,’ in Scott DeGregorio and Paul Kershaw (eds), Cities, Saints, and Communities in Early Medieval Europe: Essays in Honour of Alan Thacker (Turnhout: Brepols, 2020), pp. 129–43; and in the same volume, Peter Darby, ‘Heresy and Authority in Bede’s Letter to Plegwine,’ pp. 145–69.
15 Faith Wallis, Bede and Wisdom, Jarrow Lecture (Jarrow: The Parish Council of St. Paul’s Church, Jarrow, 2016), especially pp. 28–36.
The three essays in Part V overlap to some degree since each one focuses on a particular aspect of Bede’s work as a mystical theologian: the vision of God, the spiritual senses, and deification. In each case, I was inspired by impressive studies of these themes in which Bede did not appear but could have.16 Taking my cue from those previous works of scholarship, I set out to find what Bede’s writings had to offer on those subjects. In each case, I found that there was more interesting material than had been noticed to date. Other aspects of Bede’s spirituality have been explored by Daniel Heisey (Mary and mysticism), Stephanie Clark (intercessory prayer), Susan Cremin (influences from the Gospel of John), and Emily Quigley (monastic perfection).17
16 Bernard McGinn, The Growth of Mysticism: Gregory the Great through the 12th Century (New York: Crossroad, 1994), which mentions Bede’s contribution in only one sentence, on p. 26; Paul L. Gavrilyuk and Sarah Coakley (eds), The Spiritual Senses: Perceiving God in Western Christianity (Cambridge: Cambridge University Press, 2012); J. Ortiz (ed), Deification in the Latin Patristic Tradition (Washington, DC: Catholic University of American Press, 2019).
17 Daniel J. Heisey, O.S.B., ‘Mary and Mysticism in Bede’s Homilies,’ American Benedictine Review 64, no. 1 (2013), 3–16; Stephanie Clark, ‘Gratiam pro gratia: Bede on Prayer,’ chapter 3 in Compelling God: Theories of Prayer in Anglo-Saxon England (Toronto, Buffalo and London: University of Toronto Press, 2018), pp. 109–73; Susan Cremin, ‘Bede and the Gospel of John: Theology, Preaching, and the Historia Ecclesiastica Gentis Anglorum,’ in
Darby and MacCarron (eds), Bede the Scholar, pp. 97–118, and in the same volume, Emily Quigley, ‘Bede’s perfecti and the Gospel of Matthew,’ pp. 119–40. See also chapter 6, ‘Christian Spirituality in Bede,’ in Bequette, Bede the Theologian, pp. 137–54.
As will be apparent from the many bibliographical references in this introduction and in all the essays included in this volume, research on Bede’s exegesis and mystical theology has been both extensive and fruitful in recent years. I am grateful to have learned so much from so many brilliant colleagues and, hopefully, to have made some useful contributions to this community of scholars.
Part I
BEDE AS TEACHER AND BIBLICAL SCHOLAR
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D. A A .
(Joseph Maea lo dibuxó. Francisco Muntaner lo gravó 1791)
125. Año 1544. D A A (1517-1586), zaragozano, hijo del vicecanciller de Aragón Antonio Agustín y de Isabel, duquesa de Cardona, estudió en Alcalá y Salamanca, y desde 1535 en Bolonia y Padua. Á los veintiséis años publicó Emendationum et opinionum liber y Ad Modestinum, libros que aclararon la confusa jurisprudencia romana en la forma en que ha pasado á los Códigos modernos.
Auditor de la Rota, Legado pontificio para las diferencias entre Felipe de España y Enrique de Francia, Nuncio en Inglaterra y Embajador cerca del emperador Fernando I, Obispo de Alífano y Lérida, Arzobispo de Tarragona, asistiendo como tal á Trento, donde con Covarrubias redactó los acuerdos del Concilio. Gran jurisconsulto, en derecho romano de los más sobresalientes del mundo, gran canonista, arqueólogo, filólogo y humanista, de las mayores glorias de la cultura española.
126. Emendationum et Opinionum Iuris civilis libri IV, con Ad Modestinum, Lyon, 1544, 1560, 1574; Venecia, 1543; Basilea, 1544. In M. Ter. Varronem de lingua latina, Roma, 1557. Familiae Romanorum XXX, Roma, 1557; Lyon, 1594. Constitutionum Codicis Iustinianei collectio, Lérida, 1567. Novellarum Juliani Antecessoris Epitome, Lérida, 1567. In Sext. Pomp. Festum, París, 1575. Antiquae Collectiones Decretalium, Lérida, 1576; Roma, 1583; París, 1609, 1621. Antiquitatum romanarum hispanarumque in nummis veterum dialogi II, Antuerpiae, 1618. De propriis nominibus τοῦ πανδεkτοῦ Florentini, seu Pandectarum notis, Tarragona, 1579.
