Peter Martyr Vermigli

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Peter Martyr Vermigli
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Peter Martyr Vermigli
Pietro Vermigli by Hans Asper.jpg
<https://en.wikipedia.org/wiki/File:Pietro_Vermigli_by_Hans_Asper.jpg>
/Pietro Vermigli/, by Hans Asper
<https://en.wikipedia.org/wiki/Hans_Asper>, 1560^[a] <#cite_note-3>
Native name Pietro Martire Vermigli
Born Piero Mariano Vermigli
(1499-09-08)8 September 1499
Florence <https://en.wikipedia.org/wiki/Florence>, Italy
Died 12 November 1562(1562-11-12) (aged 63)
Zrich <https://en.wikipedia.org/wiki/Z%C3%BCrich>, Switzerland
Nationality Italian <https://en.wikipedia.org/wiki/Italian_people>
Alma mater University of Padua
<https://en.wikipedia.org/wiki/University_of_Padua>
Ordination 1525
*Theological work*
Era Reformation <https://en.wikipedia.org/wiki/Reformation>
Tradition or movement Reformed tradition
<https://en.wikipedia.org/wiki/Reformed_tradition>
Notable ideas Defense of the Reformed doctrine of the Eucharist
<https://en.wikipedia.org/wiki/Reformed_doctrine_of_the_Eucharist>
*Peter Martyr Vermigli*^[b] <#cite_note-6> (8 September 1499 12

November 1562) was an Italian-born Reformed theologian
<https://en.wikipedia.org/wiki/Reformed_theologian>. His early work as a
reformer in Catholic <https://en.wikipedia.org/wiki/Catholic_Church>
Italy and decision to flee for Protestant
<https://en.wikipedia.org/wiki/Protestant> northern Europe influenced
many other Italians to convert and flee as well. In England, he
influenced the Edwardian
<https://en.wikipedia.org/wiki/Edward_VI_of_England> Reformation,
including the Eucharistic <https://en.wikipedia.org/wiki/Eucharist>
service of the 1552 /Book of Common Prayer
<https://en.wikipedia.org/wiki/Book_of_Common_Prayer>/. He was
considered an authority on the Eucharist among the Reformed churches,
and engaged in controversies on the subject by writing treatises.
Vermigli's /Loci Communes/, a compilation of excerpts from his biblical
commentaries <https://en.wikipedia.org/wiki/Biblical_commentaries>
organized by the topics of systematic theology
<https://en.wikipedia.org/wiki/Systematic_theology>, became a standard
Reformed theological textbook.
Born in Florence <https://en.wikipedia.org/wiki/Florence>, Vermigli

entered a religious order
<https://en.wikipedia.org/wiki/Religious_order> and was appointed to
influential posts as abbot <https://en.wikipedia.org/wiki/Abbot> and
prior <https://en.wikipedia.org/wiki/Prior>. He came in contact with
leaders of the Italian /spirituali
<https://en.wikipedia.org/wiki/Spirituali>/ reform movement and read
Protestant theologians such as Martin Bucer
<https://en.wikipedia.org/wiki/Martin_Bucer> and Ulrich Zwingli
<https://en.wikipedia.org/wiki/Ulrich_Zwingli>. Through reading these
works and studying the Bible and the church fathers
<https://en.wikipedia.org/wiki/Church_fathers>, he came to accept
Protestant beliefs about salvation and the Eucharist. To satisfy his
conscience and avoid persecution by the Roman Inquisition
<https://en.wikipedia.org/wiki/Roman_Inquisition>, he fled Italy for
Protestant northern Europe. He ultimately arrived in Strasbourg
<https://en.wikipedia.org/wiki/Strasbourg> where he taught on the Old
Testament <https://en.wikipedia.org/wiki/Old_Testament> of the Bible
under Bucer. English reformer Thomas Cranmer
<https://en.wikipedia.org/wiki/Thomas_Cranmer> invited him to take an
influential post
<https://en.wikipedia.org/wiki/Regius_Professor_of_Divinity> at Oxford
University <https://en.wikipedia.org/wiki/Oxford_University> where he
continued to teach on the Bible. He also defended his Eucharistic
beliefs against Catholic proponents of transubstantiation
<https://en.wikipedia.org/wiki/Transubstantiation> in a public
disputation. Vermigli was forced to leave England on the accession of
the Catholic Queen Mary
<https://en.wikipedia.org/wiki/Mary_I_of_England>. As a Marian exile
<https://en.wikipedia.org/wiki/Marian_exiles> he returned to Strasbourg
and his former teaching position. Vermigli's beliefs regarding the
Eucharist and predestination
<https://en.wikipedia.org/wiki/Predestination> clashed with those of
leading Lutherans <https://en.wikipedia.org/wiki/Lutheran> in
Strasbourg, so he transferred to Reformed Zrich
<https://en.wikipedia.org/wiki/Z%C3%BCrich> where he taught until his
death in 1562.
Vermigli's best-known theological contribution was defending the

Reformed doctrine of the Eucharist
<https://en.wikipedia.org/wiki/Reformed_doctrine_of_the_Eucharist>
against Catholics and Lutherans. Contrary to the Catholic doctrine of
transubstantiation, Vermigli did not believe that the bread and wine are
changed into Christ's body and blood. He also disagreed with the
Lutheran view that Christ's body is ubiquitous and so physically present
at the Eucharist. Instead, Vermigli taught that Christ remains in Heaven
<https://en.wikipedia.org/wiki/Heaven_(Christianity)> even though he is
offered to those who partake of the Eucharist and received by believers.
Vermigli is also notable for developing a strong doctrine of double
predestination <https://en.wikipedia.org/wiki/Double_predestination>
independently of John Calvin
<https://en.wikipedia.org/wiki/John_Calvin>. Vermigli believed that
God's will includes his choice to condemn all who are not chosen for
salvation. His belief is similar but not identical to Calvin's.
Vermigli's political theology
<https://en.wikipedia.org/wiki/Political_theology> was important in the
Elizabethan religious settlement
<https://en.wikipedia.org/wiki/Elizabethan_religious_settlement>; he
provided theological justification for Royal Supremacy
<https://en.wikipedia.org/wiki/Royal_Supremacy>, the doctrine that the
king of a territory, rather than any ecclesiastical authority, rules the
church.
Contents
* 1 Life <#Life>
o 1.1 Early life (14991525) <#Early_life_.281499.E2.80.931525.29>
o 1.2 Early Italian ministry (152536)
<#Early_Italian_ministry_.281525.E2.80.9336.29>
o 1.3 First controversial preaching and ministry in Lucca
(153741)
<#First_controversial_preaching_and_ministry_in_Lucca_.281537.E2.80.9341.29>
o 1.4 Flight from Italy and first Strasbourg professorship
(154247)
<#Flight_from_Italy_and_first_Strasbourg_professorship_.281542.E2.80.9347.29>
o 1.5 England (154753) <#England_.281547.E2.80.9353.29>
o 1.6 Strasbourg and Zrich (155362)
<#Strasbourg_and_Z.C3.BCrich_.281553.E2.80.9362.29>
* 2 Works <#Works>
* 3 Theology <#Theology>
* 4 Legacy <#Legacy>
* 5 Notes and references <#Notes_and_references>
o 5.1 Notes <#Notes>
o 5.2 References <#References>
o 5.3 Sources <#Sources>
* 6 Further reading <#Further_reading>
* 7 External links <#External_links>
Life
Early life (14991525)
<https://en.wikipedia.org/wiki/File:Le_balze,_veduta_su_badia_fiesolana.JPG>
<https://en.wikipedia.org/wiki/File:Le_balze,_veduta_su_badia_fiesolana.JPG>
The Badia Fiesolana <https://en.wikipedia.org/wiki/Badia_Fiesolana>,
where Vermigli entered religious life
Vermigli was born in Florence <https://en.wikipedia.org/wiki/Florence>,

Italy, on 8 September 1499 to Stefano di Antonio Vermigli, a wealthy
shoemaker, and Maria Fumantina.^[3] <#cite_note-FOOTNOTETaplin2004-4> He
was christened Piero Mariano the following day.^[5]
<#cite_note-FOOTNOTEMcNair196753-7> He was the eldest of three children;
his sister Felicita Antonio was born in 1501 and his brother Antonio
Lorenzo Romulo was born in 1504.^[6] <#cite_note-FOOTNOTEMcNair196756-8>
His mother taught him Latin before enrolling him in a school for
children of noble Florentines.^[c] <#cite_note-9> She died in 1511, when
Piero was twelve.^[7] <#cite_note-FOOTNOTEMcNair196760-10> Vermigli was
attracted to the Catholic priesthood
<https://en.wikipedia.org/wiki/Catholic_priest> from an early age.^[8]
<#cite_note-FOOTNOTEMcNair196762-11> In 1514 he became a novice
<https://en.wikipedia.org/wiki/Catholic_novice> at the Badia Fiesolana
<https://en.wikipedia.org/wiki/Badia_Fiesolana>, a monastery of the
Canons Regular of the Lateran
<https://en.wikipedia.org/wiki/Canons_Regular_of_the_Lateran>.^[9]
<#cite_note-FOOTNOTESteinmetz2001106-12> The Lateran Canons were one of
several institutions born out of a fifteenth-century religious reform
movement. They emphasized strict discipline and moved from house to
house rather than remaining in one place. They also sought to provide
leadership in urban areas.^[10] <#cite_note-FOOTNOTEZuidema2011376-13>
Peter's sister followed him into the monastic life, becoming a nun the
same year.^[11] <#cite_note-FOOTNOTEMcNair196763-14>
On completing his novitiate <https://en.wikipedia.org/wiki/Novitiate> in

