The Tree of the Crucified Life of Jesus Book Five (Excerpts) - 145 

And, as Charles T. Davis notes, "Its diffusion was very extensive, and manuscripts of it are scattered over Italy, Spain, Portugal, France, Germany, Belgium, and England."16 Mystics and reformers alike revered its author, as they did his work. At the dawn of the tempestuous fourteenth century, Ubertino's Tree of the Crucified Life of Jesus became the spark and the touchstone of a new genre of portraits of Francis, the prophet.


1. Thaddeus MacVicar, The Franciscan Spirituals and the Capuchin Reform, ed. Charles McCarron (St. Bonaventure, NY: Franciscan Institute Publications, 1986), 20.

2. John V. Fleming, An Introduction to the Franciscan Literature of the Middle Ages, (Chicago: Franciscan Herald Press, 1977), 232.

3. Lazaro Iriarte, Franciscan History: The Three Orders of St. Francis of Assisi, trans. by Patricia Ross with Appendix, "The Historical Context of the Franciscan Movement" by Lawrence C. Landini (Chicago: Franciscan Herald Press, 1982), 54.

4. Cf. David Burr, Olivi's Peaceable Kingdom: A Reading of the Apocalypse Commentary (Philadelphia: University of Pennsylvania Press, 1993).

5. The term given to Hugh of Digne by Salimbene de Adam, who maintained that "he was a great Joachite, and he had all the books, in elaborate versions, that Abbot Joachim [of Fiore] wrote." Cf. The Chonicles of Salimbene of Adam trans. Joseph L. Baird, Giuseppe Baglivi, and John Robert Kane (Binghamton, NY: Medieval & Renaissance Texts and Studies, 1986), 228.

6. Decima L. Douie, The Nature and the Effect of the Heresy of the Fraticelli (Manchester: University of Manchester Press, 1932; reprint, New York, University of Manchester Press, 1978), 260.

7. Further background on Ubertino's work can be found in Marino Damiata, Pietà e Storia nell'Arbor Vitae di Ubertino da Casale (Florence, Edizioni "Studi Francescani," 1988).

8. Following the example of his mentor, Peter of John Olivi, Ubertino uses the word status to describe the three "ages" of world history and the seven "periods" of church history. He also uses status to refer to the calling of the Lesser Brothers. Thus status is used in a variety of senses, all of which are difficult to translate consistently. Cf. David Burr, Olivi's Peaceable Kingdom: A Reading of the Apocalypse Commentary (Philadelphia: University of Pennsylvania Press, 1993).

9. A thorough study can be found in Lorenzo DiFonzo, "L'Immagine di San Francesco negli Scritti degli Spirituali," in Francesco d'Assisi nella Storia Secoli XII-XV, ed. Servus Gieben (Roma: Istituto Storico dei Cappuccini, 1983), 63-122.

10. Infra 160.

11. Infra 185-6.

12. Cf. LMj Prol 1 in FA:ED II 527.

13. Infra 158.

14. Cf. FA:ED II 113.

15. Infra 881, 881 b.

16. Charles T. Davis, "Introduction," in Ubertino da Casale, Arbor Vitae Crucifixae Jesu, with an introduction and bibliography by Charles T. Davis (Torino: Bottega d'Erasmo, 1961), iii. Unfortunately, at the present moment, a critical edition of this work has not yet been undertaken.




Francis of Assisi: Early Documents, vol. 3, p. 145

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