Constitutionum Provincialium Tarraconensium libri V, Tarragona, 1580. Canones Poenitentiales, ibid., 1581. De Legibus et Senatus consultis, Roma, 1583; París, 1585; Lyon, 1592. Epitome Iuris Pontificii veteris, Tarragona, 1586; Roma, 1614. Dialogi XL De Emendatione Gratiani, Tarragona, 1586. Los Diálogos de las Medallas, inscripciones y otras antigüedades, Tarragona, 1587; en ital., Roma, 1592; Madrid, 1744. Fragmenta veterum Historicorum, Amberes, 1595, etc., etc. Diálogos de las armas y linajes de la nobleza de España, Madrid, 1734, póstuma.
127. Año 1544. F C S , cronista de Méjico, tradujo de L. Vives la Yntroducción para ser sabio, Sevilla, 1544; Alcalá, 1546. Obras, Alcalá, 1546; Madrid, 1772. Comprenden el Apólogo de la ociosidad y del trabajo..., del Protonotario Luis Mexía, glosado y moralizado..., un diálogo de la dignidad del hombre... començado por el maestro Oliua y acabado por Francisco Ceruantes de salazar... y la introducción y camino para la sabiduría... compuesto en latín por... Luys viues buelta en castellano con muchas adiciones. Crónica de Nueva España, editada en Madrid, 1914. Fué discípulo del maestro Alejo Venegas, y uno de los fundadores en 1553 de la Universidad de Méjico, donde en 1554 imprimió comentados los coloquios ó manual de conversación de Vives, añadiéndoles siete más de su propia cosecha: Tres Diálogos latinos que Francisco Cervantes de Salazar escribió é imprimió en México,
1554;... Los reimprime con traducción castellana y notas Joaquín García Icazbalceta, México, 1875.
Francisco Cervantes de Salazar, Obras que F. C. de S. ha hecho glosado i traducido, Madrid, 1772. Crónica de Nueva España, Madrid, 1914 (dos ediciones, de Huntington y de Francisco del Paso y Troncoso). Consúltese: J. García Icazbalceta, Obras, México, 1897, t. IV, págs. 17-52.
128. Año 1544. J J , médico, que vivió algunos años en Lovaina, donde conoció á su paisano Sebastián Fox Morcillo. Problemas, ó preguntas problemáticas, ansí de Amor, como naturales, y açerca del Vino: bueltas nueuamente del Latín en lengua Castellana: y copiladas de muchos y graves authores... Y un Diálogo de Luciano, que se dize Icaro Menippo, ó Menippo el Bolador. Más un Diálogo del Viejo y del Mancebo que disputan del Amor. Y un Colloquio de la Moxca y de la Hormiga, Lovaina, 1544; Alcalá, 1546. Libros de Marco Tulio Cicerón, en que tracta De los Officios, De la Amicitia, y De la Senectud. Con la Económica de Xenophon. Todo nueuamente traduzido de Latín en Romance Castellano Los Paradoxos que son cosas admirables Sueño de Scipión, Sevilla, 1545. Solamente los Paradoxos y el Sueño son de Jarava; las otras traducciones son de Tamara. Otras ediciones: Alcalá, 1549; Amberes, 1549, 1550; Salamanca, 1582; Valencia, 1774. Nótense estas ediciones: Traducción de los Oficios, Amicicia, Senectud de M. T. Cicerón; Amberes, 1549. Los Paradoxos y el Sueño de Scipión de Cicerón; ibidem. La Philosophía natural brevemente tratada y con mucha diligencia copilada de Aristotiles, Plinio, Platón..., Amberes, 1546; en ital., Venecia, 1565. Libro de vidas y dichos graciosos, agudos y sentenciosos de muchos notables varones griegos y romanos, Amberes, 1549. Es la traducción del libro de Erasmo: Apothegmata lepideque dicta Principum, Philosophorum ac diversi generis hominum, ex Graecis pariter ac Latinis Auctoribus selecta, cum interpretatione commoda, dicti argutiam aperiente, 1531. Véase Tamara. "Añadióse la tabla de
Cebetes philosopho" Libro de Iesus Hijo de Sirach, qu' es llamado, el Ecclesiástico, traducido de Griego en lengua Castellana, León, 1550. Exemplo de la Paciencia de Iob, León, 1550. Historia de las yeruas y plantas sacadas de Dioscoride Anazarbeo y otros insignes autores Griegos, Latinos y Españoles, traducida nuevamente en español, por Juan Jarava, Médico y Philósopho..., Amberes, 1557.