1518, Vermigli took the name Peter Martyr after the thirteenth-century
Dominican <https://en.wikipedia.org/wiki/Dominican_Order> Saint Peter of
Verona <https://en.wikipedia.org/wiki/Peter_of_Verona>.^[3]
<#cite_note-FOOTNOTETaplin2004-4> The Lateran Congregation had recently
decided that promising young ordinands should be sent to the monastery
of Saint John of Verdara
<https://en.wikipedia.org/wiki/Saint_John_of_Verdara> in Padua
<https://en.wikipedia.org/wiki/Padua> to study Aristotle
<https://en.wikipedia.org/wiki/Aristotle>, so Vermigli was sent
there.^[12] <#cite_note-FOOTNOTEMcNair196784.E2.80.9385-15> The
University of Padua <https://en.wikipedia.org/wiki/University_of_Padua>,
with which Saint John of Verdera was loosely affiliated, was a very
prestigious institution at the time.^[13]
<#cite_note-FOOTNOTEJames1998106-16> At Padua, Vermigli received a
thorough training in Thomistic <https://en.wikipedia.org/wiki/Thomistic>
scholasticism <https://en.wikipedia.org/wiki/Scholasticism> and an
appreciation for Augustine <https://en.wikipedia.org/wiki/Augustine> and
Christian humanism
<https://en.wikipedia.org/wiki/Christian_humanism>.^[14]
<#cite_note-FOOTNOTEJames1998108-17> Vermigli was determined to read
Aristotle in his original language despite the lack of Greek
<https://en.wikipedia.org/wiki/Ancient_Greek> teachers, so he taught
himself.^[15] <#cite_note-FOOTNOTEMcLelland19573-18> He also made the
acquaintance of prominent reform-minded theologians Pietro Bembo
<https://en.wikipedia.org/wiki/Pietro_Bembo>, Reginald Pole
<https://en.wikipedia.org/wiki/Reginald_Pole>, and Marcantonio Flaminio
<https://en.wikipedia.org/wiki/Marcantonio_Flaminio>.^[3]
<#cite_note-FOOTNOTETaplin2004-4>
Early Italian ministry (152536)
Vermigli was ordained <https://en.wikipedia.org/wiki/Holy_Orders> in

1525 and probably received his Doctor of Divinity
<https://en.wikipedia.org/wiki/Doctor_of_Divinity> around that time.^[3]
<#cite_note-FOOTNOTETaplin2004-4> The chapter-general
<https://en.wikipedia.org/wiki/Chapter-general> of the Congregation
elected him to the office of public preacher in 1526.^[16]
<#cite_note-FOOTNOTEMcNair1967118-19> His first series of sermons was in
Brescia <https://en.wikipedia.org/wiki/Brescia> later that year. He then
preached for three years, travelling around northern and central
Italy.^[3] <#cite_note-FOOTNOTETaplin2004-4> Unlike the practice of
other preaching orders which usually only preached at Lent
<https://en.wikipedia.org/wiki/Lent> and Advent
<https://en.wikipedia.org/wiki/Advent>, the Augustinians preached
year-round.^[17] <#cite_note-FOOTNOTEMcLelland2009a28-20> He also gave
lectures on the Bible as well as Homer
<https://en.wikipedia.org/wiki/Homer> in Lateran Congregation
houses.^[3] <#cite_note-FOOTNOTETaplin2004-4>
In 1530 Vermigli was appointed vicar

<https://en.wikipedia.org/wiki/Vicar> of the monastery at San Giovanni
in Monte, Bologna
<https://en.wikipedia.org/wiki/San_Giovanni_in_Monte,_Bologna>.^[3]
<#cite_note-FOOTNOTETaplin2004-4> There he learned Hebrew
<https://en.wikipedia.org/wiki/Hebrew> from a local Jewish
<https://en.wikipedia.org/wiki/Judaism> doctor so he could read the Old
Testament scriptures in their original language.^[18]
<#cite_note-FOOTNOTEMcLelland2009a28James1998195-21> It was uncommon but
not unheard of for clergy to learn Hebrew, even among those who sought
deeper biblical study.^[19] <#cite_note-FOOTNOTEMcNair1967125-22> In
1533 the chapter-general elected Vermigli abbot
<https://en.wikipedia.org/wiki/Abbot> of the two Lateran monasteries in
Spoleto <https://en.wikipedia.org/wiki/Spoleto>.^[d] <#cite_note-25> At
this post he was also responsible for two convents
<https://en.wikipedia.org/wiki/Convent>.^[e] <#cite_note-26> The
discipline in the monastic houses in Vermigli's care had been lax before
his arrival, and they had become a source of scandal in Spoleto. There
was also a history of power struggle between the Bishop of Spoleto
<https://en.wikipedia.org/wiki/Bishop_of_Spoleto>, Francesco Eroli
<https://en.wikipedia.org/wiki/Francesco_Eroli>, and the Spoletan
abbacy, to the point that the bishop had excommunicated Vermigli's
predecessor, only to be overturned by Rome. Vermigli brought order to
his houses and mended the relationship with the bishop.^[22]
<#cite_note-FOOTNOTEMcNair1967128.E2.80.93129-27>
The chapter-general re-elected Vermigli to the Spoletan abbacy in 1534

and again in 1535, but he was not elected to lead any house the
following year. He may have been identified as a promising reformer who
could help with reform efforts in higher places.^[23]
<#cite_note-FOOTNOTEMcNair1967130.E2.80.93131-28> Vermigli was in
contact with the Catholic leaders working on the /Consilium de emendanda
ecclesia
<https://en.wikipedia.org/wiki/Consilium_de_emendanda_ecclesia>/, an
internal report on potential reforms of the Church commissioned by Pope
Paul III <https://en.wikipedia.org/wiki/Pope_Paul_III>. He may have even
travelled to Rome to assist in writing it.^[24]
<#cite_note-FOOTNOTEMcLelland2009a30-29>
First controversial preaching and ministry in Lucca (153741)
The Congregation elected Vermigli abbot of the monastery at San Pietro

ad Aram, Naples
<https://en.wikipedia.org/wiki/San_Pietro_ad_Aram,_Naples> in 1537.^[24]
<#cite_note-FOOTNOTEMcLelland2009a30-29> There he became acquainted with
Juan de Valds <https://en.wikipedia.org/wiki/Juan_de_Vald%C3%A9s>, a
leader of the /spirituali <https://en.wikipedia.org/wiki/Spirituali>/
movement.^[25] <#cite_note-FOOTNOTEKirby2009136-30> Valds introduced
Vermigli to the writings of Protestant reformers
<https://en.wikipedia.org/wiki/Protestant_reformers>.^[3]
<#cite_note-FOOTNOTETaplin2004-4> Toward the end of his time in Naples,
he read Martin Bucer <https://en.wikipedia.org/wiki/Martin_Bucer>'s
commentaries on the Gospels <https://en.wikipedia.org/wiki/Gospels> and
the Psalms <https://en.wikipedia.org/wiki/Psalms>, and Zwingli
<https://en.wikipedia.org/wiki/Zwingli>'s /De vera et falsa
religione/.^[26]
<#cite_note-FOOTNOTESteinmetz2001107James1998194.E2.80.93195.2C_197.2C_200-31>
Reading these works was an act of ecclesiastical defiance, but not an
uncommon one in reformist circles. Vermigli seems to have slowly moved
in a Protestant direction primarily through study of the Bible and the
Church fathers <https://en.wikipedia.org/wiki/Church_fathers>,
especially Augustine. He probably read Protestant literature critically;
it was common for those in reform-minded circles to do so while
remaining in the Catholic Church.^[27]
<#cite_note-FOOTNOTEJames1998195.2C_197.2C_199-32> Vermigli embraced the
Protestant doctrine of justification by faith alone
<https://en.wikipedia.org/wiki/Justification_by_faith_alone> during this
time, and he had probably rejected the traditional Catholic view of the
sacraments
<https://en.wikipedia.org/wiki/Sacraments_of_the_Catholic_Church>.^[28]
<#cite_note-FOOTNOTEJames199840-33> Vermigli also seems to have
influenced Valds. Scholars believe that Valds's strong doctrine of
double predestination
<https://en.wikipedia.org/wiki/Double_predestination>, that God has
chosen some people for salvation and others for damnation, was learned
from Vermigli. Vermigli in turn had acquired it from his study of
Gregory of Rimini <https://en.wikipedia.org/wiki/Gregory_of_Rimini> at
Padua.^[29] <#cite_note-FOOTNOTEJames1998163-34>
Vermigli's move away from orthodox Catholic belief became apparent in

