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Alfonso Salmeron

From Academic Kids


Alfonso Salmeron (September 8, 1515 - February 13, 1585) was a biblical scholar and one of the first Jesuits.

Life

Born at Toledo, he studied literature and philosophy at Alcala, and thereafter went to Paris for philosophy and theology. Here, through James Lainez, he met Ignatius of Loyola. Together with Lainez, Peter Faber, and Francis Xavier he enlisted in 1536 as one of the first companions of Loyola.

The small company left Paris on November 15, 1536, and reached Venice on January 8, 1537, and during Lent of that year went to Rome. He delivered a discourse before Pope Paul III and was, in return, granted leave to receive Holy orders so soon as he should have reached the canonical age. About September 8, all the first companions met at Vincenza, and all, save Ignatius, said their first Mass. The plan of a pilgrimage to the Holy Land was abandoned.

Salmeron devoted his ministry in Siena to the poor and to children. On April 22, 1541, he pronounced his solemn vows in Basilica of Saint Paul Outside the Walls, as a professed member of the newly-established Society of Jesus. The autumn of that year, Paul III sent Salmeron and Broët as Apostolic nuncios to Ireland. They landed, by way of Scotland, February 23, 1542. Thirty-four days later they set sail for Dieppe and went on to Paris. For two years Salmeron preached in Rome; his exposition of the Epistle to the Ephesians thrice a week in the church of the Society effected much good (1545).

After preaching the Lent at Bologna, he went with Lainez to the Council of Trent (May 18, 1546) as theologian to Paul III. The Dogma of Justification was under discussion. The two Jesuits at once won the hearts and respect of all; their discourses had to be printed and distributed to the bishops. Both set out for Bologna (March 14, 1547) with the Council. After serious sickness at Padua, Salmeron once again took up his council work. The next two years were in great part spent in preaching at Bologna, Venice, Padua, and Verona.

On October 4, 1549, Salmeron and his companions, Le Jay and Canisius, took their doctorate in the University of Bologna, so that they might, at the urgent invitation of William IV of Bavaria, accept chairs in Ingolstadt. Salmeron undertook to interpret the Epistle to the Romans. He held the attention of all by his learning and grace of exposition. Upon the death of Duke William, and at the instigation of the Bishop of Verona, much to the chagrin of the faculty of the Academy of Ingolstadt, Salmeron was returned to Verona (September 24, 1550). That year he explained the Gospel of Matthew.

The following year (1551) he was summoned to Rome to help Ignatius in working up the Constitutions of the Society. Other work was in store. He was soon (February 1551) sent to Naples to inaugurate the Society's first college there, but after a few months was summoned by Ignatius to go back to the Council of Trent as theologian to Julius III. It was during the discussions preliminary to these sessions that Lainez and Salmeron, as papal theologians, gave their vota first. When the Council once again suspended its sessions, Salmeron returned to Naples (October 1552).

Paul IV sent him to the Diet of Augsburg (May 1555) with the nuncio, Lippomanus, and thence into Poland; and later (April 1556) to Belgium. Another journey to Belgium was undertaken in the capacity of adviser to Cardinal Caraffa (December 2, 1557). Lainez appointed Salmeron first Provincial of Naples (1558), and vicar-general (1561) during the former's apostolic legation to France. The Council of Trent was again resumed (May 1562) and a third pontiff, Pius IV, chose Salmeron and Lainez for papal theologians. The rôle was very delicate; the Divine origin of the rights and duties of bishops was the be discussed.

During the years 1564-1582, Salmeron was engaged chiefly in preaching and writing; he preached every day during eighteen Lenten seasons; his preaching was fervent, learned, and fruitful. His writings during this long period were voluminous; Bellarmine spent five months in Naples reviewing them. Each day he pointed out to Salmeron the portions that were not up to the mark, and the next day the latter brought back those parts corrected.

Alfonso Salmeron died at Naples on February 13, 1585.

Works

The chief writings of Salmeron are his sixteen volumes of Scriptural commentaries - eleven on the Gospels, one on the Acts, and four on the Pauline Epistles. Southwell says that these sixteen volumes were printed by Sanchez, Madrid, from 1597 till 1602; in Brescia, 1601; in Cologne, from 1602-04, Sommervogel (Bibliothèque de la C. de J., VII, 479) has traced only twelve tomes of the Madrid edition - the eleven of the Gospels and one of the Pauline commentaries. The Gospel volumes are entitled, "Alfonsi Salmeronis Toletani, e Societate Jusu Theologi, Commentarii in Evangelicam Historiam et in Acta Apostolorum, in duodecim tomos distributi" (Madrid, 1598-1601). The first Cologne edition, together with the second (1612-15), are found complete. These voluminous commentaries are the popular and university expositions which Salmeron had delivered during his preaching and teaching days. In old age, he gathered his notes together, revised them, and left his volumes ready for posthumous publication by Bartholomew Pérez de Nueros. Grisar (Jacobi Lainez Disputationes Tridentinae, I, 53) thinks that the commentary on Acts is the work of Perez; Braunsberger (Canisii epist., III, 448) and the editors of "Monumenta Historica S.J." (Epistolae Salmeron, I, xxx) disagree with Grisar. The critical acumen of Salmeron, his judicious study of the Fathers and his knowledge of Holy Writ make his Scriptural exegesis still worth the attention of students. He was noted for his devotion to the Church, fortitude, prudence, and magnanimity. The Acts of the Council of Trent show that he wielded tremendous influence there by his vota on justification, Holy Eucharist, penance, purgatory, indulgences, the Sacrifice of the Mass, matrimony and the origin of episcopal jurisdiction--all most important questions because of the gradual infiltration of some heretical ideas into a small minority of the hierarchy of that time.

This article incorporates text from the public domain Catholic Encyclopedia.

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