Latin works and epistles

1. Introductio in librum Ioachim “De semine scripturarum” (“Introduction to the book by Joachim on De semine scripturarum“, around 1292): This is a commentary on the treatiseDe semine scripturarum, which Arnau believed had been written by Joachim of Fiore, but which was actually the work of a monk from Michelberg (Bamberg) in the early years of the 13th century. De semine scripturarum speculates on the hidden meaning of the figura, potestas and ordo in the letters of the alphabet.
2. Allocutio super significatione nominis tetragrammaton (“Speech on the meaning of the Tetragramma”, written in castro Medulionis on the 19th of July 1292): This applies the main exegetic principles of the previous work to deciphering the meaning of the Biblical tetragram (יהזה) and the Christological tetragrams (i̅h̅s, x̅p̅s). When read correctly, the tetragram shows that the essence of God is the trinity.
3. Alphabetum catholicorum sive de elementis catholicae fidei (“Alphabet of Catholics or on elements of the Catholic faith”, between 1295 and 1297): This is an introductory dialogue to Christian life, as Arnau understood it. The person asking questions is the initiator, and the initiate responds. It was dedicated to King Jaume II to be used to educate his children.
4. Tractatus de prudentia catholicorum scolarium (“Treatise on the prudence of Catholic scholars”, between 1295 and 1297): Just like the previous one, this is also a pedagogical work in which Arnau reflects on the meaning of Christian education in the life of a Catholic scholar.
5. Tractatus de tempore adventus Antichristi (“Treatise on the times of the coming of the Antichrist”, in several phases between 1297 and 1300): This is the work resulting from the early treatise (not conserved) divulged at the Faculty of Theology of Paris, De consummatione seculi), containing a response to the objections posed by theologians, along with a few subsequent additions. After interpreting Daniel 12:11 and other Biblical texts (Acts 1:7; Mark 13:32), Arnau announced the imminent coming of the Antichrist and the end of the world.
6. Protestatio facta coram domino rege Francorum (“Protest before the King of France “, París, 1300): This is a grievance submitted to the king over how he was treated by the authorities in the wake of the theologians’ denunciation against him.
7. Appellatio ad apostolicam sedem contra cancellarium et collegium theologorum Parisiensium (“Appeal to the Holy See against the Chancellor and the College of Theologians of Paris”, Paris, 12th of October 1300): This is grievance submitted to the pope on the actions of the theologians of Paris.
8. Tractatus de mysterio cymbalorum ecclesiae (“Treaty on the mystery of the Church bells”, Sgurgola, summer of 1301): After the events in Paris, the admonishment from Boniface VIII and the Pope’s ban on his writing on the same topic again (imminent coming of the Antichrist and the end of the world), Arnau wrote another treatise on the same topic, but in another style which is more academic and less controversial.
9. Tractatus epistolarum christini (“Treaty on the letters of young Christ”): This compiles the following epistles, with which he shared De mysterio with different personalities or religious communities:
   9.1. Fratribus ordinis praedicatorum qui sunt Parisius (“To the friars of the order of preachers of Paris “)
   9.2. Fratribus praedicatoribus Montispesulani (“To the friar preachers of Montpellier”)
   9.3. Fratribus minoribus Parisius (“To the friars minor of Paris”)
   9.4. Fratribus minoribus Montispesulani (“To the friars minor of Montpellier”)
   9.5. Abbati et conventui Sancti Victoris Parisius (“To the abbot and convent of Saint Victor of Paris”)
   9.6. Fratribus Vallis Magnae (“To the brothers of Vallmagna”)
   9.7. Dominis Auxitano et Burdegalensi (“To the lords of Auch and Bordeaux”)
   9.8. Angelo ecclesiae Valentinae (“To the angel of the Church of Valencia”)
   9.9. Angelo Ebredunensis ecclesiae (“To the angel of the Church of Embrun”) 
   9.10 Angelo Altissiodorensis ecclesiae (“To the angel of the Church of Auxerre”)
   9.11. Inclito domino regi Francorum (“To the illustrious Lord King of France”, 17 November 1301)
   9.12. Inclito domino regi Aragonum (“To the illustrious Lord King of Aragon”)
10. Philosophia catholica et divina (“Catholic and divine philosophy”, summer of 1302): With this work, Arnau complements the apocalyptic message. The Philosophia is an art to identify the members of the Antichrist. Just as the true followers of Jesus Christ identify with his virtues (justice, patience, poverty, chastity), the members of the Antichrist identify with the opposite virtues.
11. Epistola nuncupatoria tractatus Philosophia catholica et divina ad Bonifacium VIII (“Dedicatory letter on the treatise on Catholic and divine philosophy to Boniface VIII”, Nice, 29 August 1302): Arnau sent the aforementioned treatise to Boniface VIII accompanied by this letter.