1539 when he preached on 1 Corinthians 3
<https://en.wikipedia.org/wiki/1_Corinthians_3>:917, a passage commonly
used as proof of the doctrine of purgatory
<https://en.wikipedia.org/wiki/Purgatory>.^[30]
<#cite_note-FOOTNOTEMcNair1967161-35> Vermigli did not take this view in
his preaching, though he did not openly deny the existence of
purgatory.^[31] <#cite_note-FOOTNOTEMcLelland2009a32-36> Gaetano da
Thiene <https://en.wikipedia.org/wiki/Saint_Cajetan>, an opponent of the
/spirituali/, reported his suspicions of Vermigli to the Spanish viceroy
of Naples Don Pedro de Toledo
<https://en.wikipedia.org/wiki/Pedro_
%C3%81lvarez_de_Toledo,_Marquis_of_Villafranca>,
who prohibited Vermigli's preaching.^[32]
<#cite_note-FOOTNOTEMcNair1967165-37> The prohibition was removed on
Vermigli's appeal to Rome, with which he received some help from
powerful friends he had made in Padua, such as Cardinals Pole and
Bembo.^[33] <#cite_note-FOOTNOTESteinmetz2001107-38> Despite this
controversy, Vermigli continued to rise in the Lateran Congregation. He
was made one of four visitors by the chapter-general in 1540.^[3]
<#cite_note-FOOTNOTETaplin2004-4> The visitors assisted the rector
general <https://en.wikipedia.org/wiki/Rector_general> by inspecting the
Congregation's religious houses.^[34] <#cite_note-FOOTNOTEMcNair1967193-39>
<https://en.wikipedia.org/wiki/File:Basilica_di_San_Frediano_Lucca.jpg>
<https://en.wikipedia.org/wiki/File:Basilica_di_San_Frediano_Lucca.jpg>
Basilica of San Frediano
<https://en.wikipedia.org/wiki/Basilica_of_San_Frediano>, where Vermigli
was appointed prior <https://en.wikipedia.org/wiki/Prior> in 1541
In 1541 the Congregation elected Vermigli to the important post of prior

of Basilica of San Frediano
<https://en.wikipedia.org/wiki/Basilica_of_San_Frediano> in Lucca
<https://en.wikipedia.org/wiki/Lucca>.^[33]
<#cite_note-FOOTNOTESteinmetz2001107-38> ^[f] <#cite_note-41> The prior
at San Frediano exercised some episcopal authority
<https://en.wikipedia.org/wiki/Ecclesiastical_jurisdiction> over half
the city, as well as control of the Lateran's religious houses.^[35]
<#cite_note-FOOTNOTEMcNair1967206-40> As at his earlier post in Spoleto,
the monks of the San Frediano monastery as well as the clergy of Lucca
were known for moral laxity, which led to an openness to the new
Lutheran <https://en.wikipedia.org/wiki/Lutheran> religion there.^[36]
<#cite_note-FOOTNOTEMcNair1967213-42> Vermigli saw his task as one of
education as well as moral correction.^[37]
<#cite_note-FOOTNOTEMcNair1967221-43> He set up a college based on
humanist principles of education and modeled on the newly founded St
John's College, Cambridge
<https://en.wikipedia.org/wiki/St_John%27s_College,_Cambridge>, and
Corpus Christi College, Oxford
<https://en.wikipedia.org/wiki/Corpus_Christi_College,_Oxford>.
Instruction was in Greek, Latin, and Hebrew.^[25]
<#cite_note-FOOTNOTEKirby2009136-30> Among the professors were the
humanists Immanuel Tremellius
<https://en.wikipedia.org/wiki/Immanuel_Tremellius>, Paolo Lacizi
<https://en.wikipedia.org/wiki/Paolo_Lacizi>, Celio Secondo Curione
<https://en.wikipedia.org/wiki/Celio_Secondo_Curione>,^[3]
<#cite_note-FOOTNOTETaplin2004-4> and Girolamo Zanchi
<https://en.wikipedia.org/wiki/Girolamo_Zanchi>, all of whom would later
convert to Protestantism.^[38] <#cite_note-FOOTNOTEMcNair19947-44> The
Congregation recognized Vermigli's work by appointing him to a
disciplinary commission of seven canons in May 1542.^[3]
Flight from Italy and first Strasbourg professorship (154247)
Vermigli was widely respected and very cautious. He was able to continue
his reform efforts in Lucca without any suspicion of unorthodox views
despite a papal meeting there with the Emperor in 1541.^[39]
<#cite_note-FOOTNOTEMcNair1967239-45> His eventual downfall was caused
by two of his followers, one of whom openly questioned papal authority
and another who celebrated a Protestant form of the Eucharist.^[3]
<#cite_note-FOOTNOTETaplin2004-4> The reconstitution of the Roman
Inquisition <https://en.wikipedia.org/wiki/Roman_Inquisition> in 1542
may have been in part a response to fear that Lucca and other cities
would defect from the Catholic Church.^[40]
<#cite_note-FOOTNOTEMcNair1967249-46> The authorities of the Republic of
Lucca <https://en.wikipedia.org/wiki/Republic_of_Lucca> began to fear
that their political independence from the Holy Roman Empire
<https://en.wikipedia.org/wiki/Holy_Roman_Empire> was at stake if their
city continued to be viewed as a Protestant haven. Bans on Protestant
books heretofore ignored were enforced, religious feasts which had been
dropped were reinstated, and religious processions were scheduled to
assure Rome of Lucca's loyalty.^[41]
Vermigli was summoned to a Chapter Extraordinary of the Lateran

Congregation, and his friends warned him that he had powerful
adversaries. These increasingly foreboding events contributed to his
decision to ignore the summons and flee, but he was finally persuaded by
his conscience against the Masses
<https://en.wikipedia.org/wiki/Mass_(Catholic_Church)> he was bound to
perform.^[42] <#cite_note-FOOTNOTEMcNair1967265.E2.80.93268-48> Vermigli
fled Lucca for Pisa <https://en.wikipedia.org/wiki/Pisa> on 12 August
1542 by horse with three of his canons.^[g] <#cite_note-50> There he
celebrated a Protestant form of the Eucharist for the first time.^[44]
<#cite_note-FOOTNOTEJames199839-51> When he stopped in Florence, staying
in Badia Fiesolana where he had entered religious life, Vermigli learned
that Bernardino Ochino <https://en.wikipedia.org/wiki/Bernardino_Ochino>
had arrived there.^[45]
<#cite_note-FOOTNOTEMcNair1967276.E2.80.94277-52> Vermigli convinced
Ochino, a popular preacher with Protestant leanings, to flee Italy as
well.^[46] <#cite_note-FOOTNOTEMcNair1967282-53> On 25 August Vermigli
travelled to Zrich <https://en.wikipedia.org/wiki/Z%C3%BCrich> by way
of Ferrara <https://en.wikipedia.org/wiki/Ferrara> and Verona
<https://en.wikipedia.org/wiki/Verona>.^[47]
<#cite_note-FOOTNOTETaplin2004McNair1967290-54>
Once Vermigli arrived in Zrich he was questioned regarding his

theological views by several Protestant leaders including Heinrich
Bullinger <https://en.wikipedia.org/wiki/Heinrich_Bullinger>, Konrad
Pellikan <https://en.wikipedia.org/wiki/Konrad_Pellikan>, and Rudolph
Gualther <https://en.wikipedia.org/wiki/Rudolph_Gualther>. They
eventually determined that he could be allowed to teach Protestant
theology,^[48] <#cite_note-FOOTNOTEJames19983-55> but there was no
position vacant for him to fill there or in Basel
<https://en.wikipedia.org/wiki/Basel>, where he went next. In a letter
to his former congregation in Lucca, he explained his motives for
leaving and also expressed discouragement at not being able to find a
post.^[49] <#cite_note-FOOTNOTEMcLelland195710Hobbs200938-56> Basler
humanist Bonifacius Amerbach
<https://en.wikipedia.org/w/index.php?
title=Bonifacius_Amerbach&action=edit&redlink=1> (de
<https://de.wikipedia.org/wiki/Bonifacius_Amerbach>) assisted him with
money, and reformer Oswald Myconius
<https://en.wikipedia.org/wiki/Oswald_Myconius> recommended him to
Martin Bucer in Strasbourg <https://en.wikipedia.org/wiki/Strasbourg>,
with whose writings Vermigli was already familiar.^[50]
<#cite_note-FOOTNOTEHobbs200938-57> Vermigli moved to Strasbourg and
became a close personal friend and ally of Bucer,^[51]
<#cite_note-FOOTNOTEJames19984-58> who granted him the chair of Old
Testament at the Senior School
<https://en.wikipedia.org/wiki/Jean_Sturm_Gymnasium>, succeeding
Wolfgang Capito <https://en.wikipedia.org/wiki/Wolfgang_Capito>.^[52]
<#cite_note-FOOTNOTECampi200997-59> He began by lecturing on the minor
prophets <https://en.wikipedia.org/wiki/Minor_prophets>, followed by
Lamentations <https://en.wikipedia.org/wiki/Book_of_Lamentations>,
Genesis <https://en.wikipedia.org/wiki/Book_of_Genesis>, Exodus
<https://en.wikipedia.org/wiki/Book_of_Exodus>, and Leviticus
<https://en.wikipedia.org/wiki/Leviticus>.^[53]
<#cite_note-FOOTNOTEHobbs200950-60> ^[h] <#cite_note-62> Vermigli was
delighted to be able to teach from the original-language text of the Old
Testament, as many of his students could read Hebrew.^[55]
<#cite_note-FOOTNOTEHobbs200949-63> He was well-liked by his students
and fellow scholars.^[56] <#cite_note-FOOTNOTEHobbs200953-64> Vermigli
was known for precision, simplicity, and clarity of speech in contrast
to Bucer's propensity for digressions which sometimes left his students
lost.^[57] <#cite_note-FOOTNOTEAnderson197580Hobbs200953-65>
Two of Vermigli's former colleagues in LuccaLacizi and Tremelliuswould

join him in Strasbourg.^[58] <#cite_note-FOOTNOTEHobbs200954-66> In 1544
he was elected canon <https://en.wikipedia.org/wiki/Canon_(priest)> of
St. Thomas Church, Strasbourg
<https://en.wikipedia.org/wiki/St._Thomas,_Strasbourg>.^[59]
<#cite_note-FOOTNOTEMcNair19948-67> In 1545 Vermigli married his first
wife, Catherine Dammartin, a former nun from Metz
<https://en.wikipedia.org/wiki/Metz>.^[3]
<#cite_note-FOOTNOTETaplin2004-4> Catherine knew no Italian, and Peter
very little German, so it is assumed that they conversed in Latin.^[60]
<#cite_note-FOOTNOTEKirby2009137-68>
England (154753)
<https://en.wikipedia.org/wiki/File:D._Petrus_Martyr_Florent.png>
<https://en.wikipedia.org/wiki/File:D._Petrus_Martyr_Florent.png>
Engraving after a woodcut <https://en.wikipedia.org/wiki/Woodcut> by Jos
Murer <https://en.wikipedia.org/wiki/Jos_Murer>
Edward VI <https://en.wikipedia.org/wiki/Edward_VI> acceded to the