A A , peruano, publicó In Ciceronis Orationes, Basilea, 1544 Artium disserendi ac dicendi indissolubili vinculo iunctarum, libri II, ibid., 1600. En 1544 se tradujo del francés, de Paris de Puteo, el Libro llamado batalla de dos (duelo), Sevilla, 1544. J C , aragonés, publicó Super Praedicamenta Aristotelis, Alcalá, 1544. P G , riojano, secretario del tercer Duque de Nájera, y otros escribieron, en 1544, las Relaciones, que abrazan de 1520 á 1544, del reinado de Carlos V, y que publicó la Sociedad de Bibliófilos Españoles, Madrid, 1873. P G S C escribió la Historia de las guerras civiles del Perú (1544-1548) (1603), Madrid, 1904-10, Vic. Suárez, 4 vols.—El A M publicó Tractado de Arithmética y Geometría... Con un diálogo disputatorio, Alcalá, 1544. J M (1490?-1546), burgalés, maestro de Teología en Alcalá, publicó De Poenitentia, Alcalá, 1544; Salamanca, 1550; Ingolstadt, 1581? De Restitutione et contractibus, Alcalá, 1546; Salamanca, 1550 Ambas obras juntas en Salamanca, 1553 F M , madrileño († 1575), publicó Espejo del Príncipe Christiano, Lisboa, 1544, 1571. Norte de Confesores, ibid., 1546. D J R S publicó Oración consolatoria, Lovaina, 1544. Commentarium in Astrolabium, quod Planisferium vocant, París, 1551.—D S publicó Recopilación en metro de diferentes obras morales, Sevilla, 1544. En el Abeced. de Colón: Jacobi Sánchez: Representación de la Pasión, en coplas castellanas. Hay otro Diego Sánchez, médico (año 1576), que acaso sea este mismo autor, pues también imprimió en Sevilla; y otro fray Diego Sánchez, que publicó Pasión de N. S. en versos, Madrid, 1589 El S C publicó la Instrucción de mercaderes, Medina, 1544, 1547. M
T , maestro de capilla de Alcalá, publicó el Arte ingeniosa de música, Alcalá, 1544, 1559. J V , de Antequera, publicó Bernardina de illustris donii ac Strenuissimi Ducis Domini Bernardini e Mendoza navali certamine adversus Turcas apud insulam Arbolanum victoria..., Sevilla, 1544. V publicó Arte de confesar, Medina, 1544.
129. Año 1545. F L E , franciscano, publicó Las quatrocientas Respuestas á otras tantas preguntas, que el Illustryssimo señor don Fadrique
Enrriquez, Almirante de Castilla y otras personas en diversas vezes embiaron á preguntar al autor, Valladolid, 1545; Zaragoza, 1545; Córdoba, 1545; Valladolid, 1550; obra de más de 20.000 versos. La segunda parte de las Quatrocientas respuestas, etc., Valladolid, 1552, en prosa y verso. También publicó el Officium transfixionis beate Marie, Zaragoza, 1522. Fué fraile menor de la orden franciscana de los Escobares de Sahagún, gran amigo y protegido del almirante de Castilla don Fadrique Enríquez.
Tiene 500 proverbios y 50 glosas. Esto de preguntas y respuestas viene desde Juan de Mena y se reduce al género didáctico en el siglo , habiendo sido antes acertijos ó quisicosas. El asunto es vario: religión, moral, historia, medicina, magia, cuanto puede ocurrir á un ocioso cortesano. Así, el libro muestra la vida de los de la Corte de Carlos V.
F D S (1494-1560), segoviano, catedrático de Filosofía en Alcalá (1520), se entró dominico en Burgos (1525) y enseñó Teología (1532) en Salamanca, siguiendo á Santo Tomás. Con Carranza asistió al Concilio Tridentino (1545) por orden de Carlos V, de donde pasó á Alemania en busca del Emperador, de quien fué confesor, y del cual se dice no admitió el obispado de Segovia.
