Summa Domini Armacani in Questionibus Armenorum noviter impressa et Correcta a magistro nostro Johanne Sudoris. Cum aliquibus Sermonibus eiusdem de Christi dominio by Richard FitzRalph (Ricardus Radulphus Armacanus pseudonym) (circa 1300-1360) - 1512

Paris: Jehan Petit et ponset le Preux, (Venales habentur in vico divi Jacobi sub Lilio aureo) 1512. [Privilège octroyé à Jean, 1512. This copy is bound in a Remboîtage of later limp vellum; contents toned and brittle, lightly damp wrinkled with marginal damp s.

Small Folio A6a-z6 &6A-E6F4. [6], 177 [i. e., 178] leaves. This is the only printed edition of the Summa in questionibus Armenorum which isan examination of alleged Armenian doctrinal errors, the chief dogmatic work by an Irish theologian and prelate involved in negotiations between the papal court at Avignon and Armenian representatives over the reconciliation of the Roman and Armenian churches.

FitzRalph, whose Defensorium curatorum was first published circa 1483, was one of the earliest Irish authors to appear in print. Renouard-Moreau II, 314;

'In the Summa de Quaestionibus Armenorum XV-XVII, FitzRalph turned to topics of free will and predestination being concerned with what he regarded as a new heresy being spread in the schools. In language more violent than anything found before the mendicant controversy, he expressed his horror at the new teaching, which he calls a 'diabolical knowledge'. Although Bradwardine was not the object of FitzRalph's attack, it seems to be written in response to disciples of Bradwardine who had espoused an extreme form of predestinarianism from a reading of the De Causa Dei. Predestinarianism reduces eternal salvation or damnation to the sovereign will of God alone, and excludes free will as a secondary factor in determining man's future state. Against an absolute determinism FitzRalph held that the punishment of the damned was just inasmuch as 'their sin or its futurity was the reason from eternity why God willed to damn the wicked, and not the contrary, (Summa, XVI, 12) and defended the free human choice. Although the background to the debate is clearly Augustinian (see City of God, V:10), it is interesting to note that FitzRalph in the Summa seeks also to justify his position on the basis of Scripture. (Dunne)

"FitzRalph was Archbishop of Armagh, b. at Dundalk, Ireland, about 1295; d. at Avignon, 16 Dec., 1360. He studied in Oxford, where we first find mention of him in 1325 as an ex-fellow and teacher of Balliol College. He was made doctor of theology before 1331, and was chancellor of Oxford University in 1333. In 1334 he was made chancellor of Lincoln Cathedral, and in Jan., 1335, canon and prebendary of Lichfield, "notwithstanding that he has canonries and prebends of Crediton and Bosham, and has had provision made for him of the Chancellorship of Lincoln and the canonries and prebends of Armagh and Exeter, all of which he is to resign" (Bliss, Calendar of Entries in Papal Registers, II, 524). He was archdeacon of Chester when made dean of Lichfield in 1337. On 31 July, 1346, he was consecrated Archbishop of Armagh.

Fitzralph was a man who pre-eminently joined the speculative temperament with the practical. One of the great Scholastic luminaries of his day, and a close friend of the scholarly Richard of Bury, he fostered learning among his priests by sending many of them to take higher studies in Oxford. He was zealous too in visiting the various church provinces, and in bettering financial as well as spiritual conditions in his own see. He contended for his primatial rights against the immunity claimed by the See of Dublin; and on various occasions acted as peacemaker between the English and the Irish. He was in great demand as a preacher, and many of his sermons are still extant in manuscript. Whilst at Avignon in 1350, Fitzralph presented a memorial from the English clergy reciting certain complaints against the mendicant orders. After serving on a commission appointed by Clement VI to inquire into the points at issue, he embodied his own views in the treatise "De Pauperie Salvatoris", which deals with the subject of evangelical poverty, as well as the questions then agitated concerning dominion, possession, and use, and the relation of these to the state of grace in man. Part of this work is printed by Poole in his edition of Wyclif's "De Dominio Divino" (London, 1890). It was probably during this visit that Fitzralph also took part in the negotiations going on between the Armenian delegates and the pope. He composed an elaborate apologetico-polemic work, entitled "Summa in Quaestionibus Armenorum" (Paris, 1511), in which he displayed his profound knowledge of Scripture with telling effect in refuting the Greek and Armenian heresies.

Fitzralph's controversy with the friars came to a crisis when he was cited to Avignon in 1357. Avowing his entire submission to the authority of the Holy See, he defended his attitude towards the friars in the plea entitled "Defensorium Curatorum" (printed in Goldast's "Monarchia" and elsewhere). He maintained as probable that voluntary mendicancy is contrary to the teachings of Christ. His main plea, however, was for the withdrawal of the privileges of the friars in regard to confessions, preaching, burying, etc. He urged a return to the purity of their original institution, claiming that these privileges undermined the authority of the parochial clergy. The friars were not molested, but by gradual legislation harmony was restored between them and the parish clergy. Fitzralph's position, however, was not directly condemned, and he died in peace at Avignon. In 1370 his remains were transferred to St. Nicholas' church, Dundalk; miracles were reported from his tomb and for several centuries his memory was held in saintly veneration. His printed works are mentioned above. His "Opus in P. Lombardi Sententias" and several other works (list in the "Catholic University Bulletin", XI, 243) are still in manuscript." (Greaney CE)

Shaaber M119; not in RBH or ABPC. Moreau, B. Inventaire 1512- 314; Index des livres interdits, t. IX, p. 86 (n° 50/499; Page de titre en rouge et noir dans un encadrement de plaques gravées sur métal, marque de Jean Petit (Renouard, 890) Adams, F-550

.