English throne in 1547 and the Protestant reformers there hoped to take
the opportunity to more thoroughly reform the Church of England
<https://en.wikipedia.org/wiki/Church_of_England>. Archbishop Thomas
Cranmer <https://en.wikipedia.org/wiki/Thomas_Cranmer> invited Vermigli
and Ochino to assist in the effort.^[61]
<#cite_note-FOOTNOTEMcLelland195716-69> In addition, the victory of
Catholic Holy Roman Emperor Charles V
<https://en.wikipedia.org/wiki/Charles_V,_Holy_Roman_Emperor> in the
Schmalkaldic War <https://en.wikipedia.org/wiki/Schmalkaldic_War> and
the resulting Augsburg Interim
<https://en.wikipedia.org/wiki/Augsburg_Interim> led to a hostile
environment for Protestants in Germany.^[62]
<#cite_note-FOOTNOTEMethuen200971Taplin2004-70> Vermigli accepted the
invitation in November and sailed with Ochino to England.^[61]
<#cite_note-FOOTNOTEMcLelland195716-69> In 1548, he replaced Richard
Smyth <https://en.wikipedia.org/wiki/Richard_Smyth_(theologian)>,
becoming the second Regius Professor of Divinity
<https://en.wikipedia.org/wiki/Regius_Professor_of_Divinity> at Oxford
<https://en.wikipedia.org/wiki/University_of_Oxford>.^[62]
<#cite_note-FOOTNOTEMethuen200971Taplin2004-70> This was a very
influential post at a university which had been slow to accept
reform.^[63] <#cite_note-FOOTNOTEMethuen200971-71>
On arriving in Oxford, Vermigli began lecturing on 1 Corinthians

<https://en.wikipedia.org/wiki/1_Corinthians>,^[63]
<#cite_note-FOOTNOTEMethuen200971-71> denouncing Catholic doctrines of
purgatory, clerical celibacy
<https://en.wikipedia.org/wiki/Clerical_celibacy>, and lenten
<https://en.wikipedia.org/wiki/Lent> fasting. He then spoke against the
Catholic doctrine of the Eucharist
<https://en.wikipedia.org/wiki/Eucharist_in_the_Catholic_Church>, the
most sensitive area of disagreement between Protestants and Catholics in
England at the time.^[64] <#cite_note-FOOTNOTEOverell198489-72>
Conservative faculty, led by Smyth, challenged Vermigli to defend his
views in a formal disputation
<https://en.wikipedia.org/wiki/Disputation>. Smyth fled to St Andrews
<https://en.wikipedia.org/wiki/St_Andrews> and finally to Leuven
<https://en.wikipedia.org/wiki/Leuven> before the disputation could be
held,^[3] <#cite_note-FOOTNOTETaplin2004-4> so three Catholic divines,
William Tresham
<https://en.wikipedia.org/wiki/William_Tresham_(priest)>, William
Chedsey <https://en.wikipedia.org/wiki/William_Chedsey> and Morgan
Phillips <https://en.wikipedia.org/wiki/Morgan_Phillips_(priest)>,
stepped forward to take his place.^[65]
<#cite_note-FOOTNOTESteinmetz2001108James19984.2C_8-73> The disputation
was held in 1549 before Richard Cox
<https://en.wikipedia.org/wiki/Richard_Cox_(bishop)>, the University
Chancellor
<https://en.wikipedia.org/wiki/Chancellor_of_the_University_of_Oxford>
and a firm Protestant.^[66] <#cite_note-FOOTNOTEOverell198490-74> It
focused on the doctrine of transubstantiation
<https://en.wikipedia.org/wiki/Transubstantiation>, with Vermigli's
opponents arguing for it and him against.^[67]
<#cite_note-FOOTNOTEMcLelland2000xxx-75> Chancellor Cox made it obvious
that he considered Vermigli to have the better argument, but did not
formally declare a winner.^[67] <#cite_note-FOOTNOTEMcLelland2000xxx-75>
The disputation put Vermigli at the forefront of debates over the nature
of the Eucharist.^[65]
<#cite_note-FOOTNOTESteinmetz2001108James19984.2C_8-73>
In 1549, a series of uprisings known as the Prayer Book Rebellion

<https://en.wikipedia.org/wiki/Prayer_Book_Rebellion> forced Vermigli to
leave Oxford and take up residence at Lambeth Palace
<https://en.wikipedia.org/wiki/Lambeth_Palace> with Cranmer. The
rebellion involved conservative opposition to a vernacular
<https://en.wikipedia.org/wiki/Vernacular> liturgy, which was imposed
with the /Book of Common Prayer
<https://en.wikipedia.org/wiki/Book_of_Common_Prayer>/ at Pentecost
<https://en.wikipedia.org/wiki/Pentecost> in 1549.^[68]
<#cite_note-FOOTNOTEKirby2009139Taplin2004-76> Rioters in the streets of
Oxford threatened Vermigli with death.^[69]
<#cite_note-FOOTNOTEMcNair199410-77> At Lambeth, Vermigli assisted
Cranmer by helping write sermons against the rebellion.^[70]
<#cite_note-FOOTNOTEOverell198492-78> After some time he returned to
Oxford, where he was made first canon of Christ Church
<https://en.wikipedia.org/wiki/Christ_Church_Cathedral,_Oxford> in
January 1551.^[71] <#cite_note-FOOTNOTEOverell198493-79> Vermigli, the
first married priest <https://en.wikipedia.org/wiki/Clerical_marriage>
at Oxford, caused controversy by bringing his wife into his rooms
overlooking Fish Street
<https://en.wikipedia.org/wiki/St_Aldate%27s,_Oxford> at the Great
Quadrangle <https://en.wikipedia.org/wiki/Great_Quadrangle>.^[72]
<#cite_note-FOOTNOTEMcNair199410Anderson1996-80> His windows were
smashed several times until he moved to a location in the cloisters,
where he built a fortified stone study.^[73]
<#cite_note-FOOTNOTEOverell198493Taplin2004-81>
Vermigli became deeply involved in English church politics. In 1550, he

and Martin Bucer provided recommendations to Cranmer for additional
changes to the /Book of Common Prayer/'s Eucharistic liturgy.^[3]
<#cite_note-FOOTNOTETaplin2004-4> Vermigli supported the church's
position in the vestarian controversy
<https://en.wikipedia.org/wiki/Vestarian_controversy>, over whether
bishop John Hooper <https://en.wikipedia.org/wiki/John_Hooper_(bishop)>
should be forced to wear a surplice
<https://en.wikipedia.org/wiki/Surplice>. Vermigli agreed with Hooper's
desire to rid the church of elaborate garments, but he did not believe
they were strictly prohibited. He advised Hooper to respect the
authority of his superiors.^[74]
<#cite_note-FOOTNOTEMcLelland195726.E2.80.9327-82> Vermigli was probably
instrumental in convincing Hooper to drop his opposition in February
1551. In October 1551 he participated in a commission to rewrite the
canon law <https://en.wikipedia.org/wiki/Canon_law> of England. In the
Winter he assisted in the writing of a draft set of such laws, which was
published by John Foxe <https://en.wikipedia.org/wiki/John_Foxe> as
/Reformatio legum ecclesiasticarum
<https://en.wikipedia.org/wiki/Reformatio_legum_ecclesiasticarum>/ in
1552.^[3] <#cite_note-FOOTNOTETaplin2004-4>
King Edward died in 1553, followed by the accession of Mary I of England
<https://en.wikipedia.org/wiki/Mary_I_of_England>, who opposed the
Protestant reformers. Vermigli was placed under house arrest for six
months,^[3] <#cite_note-FOOTNOTETaplin2004-4> and his Catholic opponents
at Oxford would likely have had him executed, as Cranmer eventually was
in 1556. Despite this risk, he agreed to a public disputation with
Cranmer against the new Catholic establishment, but this never came to
fruition because Cranmer was imprisoned.^[75]
<#cite_note-FOOTNOTEKirby2009140-83> Vermigli was able to receive
permission from the Privy Council
<https://en.wikipedia.org/wiki/Privy_Council_of_England> to leave
England, and was advised by Cranmer to do so.^[3]
Vermigli's wife, Catherine, had become well known in Oxford for her
piety and ministry to expectant mothers. She also enjoyed carving faces
into plum stones.^[76] <#cite_note-FOOTNOTEMcNair19949-84> She had died
childless in the February before Vermigli left. Soon after Vermigli's
departure, Cardinal Pole <https://en.wikipedia.org/wiki/Reginald_Pole>
had her disinterred and thrown on a dungheap. Following the accession of
Protestant Queen Elizabeth
<https://en.wikipedia.org/wiki/Elizabeth_I_of_England> in 1558, she was
re-interred with the relics of Saint Frithuswith
<https://en.wikipedia.org/wiki/Frithuswith> in Christ Church
Cathedral.^[69] <#cite_note-FOOTNOTEMcNair199410-77>
Strasbourg and Zrich (155362)
Vermigli arrived in Strasbourg in October 1553, where he was restored to

