MATTHEW OF AQUASPARTA O.F.M.

CARDINAL

SERMONS ON THE BLESSED VIRGIN MARY

Edited by

Caelestinus Piana O.F.M.

Translated by

Campion Murray O.F.M.

INDEX

Translator’s Preface                                                                                                 iv

Introduction                                                                                                               v

1. Biographical notes                                                                                   vi

2. The Codices of the Sermons                                                                  xii

3. The Marian Sermons                                                                               xii

Endnotes                                                                                                                xviii

THE SERMONS ON THE BLESSED VIRGIN MARY

The Birth of the B. V. Mary

Sermon 1                                                                                                                      1

Sermon 2                                                                                                                    10

Sermon 3                                                                                                                    17

Sermon 4                                                                                                                    20

The Annunciation of the B. V. Mary

Sermon 1                                                                                                                    25

Sermon 2                                                                                                                    40

Sermon 3                                                                                                                    47

The Purification of the B. V. Mary

Sermon 1                                                                                                                    50

Sermon 2                                                                                                                    65

Sermon 3                                                                                                                    73

The Assumption of the B. V. Mary

Sermon 1                                                                                                                    77

Sermon 2                                                                                                                    98

Sermon 3                                                                                                                  116

Sermon 4                                                                                                                  128

Sermon 5                                                                                                                  130

Sermon 6                                                                                                                  132

Sermon 7                                                                                                                  144

Sermon 8                                                                                                                  149

APPENDIX

Abbreviations                                                                                                        151

Endnotes                                                                                                                 151

Sources quoted in the Sermons                                                       173

Abbreviations

TRANSLATOR’S PREFACE

The translation in these pages has been made from the Quaracchi edition of the SERMONES DE BEATA MARIA VIRGINE. The sermons are the work of Matthew of Aquasparta O.F.M. and the edition was published in 1962 from the College of St Bonavenrure, Quiaracchi. The sermons were edited by Caelestinus Piana O.F.M.

The Bible used in this translation is the New Revised Standard Bible (NRSV). At times, however, this translation is markedly different from the Latin Bible used by the author. When this occurs the Douay Rheims Bible (DRB) has been used as it follows the Latin text closely; whenever the Douay Rheims Bible is quoted this is noted in the text. In the translation the abbreviations for the names of the books of the Bible are the abbreviations used in the New Revised Standard Bible.

Not all the references in the footnotes of the Introduction could be verified as not all the books quoted are available to me. The references I have not been able to check are reproduced as they are quoted in the printed edition.

I record my gratitude to Sr Joanne Fitzsimons, O.S.C. and Fr Damian Colbourne, O.F.M.Cap. for their careful work in proofreading these pages and for improving the translation by their many suggestions. The mistakes still remaining are my own responsibility.

Campion Murray O.F.M.

St Paschal’s College,                 

Box Hill

Victoria

                                                                                    Easter 2002

.

INTRODUCTION

Perhaps there are few Doctors of the age of Scholasticism for whom so many Disputed Questions have been edited   recently in critical editions in recent times, as has happened happily for the writings of Friar Matthew of Aquasparta. From the beginning of this century scholars of our College have edited his Disputed Questions on faith, knowledge,,[1] on the incarnation,,[2] on grace,,[3] on the production of things, on providence,,[4] on the soul,,[5] on a separated soul and on a blessed soul, on fasting and on laws.[6] In all these Questions, Matthew is the equal of the major Scholastics, including Thomas Aquinas, in eloquence and grace, in the harmony and clarity of his exposition and in the depth of doctrine.[7]