Volvió á Salamanca, donde falleció admirado de todos por su saber, diciéndose como proverbio Qui scit Sotum, scit totum. Es uno de nuestros mayores teólogos, si no el primero de todos.
Publicó Domingo de Soto: Deliberatio in causa pauperum, en latín y castellano, Salamanca, 1545. De extremo Indicio, concio ad Tridentinos PP., 1546; Lovaina, 1567. De Natura et Gratia, Amberes, 1550; Salamanca, 1570, 1577; Medina, 1579. In Ep. Pauli ad Romanos, Amberes, 1550; Salamanca, 1551. De ratione tegendi et detegendi secretum, Salamanca, 1552, 1574. De cavendo iuramentorum abusu, ibid., 1552; en castellano, Toledo, 1551.
Annotationes in commentarios Ioannis Feri super Evangelium Ioannis, Salamanca, 1554. Apología contra R. Patr. Ambr. Catharinum, qua ipsi de certitudine gratiae respondet, Amberes, 1556; Salamanca, 1574. De Iustitia et Jure, Salamanca, 1556, 1569; Medina, 1580, 1589. In Quartum librum Sententiarum, Salamanca, 1557, 1560; Medina, 1579, 1581. Catecismo, Salamanca, 1563.
Super VIII libros Physicorum, Salamanca, 1545, 1572, 1582, 1613. In Libros Posteriorum, Venecia, 1574. Summulae, Salamanca, 1575. In Dialecticam Aristotelis, 1580. In Categorias Aristotelis, Venecia, 1583. Consúltese Colmenares, Hist. Segov.
130. Año 1545 F G , capitán (1556), publicó Glosa sobre la obra que hizo D. George manrrique á la muerte del Maestre de Santiago, León, 1545; Amberes, 1594; Lisboa, 1633; Madrid, 1779. Flor de Sentencias de Sabios, glosadas en verso castellano, Amberes, 1557. Triunfos morales, Amberes, 1557; Alcalá, 1565; Sevilla, 1575, 1581; Medina, 1587. Decreto de sabios, Alcalá, 1564; Valladolid, 1581. Sentencias generales, Lérida, 1576; Lisboa, 1598; Salamanca, 1599. Véase Gallardo, Bibl., III, col. 155. Alábale Cervantes como guerrero y poeta en el Canto de Calíope (1585): "De aquel que la christiana poesía | tan en su punto ha puesto en tanta gloria, | haga la fama y la memoria mía | famosa para siempre su memoria "
131. Año 1545. Tratado que se dice el Alborayque: en el qual trata de las condiciones y malas propriedades que tienen los conversos judayzantes, Sevilla, 1545. Arpa de David, Medina, 1545. B B , de Valladolid, publicó La hystoria de los inuitos y magnánimos caualleros Don Cristalian de España príncipe de Trapisonda y del Infante Luzescanio..., Valladolid, 1545; Alcalá, 1586. G C , barcelonés, publicó Decisiones aureae, quotidianae materies praesertim beneficiales et praxis ac stilus Curiae Romanae concernentes, París, 1545. De Restitutione in integrum, Lyon, 1586. J C , sevillano publicó Tractado de la Sphera Que compuso el doctor Ioannes de sacrobusto con muchas additiones..., Sevilla, 1545. Cronographía ó repertorio de los tiempos, ibid., 1554, 1561, 1566, 1572, 1576, 1580, 1581, 1584. Tablas Geográphicas hizo varias. P E C V , de la Orden de los Caballeros Templarios, publicó el Luzero de la Tierra-sancta y grandezas de Egipto y Monte Sinaí, Valladolid, 1545, 1587, 1594.—D. Florando de Inglaterra, Lisboa, 1545. M G C , soldado cordobés, escribió, en 1545, el Tratado de las Campañas y otros acontecimientos de los ejércitos del Emperador Carlos V, en Italia, Francia, Austria, Berbería y Grecia desde 1521 hasta 1545, publicado en Madrid, 1873, 1874, 1876, 3 vols (Biblióf Españ ) El D L († 1565), de Almazán, compañero de San Ignacio y general de la
Compañía, fué teólogo más aplaudido en Trento (1545) que lo que por sus escritos, poco ha publicados, parece: De Providentia, De Trinitate, De Regno Dei, De Usu Calicis, etc.—F M L , nacido hacia 1476, el hijo único legítimo y el mayor de los cinco que dejó Antonio de Lebrija, gentilhombre en la casa de Alba, retirado, desde 1517, al volver de Flandes en la armada de Carlos V, á la Encomienda de la Puebla, que ya poseía, en la Orden de Alcántara, desempeñó algunos encargos del Emperador, así en la judicatura de la Orden, cuyo visitador general era al propio tiempo, como en lo tocante á las obras del convento de la misma y de reedificación del puente de Alcántara, que fué acabado en 1543. Impidiéronle estas comisiones dar la última mano á sus peregrinas poesías, que tenía acabadas en 1543 y publicó hacia 1545: Triaca del alma, Triaca de amores, Triaca de tristes, en un volumen, sin fecha ni lugar de impresión. La primera, en 8.000 versos cortos, tiene forma dramática representable, como un auto de la Encarnación.—M J L , valentino, médico y profesor de Griego en Valencia, publicó Institutiones breves linguae Graecae, 1545, con dos opúsculos griegos. De Pleuritide, 1546. Prima primi Canonis Avicenae sectio ad Arabicam veritatem, 1547.