his position at the Senior School and began lecturing on Judges
<https://en.wikipedia.org/wiki/Book_of_Judges> as well as Aristotle's
/Nicomachean Ethics
<https://en.wikipedia.org/wiki/Nicomachean_Ethics>/.^[77]
<#cite_note-FOOTNOTEMcLelland195744.E2.80.9346-85> Vermigli often
gathered with other Marian exiles
<https://en.wikipedia.org/wiki/Marian_exiles> for study and prayer in
his home.^[78] <#cite_note-FOOTNOTEAnderson1996-86> His lectures on
Judges often addressed the political issues relevant for the exiles,
such as the right to resist a tyrant.^[3]
<#cite_note-FOOTNOTETaplin2004-4> Since Vermigli's departure and the
death of Bucer in 1551, Lutheranism had gained influence in Strasbourg
under the leadership of Johann Marbach
<https://en.wikipedia.org/wiki/Johann_Marbach>. Vermigli had been asked
to sign both the Augsburg Confession
<https://en.wikipedia.org/wiki/Augsburg_Confession> and the Wittenberg
Concord <https://en.wikipedia.org/wiki/Wittenberg_Concord> as a
condition of being reinstalled as professor.^[79]
<#cite_note-FOOTNOTEJames19984.2C_31Steinmetz2001112.E2.80.93113-87> He
was willing to sign the Augsburg Confession, but not the Concordat,
which affirmed a bodily presence of Christ in the Eucharist.^[3]
<#cite_note-FOOTNOTETaplin2004-4> He was retained and reappointed
anyway, but controversy over the Eucharist as well as Vermigli's strong
doctrine of double predestination continued with the Lutherans. Another
professor in Strasbourg, Girolamo Zanchi, who had converted to
Protestantism while under Vermigli in Lucca, shared Vermigli's
convictions regarding the Eucharist and predestination. Zanchi and
Vermigli became friends and allies.^[80]
<#cite_note-FOOTNOTEJames19984.2C_32Steinmetz2001112.E2.80.93113-88>
Vermigli's increasing alienation from the Lutheran establishment led him
in 1556 to accept an offer from Heinrich Bullinger to teach at the
Carolinum <https://en.wikipedia.org/wiki/Carolinum,_Z%C3%BCrich> school
in Zrich. John Jewel <https://en.wikipedia.org/wiki/John_Jewel>, a
fellow Marian exile, came along with him.^[80]
<https://en.wikipedia.org/wiki/File:Pietro_Martire_Vermigli_und_Theodor_Bibliander,
_false_colour.png>
<https://en.wikipedia.org/wiki/File:Pietro_Martire_Vermigli_und_Theodor_Bibliander,
_false_colour.png>
Painting of Vermigli /(left)/ and Theodor Bibliander /(right)/, who
strongly disagreed with Vermigli's doctrine of predestination
In Zrich, Vermigli succeeded Konrad Pellikan as the chair of Hebrew, a

position he would hold until his death.^[81]
<#cite_note-FOOTNOTEMcNair199411.E2.80.9312-89> He married his second
wife, Catarina Merenda of Brescia, Italy, in 1559.^[82]
<#cite_note-FOOTNOTEMcNair199412-90> Vermigli was able to share his
teaching duties with fellow Hebraist Theodor Bibliander
<https://en.wikipedia.org/wiki/Theodor_Bibliander>, allowing him time to
study and prepare the notes from his previous lectures for publication.
He began lecturing on the books of Samuel
<https://en.wikipedia.org/wiki/Books_of_Samuel> and Kings
<https://en.wikipedia.org/wiki/Books_of_Kings>.^[83]
<#cite_note-FOOTNOTECampi200999.E2.80.93100-91> While in Zrich,
Vermigli declined invitations to desirable positions in Geneva,
Heidelberg <https://en.wikipedia.org/wiki/Heidelberg>, and England.^[82]
<#cite_note-FOOTNOTEMcNair199412-90>
Vermigli's Eucharistic views were accepted in Zrich, but he ran into

controversy over his doctrine of double predestination. Similarly to
John Calvin, Vermigli believed that in some way God wills the damnation
of those not chosen for salvation. Vermigli attempted to avoid
confrontation over the issue, but Bibliander began to openly attack him
in 1557, at one point allegedly challenging him to a duel with a
double-edged axe.^[84]
<#cite_note-FOOTNOTEJames19984.2C_33.E2.80.9334Steinmetz2001112.E2.80.93113-92>
^[i] <#cite_note-94> Bibliander held the Erasmian
<https://en.wikipedia.org/wiki/Erasmian> view that God only predestines
that those who believe in him will be saved, not the salvation of any
individual.^[86] <#cite_note-FOOTNOTEVenema200276.E2.80.9377-95>
Reformed theologians during this time held a variety of beliefs about
predestination, and Bullinger's position is ambiguous, but they agreed
that God sovereignly and unconditionally
<https://en.wikipedia.org/wiki/Unconditional_election> chooses whom to
save. They believed salvation is not based on any characteristic of a
person, including their faith.^[87] <#cite_note-FOOTNOTEVenema200287-96>
Bullinger and the Zrich church did not necessarily agree with
Vermigli's double predestinarian view, but Bibliander's view was deemed
unallowable. He was dismissed in 1560, in part to assure other Reformed
churches of the Zrich church's orthodoxy.^[88]
<#cite_note-FOOTNOTEVenema200278.E2.80.9379-97> Vermigli was involved in
predestinarian controversy again when Zanchi, who had remained in
Strasbourg when Vermigli left for Zrich, was accused of heretical
teachings on the Eucharist and predestination by the Lutheran Johann
Marbach. Vermigli was selected to write the official judgement of the
Zrich church on the matter in a statement signed by Bullinger and other
leaders December 1561. His affirmation of a strong doctrine of
predestination represented the opinion of the Zrich church as a
whole.^[89]
Vermigli attended the abortive Colloquy at Poissy

<https://en.wikipedia.org/wiki/Colloquy_at_Poissy> in the Summer of 1561
with Theodore Beza <https://en.wikipedia.org/wiki/Theodore_Beza>, a
conference held in France with the intention of reconciling Catholics
and Protestants. He was able to converse with queen mother
<https://en.wikipedia.org/wiki/Queen_mother> of France Catherine
de'Medici <https://en.wikipedia.org/wiki/Catherine_de%27Medici> in her
native Italian.^[82] <#cite_note-FOOTNOTEMcNair199412-90> He contributed
a speech on the Eucharist, arguing that Jesus' words "this is my body"
at the Last Supper <https://en.wikipedia.org/wiki/Last_Supper> were
figurative rather than literal.^[90]
<#cite_note-FOOTNOTEMcLelland195763-99> Vermigli's health was already
declining when he succumbed to an epidemic fever
<https://en.wikipedia.org/wiki/Fever> in 1562. He died 12 November 1562
in his Zrich home, attended by physician Conrad Gesner
<https://en.wikipedia.org/wiki/Conrad_Gesner>. He was buried in the
Grossmnster <https://en.wikipedia.org/wiki/Grossm%C3%BCnster>
cathedral, where his successor Josias Simler
<https://en.wikipedia.org/wiki/Josias_Simler> gave a funeral oration,
which was published and is an important source for Vermigli's later
biographies. Vermigli had had two children by his second wife, Caterina,
while he was alive, but they did not survive infancy. Four months after
his death she bore him a daughter, Maria.^[91]
<#cite_note-FOOTNOTEMcNair199412.E2.80.9313-100> ^[j] <#cite_note-101>
Works
Main article: Peter Martyr Vermigli bibliography

<https://en.wikipedia.org/wiki/Peter_Martyr_Vermigli_bibliography>
<https://en.wikipedia.org/wiki/File:Vermigli_Loci_Communes.jpg>
<https://en.wikipedia.org/wiki/File:Vermigli_Loci_Communes.jpg>
Title page of the 1576 /Loci Communes/
Vermigli is best known for the /Loci Communes/ (Latin for

