SALMAS
402
SALMERON
to outsiders. During the Middle Ages the Carme-
lites, with some notable exceptions, had gone hand
in hand with the Dominicans in the matter of Scholas-
tic teaching as against the Franciscan and Augus-
tinian schools; it was therefore natural that in the
sixteenth century they should maintain their old
allegiance a^s against the Jesuits. Consequently
they made strict adherence to Thomism their funda-
mental principle, and carried it out with greater con-
sistency than probably any other commentators of
the neo-Scholastic period. Although the names of
the several contributors to the three courses are
on record, their works must not be taken as the views
or utterances of individual scholars, but as the ex-
pression of the official teaching of the order, for no
question was finally disj)osed of without being sub-
mitted to the discu-ssion of the whole college, and in
case of difference of opinions the matter was decided
by vote. By this means such uniformity and con-
sistency were obtained that it could be claimed that
there was not a single contradiction in any of these
immense works, although nearly a century elapsed
between the publication of the first and the appear-
ance of the final instahnent. At the beginning the
lecturers contented themselves with writing their
quaternione^, many of which are still extant. But
at the beginning of the seventeenth century the
publication of a complete course was decided upon.
The "Logic", wTitten by Diego de Jesda (b. at
Granada, 1570; d. at Toledo, 1621) appeared at
Madrid, 1608, and was re- written by Miguel de la
SS. Trinidad (b. at Granada, 1588; d. at Alcald,
1661), in which form it was frequently printed in
Spain, France, and Germany. Nearly all the re-
maining philosophical treatises were the work of
Antonio de la Madre de Dios (b. at L6on, 1588;
d. 1640). The whole work was then re-cast by Juan
de la Anunciaci6n (b. at Oviedo, 1633; general from
1694 to 1700; d. 1701), who also added a supplement.
It appeared at Lyons in 1670 in five quarto volumes,
under the title, " CoUegii Complutensis Fr. Discalc.
B. AL V. de Monte Carmeli Artium cursus ad
breviorem formam coUectus et novo ordine atque
faciliori stylo dispositus". It superseded all previous
editions and various supplements, such as the
" Metaphysica in tres lib. distincta" (Paris, 1640) by
the French Carmelite, Blasius a Conceptione. Antonio
de la Madre de Dios laid the foundation of the
dogmatic part of the Salmanticenses by publishing,
in 1630, two volumes containing the treatises "De
Deo uno", "De Trinitate", and "De angelis". He
was succeeded bv Domingo de Sta Teresa (b. at
Alberca, 1600; d. at Madrid, 1654), who wrote in
1647 "De ultimo fine", "De beatitudine, etc.", and
"De peccatis". Juan de la Anunciaci6n, already
mentioned, contributed "De gratia", "De justifica-
tione et merito", "De virtutibus theologicis", "De
Incarnatione", "De sacramentis in communi",
and "De Eucharistia". He left the first volume of
"De pcenitentia" in manuscript. It was revised
and continued by Antonio de S. Juan-Bautista, who,
dying at Salamfinoa in 1699, was unable to carry it
through the preas. The work was therefore com-
pleted by Alonso de los Angeles (d. 1724) and J'ran-
cisco de Sta Ana (d. at Salamanca, 1707). Thia
last volume, the twelfth, appeared in 1704. The
Salmanticenses have ever been held in the highest
esteem, particularly at Rome where they are consid-
ered a standard work on Thomistic scholasticism. A
new edition, in twenty volumes appeared in Paris
as late as 1870-83. An abridgment (two large vol-
umes, in folio) for the use of students was published
by Pablo de la Concepci6n (general from 1724 to
1730; d. at Grana^ia, 1734).
The moral theology of the Salmanticenses wa« be- gun in 1665 by Francisco de Jpsiis-Maria (d. 1677), with treatises on the sacraments in general, and on
baptism, confirmation, the Kucharist, and extreme
unction. The fourth edition (Madrid, 1709) under-
went considerable revision on account of the new
Decrees of Innocent XI and Alexander VII. It was
augmented by a disquisition on the "Bull Cruciata"
of Jose de Jesus-Maria, i)ublished by Antonio del
SS. Sagramento. Andres de la Madre de Dios (d.
1674) wrote "De sacramento ordinis et matrimonii"
(Salamanca, 1668), "De censuris", "De justitia",
and "De statu religioso", with all cognate matters.
Sebastian de San Joaquin (d. 1714), the author of two
volumes on the Commandments, did not live to see
his work through the ]iress. Hence it was completed
and ])ublishcd by .\lonso de los Angeles, who had
also i)ut the last hand to the course of dogmatic
theology. St. Al])honsus Liguori esteemed the moral
theology of the Salmanticenses; he nearly always
quotes them approvingly and follows their lead,
though on rare occasions he finds them somewhat
too easy going. Lehmkuhl complains that they are
not always accurate in their quotations.
Henricus a SS. Sacramento, Collcrlio scrip, ord. carmel. excGlc. (Savona, 1884), passim; Hurter, Nomenclator.
B. Zimmerman.
Salmas, a Chaldean s(>e, included in the ancient Archdiocese of Adhorbigan, or Adherbaidjan; we know several Nestorian bishops of the latter, from the fifth to the seventh centuries (Chabot, "Syno- dicon orientale", 665), and in the Middle Ages (Le Quien, "Oriens christianus", II, 1283), also some Jacobite bishops (Le Quien, op. cit., II, 1.565). At a date which is not quite certain, but which goes back at least to the end of the eighteenth century (Guriel, "Elementa linguie chaldaicie", Rome, 1860, p. 206), the Chaldean Catholic Archdiocese of Adherbaidjan formed one with that of Salmas, and since then it has continued to exist. The diocese contains 8000 faithful, 10 priests, 13 parishes or stations, and 12 churches or chapels. The seminary is at Ourmiah; the Sisters of Charity direct the primary schools. The town and Province of Salmas in the Persian Adherbaidjan are rich in marble, orchards, and vineyards.
Revue del' Orient Chretien, 1, 450; Miss, cathol. (Rome, 1907), 814.
S. Vailh^.
Salmeron, Alphonsus, Jesuit Biblical scholar, b. at Toledo, 8 Sept., 1515; d. at Naples, 13 Feb. 1585. He studied literature and philosophy at Alcald, 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 fij-st 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 canoni- cal age. About 8 Sept., all the first companions met at Vicenza, and all, save St. Ignatius, said their first Mass. The plan of a pilgrimage to the Holy Land was abandoned. Salmeron devoted his minis- try in Sienna to the poor and to children. On 22 April, 1.541, 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 Broet 518 Apostolic mmcios to Ireland. They landed, by way of Scotland, 23 Feb., 1542. Thirty-four days later they set sail for Dieppe and went on to Pans. For two years Salmeron preached in Rome; his ex- position of the Epistle to the Ephesians thrice a week in the church of the Society effected much good (1.545). After preaching the Lent at Bologna, ho went with Lainez to the Council of Trent (18 May, 1546) as theologian to Paul III. The Dogma