—F L M , mínimo burgalés, publicó Leche de la fe en favor del Príncipe cristiano, Burgos, 1545.—J M A publicó Epitome de Diis Gentium, Valencia, 1545. F J M , franciscano, impugnador de Soto, publicó De la orden que en algunos pueblos de España se ha puesto en la limosna para el remedio de los verdaderos pobres, 1545.
B M , médico aragonés, publicó Speculum sanitatis, Salamanca, 1545. C M publicó Misas músicas, Lyon, 1545, 1546; Venecia, 1563. Magnificat omnitonum cum IV vocibus, Venecia, 1562 ó 1564. Lamentationes Hieremiae, Venecia, 1564. B P C , canónigo burgalés, publicó El Teatro del Mundo, Sevilla, 1545; Alcalá, 1564, 1569; Sevilla, 1574; Valladolid, 1585. Discurso de la excelencia y dignidad del Hombre, Alcalá, 1566; ibid., 1574; Valladolid, 1585, del francés, del mismo Pedro Bovistán que el anterior. Estado en que Dios llama á cada uno, Salamanca, 1578. Los discursos de la religión,
castrametación, assiento del Campo, Baños y exercicios de los antiguos Romanos y Griegos del Il. Guillermo de Choul, Lyon, 1579. —C P F , conquense, predicador de Carlos V, magistral de Sevilla, antes de caer en la herejía publicó Summa de doctrina christiana, Sevilla, 1545; ibid., 1551. Exposición del primer Salmo de David, en seis sermones, 1546, 1556; Bonn, 1881 (Reform. Esp.). En 1556 publicó otro Cathecismo más breve, Amberes. Fué quemado en Sevilla, año 1559. Luis Cabrera, Hist. Felipe II, l. V, cap. III. M. Pelayo, Heterod., t. II, pág. 422. A V M publicó la Muerte de la Princesa, 1545.— B V publicó Los quatro libros del Valeroso Cavallero Don Cirongilio de Tracia, Sevilla, 1545, 1547 (?), 1555 En 1545 fué nombrado arzobispo de Valencia S T V († 1555), nacido en Fuenllana, que escribió Conciones, 2 vols., Alcalá, 1572, 1581. P J V , valenciano, escribió Repertorio de todos los caminos de España, 1545.
A M .
(Josef del Castillo le dibuxó. Francisco Muntaner le grabó año 1789)
132. Año 1546. A M (1513-1591) nació en Córdoba. Fué su padre Antonio, médico, y el primero que enseñó Filosofía aristotélica en Alcalá; su tío, Hernán Pérez de Oliva. Su hermana Cecilia casó con Luis de Molina y tuvo por hijo á Luis de Molina, del Consejo Real; su hermano Antonio fué obispo de Tlascala. Estudió en Alcalá y en Salamanca las Humanidades con su tío; la Teología, con Juan de Medina en Alcalá y con Melchor Cano en Salamanca. Se ordenó de sacerdote y enseñó Letras humanas en Alcalá, entre otros, á don Juan de Austria, al futuro arzobispo toledano Bernardo de Sandoval y Rojas, á Francisco Escrivá, á Diego de Guevara. Continuó la Coronica general de España, donde la dejó Ocampo, hasta 1037, en tres tomos. Felipe II le nombró cronista de Castilla, facilitándole además los medios para revisar cuantos documentos necesitase. Acabó su obra á los setenta de su edad el año 1583 y vivió hasta el 1591. Compuso además otras varias obras. Fué un sabio conocedor de nuestras antigüedades, uno de los más eruditos historiadores, escritor corriente y castizo, aunque sin brío ni color, como sin pretensiones artísticas.