But, as is known, theologians of that era had not only to read and dispute but also to preach. In the ‘use’ of Sacred Scripture, preaching, as stated by Peter the Cantor,[8] is the roof, just as reading is the foundation and disputation the wall. In this task of preaching, Matthew has to be regarded as eminent due to the many sermons he wrote of which, however, only two have so far been published. We can presume that Matthew was endowed with the qualities of a perfect orator since he was commissioned to preach on solemn occasions, such as the canonization of Louis IX, King of France (Civitavecchia, 11 July 1297), on the occasion of the great Jubilee in the Lateran Basilica on 6 January 1302, and in the consistory before the Legate of Philip the Fair, King of France (Anagni, 21 June 1302). Perhaps, kind reader, when you have read his sermons on the blessed Virgin Mary, and seen their composition and the perfect harmony of their parts, you will be able to offer the same judgment as made above for the Quaestiones Disputatae. – In our edition there is some material added on the life of Friar Matthew, the codices used and the sermons already published, omitting what is already known.

11. BIOGRAPHICAL NOTES[9]

Matthew was born in Aquasparta, near Todi in Umbria. By many authors he is said to belong to the illustrious family Bentivenghi and that his blood brothers were Cardinal Bentivenghi (died 1289) and Angellarius, bishop of Todi. It is a conjecture that his birth was in the years 1238-1240. After completing his early studies in his homeland, Friar Matthew was sent to the Study Centre in Paris. It is thought that he completed the following programme of studies: Bachelor degree in biblical studies in the school year of 1268-1269 or 1269-1270, bachelor degree on the Sentences in the school year of 1278-1279. He was also in Paris during the school year of 1278-1279 when he gained the doctorate.[10]

He was a teacher in the study centre of Bologna, as he states in a signed note on the First Book of the Sentences. It cannot be stated with certainty when this was done; but recently a document was noticed in which among witnesses to the will of Lambertinus de Labertinis, on 31 August 1273, there is written ‘Friar Matthew, doctor in theology’.[11] There would not seem to be any other reason why Matthew was present in Bologna other than that on the following day, 1 September, the school year of 1273-1274 began.

After his time in Bologna and Paris, Master Matthew was a lector in the Roman Curia from 1279 to 1287. He was elected Minister General of the Order on 16 May 1288 in the General Chapter held in Montpellier. He was made a Cardinal Priest with the title of St Laurence in Damaso, remaining at the same time General of the Order until the Chapter held at Rieti in 1289. In the meantime he was named as a Penitentiary of the Church (c. 1288-1289) and finally Bishop of Porto and San Ruffino (1291).

The public and political life of the Cardinal of Porto during the period at the end of the thirteenth century is no less important than his academic life. E. Longpré[12] has described in a scholarly way the outline of this diplomatic work, interrupted by his death in Rome on 29 October 1302. It is our opinion, based on further studies, that many more details can be brought to light. For example, the story of the Province of Romagna to which the Cardinal of Porto was sent as rector by Boniface XVIII on 19 July 1300.[13] All the citizens of this place recall as part of their history the action of the Lord Matthew of Aquasparta.[14] The city of Bologna often received him within its walls: this is certain for May 1293 when the Provincial Chapter was being celebrated in the friary of St Francis,[15] but the precise reason for the visit is not known.

When the Cardinal of Porto was sent to Bologna, Fulcerius de Calbulo, governor of the city, on Friday 15 June 1300,[16] proposed to the Council of the city: ‘Since the venerable Father Matthew of Aquasparta is presently in Florence, what would the Council and the people want to do for the occasion?’ To which the Council replied: ‘We want him to remain here freely and for the governor to provide     all that he thinks concerns the honour of the commune of Bologna and of the Lord Cardinal’.[17]

The relations between the city of Bologna and the Cardinal of Porto became more strained after he was named rector of the Province of Romagna.[18] On 30 September 1300 it was proposed to the same Council and decided that:

For the evident and clear benefit of the people and the commune of Bologna, the people and commune should have ready a sum up to one hundred Bologna pounds to be spent and used specifically to confer honour on the Lord Cardinal on his arrival which, God willing, is to be on the following Sunday [namely, 2 October].