12. Epistola nuncupatoria tractatus Philosophia catholica et divina ad Sanctae Romanae Ecclesiae Cardinales (“Dedicatory letter on the treatise on Catholic and divine philosophy to the cardinals of the Holy Roman Church “, Nice, 29 August 1302): Arnau sent the Philosophia catholica to the College of Cardinals accompanied by this letter.
13. Epistola nuncupatoria tractatus Philosophia catholica et divina ad Iacobum II (“Dedicatory letter on the treatise on Catholic and divine philosophyto Jaume II, after 29 August 1302): Arnau sent the Philosophia catholica to King Jaume II accompanied by this letter.
14. Apologia de versutiis atque perversitatibus pseudotheologorum et religiosorum (“Apology on the astuteness and perversities of pseudo-theologians and pseudo religious men”, Girona, late 1302): This is Arnau’s response to the theologians (most of them from Girona) who attacked his apocalyptic theses. He defends his interpretation of Daniel 12:11 and identifies his adversaries as members of the Antichrist.
15. Eulogium de notitia verorum et pseudoapostolorum (“Reasoning on the news of the true and false apostles”, Girona, late 1302 – early 1303): Arnau explains the characteristics of false apostles or preachers, including Bernat de Puigcercós, who had denied (with an exegesis of Thessalonians 2) the possibility of seeing the last times. The Eulogium was read before the bishop of Girona.
16. Denuntiatio Gerundensis (“Denunciation of Girona”, Girona, late 1302 – early 1303): In this text, Arnau de Vilanova denounces Bernat de Puigcercós’s attacks on his thesis before the bishop of Girona and refutes them.
17. Altera denuntiatio Gerundensis (“Second denunciation of Girona”, Girona, late 1302 – early 1303): This was submitted a few days after the previous denunciation, and Arnau adds new deeds by Bernat de Puigcercós to this latter text.
18. Tertia denuntiatio Gerundensis (“Third denunciation of Girona”, Girona, late 1302 – early 1303): The Dominican convent in Girona submitted a quaerimonia against Arnau. He replied with this third denunciation.
19. Confessio Ilerdensis de spurcitiis pseudoreligiosorum (“Confession of Lleida on perversities and pseudo religious men”, Lleida, 1303): Arnua read a synthesis of his claims on false religious people before the archbishop of Tarragona and the bishops and abbots of Tarraconense. An extensive part of this work is devoted to exposing and commenting on the signs which the Angelic Oracle of Cyril claims anticipate the full manifestation of the Antichrist.
20. Denuntiatio prima facta Massiliae (“First denunciation made in Marseille”, Marseille, 10 February 1304). The Dominicans of Marseille publicly attacked sermons Arnau’s theses on knowledge of the times of the coming of the Antichrist; Arnau then submitted this denunciation against them to the bishop.
21. Gladius iugulans thomatistas (“Sword that slaughters the Thomists”, Marseille, February 1304). Informed by Jaume Blanc of the book that a Dominican had written against his theses, Arnau de Vilanova wrote the Gladius to respond to the objections of his adversaries, the thomatistae,and to attack them. The Thomists, who followed Thomas Aquinas, were drifting away from Christ and Saint Dominick. Arnau sets forth Thomas Aquinas’ theses on the end of time and then refutes them. In reality, the Thomists’ philosophical and theological method is yet another impudence by the members of the Antichrist. The word “Thomist” (thomatista) appears for the first time in this work. Arnau attached this treatise to the previous denunciation.
22. Denuntiatio secunda facta Massiliae (“Second denunciation made in Marseille”, Marseille, 28 February 1304). When Arnau had been able to personally read the work about which Jaume Blanc had told him, he wrote a new work, the Carpinatio, and submitted this second denunciation to the bishop.
23. Carpinatio poetriae theologi deviantis (“Poetic anthology of the deviated theologian”, Marseille, March 1304). The purpose of the Carpinatio was not to refute the positions of his as-yet unknown adversary (Arnau had already done this in the Gladius), but to show its author’s “delirium” and “deviation”. In addition to the strictly apocalyptic themes, others also appear, such as the proper interpretation of the Glossa Ordinaria or the tally of years that had elapsed since the start of the world. This work was attached to the previous denunciation.
24. Denuntiatio tertia facta Massiliae (“Third denunciation made in Marseille”, Marseille, 14 March 1304). When Arnau de Vilanova had found out the name of his adversary, Joan Vigorós, he denounced him to the bishop in this text.
25. Protestatio, praesentatio ac supplicatio Benedicto XI (“Protest, presentation and plea to Benedict XI”, Avignon, 2 June 1304). Arnau informs the new pope of the persecution against him by the professional theologians and suggests, in a clearly prophetic tone, a plan to reform the Church.
26. Protestatio facta Perusii coram domino camerario summi pontificis (“Protest made in Perusa before the Lord Steward to the Most Holy Pope”, Perugia, 18 July 1304). After the death of Benedict XI, when the conclave of cardinals was gathered to choose the new pope, Arnau de Vilanova appeared and demanded reproof of the condemnation by Boniface XIII against some fragments he had written and presented many of his previous works so that the college of theologians could examine them.