133. Obras de A. Morales: Discurso sobre la Lengua Castellana, 1546, entre las obras de Fernando Pérez de Oliva, que editó, y
después entre las de Francisco Cervantes de Salazar La Vida, el Martyrio, la Invención, las grandezas y translaciones de los gloriosos niños mártyres S. Justo y Pastor, Alcalá, 1568. Coronica general de España. Que continuaba Ambrosio de Morales... Prossiguiendo adelante de los cinco libros, que el M. Florián de Ocampo... dexó escritos. Todo lo de las antigüedades de España y la manera de entenderlas y averiguarlas, va puesto al cabo en otra obra por sí, 2 vols., Alcalá, 1574. Divi Eulogii... opera, ibid., 1574. Las Antigüedades de las Ciudades de España. Que van nombradas en Coronica, con la averiguación de sus sitios y nombres antiguos... Con un Discurso general, donde se enseña todo lo que á estas averiguaciones pertenece Con otras cosas, Alcalá, 1575 Los otros dos libros undécimo y duodécimo de la Coronica general de España, que continuava Ambrosio de Morales... Van juntas con esta parte de la coronica las Antigüedades de España que hasta agora se han podido escrevir, Alcalá, 1577. Quince Discursos, con las obras de Oliva, Córdoba, 1585. Los cinco libros postreros de la Coronica General de España. Que continuava Ambrosio de Morales... Prossiguiendo adelante la restauración de España, desde que se començó á ganar de los Moros..., Córdoba, 1586. Hay en este tomo un Discurso de la verdadera descendencia de... S. Domingo y cómo tuvo su origen de la ilustríssima casa de Guzmán. Declaración con certidumbre por averiguación de Historia para la S. Iglesia de Santiago de Galicia que la puede presentar en juicio y valerse de ella como le conviniere, Córdoba, 1589, 1607. De festo translationis S. Iacobi Apostoli per universam Hispaniam celebrando, Córdoba, 1590 Epistola brevis ad Andream Resendium, 1600 Apología por los Anuales de Gerónimo de Zurita, Zaragoza, 1610. Relación del viaje que hizo en 1572 ó Viaje Santo, 1765. La Tabla de Cebes. Anotaciones al Conde D. Pedro. Tratado de la Casa de Córdova y Aguilar. Corduba, sive huius Urbis descriptio, t. II de la Hispania illustrata. Opúsculos castellanos cuyos originales se conservan inéditos en la R. Bibl. del Mon. del Escorial, Madrid, 1793, 2 vols.
Ambrosio de Morales, Coronica general de España que continuaba A. de M., Madrid, 1791-1792, 6 vols; Cartas de Francisco de
Figueroa al maestro A de M sobre el hablar y pronunciar la lengua española y Apuntamiento de A. de M. para la contestación á la carta de F. de Figueroa, en Memorias de la Real Academia Española (1912), t. VIII, págs. 285-292; E. Redel, Ambrosio de Morales, estudio biográfico, Córdoba, 1909; C. Pérez Pastor, Bibliografía madrileña, pte. III, página 432; Ramón Cobo Sampedro, A. de Morales. Apuntes biográficos, Córdoba, 1879; P. Flórez, Vida de A. de Morales, en su edic. del Viaje Santo, 1765.