However, on 14 October 1300, Godfrey de Vergiolensis de Pistorio, governor, moved and the motion was accepted that:

It pleases the Council and people of Bologna to give and offer help and advice to the Lord Legate in all that concerns the honour of the Holy See and of the Legate for the carrying out of his office, for the good of the commune and the people of Bologna, and that ambassadors be sent everywhere by the commune and the people of Bologna as often as he may so wish.

Concerning the intemperate one, let the Lords, the official, the governor and nobles … go to St Peter’s to the aforementioned Lord Legate and a reply will be given to him.

After greetings were exchanged and gifts given, it seemed to the same governor, official and nobles on 28 October 1300 that:

It would be fitting to come together and visit the Lord Cardinal on behalf of the commune and the people of Bologna with some suitable gift; they wished and ordered the official to give grain to the Lord Cardinal, namely, one hundred baskets of wheat and a hundred of barley. They wished before the visitation began to send written submissions, lest by reason of much publicity made before the visitation some indignation could arise in the mind of the said       Lord.

We know also that the elders of Bologna acted as mediators between the city of Florence and the Lord Legate,,[19] # for on 17 October 1300, after the Ggovernor, Godfrey de Vergiolensis de Pistorio, stated the wishes of the commune and people of Florence, the Council decided that:

The Lord Cardinal be asked by the lords, governor, nobles, councillors and the wise that, out of love for the commune and people of Bologna, he might be pleased as a special favour to revoke and annul the process entered into against the commune and people of Florence. They are to remind the Legate how the commune and people of Florence are joined by a bond to the commune and people of Bologna, explain other details and state what they believe is useful for the commune and people of Florence in the preceding matters. They are to ask that ambassadors for the commune and the people of Florence be allowedpermitted and appointed to the number considered fitting by the nobles and councillors of the people of Bolgna. These ambassadors are ready to go to the Roman Curia, to our Lord Pope, in the service of the commune and people of Florence together with ambassadors from the commune of Forence and with other ambassadors from the cities of Tuscany. This is to happen when the commune and people of FlorenceBologna are asked by tthe commune and people of Bologna by letter or messengersFlorence by letter or messengers to speak and plead with the Lord, our Pope. They are to ask the Pope to be happy, out of love for the commune and people of Bologna, to revoke the process entered into against the commune and people of Florence.

In the more recent editions of the Quaestiones of Friar Matthew certain letters and actions of Matthew as Llegate of the Pope are mentioned;;[20] # this is done wisely because the documents show the activity of the author and determine more precisely his chronology. To the list of his deeds can be added the permission Matthew, while Cardinal and Minister General (31 August 1288), gave to the Friars Minor to enter the Monastery of the Clares at St Sylvester (Rome), while work was being done there,,[21] # and the the faculty given in 1297 to Francis [Fontana], Archbishop of Milan, to absolve Astulphus, Abbot of St Ambrose, from a breach of canon law.[22]. In this volume of the Bibliotheca ascetica we want to mention especially the constitutions edited by Matthew for the reform of the Monastery of Our Lady O.S.B.:

Friar Matthew, by divine mercy Bishop of Porto and San

Ruffino, Legate of the Apostolic See, for a lasting remembrance.

Long ago while discharging our duties in the city of Florence, we heard from many persons worthy of trust that, in the Monastery of St Mary, O.S.B., Florence,[23], which in no way belonged to the Roman Church, the rigour of regular observance was weakened, and that in spite of the resources of the Monastery the number of monks in it was reduced to a minimum. We went to the Monastery to see whether the report was based on truth. And because we saw in it from certain conjectures and signs not a few things needing correction, about which, because of many and pressing duties, we were not able to make a personal enquiry. Providentially, the reverend Father Lord I(lderandinus) Bishop of Aretini,,[24] # assisted us, gaining our full trust, and we left to him the enquiry into both the head and the members of the Monastery and any corrections needed.