27. Allocutio christini de hiis quae conveniunt homini secundum propriam dignitatem creaturae rationalis (“Speech of the Little Christ on the things that are worthy in men according to the inherent dignity of the rational creature”, begun before 1302 and finished between 1304 and 1305). This work was written for King Frederick of Sicily. After a more theoretical and speculative part on the possibilities of meeting God, either through Creation or through the revelation of the Bible, he describes the qualities that a Christian prince should have.
28. De esu carnium (“On ingesting meat”, perhaps from 1304). This is a medical-spiritual treatise: Arnau de Vilanova justifies the benefits of the Carthusians’ vegetarian diet with medical arguments.
29. Epistola ad Bremundum, dominum Montisferrarii (“Letter to Bremon, Lord of Montferrer”, prior to August 1305). The recipient of the letter asked Arnau for a prescription for his sight. Arnau prescribes drops but also advises him to care for his “spiritual sight”.
30. Epistola ad Bartholomaeam Montaneri (“Letter to Bartomeua Montaner”, prior to August 1305). Arnau encourages the nun Bartomeua Montaner to withstand adversity and overcome difficulties.
31. Dancia Jacobi II cum commento Arnaldi de Villanova (“Dance of Jaume II with a commentary by Arnau de Vilanova”, text in Latin and Occitan, around 1305). Arnau comments in Latin on a poem that Jaume II must have written in Occitan. He compares the Church to a ship that does what it can to overcome all manner of setbacks.
32. Antidotum contra venenum effusum per fratrem Martinum de Atheca, praedicatorem (“Antidote against the poison spread by Friar Martín de Ateca, preacher”, between late 1304 and summer of 1304). Arnau de Vilanova managed to get a treatise that Martín de Ateca had written against Arnau’s writings in Girona (no. 15-18). The Antidotum follows the same order as Martín de Ateca’s work, divided into a prologue and twelve chapters, and he wanted to expose the Aragonese friar’s “deviations”
33. Testamentum (“Will”, Barcelona, 20 July 1305). It stipulates the simul et singulariter executors Pere de Montmeló, Pere Jutge, Jaume des Pla and Ramon Conesa. He leaves his assets in Montpellier to his wife, while his theology books should be left in the monastery of Scala Dei. The assets in Valencia were for his daughter Maria. His remaining assets were to be donated to the poor, except a part reserved for the redemption of captives.
34. Praesentatio facta Burdegaliae coram domino summo pontifice Clemente V (“Presentation made in Bordeaux before the Most Holy Pope, Clement V”, Bordeaux, 24 August 1305). Now that “divine clemency” abounded, Arnau de Vilanova reiterated to the new pope his earlier protests and petitions. Arnau shared his eschatological theses, made a list of his spiritual works and asked the pope to examine them. The pope reserved the examination and judgement of these works for the Holy See.
35. Epistola ad gerentes zonam pelliceam (“Letter to those who wear the leather belt”, between autumn 1307 and April 1309): Every spiritual individual has to imitate the four basic virtues of Jesus Christ: poverty, humility, charity and chastity. He also addressed two more specific, practical questions: the need to accept the Inquisitor’s authority and the refusal to wear the new religious habit (the zona pellicea or belt). This work is related to the spiritual status of Guiard de Cressonessart (and perhaps Margarida Poreta as well).
36. Epistola ad Clementem papam V, de Templariis (“Letter to Pope Clement V on the Templars”, prior to 19 February 1308). Arnau shares his opinion with the pope on the Templar affair: the time of the military orders has come to an end.
37. Epistola ad Iacobum regem II, de Templariis (“Letter to King Jaume II on the Templars”, Marseille, 19 February 1308). Cf. no. 36.
38. Interpretatio de visionibus in somniis dominorum Iacobi secundi regis Aragonum et Friderici tertii regis Siciliae eius fratris (“Interpretation of the dream visions of Jaume II, King of Aragon, and Frederick III, King of Sicily, his brother”, summer of 1309). This work, which was written as a historical dialogue among the characters, interprets the dreams of King Jaume II and Frederick of Sicily. These kings were chosen by God to carry out a reform of Christianity. This work became the core of the Raonament d’Avinyó.
39. Epistola ad Iacobum regem II, de titulo regali Frederici (“Letter to King Jaume II on Frederick’s royal title”), Messina, 9 January 1310). In this brief letter, Arnau sends the king a prescription and explains some of the actions he has taken to secure Frederick the title of King of Jerusalem.
40. Constituciones Regni Trinacriae (“Constitutions of the Kingdom of Trinacria”, inspired by Arnau de Vilanova, autumn of 1310). These constitutions are clearly not Arnau’s work, but some of their articles were inspired by proposals in his Spiritual Information.