134. Año 1546. J A revisó, añadió y corrigió el Repertorio de los tiempos ó Lunario, de Sancho de Salaya y otros, Toledo, 1546. Reprobación de la Astrología judiciaria ó divinatoria, sacada de Toscano en lengua castellana, anónimo, Salamanca, 1546.—B A , sacerdote del partido de Aranda, capellán del deán don Pedro Juárez de Figueroa y beneficiado en Gamonal, publicó Coplas, 1546. El J B , de Ciudad Real, maestro de los pajes de la Emperatriz ntra. señora, publicó El vellocino dorado y la historia de la orden del Tusón, que primero compuso en verso Latino Álvar Gómez, señor de Pioz, etc. Traduzido agora nuevamente en muy elegante prosa Castellana, Toledo, 1546. B C (1503-1576), nacido en Miranda de Ebro, dominico, fué á Trento, en 1543, por mandado del Emperador; en 1547, á su vuelta, fué Provincial de su Orden y confesor del príncipe don Felipe, á quien acompañó á Inglaterra, donde estuvo hasta 1557, en que fué nombrado Arzobispo de Toledo. Envidiosos le acusaron á la Inquisición por algunas cosas de sus Comentarios sobre el catecismo cristiano, Bruselas, 1558, y este mismo año fué llevado preso á Valladolid, donde lo estuvo ocho años, dando informe favorable la Congregación del Índice; después nueve años en Roma, en Santangelo, y en 1576 fué dado por sin culpa de actual herejía; pero condenado á abjurar como luterano 16 proposiciones de sus libros, y le suspendieron de sus funciones de Arzobispo por cinco años, pasándolos en un convento de Roma, en el cual murió dos meses después, declarando antes que en toda su vida tuvo el sentir de la Iglesia ni profesó en sentido herético las condenadas proposiciones
y se sometió al fallo dado Concio habita ad Synodum Tridentinam, año de 1546. Summa conciliorum et pontificum, Venecia, 1546. Controversia de necessaria personali praesentia episcoporum, ibid., 1547; Medina, 1550. Instrucción para oir missa, Amberes, 1555.
Catecismo, Bruselas, 1558, libro que le causó su desgracia. F V C (1500-1586), dominico sevillano, que fué á Méjico con las primeras Misiones, continuó la Historia de Santo Domingo, de la provincia de Méjico, comenzada por Andrés de Moguer, y que se publicó en Madrid, 1596. Se le atribuyen un Cancionero Spiritual, con una farsa..., El misterio del juicio final, Méjico, 1546. Gayangos, en Ticknor, Adic., t. III, pág. 519.
A C publicó, como anónimo, Coronica del Maestre de Santiago D. Alvaro de Luna, Milán, 1546. J D , luterano, publicó Christianae religionis Summa, Neuburgo, 1546.
Consúltese M. Pelayo, Heterod., t. II, pág. 216. F A E publicó Purificador de la conciencia, Alcalá, 1546, 1552. —A G , doctor complutense y médico sevillano, publicó De Humorum praeparatione adversus Arabes, Sevilla, 1546.—Á G C , de Santa Eulalia, en Toledo, publicó Publica Laetitia, qua D. Joannes M. Silicaeus, ...ab Schola Complutensi susceptus est, Alcalá, 1546. Las fiestas con que la Universidad de Alcalá... alçó los pendones por el Rey D. Phelipe N. S., ibid., 1556. Edillia ó Poematia, Lyon, 1558. Recebimiento que la Universidad de Alcalá hizo á los Reyes, Alcalá, 1560. Recebimiento que la Imperial Ciudad de Toledo hizo á la Reyna Doña Isabel, Toledo, 1561. De Rebus gestis Francisci Ximenii S. R. E. Cardinalis, Alcalá, 1569; Francfort, 1581 In S Isidori Origines, fué suyo el principal trabajo de la edición de 1599. Emendationum capita CVI in quibus varia loca S. Librorum atque Scriptorum Ecclesiasticorum illustrantur. Véase Nic. Antonio. El F X , vecino y natural de Sevilla, publicó Los Comentarios del Veneciano de las cosas del Turco, del ital., Sevilla, 1546. Coloquio de las damas del famoso y gran demostrador de vicios y virtudes Pedro Aretino, 1.ª edic., acaso en Salamanca ó Lyon; 2.ª, 1548; Medina, 1549; 1607, sin lugar. Las dos primeras jornadas de la primera parte las ha publicado Joaquín López Barbadillo, 2 vols., Madrid, 1914. Prohibido en el Índice, de
Valdés de 1559 Es la 3 ª jornada ó coloquio de la 1 ª parte de I ragionamenti di M. Pietro Aretino (París, 1534), coloquio en edición suelta de Nápoles, 1534. La obra tiene tres partes: la 1.ª de tres jornadas: 1.ª, coloquio de las monjas; 2.ª, coloquio de las casadas; 3.ª, coloquio de las damas ó cortesanas. De esta traducción procedió la francesa del siglo . Con la reimpresión del Coloquio publicóse, en 1900, La Cortesana, del Aretino, escrita en Venecia el año 1534, traducida por J. M. Llanas Aguilaniedo. A L S , presbítero, publicó, en verso, Antidotum contra Venerem, Estella, 1546.—D D L A , vicario y canónigo de Toledo, publicó, "á hurtadas", esto es, sin su nombre, el Laberinto de amor: que hizo en toscano el famoso Juan bocacio, Sevilla, 1546 La Arcadia de Jacobo Sannazaro... en prosa y metro, Toledo, 1547, 1549; Salamanca, 1578; los versos son de Diego de Salazar, toledano, autor del Dialogo de Re militari, etc. (véase año 1536).
