198:. He declared, as late as the year 1574, that he had forgotten nothing he had learned in grammar and philosophy. Having finished his course of three years in the latter of these two studies, Maldonado would have devoted himself to jurisprudence with a view to the exalted offices of the magistracy; but, persuaded by one of his fellow-students, though to the disgust of those upon whom he was dependent, he turned his attention to theology - a choice of which he never repented. Having studied the sacred sciences for four years, and passed through the examination and exercises of the doctorate, he taught philosophy, theology, and Greek for some time in the University of Salamanca. The register of the Salamanca College of the Society states that he was admitted there in 1558 and sent to Rome to be received. He took the Jesuit habit in the Novitiate of San Andrea, 19 August 1562, was ordained priest in the following year, and for some months heard cases of conscience in the Roman College.
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bounds; he spoke Latin elegantly, and drew up a scheme of theology more complete than that which had been in use, adapting it to the needs of the Church and of France. The lecture-room and, after it, the refectory were found to be too small; Maldonado therefore carried on his classes, when the weather permitted, in the college courtyard. Nobles, magistrates, doctors of the
Sorbonne, college professors prelates, religious, and even Huguenot preachers went to hear him, engaging their places in advance, and sometimes arriving three hours before the beginning of the lecture. Bishops and other great personages living away from Paris employed copyists to transmit his lectures to them.
234:, to bring back to Catholicism the Duchess de Bouillon (the duke's daughter), who had become a Calvinist. He held, in her presence, some very notable disputations with Protestant preachers. During the absence of the provincial, he also acted for some months as vice-provincial, when his uprightness was vindicated in an action brought against him by the heirs of the President de Montbrun de Saint-André, and in the case of the novice Jannel, who entered the Society in opposition to his parents' wishes. The Parliament proclaimed his innocence.
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the
Clementine text exclusively; that of Lyons (1615), with notes and indexes by Madur, came out uncorrected; the Mainz 1853 edition was adapted to actual necessities. "Commentarii in Propetas IV (Jeremias, Baruch, Ezechiel, Daniel): Expisito Psalmi IX: Epistola de Collatione Sedanesi" (Lyons, 1609); Paris, 1610, etc.) "Ezechiel" is in Migne, "Curs. Script.", XIX, 654-1016, and since 1693 "Commentarii" in praecipuos Sacrae Scripturae libros V.T." have been added.
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299:. He was of the opinion that a storm of demons is followed by the spread of heresy (Protestantism). Heresy degenerates in atheism and magic. Demons use heretics to deceive mankind. In his view, the denial of demons is as great a sin as atheism. Witchcraft and heresy are connected by curiosity. "More women than men are witches, since women are more curious."
308:"Commentarii in quatuor Evangelistas", early editions: Pont-a-Mousson, 2 vols., folio 1596-97 (Lyons, 1598, 1607, 1615); (Mainz, 1602, 1604); (Paris, 1617, 1621); (Brescia, 2 vols., 4o, 1598), (Venice 1606); modern editions: (Mainz, 5 vols., 8o, 1840; 2 vols., 1853–63; id., 1874); (Barcelona 10 vols., 1881–82); "Commentary on St. Matthew" in
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Theology in Paris had fallen into decay through the prevalence of philosophical quibbles and barbarous Latin; this
Maldonado remedied, giving due precedence to Scripture, the Fathers, tradition and the theologians, relegating the philosophers to the lowest place, and keeping useless questions within
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who substituted except where the text would not have corresponded with the exposition the
Clementine version for that of Plantin, which Maldonado had used. Until 1607 the editions agree with the first (Prat), which, according to Calmet, is rare, but is the best. The other editions vary, and contain
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Being an excellent theologian, well grounded, at
Salamanca, in Latin and Greek, having also learned Hebrew, Syriac, Chaldaic, and Arabic in Paris, and knowing all that was then known of ancient history, the Fathers and the false interpretations of the heretics, Maldonado became, according to the
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In consequence of rivalries on the part of the professors of the university, the pope assigned him to teach theology at
Toulouse, but this was prevented by the Calvinists, who blocked the roads leading thither and he withdrew to Bourges to write his "Commentary on the Gospels". In 1578-79 he was
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This work is incorrect and was placed on the
Spanish Index in 1667; but not on the Roman Index. Dubois and Faure published a corrected edition in "Opera varia theologica" (3 vols., folio, Paris, 1677), together with "De libero arbitrio, gratia, peccato originali, providentia, justitia,
292:'s opinion, his "Commentaries on the Gospels" are the best ever published. He excelled, according to Simon, in explanation of the literal sense; according to Andres, in his comprehension of the text and in gathering the aptest and truest sense, leaving no difficulty unexamined.
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last ten years at most. What he really taught was that the duration of those pains is unknown and it would be rash to attempt to determine it, however, he favoured the opinion of Soto, that in some cases purgatory did not last longer than ten years.
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visitor of the French
Province of the Society, and then returned to continue his labours at Bourges. The province chose him, in 1580, as elector at the fourth general congregation, at Rome, where he delivered the opening discourse.
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Manuscripts, exegetical and theological, attributed to
Maldonado, are preserved in many libraries of France (especially the National), Switzerland, Italy, and Spain; many of them are copies made by his pupils.
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From 1570 to 1576, he again lectured in theology, also delivering conferences to the court, by royal command, and effecting the conversion of various
Protestant princes. At the instance of the
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In 1583, fifteen days before his death, when he had not yet completed his fiftieth year, he delivered to the general his unfinished commentaries. He died in Rome on 5 January 1583, aged 49.
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271:. This was untrue, as he held only that the doctrine was not as yet an article of faith, but that one might properly take a vow to defend it;
211:. From 1565 to 1569 he lectured in theology. His health beginning to fail, a year of rest followed, during which (1570) he gave missions in
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having been opened in Paris, Maldonado was sent thither in the autumn of 1563. In February, 1564, he commenced lecturing on Aristotle's
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318:"De Caeremoniis Tractatus", I -CCX, in Vol. III of Zaccaria's "Biblioth. ritual." Simon gives extracts in "Lettres choisies."
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315:"Disputationum ac controversiarum decisarum et circa septem Ecclesiae Romanae Sacramenta" (2 vols., Lyons, 1614).
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326:"Traicté des anges et demons", a translation of some of Maldonado's expositions collected by one of his pupils
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Alcazar, Chrono-Historia de la Compania de Jesus en la Provincia de Toledo, II (Madrid, 1710), 42- 45
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Barrantes, Aparato Bibliografico para la Historia de Extramadura (Madrid, 1875), 46O-468
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Salygni, La Vie du P. Jean Maldonat in Apend aux Memoires du Pere Broet (Le Puy, 1885)
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60: in this Juan Maldonado Jaimez. Unsourced material may be challenged and removed.
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Hyver, Maldonat et les commencements de l'Universite de Pont-a-Mousson (Nancy, 1873)
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opinion of Kuhn, superior to most exegetes of his time, and inferior to none. In
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Nieremberg, Honor del Gran Patriarca S. Ignacio de Loyola (Madrid, 1649), 453-55
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justificatione"; a disputation "De Fide", the existence of which is doubted by
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Prat, Maldonat et l'Universite de Paris au XVIe siecle (Paris, 1856)
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completed the "Commentaries", chief among them being Dupuy and
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Crime of Crimes. Demonology and Politics in France 1560-1620
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In 1574, the university accused him of impugning the
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420:(London, 1868). Five of the fathers at
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