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| notice:manuscrit:0090 [2024/08/24 13:53] – Créé depuis le formulaire creer nruffini | notice:manuscrit:0090 [2024/08/24 13:53] (Version actuelle) – nruffini |
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| These folios contain anonymous quaestiones on the sacrament of confession. The first question (ff. 27v-30v) explores who is allowed to perform and receive this sacrament. The argument is emphasized by quotations from the Bible and from church authorities and illustrated by a number of exempla or moralising anecdotes. A short warning is added on f. 30v, De cautela confessionis, among others against the perils of recidivism. A very short addition on folios 30v-31, De modo confessionis, tells the priest what to say to the penitent. | These folios contain anonymous quaestiones on the sacrament of confession. The first question (ff. 27v-30v) explores who is allowed to perform and receive this sacrament. The argument is emphasized by quotations from the Bible and from church authorities and illustrated by a number of exempla or moralising anecdotes. A short warning is added on f. 30v, De cautela confessionis, among others against the perils of recidivism. A very short addition on folios 30v-31, De modo confessionis, tells the priest what to say to the penitent. |
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| ff. 31-36v, Confessio bona et utilis, incipit prologue, “Qvoniam omni confitenti necessarium est generalem confessionem dicere … Ego magister Andreus Hyspanus romane curie minor penitenciarius Ciuitatensis vocatus pauper episcopus ordinis sancti Benedicti”; text, incipit, “Ego reus et peccator maximus confiteor omnipotenti Deo et beate Marie semper virgini … et locutus fuisti in abscencia alicuius hominis si ipse//”; | ff. 31-36v, Confessio bona et utilis, incipit prologue, “Qvoniam omni confitenti necessarium est generalem confessionem dicere … Ego magister Andreus Hyspanus romane curie minor penitenciarius Ciuitatensis vocatus pauper episcopus ordinis sancti Benedicti”; text, incipit, “Ego reus et peccator maximus confiteor omnipotenti Deo et beate Marie semper virgini … et locutus fuisti in abscencia alicuius hominis si ipse//”; Andreas de Escobar, Modus confitendi or Confessio minor, here ending imperfectly; the catchword at the bottom inner corner of f. 36v shows that the copy continued on another quire, which is now missing. The copy is therefore incomplete, but it appears only the epilogue by Andreas de Escobar is missing. Bloomfield, 1979, no. 4989, lists 33 manuscript copies, not including this copy; to these should be added five others (see Schoenberg database, nos. 11311, 11451, 11543, 53508, 208397); the text was first printed in Rome by Adam Rot in 1471-74; in total there are ninety-three incunabula editions before 1501 and nine additional editions before 1520 (see ISTC). There is no critical edition. The Modus confitendi or Manual for confession by Andreas de Escobar (died c. 1439) is a manual or a guideline for confession. It is the condensed and practical version of another, more theoretical work by the same author: the Lumen confessorum. Andreas de Escobar, also known as Andreas Hispanus, was a Benedictine theologian. He studied in Vienna, participated in the Council of Constance, was bishop of Ajaccio and nominal bishop of Megara (Greece). He was member of the apostolic penitentiary, an elite group of monks, at the curia of Pope Martin V. The manual reads as a general confession (generalem confessionem) covering thirteen categories of sins and virtues: sinning in thought (f. 31v) and in speech (f. 31v), the deadly sins (f. 32), the ten commandments (f. 33), the five senses (f. 33v), the works of mercy (f. 34), the twelve articles of faith (f. 34v), the sacraments (f. 34v), three theological virtues (f. 34v), four cardinal virtues (f. 35), seven gifts of the Holy Spirit (f. 35), twelve fruits of the Holy Spirit (f. 35) and the eight beatitudes (f. 35v). According to Michaud-Quantin, 1962, pp. 71-72, the penitent could use the manual as a “checklist” when conducting a detailed examination of his or her conscience. The version of the text found in this manuscript differs slightly from the version in the first edition. As it is a late-medieval manuscript, the relation between this copy and early editions is worth investigation. ff. 37-47v, beginning imperfectly, incipit, “//vnumquemque Dei paciencia sustentari, quamdiu nondum peccatorum suorum terminum finemque repleuerit, quo consumato eum ilico percuti, nec illi iam ullam veniam reseruari … Et cum fueris talis, nostri memento, qui te tantum diligimus ut quod presentes prestare non possumus, conferamus absentes, faciendo hec, quisque vitam obtinebit eternam. Amen.” |
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| Andreas de Escobar, Modus confitendi or Confessio minor, here ending imperfectly; the catchword at the bottom inner corner of f. 36v shows that the copy continued on another quire, which is now missing. The copy is therefore incomplete, but it appears only the epilogue by Andreas de Escobar is missing. Bloomfield, 1979, no. 4989, lists 33 manuscript copies, not including this copy; to these should be added five others (see Schoenberg database, nos. 11311, 11451, 11543, 53508, 208397); the text was first printed in Rome by Adam Rot in 1471-74; in total there are ninety-three incunabula editions before 1501 and nine additional editions before 1520 (see ISTC). There is no critical edition. | |