Treze questiones muy graciosas sacadas del Philoculo del famoso Juan Bocacio traducidas..., Toledo, 1549; ayudóle el capitán Diego de Salazar, traductor de Apiano (véase año 1536). Consúltese en Romanía, t. XXXI, un estudio de Rajna, L'episodio delle questioni d'amore nel Filocolo del Boccaccio. P L , sevillano de origen, criado del virrey de Aragón, don Juan Claros de Guzmán, publicó Comiença la dozena parte del inuencible cauallero Amadís de Gaula que trata de los grandes hechos en armas del esforçado cauallero D. Silves de la Selua..., Sevilla, 1546, 1549. (Hállase su nombre en la segunda parte del Lepolemo y en cierta epístola dedicatoria de su Leandro el Bel, 1563). Coloquios matrimoniales, Sevilla, 1550; Toledo, 1552; Sevilla, 1552; Valladolid, 1553; Sevilla, 1555; Zaragoza, 1555, 1563, 1571; Alcalá, 1577, 1579; Zaragoza, 1589. Libro del inuencible cauallero Lepolemo hijo del emperador de Alemaña, y de los hechos que hizo llamándose el Cauallero De la Cruz, Toledo, 1562, 1563. Leando (sic) el Bel. Libro segundo del esforçado cauallero de la Cruz Lepolemo Príncipe de Alemania. Que trata de los grandes hechos de armas del alto príncipe y temido cauallero Leando el Bel su hijo..., Toledo, 1563 (dos edic.).
A M publicó Tres libros de Música de Cifra para Viguela, Sevilla, 1546.—B O , de Villarrobledo, canónigo
toledano, publicó Itinerarium Adriani VI P M ab Hispania, Toledo, 1546, 1548. Summi Templi Toletani graphica descriptio, Toledo, 1549.—F R , nacido hacia 1520, albéitar de Zamora, publicó el Libro de Albeytería, 1546 (sin lugar); Mondoñedo, 1552; Burgos, 1564; Salamanca, 1580; Alcalá, 1582, 1583; Zaragoza, 1583; Burgos, 1590?, 1602 (con notas de Calvo); Alcalá, 1603, 1623, 1647.—Diálogo en verso intitulado "Centiloquio de problemas, en el qual se introducen dos philósophos, el uno Pamphilo llamado, que cient philosóphicas preguntas propone, y el otro Protidemo, que respondiendo suscintamente las disuelve, Alcalá, 1546, 1548. Juntando las iniciales de los versos de ciertas octavas del principio, sacó Gayangos: El Licenciado A R , médico segoviense, hizo este centiloquio. A S A , zaragozano, publicó Ad Tit. Instit. De Actionibus, Bolonia, 1546. De Obligationibus, ibid., 1548. De Succesionibus ab Intestato secundum Leges Aragoniae, ibid., 1558. —G T publicó Suma de aritmética práctica, Valladolid, 1546. Estilo de escribir cartas, Zaragoza, 1547; Valladolid, 1549, 1552 y 1553. Memorial de criança y Banquete virtuoso para criar hijos de grandes y otras cosas, Zaragoza, 1548; edic. Revue Hispanique, t. XXIII, pág. 477.—F V , presbítero de Úbeda, publicó, en verso, Emblema ó escritura de la Justicia, Salamanca, 1546. Traducción de las Imágenes de la Muerte, Alcalá, 1557. En 1546 solicitó Carlos V de los teólogos de Lovaina una lista de libros heréticos, y la Inquisición hizo con ellos el primer Índice expurgatorio de libros prohibidos publicado en España, añadiendo otros, imprimiéndolo en Valladolid, 1551; Toledo, 1551. La Universidad de Lovaina hizo segunda edición, aumentada en 1556; la de París publicó otro en 1551. El primer Índice romano fué de Paulo IV; Pío V mandó á los teólogos de Trento hiciesen otro, y lo autorizó en 1564. Los Reyes Católicos hicieron pragmática sobre examen y prohibición de libros en 1502 (Recopil., l. 23, l. 1, t. VII). En 1554 hizo un Índice de Biblias don Fernando de Valdés, Valladolid, y el nuevo Índice de libros en Valladolid, 1559, piedra angular de los restantes.