"commonplaces"), a collection of the topical discussions scattered
throughout his biblical commentaries.^[92]
<#cite_note-FOOTNOTEMcLelland2009b480-102> The /Loci Communes/ was
compiled by Huguenot <https://en.wikipedia.org/wiki/Huguenot> minister
Robert Masson <https://en.wikipedia.org/wiki/Robert_Masson> and first
published in 1576, fourteen years after Vermigli's death.^[93]
<#cite_note-FOOTNOTEDonnellyKingdon199098-103> Vermigli had apparently
expressed a desire to have such a book published,^[94]
<#cite_note-FOOTNOTEMcLelland2009b487-104> and it was urged along by the
suggestion of Theodore Beza.^[95]
<#cite_note-FOOTNOTEDonnelly1976172-105> Masson followed the pattern of
John Calvin's /Institutes of the Christian Religion/ to organize
it.^[94] <#cite_note-FOOTNOTEMcLelland2009b487-104> Fifteen editions of
the /Loci Communes/ between 1576 and 1656 spread Vermigli's influence
among Reformed Protestants.^[96]
<#cite_note-FOOTNOTEMcLelland2009b488KirbyCampiJames20092-106> Anthony
Marten <https://en.wikipedia.org/wiki/Anthony_Marten> translated the
/Loci Communes/ into English in 1583, adding to it considerably.^[97]
<#cite_note-FOOTNOTEMcLelland2009b493.E2.80.93494-107>
Vermigli published commentaries on I Corinthians (1551), Romans (1558),

and Judges (1561) during his lifetime.^[98]
<#cite_note-FOOTNOTEBalserak2009284-108> He was criticized by his
colleagues in Strasbourg for withholding his lectures on books of the
Bible for years rather than sending them to be published. Calling his
lecture notes on Genesis, Exodus, Leviticus and the Minor Prophets
"brief and hasty annotations", he found it difficult to find time to
prepare them for publication. His colleagues edited and published some
of his remaining works on the Bible after his death: prayers on the
Psalms (1564) and commentaries on Kings (1566), Genesis (1569), and
Lamentations (1629).^[99] <#cite_note-FOOTNOTEHobbs200952-109> Vermigli
followed the humanist emphasis on seeking the original meaning of
scripture, as opposed to the often fanciful and arbitrary allegorical
readings of the medieval exegetical tradition.^[100]
<#cite_note-FOOTNOTEKirbyCampiJames20092.E2.80.933-110> He occasionally
adopted an allegorical reading to interpret the Old Testament as having
to do with Christ typologically
<https://en.wikipedia.org/wiki/Typology_(theology)>,^[101]
<#cite_note-FOOTNOTECampi2009102.E2.80.93103-111> but he did not utilize
the /quadriga/ method
<https://en.wikipedia.org/wiki/Allegorical_interpretation_of_the_Bible>
of medieval biblical interpretation, where each passage has four levels
of meaning. Vermigli's command of Hebrew, as well as his knowledge of
rabbinic literature <https://en.wikipedia.org/wiki/Rabbinic_literature>,
surpassed that of most of his contemporaries, including Calvin, Luther,
and Zwingli.^[102] <#cite_note-FOOTNOTECampi2014134.E2.80.93135-112>
Vermigli published an account of his disputation with Oxford Catholics

over the Eucharist in 1549, along with a treatise further explaining his
position.^[103] <#cite_note-FOOTNOTEMcLelland2009axv-113> The
disputation largely dealt with the doctrine of transubstantiation, which
Vermigli strongly opposed, but the treatise was able to put forward
Vermigli's own Eucharistic theology.^[104]
<#cite_note-FOOTNOTEMcLelland2009axxiii.E2.80.93xxiv-114> Vermigli's
Eucharistic views, as expressed in the disputation and treatise, were
influential in the changes to the /Book of Common Prayer
<https://en.wikipedia.org/wiki/Book_of_Common_Prayer>/ of 1552.^[105]
<#cite_note-FOOTNOTEMcLelland2009axlii-115> Vermigli weighed in again on
Eucharistic controversy in England in 1559. His /Defense Against
Gardiner/ was in reply to Stephen Gardiner
<https://en.wikipedia.org/wiki/Stephen_Gardiner>'s 1552 and 1554
/Confutatio Cavillationum/, itself a reply to the late Thomas Cranmer's
work. At 821 folio <https://en.wikipedia.org/wiki/Folio> pages, it was
the longest work on the subject published during the Reformation
period.^[106] <#cite_note-FOOTNOTEMcLelland2009axxxv.E2.80.93xxxvi-116>
Vermigli's Eucharistic polemical writing was initially directed against

Catholics, but beginning in 1557 he began to involve himself in debates
with Lutherans. Many Lutherans during this time argued that Christ's
body and blood were physically present in the Eucharist because they are
ubiquitous <https://en.wikipedia.org/wiki/Omnipresence>, or everywhere.
In 1561, Johannes Brenz <https://en.wikipedia.org/wiki/Johannes_Brenz>
published a work defending such a view, and Vermigli's friends convinced
him to write a response.^[107] <#cite_note-FOOTNOTEDonnelly1995xvi-117>
The result, the /Dialogue on the Two Natures in Christ/, was a written
in the form of a dialogue <https://en.wikipedia.org/wiki/Dialogue>
between Orothetes ("Boundary Setter"), a defender of the Reformed
doctrine that Christ's body is physically located in Heaven, and
Pantachus ("Everywhere"), whose speeches are largely taken directly from
Brenz's work.^[108] <#cite_note-FOOTNOTEDonnelly1995xvii-118> Brenz
published a response in 1562, to which Vermigli began to prepare a
rebuttal, but he died before he was able to complete it.^[109]
<#cite_note-FOOTNOTEDonnelly1995xix-119>
Theology
Vermigli was primarily a teacher of scripture rather than a systematic

theologian, but his lasting influence is mostly associated with his
doctrine of the Eucharist. This can be explained by the close
relationship he saw between exegesis of scripture and theological
reflection.^[110] <#cite_note-FOOTNOTEMcLelland2009c496-120> Vermigli's
method of biblical commentary, similar to that of Martin Bucer, was to
include extended discussions of doctrinal topics treated by the biblical
texts.^[111] <#cite_note-FOOTNOTEAmos2009189-121> Like other
Protestants, he believed scripture alone
<https://en.wikipedia.org/wiki/Sola_scriptura> held supreme authority in
establishing truth.^[112]
<#cite_note-FOOTNOTERester2013p11.E2.80.9312-122> Nevertheless, he was
familiar with the church fathers to a higher degree than many of his
contemporaries, and he constantly referred to them.^[113]
<#cite_note-FOOTNOTEWright2009129-123> He saw value in the fathers
because they had discovered insights into the scriptures that he might
not have found,^[114] <#cite_note-FOOTNOTEWright2009123-124> and because
many of his Catholic opponents placed great weight on arguments from
patristic authority.^[115] <#cite_note-FOOTNOTEMcLelland1957267-125>
Often, though, he used the fathers as support for interpretations he had
already reached on his own and was not concerned when his interpretation
had no patristic precedent.^[116] <#cite_note-FOOTNOTESchantz2004131-126>
<https://en.wikipedia.org/wiki/File:Pietro_Martyr_Vermigli_by_Hendrick_Hondius_(I).
jpg>
<https://en.wikipedia.org/wiki/File:Pietro_Martyr_Vermigli_by_Hendrick_Hondius_(I).
jpg>
1599 engraving by Hendrik Hondius I
<https://en.wikipedia.org/wiki/Hendrik_Hondius_I>
Vermigli is best known for his polemics against the Catholic doctrine of
transubstantiation and for the Reformed doctrine of "sacramental
presence".^[117] <#cite_note-FOOTNOTEDonnellyJamesMcLelland1999151-127>
He argued that transubstantiation, the belief that the substance of
bread and wine are changed into Christ's body and blood, was not based
on any argument from scripture. He also argued on the basis of
Chalcedonian Christology
<https://en.wikipedia.org/wiki/Hypostatic_union>, that because Christ
retained his divine nature when he became man
<https://en.wikipedia.org/wiki/Incarnation_of_Christ> (the divine nature
was added to the human nature rather than his human nature being made
divine), the substance of the bread and wine remain the same rather than
being changed into the substance of Christ's body and blood.^[118]
<#cite_note-FOOTNOTEBoutin2009199-128> Finally, he used the analogy of
the believer's union with Christ
<https://en.wikipedia.org/wiki/Union_with_Christ> against the idea of
transubstantiation. Because the believer retains their human nature even
though God has joined them with Christ, it follows that the Eucharistic
elements do not need to be transformed to be Christ's body.^[119]
<#cite_note-FOOTNOTEBoutin2009202.E2.80.93203-129> Instead of the
substance of the elements changing into Christ's flesh, Vermigli
emphasized the action of the sacrament as an instrument through which
Christ is offered to the partaker.^[120]
<#cite_note-FOOTNOTEMcLelland1957185-130> He also disagreed with the
Anabaptist <https://en.wikipedia.org/wiki/Anabaptist> belief that the
Eucharist is simply symbolic or figurative, a view called memorialism
<https://en.wikipedia.org/wiki/Memorialism> or tropism.^[121]
<#cite_note-FOOTNOTEMcLelland1957221-131>
Vermigli did not see predestination as central to his theological

system, but it became associated with him because of controversies in
which he became entangled.^[122] <#cite_note-FOOTNOTEJames199833-132>
Vermigli developed his doctrine independently of John Calvin, and before
Calvin published it in his 1559 /Institutes of the Christian Religion
<https://en.wikipedia.org/wiki/Institutes_of_the_Christian_Religion>/.^[123]
<#cite_note-FOOTNOTEMuller200862-133> Vermigli saw God as sovereign over
every event, and believed that all things, including evil, were used by
him to accomplish his will.^[124] <#cite_note-FOOTNOTEMuller200864-134>
Nevertheless, Vermigli did not hold that humans are compelled to good or
evil actions.^[125] <#cite_note-FOOTNOTENeelands2009360-135> Vermigli
held that God had chosen some people for salvation on the basis of grace
or unmerited favor alone <https://en.wikipedia.org/wiki/Grace_alone>,
with no consideration for any good or evil characteristics, a view
referred to as "unconditional election
<https://en.wikipedia.org/wiki/Unconditional_election>".^[126]
<#cite_note-FOOTNOTENeelands2009358-136> Vermigli also believed that God
passed over the reprobate <https://en.wikipedia.org/wiki/Reprobate>,
those who were not elected to salvation. He saw this as included in the
will of God, but different in character from the decision to choose the
elect for salvation. Because all people have fallen into sin, the
reprobating will of God treats them as by-nature fallen and deserving of
damnation.^[127] <#cite_note-FOOTNOTEMuller200865-137> Vermigli's
formulation of reprobation as within God's decree while distinct from
his saving election was slightly different from Calvin's. Calvin saw
predestination to salvation and reprobation as two sides of a single
decree. Vermigli's doctrine was to prove more influential in the
Reformed confessions.^[128] <#cite_note-FOOTNOTEMuller200870-138>
Vermigli's biblical writings frequently address political matters.^[129]

