for special occasions. The last includes a section of
prologues that Remigio preached at the beginning of
his courses. Most are on books of Peter Lombard’s
Sentences or the Bible; but two deal with Aristotle, and
one of these is devoted specifi cally to Aristotle’s Ethics.
Together they comprise some 2,700 folio sides. The four
folio volumes, except for the fi rst seventy-four leaves
of C.4.940, are all written in the same highly abbrevi-
ated hand, with additions, annotations, and corrections
by a second hand, evidently that of Remigio himself.
Although a few copies of particular sermons have been
found in manuscripts of non-Florentine provenance,
Remigio’s fame was mainly local, and knowledge of
his writings was confi ned almost entirely to his own
convent. But his writings must have been important
there, for they furnished a rich repository of materials
for preaching and for instruction in an important, if
somewhat provincial, Dominican school. The purpose
of the compilation of these volumes is confi rmed by an
elaborate web of cross-references, both in the text and in
the margins, that connect works in the same volume and
in different volumes. Many of the sermons, for example,
are merely outlines but often contain references to al-
legorical and anecdotal material in other sermons and
in treatises. As for the treatises (contained in Biblioteca
Nazionale, Florence, MS Conventi Soppressi C.4.940),
they do not cite the sermons, but they often cite and
thereby reinforce each other.
Originality is not the most striking characteristic of
Remigio’s works. On the other hand, his concern with
contemporary events and problems and his intense
Florentine patriotism are often apparent. Although
Remigio copied quantities of material from Aquinas
in his treatise De peccato usure, its editor describes
Remigio’s analysis of the sin of usury as somewhat
more fl exible than Aquinas’s. In a long digression in
another treatise, Contra falsos ecclesie professores,
Remigio tried valiantly, if with only partial success, to
fi nd a middle ground between those who exalted and
those who decried the claim of the papacy to universal
temporal authority. Perhaps the most interesting aspect
of Remigio’s thought was his effort to fuse the Augustin-
ian concept of peace with the Aristotelian concept of the
common good and apply them to the problem of faction
in his own city, identifying them with the good of the
commune. Several of his treatises and a number of his
sermons are devoted to this theme. He also—like his
fellow Dominican Ptolemy of Lucca—tried to inspire
his fellow citizens through examples of civic virtue
furnished by the heroes of the Roman republic, whose
willingness to sacrifi ce themselves for their patria he
(again like Ptolemy) did not hesitate to identify with
the Christian virtue of caritas. Not to be a citizen, he
affi rmed with Aristotle, was not to be a man; and for
Remigio, citizenship required the realization that the
good of the part was subordinated to and included in
the good of the whole. Of course, the common good of
Christendom took precedence over the common good
of Florence, and its head should be obeyed whenever
possible; but if a command of the pope contravened the
peace and well-being of the commune, even that com-
mand should be disregarded.See also Aquinas, Thomas; Dante Alighieri;
Ptolemy of LuccaFurther ReadingTreatises by Remigio
Contra falsos ecclesie professores (fols. 154v–196v), ed. Filippo
Tamburini. Rome, 1981.
De bono comuni (fols. 97r–106r), ed. M. C. De Matteis. In La
“teologia politica comunale” de Remigio de’ Girolami. Bo-
logna, 1977 (text: 1–51).
De bono comuni (fols. 97r–106r), ed. Emilio Panella. In “Dal
bene comune al bene del comune: I trattati politici di Remi-
gio dei Girolami nella Firenze dei Bianchi-Neri.” Memorie
Domenicane, 16, 1985, 1–198. (Text, pp. 123–168.)
De bono pacis (fols. 106v–109r), ed. Charles T. Davis. In “Remi-
gio de’ Girolami and Dante: A Comparison of Their Concep-
tions of Peace.” Studi Danteschi, 36, 1959, pp. 105–136. (Text,
pp. 123–136. See also editions by M. C. De Matteis, in La
teologia... , text, pp. 53–71; and Emilio Panella, in “Dal
bene comune... ,” text, pp. 169–183.)
De contrarietate peccati (fols. 124v–130v).
De iustitia (fols. 206r–207r), ed. Ovidio Capitani. In “L’incompiuto
‘Tractatus de iustitia’ di fra Remigio de’ Girolami.” Bullettino
dell’Istituto Storico Italiano per il Medio Evo, 72, 1960, pp.
91–134. (Text, pp. 125–128.)
De misericordia (fols. 197r–206r), ed. A. Samaritani, in “La mi-
sericordia in Remigio de’ Girolami e in Dante nel passaggio
tra la teologia patristico-monastica e la scolastica.” Analecta
Pomposiana, 2, 1966, pp. 169–207. (Text, pp. 181–207.)
De mixtione elementorum inmixto (fols. 11v–17r).
De modis rerum (fols. 17v–70v). (Earlier version with Remigio’s
corrections in MS Conventi Soppressi E.7.938.)
De mutabilitate et inmutabilitate (fols. 131r–135v).
De peccato usure (fols. 109r–124v), ed. Ovidio Capitani. In “Il
‘De peccato usure’ di Remigio de’ Girolami.” Studi Medievali,
6(2), 1965, pp. 537–662. (Text, pp. 611–660.)
Determinatio de uno esse in Christo (fols. 7r–11v), ed. Martin
Grabmann. In Miscellania Tomista. Estudis Franciscans, 24.
Barcelona, October–December 1924, pp. 257–277.
Determinatio utrum sit licitum vendere mercationes ad terminum
(fols. 130v–131r), ed. O. Capitani. In “La ‘venditio ad ter-
minum’ nella valutazione morale di S. Tommaso d’Aquino
e di Remigio de’ Girolami.” Bullettino dell’Istituto Storico
Italiano per il Medio Evo, 70, 1958, pp. 299–363. (Text, pp.
343–345.)
De via paradisi (fols. 207r–352v).
Divisio scientie (fols. 1r–7r), ed. Emilio Panella. In
“Un’introduzione alla fi losofi a in uno ‘studium’ dei Frati
Predicatori del XIII secolo. ‘Divisio scientie’ di Remigio dei
Girolami.” Memorie Domenicane, n.s., 12, 1981, pp. 27–126.
(Text, pp. 81–119.)
Questio de subiecto theologie (fols. 91r–95v), ed. Emilio Panella.
In Il “De subiecto theologie” (1297—1299) di Remigio dei
Girolami. Rome, 1982. (Text, pp. 4–71.)REMIGIO DEI GIROLAMI