Abstract
The Legenda Beati Petri Gundisalvi was written in the thirteenth century and presents episodes of the life and miraculous deeds attributed to the Dominican Peter Gonzalez (1190 (?) - 1246). Though often mentioned by the biographers of the Saint, this work has not yet been the subject of a critical edition or of a systematic analysis. Thus, there are many questions related to its production. In this article, this Vita is compared to the Legenda vita Sancti Dominici, hagiography dedicated to Dominic de Guzman, considered the founder of the Dominican Order. It was the first text written after the papal canonization of Dominic, in the second half of the 1230s, and is attributed to Pedro Ferrando. The focus is on the treatment given to the education of Peter Gonzalez and of Dominic de Guzman in these texts. The objective is to identify and to debate whether these works share the same perspective on studying, contributing to the discussion about the formation of a Dominican identity during the thirteenth century.
Highlights
The Legenda Beati Petri Gundisalvi (LBPG), titled as Vita S
Petri Gundisalvi Tudensis, presents two episodes of the life of and miraculous deeds attributed to Peter González1, who as of the 16th century began to be more popularly known as Saint Telmo2
The references to education present in the LBPG were compared to those that appeared in the Legenda Sancti Dominici (LStDci), hagiography dedicated to Dominic de Guzmán – considered as the founder of the Dominican Order, being the first one written soon after his canonization, in the second half of the 1230s
Summary
The Legenda Beati Petri Gundisalvi (LBPG), titled as Vita S. Based on the premise that the works selected for comparison have multiple similarities, since they are hagiographies about religious people of the Order of Preachers, I did an inventory of the aspects that particularized them, aiming to identify and interpret common and diverging elements regarding how Dominic de Guzmán and Peter González treated education. It is worth stressing that my object is not educative practices of the Order of Preachers in the 13th century but rather to discuss the treatment given to education in two selected hagiographies dedicated to Dominican friars, being attentive to the similarities and differences, even if specific This reflection may bring relevant considerations about the circulation of the LStDci and about the writing of hagiographic memories of preacher friars that were deemed worthy of veneration, considering the reluctance, according to some authors like Canetti (1996), Boureau (2010), Gómez-Chacon (2014), Almeida (2014), of at least a portion of the friars in promoting the worship of their members in an isolated manner, and for the option of composing hagiographic compilations, like the legendaries and. I contrast the analysis of both works and propose an interpretation for the differences and similarities between the texts
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