<#cite_note-FOOTNOTEKirby2009401-139> He followed the Aristotelian view
that political authority is instituted to promote virtue
<https://en.wikipedia.org/wiki/Virtue>, and that this includes religion
as the chief virtue.^[130] <#cite_note-FOOTNOTEKirby2004291-140>
Vermigli defended the standard English Protestant doctrine of Royal
Supremacy <https://en.wikipedia.org/wiki/Royal_Supremacy>, that kings,
so long as they obey God, have the right to rule the church in their
land, while Christ is the only head of the universal church
<https://en.wikipedia.org/wiki/Christian_Church>.^[131]
<#cite_note-FOOTNOTEKirby201096-141> He denied the idea that the pope or
any other ecclesiastical authority could exercise authority over a civil
ruler such as the king, an important issue at the time given the
conflicts between the pope and Henry VIII
<https://en.wikipedia.org/wiki/Henry_VIII> at the beginning of the
English Reformation.^[132] <#cite_note-FOOTNOTEKirby2004295-142> While
Vermigli charged the civil magistrate with enforcing religious duties,
he followed Augustine's distinction in the /City of God
<https://en.wikipedia.org/wiki/City_of_God_(book)>/ between the
spiritual sphere (in Vermigli's words the "inward motions of the mind")
and the "outward discipline" of society. The civil magistrate's
authority is only on external matters rather than inward and spiritual
religious devotion.^[133] <#cite_note-FOOTNOTEKirby2004294-143>
Vermigli's theological justification for Royal Supremacy was used by the
framers of the 1559 Elizabethan Settlement
<https://en.wikipedia.org/wiki/Elizabethan_Settlement>, the imposition
of Protestant worship based on the /Book of Common Prayer/ as the state
religion.^[134] <#cite_note-FOOTNOTEKirby2010105-144>
Legacy
Vermigli's leadership in Lucca left it arguably the most thoroughly

Protestant city in Italy. The Inquisition led many of these Protestants
to flee, creating a significant population of Protestant refugees in
Geneva. Several important leaders in the Reformation can also be tied to
Vermigli's work in Lucca, including Girolamo Zanchi and Bernardino
Ochino.^[135] <#cite_note-FOOTNOTEDonnelly1976173-145>
Scholars have increasingly recognized the importance of figures other

than John Calvin and Huldrych Zwingli in the early formation of the
Reformed tradition. Richard Muller
<https://en.wikipedia.org/wiki/Richard_Muller_(theologian)>, a chief
authority on the development of this movement, has argued that Vermigli,
Wolfgang Musculus <https://en.wikipedia.org/wiki/Wolfgang_Musculus>, and
Heinrich Bullinger were as influential if not more influential than
Calvin on the development of Reformed theology in the sixteenth
century.^[136] <#cite_note-FOOTNOTEBenedict200250-146> Vermigli was a
transitional figure between the Reformation period and the period known
as Reformed orthodoxy
<https://en.wikipedia.org/wiki/Reformed_orthodoxy>. In the Reformed
orthodox period, the theology first articulated by Reformation figures
was codified and systematized. Theologians increasingly resorted to the
methods of scholastic theology
<https://en.wikipedia.org/wiki/Scholastic_theology> and the tradition of
Aristotelianism.^[137]
<#cite_note-FOOTNOTEBaschera2007325.E2.80.93326-147> Vermigli was the
first of the Reformed scholastic theologians, and he influenced later
scholastics Theodore Beza and Girolamo Zanchi.^[138]
<#cite_note-FOOTNOTEDonnelly1976207-148>
Vermigli had a profound influence on the English Reformation through his

relationship with Thomas Cranmer. Before his contact with Vermigli,
Cranmer held Lutheran Eucharistic views. Vermigli seems to have
convinced Cranmer to adopt a Reformed view, which changed the course of
the English Reformation since Cranmer was primarily responsible for
revisions to the Book of Common Prayer and writing the Forty-two
Articles <https://en.wikipedia.org/wiki/Forty-two_Articles>.^[139]
<#cite_note-FOOTNOTEDonnelly1976174.E2.80.93175-149> Vermigli had a
direct role in the modifications of the /Book of Common Prayer/ of
1552.^[140] <#cite_note-FOOTNOTESteinmetz2001112James19984-150> He is
also believed to have contributed to, if not written, the article on
predestination found in the Forty-two Articles of Religion of
1553.^[141] <#cite_note-FOOTNOTENeelands2009374-151> In Elizabethan
Oxford and Cambridge, Vermigli's theology was arguably more influential
than that of Calvin.^[142]
<#cite_note-FOOTNOTEKirby2009143.E2.80.93144-152> His political theology
in particular shaped the Elizabethan religious settlement and his
authority was constantly invoked in the controversies of this
period.^[142] <#cite_note-FOOTNOTEKirby2009143.E2.80.93144-152>
Various of Vermigli's writings were printed about 110 times between 1550
and 1650.^[143] <#cite_note-FOOTNOTEDonnelly19763-153> The 1562 /Loci
Communes/ became a standard textbook in Reformed theological
education.^[144] <#cite_note-FOOTNOTEBenedict200262-154> He was popular
especially with English readers of theology in the seventeenth century.
John Milton <https://en.wikipedia.org/wiki/John_Milton> probably
consulted his commentary on Genesis when writing /Paradise Lost
<https://en.wikipedia.org/wiki/Paradise_Lost>/.^[145]
<#cite_note-FOOTNOTEDonnelly1976180-155> The English edition of the
/Loci Communes/ was brought to the Massachusetts Bay Colony
<https://en.wikipedia.org/wiki/Massachusetts_Bay_Colony> where it was an
important textbook at Harvard College
<https://en.wikipedia.org/wiki/Harvard_College>.^[146]
<#cite_note-FOOTNOTEMcLelland2009b488-156> More of Vermigli's works were
found in the libraries of seventeenth-century Harvard divinity students
than those of Calvin. Vermigli's works were highly regarded by New
England <https://en.wikipedia.org/wiki/New_England> Puritan theologians
such as John Cotton
<https://en.wikipedia.org/wiki/John_Cotton_(minister)> and Cotton Mather
<https://en.wikipedia.org/wiki/Cotton_Mather>.^[145]
<#cite_note-FOOTNOTEDonnelly1976180-155>
Notes and references
Notes
1. *^ <#cite_ref-3>* The attribution of this painting to Asper was

disputed by Roy Strong <https://en.wikipedia.org/wiki/Roy_Strong>,
but more recent scholarship affirms the attribution.^[1]
<#cite_note-FOOTNOTEKirby2007235-1> The Latin poem at top, probably
composed by Rudolph Gualther
<https://en.wikipedia.org/wiki/Rudolph_Gualther>, translates:^[2]
<#cite_note-FOOTNOTEKirby2007240-2>
Florence brought him forth, Now he wanders as a foreigner and

pilgrim
That he might forever be a citizen among those above.
This is his likeness; the writings conceal his mind;
Integrity and piety cannot be represented by art.
2. *^ <#cite_ref-6>* His name in his native Italian