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| The Modus confitendi or Manual for confession by Andreas de Escobar (died c. 1439) is a manual or a guideline for confession. It is the condensed and practical version of another, more theoretical work by the same author: the Lumen confessorum. Andreas de Escobar, also known as Andreas Hispanus, was a Benedictine theologian. He studied in Vienna, participated in the Council of Constance, was bishop of Ajaccio and nominal bishop of Megara (Greece). He was member of the apostolic penitentiary, an elite group of monks, at the curia of Pope Martin V. | |
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| The manual reads as a general confession (generalem confessionem) covering thirteen categories of sins and virtues: sinning in thought (f. 31v) and in speech (f. 31v), the deadly sins (f. 32), the ten commandments (f. 33), the five senses (f. 33v), the works of mercy (f. 34), the twelve articles of faith (f. 34v), the sacraments (f. 34v), three theological virtues (f. 34v), four cardinal virtues (f. 35), seven gifts of the Holy Spirit (f. 35), twelve fruits of the Holy Spirit (f. 35) and the eight beatitudes (f. 35v). According to Michaud-Quantin, 1962, pp. 71-72, the penitent could use the manual as a “checklist” when conducting a detailed examination of his or her conscience. The version of the text found in this manuscript differs slightly from the version in the first edition. As it is a late-medieval manuscript, the relation between this copy and early editions is worth investigation. | |
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| ff. 37-47v, beginning imperfectly, incipit, “//vnumquemque Dei paciencia sustentari, quamdiu nondum peccatorum suorum terminum finemque repleuerit, quo consumato eum ilico percuti, nec illi iam ullam veniam reseruari … Et cum fueris talis, nostri memento, qui te tantum diligimus ut quod presentes prestare non possumus, conferamus absentes, faciendo hec, quisque vitam obtinebit eternam. Amen.” | |
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| Pseudo-Augustinus or Pelagius (dubium), De vita christiana; ed., Migne, Patrologia Latina, vol. 40, col. 1035-1046; LLT Series A (Online Resources); Tonna-Barthet ed., 1929. Dunphy, 1981, p. 589, indicates he has retrieved “some 250 manuscripts”, but does not list them in detail; Duval, 2005, p. 132, mentions the existence of 320 manuscripts, but suspects there are still many more to be discovered in French Libraries. | Pseudo-Augustinus or Pelagius (dubium), De vita christiana; ed., Migne, Patrologia Latina, vol. 40, col. 1035-1046; LLT Series A (Online Resources); Tonna-Barthet ed., 1929. Dunphy, 1981, p. 589, indicates he has retrieved “some 250 manuscripts”, but does not list them in detail; Duval, 2005, p. 132, mentions the existence of 320 manuscripts, but suspects there are still many more to be discovered in French Libraries. |
| De vita Christiana is presented as a letter adressed to a widow, with instructions on how to live a truly Christian life. The beginning of the text is missing in this manuscript; the copy starts at the middle of chapter four. | De vita Christiana is presented as a letter adressed to a widow, with instructions on how to live a truly Christian life. The beginning of the text is missing in this manuscript; the copy starts at the middle of chapter four. |
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| Source : https://www.textmanuscripts.com/medieval/devotional-miscellany-60979?country[]=the-low-countries&inventorySearch=4&p=23 | Source : [[https://www.textmanuscripts.com/medieval/devotional-miscellany-60979?country[]=the-low-countries&inventorySearch=4&p=23]] |
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| === Retranscription === | === Retranscription === |
| === Signalement dans la bibliographie === | === Signalement dans la bibliographie === |
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| Description codicologique complète : https://www.textmanuscripts.com/medieval/devotional-miscellany-60979?country[]=the-low-countries&inventorySearch=4&p=23 | Description codicologique complète : [[https://www.textmanuscripts.com/medieval/devotional-miscellany-60979?country[]=the-low-countries&inventorySearch=4&p=23]] |
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| === Reproduction photographique === | === Reproduction photographique === |
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| - | {{:notice:manuscrit:miscellanea_pays-bas_1450.jpg?400}} |
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| === Pour citer cette notice === | === Pour citer cette notice === |
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| Nicolas Ruffini-Ronzani, « Miscellanea contenant des textes dévotionnels, moraux et théologiques (anciens Pays-Bas, vers 1450-1475) », in //GUARD : Guarantee Unpreserved Archives Remain Documented//, Nicolas Ruffini-Ronzani et Sébastien de Valeriola (éds.), n° 0090, 2024, URL : https://guard.ulb.be/doku.php?id=notice:manuscrit:0090. | Nicolas Ruffini-Ronzani, « Miscellanea contenant des textes dévotionnels, moraux et théologiques (anciens Pays-Bas, vers 1450-1475) », in //GUARD : Guarantee Unpreserved Archives Remain Documented//, Nicolas Ruffini-Ronzani et Sébastien de Valeriola (éds.), n° 0090, 2024, URL : [[https://guard.ulb.be/doku.php?id=notice:manuscrit:0090]]. |
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