learn about Jewish liturgical practices and mourning
customs. Richard of Saint-Victor wrote De Emmanuele
condemning Andrew’s acceptance of Jewish teachings
about Isaiah 7:14, an important messianic prophecy
for Christians. But Andrew did not accept all Jewish
explications in uncritical fashion. He considered Jewish
claims about messianic deliverance and restoration of
the sacrifi cial cult in Jerusalem to be “fables.” Andrew’s
writings infl uenced Peter Comestor, Peter the Chanter,
Stephen Langton, and Herbert of Bosham.
See also Hugh of Saint-Victor; Peter Comestor;
Peter the Chanter
Further Reading
Andreas de Sancto Victore. Expositio in Ezechielem, ed. Michael
A. Signer. CCCM 53E. Tumhout: Brepols, 1991.
——. Expositio super Danielem, ed. Mark Zier. CCCM 53F.
Turnhout: Brepols, 1990.
——. Expositio super heptateuchum, ed. Charles Lohr and Ranier
Berndt. CCCM 53. Turnhout: Brepols, 1986.
——. Expositiones historicae in Libros Salomonis, ed. Ranier
Berndt. CCCM 53B. Tumhout: Brepols, 1991.
Berndt, Ranier. André de Saint-Victor (+1175). Exégète et théolo-
gien. Turnhout: Brepols, 1992.
Signer, Michael A. “Peshat, Sensus Litteralis and Sequential
Narrative: Jewish Exegesis and the School of St. Victor in the
12th Century.” In The Frank Talmage Memorial Volume, ed.
Barry Walfi sh. 2 vols. Haifa: Haifa University Press, 1993,
vol. 1, pp. 203–16.
Smalley, Beryl. The Study of the Bible in the Middle Ages. 3rd
ed. Oxford: Blackwell, 1983, chap. 4.
Zweiten, Jan W.M. “Jewish Exegesis Within Christian Bounds:
Richard of St. Victor’s De Emmanuele and Victorine Herme-
neutics.” Bijdragen 48 (1987): 327–35.
Michael A. Signer
ANGELA DA FOLIGNO, SAINT
(1248 or 1249–1309)
Angela was born into a wealthy family in Foligno. She
underwent a conversion after her mother, husband, and
children died c. 1288, and her renunciation of worldly
goods and increasing devotion thereafter to a life of
penitence and good works eventually led her to become
a tertiary in the Franciscan order (1290–1291). From this
time on she experienced numerous visions, especially
of the suffering and death of Christ; one very public
raptus during a pilgrimage to Assist, in which she had
a vision of the Trinity, caused some controversy. She
dictated these visions (presumably in the vernacular
of Foligno) to her confessor, Arnaldo, whose written
version (in Latin), Memoriale, prepared between 1292
and 1296, became widely popular and infl uential in late
medieval Italy. It was approved in 1296 by a Franciscan
theological commission headed by Cardinal Colonna.
As her reputation grew, Angela attracted many follow-
ers, and she was visited in 1298 by the leading Spiritual
Franciscan Ubertino da Casale, who mentions her with
gratitude in his Arbor vite crucifi xe Jesu; among her
surviving texts is a letter to Ubertino, dating from 1302.
She continued to have visions, including a famous ex-
perience at the Portiuncola in 1300. She was beatifi ed
in 1693.
Angela’s dictated writings were collected in Liber
sororis Lelle de Fulgineo (Book of Sister Leila [Angela]
of Foligno), also known as Liber de vera fi delium expe-
rientia (Book of the True Experience of the Faithful).
This consists of the Memoriale, various sayings, moral
precepts, advice, letters, and some shorter accounts of
visions. Vernacular works, including the Via della salute
(Way of Salvation) have been attributed to Angela but
appear to be a product of her admirers.
Angela’s mysticism owes much to the Victorine tradi-
tion and to Bonaventure but has a force and originality
of its own, centered on Angela’s concept of Christ’s
encouragement to the believer to ascend through various
levels of mystical experience to the point of identifi ca-
tion with Christ himself.
See also Ubertino da CasaleFurther Reading
Angela of Foligno. Il libra della Beata Angela da Foligno, ed.
Ludger Thier and Abele Calufetti. Grottaferrata; Editiones
Collegii S. Bonaventurae ad Claras Aquas, 1985.
——. Complete Works, ed. and trans. Paul Lachance. New York:
Paulist, 1993. Schmitt, C., ed. Vita e spiritualità della Beata
Angela da Foligno: Atti del convegno per il VII centenario
della conversione della Beata Angela da Foligno. Perugia,
1985.
Steven N. BotterillANGELO CLARENO (c. 1247/55–1337)
Angelo Clareno (or Chiareno) was born at Fossom-
brone between 1247 and 1255 and died in 1337. He
led an extraordinary life and was at the heart of a bitter
dispute between the Spiritual Franciscans and the Of-
fi cial or Conventual wing of the order. Angelo became
a Franciscan as Pietro da Fossombrone in 1270 and
immediately allied himself with the Spirituals; he was
persecuted, imprisoned, and fi nally sent, apparently for
disciplinary reasons, on a mission to Armenia (1290). In
Armenia, he encountered opposition from the Conven-
tuals already working there, and he was driven back to
Italy in 1294. He attempted to found a community of his
own in Italy, to perpetuate the strict observance of the
Franciscan rule, and at this time took the name Angelo
Clareno (“angelic trumpet”). He was initially encour-
aged by Pope Celestine V, but after Celestine’s brief
reign he was fi rmly discouraged and then again sub-ANDREW OF SAINT VICTOR