<https://en.wikipedia.org/wiki/Italian_language> is Pietro Martire
Vermigli. He was born Piero Mariano Vermigli, but took the name
Peter Martyr when he became a monk.^[3]
<#cite_note-FOOTNOTETaplin2004-4> In earlier literature he was
usually called Peter Martyr, but modern scholars usually use
Vermigli.^[4] <#cite_note-FOOTNOTEZuidema200814-5>
3. *^ <#cite_ref-9>* The school was run by Marcello Virgilio Adriano
title=Marcello_Virgilio_Adriano&action=edit&redlink=1> (it
<https://it.wikipedia.org/wiki/Marcello_Virgilio_Adriano>).^[3]
4. *^ <#cite_ref-25>* The monasteries were San Giuliano Abbey
title=San_Giuliano_Abbey&action=edit&redlink=1> (it
<https://it.wikipedia.org/wiki/Abbazia_di_San_Giuliano_(Spoleto)>)
and Sant'Ansano Monastery (attached to Sant'Ansano Church
<https://en.wikipedia.org/w/index.php?title=Sant
%27Ansano_Church&action=edit&redlink=1> (it
<https://it.wikipedia.org/wiki/Chiesa_di_Sant%27Ansano_(Spoleto)>)).^[20]
<#cite_note-FOOTNOTEMcNair1967127-23> San Guiliano was probably
abandoned before Vermigli's abbacy.^[21]
5. *^ <#cite_ref-26>* The convents were San Matteo and La Stella.^[20]
6. *^ <#cite_ref-41>* He succeeded Tommaso da Piacenza.^[35]
7. *^ <#cite_ref-50>* The canons were Paolo Lacizi, Teodosio Trebelli
and Giulio Santerenziano.^[3] <#cite_note-FOOTNOTETaplin2004-4>
Vermigli was succeeded as prior by Francesco da Pavia.^[43]
8. *^ <#cite_ref-62>* The lectures on Lamentations^[53]
<#cite_note-FOOTNOTEHobbs200950-60> and Genesis were published as
commentaries, but the lectures on the minor prophets^[53]
<#cite_note-FOOTNOTEHobbs200950-60> and Exodus have not
survived.^[54] <#cite_note-FOOTNOTEHobbs200960-61>
9. *^ <#cite_ref-94>* Frank A. James, III, writes that the axe duel
story "does not seem to have a solid historical ground" citing
Joachim Staedke.^[85] <#cite_note-FOOTNOTEJames2007170-93>
10. *^ <#cite_ref-101>* Maria first married Paolo Zanin, then Gorg
Ulrich, a minister in Thalwil
<https://en.wikipedia.org/wiki/Thalwil>.^[91]
References
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118. *^ <#cite_ref-FOOTNOTEBoutin2009199_128-0>* Boutin 2009
<#CITEREFBoutin2009>, p. 199.
119. *^ <#cite_ref-FOOTNOTEBoutin2009202.E2.80.93203_129-0>* Boutin 2009
<#CITEREFBoutin2009>, pp. 202203.
123. *^ <#cite_ref-FOOTNOTEMuller200862_133-0>* Muller 2008
<#CITEREFMuller2008>, p. 62.
125. *^ <#cite_ref-FOOTNOTENeelands2009360_135-0>* Neelands 2009
<#CITEREFNeelands2009>, p. 360.
136. *^ <#cite_ref-FOOTNOTEBenedict200250_146-0>* Benedict 2002
<#CITEREFBenedict2002>, p. 50.
137. *^ <#cite_ref-FOOTNOTEBaschera2007325.E2.80.93326_147-0>* Baschera
2007 <#CITEREFBaschera2007>, pp. 325326.
139. *^ <#cite_ref-FOOTNOTEDonnelly1976174.E2.80.93175_149-0>* Donnelly
1976 <#CITEREFDonnelly1976>, pp. 174175.
140. *^ <#cite_ref-FOOTNOTESteinmetz2001112James19984_150-0>* Steinmetz
2001 <#CITEREFSteinmetz2001>, p. 112; James 1998
142. ^ ^/*a*/ <#cite_ref-FOOTNOTEKirby2009143.E2.80.93144_152-0> ^/*b*/
<#cite_ref-FOOTNOTEKirby2009143.E2.80.93144_152-1> Kirby 2009
<#CITEREFKirby2009>, pp. 143144.
144. *^ <#cite_ref-FOOTNOTEBenedict200262_154-0>* Benedict 2002
<#CITEREFBenedict2002>, p. 62.
145. ^ ^/*a*/ <#cite_ref-FOOTNOTEDonnelly1976180_155-0> ^/*b*/
<#cite_ref-FOOTNOTEDonnelly1976180_155-1> Donnelly 1976
146. *^ <#cite_ref-FOOTNOTEMcLelland2009b488_156-0>* McLelland 2009b
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Benedict, Philip <https://en.wikipedia.org/wiki/Philip_Benedict>
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(1976). /Calvinism and Scholasticism in Vermigli's Doctrine of
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(help)).
Kirby, W. J. Torrance; Campi, Emidio; James, Frank A.
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and the Elizabethan Church". In Ha, Polly; Collinson, Patrick. /The
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726468-3
(2009). "From Florence to Zrich via Strasbourg and Oxford: The
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(2004). "Peter Martyr Vermigli and Pope Boniface VIII The
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A. <https://en.wikipedia.org/wiki/Frank_A._James,_III> /Peter Martyr
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required (help)).
McLelland, Joseph C. (2009a). "Italy: Religious and Intellectual
Ferment"
542.10>.
2898-5
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(1957). /The Visible Words of God: An Exposition of the
Sacramental Theology of Peter Martyr Vermigli, A.D. 15001562/.
Grand Rapids, MI: Eerdmans. OCLC
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<https://www.worldcat.org/oclc/4337417>.
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(1967). /Peter Martyr in Italy: An Anatomy of Apostasy/. Oxford:
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87104. JSTOR <https://en.wikipedia.org/wiki/JSTOR> 2540841
<https://www.jstor.org/stable/2540841>. doi
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<https://en.wikipedia.org/wiki/JSTOR>. (Subscription required (help)).
Rester, Todd M. (2013). "'Dominus dixit': principles of exegetical
theology applied in two loci of Peter Martyr Vermiglis I
Corinthians commentary". /Reformation & Renaissance Review/. *15*
(1): 919.
Schantz, Douglas H. (2004). "Vermigli on Tradition and the Fathers:
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via Questia <https://en.wikipedia.org/wiki/Questia>. (Subscription
required (help)).
Steinmetz, David C. <https://en.wikipedia.org/wiki/David_Steinmetz>
(2001). /Reformers in the Wings: From Geiler Von Kaysersberg to
Theodore Beza/ <https://www.questia.com/library/105130375/> (2nd
ed.). New York: Oxford University Press
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(help)).
Taplin, Mark (2004). "Vermigli, Pietro Martire [Peter Martyr]
(14991562)" <http://www.oxforddnb.com/view/article/28225>. /Oxford
Dictionary of National Biography
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<https://doi.org/10.1093%2Fref%3Aodnb%2F28225>. Retrieved 22
December 2015. (Subscription or UK public library membership
<https://global.oup.com/oxforddnb/info/freeodnb/libraries/> required.)
Venema, Cornelius P. (2002). /Heinrich Bullinger and the Doctrine of
Predestination: Author of "the Other Reformed Tradition"?/. Texts
and Studies in Post-Reformation Thought. Grand Rapids, MI: Baker
Academic. ISBN
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Wright, David (2009). "Exegesis and Patristic Authority"
542.33>.
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Zuidema, Jason (2011). "Peter Martyr: Protestant Monk?".
/Reformation & Renaissance Review/. *13* (3): 373386.
(2008). /Peter Martyr Vermigli (14991562) and the Outward
Instruments of Divine Grace/. Gttingen, Germany: Vandenhoeck &
Ruprecht. ISBN
56916-0
Further reading
* Baumann, Michael (2016). /Petrus Martyr Vermigli in Zrich

(15561562)/ (in German). Gttingen, Germany: Vandenhoeck & Ruprecht.
* Campi, Emidio, ed. (2002) /Peter Martyr Vermigli: humanism,
republicanism, reformation = Petrus Martyr Vermigli: Humanismus,
Republikanismus, Reformation/. Genve: Droz.
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Peter Martyr Vermigli

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Peter Martyr Vermigli

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Peter Martyr Vermigli

From Wikipedia, the free encyclopedia

*Peter Martyr Vermigli*^[b] <#cite_note-6> (8 September 1499 12

Born in Florence <https://en.wikipedia.org/wiki/Florence>, Vermigli

Vermigli's best-known theological contribution was defending the

Early life (14991525)

Vermigli was born in Florence <https://en.wikipedia.org/wiki/Florence>,

On completing his novitiate <https://en.wikipedia.org/wiki/Novitiate> in

Early Italian ministry (152536)

Vermigli was ordained <https://en.wikipedia.org/wiki/Holy_Orders> in

In 1530 Vermigli was appointed vicar

The chapter-general re-elected Vermigli to the Spoletan abbacy in 1534

First controversial preaching and ministry in Lucca (153741)

The Congregation elected Vermigli abbot of the monastery at San Pietro

Vermigli's move away from orthodox Catholic belief became apparent in

In 1541 the Congregation elected Vermigli to the important post of prior

Flight from Italy and first Strasbourg professorship (154247)

Vermigli was summoned to a Chapter Extraordinary of the Lateran

Once Vermigli arrived in Zrich he was questioned regarding his

Two of Vermigli's former colleagues in LuccaLacizi and Tremelliuswould

Edward VI <https://en.wikipedia.org/wiki/Edward_VI> acceded to the

On arriving in Oxford, Vermigli began lecturing on 1 Corinthians

In 1549, a series of uprisings known as the Prayer Book Rebellion

Vermigli became deeply involved in English church politics. In 1550, he

Strasbourg and Zrich (155362)

Vermigli arrived in Strasbourg in October 1553, where he was restored to

In Zrich, Vermigli succeeded Konrad Pellikan as the chair of Hebrew, a

Vermigli's Eucharistic views were accepted in Zrich, but he ran into

Vermigli attended the abortive Colloquy at Poissy

Main article: Peter Martyr Vermigli bibliography

Vermigli is best known for the /Loci Communes/ (Latin for

Vermigli published commentaries on I Corinthians (1551), Romans (1558),

Vermigli published an account of his disputation with Oxford Catholics

Vermigli's Eucharistic polemical writing was initially directed against

Vermigli was primarily a teacher of scripture rather than a systematic

Vermigli did not see predestination as central to his theological

Vermigli's biblical writings frequently address political matters.^[129]

Vermigli's leadership in Lucca left it arguably the most thoroughly

Scholars have increasingly recognized the importance of figures other

Vermigli had a profound influence on the English Reformation through his

Notes and references

1. *^ <#cite_ref-3>* The attribution of this painting to Asper was

Florence brought him forth, Now he wanders as a foreigner and

2. *^ <#cite_ref-6>* His name in his native Italian

1. *^ <#cite_ref-FOOTNOTEKirby2007235_1-0>* Kirby 2007

Amos, N. Scott (2009). "Exegesis and Theological Method"

* Baumann, Michael (2016). /Petrus Martyr Vermigli in Zrich

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* This page was last edited on 8 September 2017, at 09:13.

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Vous aimerez peut-être aussi

Peter Martyr Vermigli^[b] <#cite_note-6> (8 September 1499 12

1. ^ <#cite_ref-3> The attribution of this painting to Asper was

2. ^ <#cite_ref-6> His name in his native Italian

1. ^ <#cite_ref-FOOTNOTEKirby2007235_1-0> Kirby 2007