Jesuit Biblical scholar, born at Toledo, 8 Sept., 1515; died at Naples, 13 Feb., 1585. He studied literature and philosophy at Alcalá, and thereafter went to Paris for philosophy and theology. Here, through James Lainez, he met St. Ignatius of Loyola ; together with Lainez, Faber, and St. Francis Xavier he enlisted as one of the first companions of Loyola (1536). The small company left Paris, 15 Nov., 1536, and reached Venice, 8 Jan., 1537, and during Lent of that year went to Rome. He delivered a discourse before the Holy Father and was, in return, granted leave to receive Holy orders so soon as he should have reached the canonical age . About 8 Sept., all the first companions met at Vincenza, and all, save St. Ignatius, said their first Mass. The plan of a pilgrimage to the Holy Land was abandoned. Salmeron devoted his ministry in Sienna to the poor and to children. On 22 April, 1541, he pronounced his solemn vows in St. Paul's-Outside-the-Walls , as a professed member of the newly-established Society of Jesus. The autumn of that year, Paul III sent Salmeron and Broët as Apostolic nuncios to Ireland. They landed, by way of Scotland, 23 Feb., 1542. Thirty-four days later they set sail for Dieppe and went on to Paris. For two years Salmeron preached in Rome ; his exposition of the Epistle to the Ephesians thrice a week in the church of the Society effected much good (1545). After preaching the Lent at Bologna, he went with Lainez to the Council of Trent (18 May, 1546) as theologian to Paul III. The Dogma of Justification was under discussion. The two Jesuits at once won the hearts and respect of all; their discourses had to be printed and distributed to the bishops. Both set out for Bologna (14 March, 1547) with the Council. After serious sickness at Padua, Salmeron once again took up his council work. The next two years were in great part spent in preaching at Bologna, Venice, Padua, and Verona. On 4 Oct., 1549, Salmeron and his companions, Le Jay and Canisius, took their doctorate in the University of Bologna, so that they might, at the urgent invitation of William IV of Bavaria, accept chairs in Ingolstadt. Salmeron undertook to interpret the Epistle to the Romans. He held the attention of all by his learning and grace of exposition. Upon the death of Duke William, and at the instigation of the Bishop of Verona, much to the chagrin of the faculty of the Academy of Ingolstadt, Salmeron was returned to Verona (24 Sept., 1550). That year he explained the Gospel of St. Matthew . Next year (1551) he was summoned to Rome to help St. Ignatius in working up the Constitutions of the Society. Other work was in store. He was soon (Feb., 1551) sent down to Naples to inaugurate the Society's first college there, but after a few months was summoned by Ignatius to go back to the Council of Trent as theologian to Julius III. It was during the discussions preliminary to these sessions that Lainez and Salmeron, as papal theologians, gave their vota first. When the Council once again suspended its sessions, Salmeron returned to Naples (Oct., 1552). Paul IV sent him to the Augsburg Diet (May, 1555) with the nuncio, Lippomanus, and thence into Poland ; and later (April, 1556) to Belgium. Another journey to Belgium was undertaken in the capacity of adviser to Cardinal Caraffa (2 Dec., 1557). Lainez appointed Salmeron first Provincial of Naples (1558), and vicar-general (1561) during the former's apostolic legation to France. The Council of Trent was again resumed (May, 1562) and a third pontiff, Pius IV, chose Salmeron and Lainez for papal theologians. The rôle was very delicate; the Divine origin of the rights and duties of bishops was the be discussed. During the years 1564-82, Salmeron was engaged chiefly in preaching and writing; he preached every day during eighteen Lenten seasons ; his preaching was fervent, learned, and fruitful. His writings during this long period were voluminous; Bellarmine spent five months in Naples reviewing them. Each day he pointed out to Salmeron the portions that were not up to the mark, and the next day the latter brought back those parts corrected.
The chief writings of Salmeron are his sixteen volumes of Scriptural commentaries--eleven on the Gospels, one on the Acts, and four on the Pauline Epistles. Southwell says that these sixteen volumes were printed by Sanchez, Madrid, from 1597 till 1602; in Brescia, 1601; in Cologne, from 1602-04, Sommervogel (Bibliothèque de la C. de J., VII, 479) has traced only twelve tomes of the Madrid edition--the eleven of the Gospels and one of the Pauline commentaries. The Gospel volumes are entitled, "Alfonsi Salmeronis Toletani, e Societate Jusu Theologi, Commentarii in Evangelicam Historiam et in Acta Apostolorum, in duodecim tomos distributi" (Madrid, 1598-1601). The first Cologne edition, together with the second (1612-15), are found complete. These voluminous commentaries are the popular and university expositions which Salmeron had delivered during his preaching and teaching days. In old age, he gathered his notes together, revised them, and left his volumes ready for posthumous publication by Bartholomew Pérez de Nueros. Grisar (Jacobi Lainez Disputationes Tridentinae, I, 53) thinks that the commentary on Acts is the work of Perez; Braunsberger (Canisii epist., III, 448) and the editors of "Monumenta Historica S.J." (Epistolae Salmeron, I, xxx) disagree with Grisar. The critical acumen of Salmeron, his judicious study of the Fathers and his knowledge of Holy Writ make his Scriptural exegesis still worth the attention of students. He was noted for his devotion to the Church, fortitude, prudence, and magnanimity. The Acts of the Council of Trent show that he wielded tremendous influence there by his vota on justification, Holy Eucharist , penance, purgatory, indulgences, the Sacrifice of the Mass, matrimony and the origin of episcopal jurisdiction --all most important questions because of the gradual infiltration of some heretical ideas into a small minority of the hierarchy of that time.
The Catholic Encyclopedia is the most comprehensive resource on Catholic teaching, history, and information ever gathered in all of human history. This easy-to-search online version was originally printed between 1907 and 1912 in fifteen hard copy volumes.
Designed to present its readers with the full body of Catholic teaching, the Encyclopedia contains not only precise statements of what the Church has defined, but also an impartial record of different views of acknowledged authority on all disputed questions, national, political or factional. In the determination of the truth the most recent and acknowledged scientific methods are employed, and the results of the latest research in theology, philosophy, history, apologetics, archaeology, and other sciences are given careful consideration.
No one who is interested in human history, past and present, can ignore the Catholic Church, either as an institution which has been the central figure in the civilized world for nearly two thousand years, decisively affecting its destinies, religious, literary, scientific, social and political, or as an existing power whose influence and activity extend to every part of the globe. In the past century the Church has grown both extensively and intensively among English-speaking peoples. Their living interests demand that they should have the means of informing themselves about this vast institution, which, whether they are Catholics or not, affects their fortunes and their destiny.
Copyright © Catholic Encyclopedia. Robert Appleton Company New York, NY. Volume 1: 1907; Volume 2: 1907; Volume 3: 1908; Volume 4: 1908; Volume 5: 1909; Volume 6: 1909; Volume 7: 1910; Volume 8: 1910; Volume 9: 1910; Volume 10: 1911; Volume 11: - 1911; Volume 12: - 1911; Volume 13: - 1912; Volume 14: 1912; Volume 15: 1912
Catholic Online Catholic Encyclopedia Digital version Compiled and Copyright © Catholic Online