[138] Archiv für Litt.-u. Kirchengeschichte, 1887, pp. 51, 144-5.—Raynald. ann. 1311, No. 66-70; ann. 1318, No. 44.—Archiv. di Firenze, Prov. S. Maria Novella, 1327, Ott. 31.—Franz Ebrle, Archiv für Lit.-u. Kirchengeschichte, 1885, p. 160.—D’Arjentré I. I. 336-7.—Cantù. Eretici d’Italia, I. 133.
[139] Barzellotti, David Lazzaretti di Arcidosso detto il Santo. Bologna, 1885.
Somewhat similar is the career of an ex-sergeant of the Italian army named Gabriele Donnici, who has founded in the Calabrian highlands a sect dignifying itself with the title of the Saints. Gabriele is a prophet announcing the advent of a new Messiah, who is to come not as a lamb, but as a lion breathing vengeance and armed with bloody scourges. He and his brother Abele were tried for the murder of the wife of the latter, Grazia Funaro, who refused to submit to the sexual abominations taught in the sect. They were condemned to hard labor and imprisonment, but were discharged on appeal to the Superior Court of Cosenza. Other misdeeds of the sectaries are at present occupying the attention of the Italian tribunals.—Rivista Cristiana, 1887, p. 57.
[140] Nicholaus Minorita (Baluz. et Mansi III. 207).—Chron. Glassberger ann. 1321.—Wadding. ann. 1321, No. 16-19; ann. 1322, No. 49-50.
[141] Alvar. Pelag. de Planctu Ecclesiæ Lib. I. Art. 51. fol. 165-9.
In fact, the advocates of poverty did not miss the easy opportunity of stigmatizing their antagonists as followers of William of Saint-Amour. See Tocco, “Un Codice della Marciana,” Venezia, 1887, pp. 12, 39 (Ateneo Veneto, 1886-1887).
The MS. of which Professor Tocco has here printed the most important portions, with elucidatory notes, is a collection of the responses made to the question submitted for discussion by John XXII. as to the poverty of Christ and the apostles. They are significant of the general reaction against the previously prevailing dogma, and of the eagerness with which, as soon as the free expression of opinion was safe, the prelates repudiated a doctrine condemnatory of the temporalities so industriously accumulated by all classes of ecclesiastics. There were but eight replies affirming the poverty of Christ, and these were all from Franciscans—the Cardinals of Albano and San Vitale, the Archbishop of Salerno, the Bishops of Caffa, Lisbon, Riga, and Badajoz, and an unknown master of the Order. On the other side there were fourteen cardinals, including even Napoleone Orsini, the protector of the Spirituals, and a large number of archbishops, bishops, abbots, and doctors of theology. It is doubtless true, however, that the fear of offending the pope was a factor in producing this virtual unanimity—a fear not unreasonable, as was shown by the disgrace and persecution of those who maintained the poverty of Christ.—(Tocco, ubi sup. p. 35).
[142] Franz Ehrle, Archiv für Litt.-u. K. 1887, pp. 511-12.—Baluz et Mansi II. 279-80.—Nicholaus Minorita (Ibid. III. 208-13).
Curiously enough, in this John did exactly what his special antagonists, the Spirituals, had desired. Olivi had long before pointed out the scandal of an Order vowed to poverty litigating eagerly for property and using the transparent cover of papal procurators (Hist. Tribulat. ap. Archiv für Litt.-u. K. 1886, p. 298).
[143] Nicholaus Minorita (Bal. et Mansi III. 213-24).