Peter Martyr Vermigli bibliography

Vermigli published commentaries on I Corinthians (1551), Romans (1558), and Judges (1561) during his lifetime.^[1] He was criticized by his colleagues in Strasbourg for withholding his lectures on books of the Bible for years rather than sending them to be published. Calling his lecture notes on Genesis, Exodus, Leviticus and the Minor Prophets "brief and hasty annotations", he found it difficult to find time to prepare them for publication. His colleagues edited and published some of his remaining works on the Bible after his death: prayers on the Psalms (1564) and commentaries on Kings (1566), Genesis (1569), and Lamentations (1629).^[2] Vermigli followed the humanist emphasis on seeking the original meaning of scripture, as opposed to the often fanciful and arbitrary allegorical readings of the medieval exegetical tradition.^[3] He occasionally adopted an allegorical reading to interpret the Old Testament as having to do with Christ typologically,^[4] but he did not utilize the quadriga method of medieval biblical interpretation, where each passage has four levels of meaning. Vermigli's command of Hebrew, as well as his knowledge of rabbinic literature, surpassed that of most of his contemporaries, including John Calvin, Martin Luther, and Huldrych Zwingli.^[5]

Vermigli's best known work is the Loci Communes (Latin for "commonplaces"), a collection of the topical discussions scattered throughout his biblical commentaries.^[13] The Loci Communes was compiled by Huguenot minister Robert Masson and first published in 1576, fourteen years after Vermigli's death.^[14] Vermigli had apparently expressed a desire to have such a book published,^[15] and it was urged along by the suggestion of Theodore Beza.^[16] Masson followed the pattern of John Calvin's Institutes of the Christian Religion to organize it.^[15] Fifteen editions of the Loci Communes spread Vermigli's influence among Reformed Protestants.^[17] Anthony Marten translated the Loci Communes into English in 1583, with considerable additional excerpts from Vermigli's works.^[18]

Vermigli published an account of his disputation with Oxford Catholics over the Eucharist in 1549, along with a treatise further explaining his position.^[19] The disputation largely dealt with the doctrine of transubstantiation, which Vermigli strongly opposed, but the treatise was able to put forward Vermigli's own Eucharistic theology.^[20] He weighed in again on Eucharistic controversy in England in 1559. His Defense Against Gardiner was in reply to Stephen Gardiner's 1552 and 1554 Confutatio Cavillationum, itself a reply to the late Thomas Cranmer's work. At 821 folio pages, it was the longest work on the subject published during the Reformation period.^[21]

Vermigli's Eucharistic polemical writing was initially directed against Catholics, but beginning in 1557 he began to involve himself in debates with Lutherans. Many Lutherans during this time argued that Christ's body and blood were physically present in the Eucharist because they are ubiquitous, or everywhere. In 1561, Johannes Brenz published a work defending such a view, and Vermigli's friends convinced him to write a response.^[22] The result, the Dialogue on the Two Natures in Christ, was written in the form of a dialogue between Orothetes ("Boundary Setter"), a defender of the Reformed doctrine that Christ's body is physically located in heaven, and Pantachus ("Everywhere"), whose speeches are largely taken directly from Brenz's work.^[23] Brenz published a response in 1562, to which Vermingli began to prepare a rebuttal, but he died before he was able to complete it.^[24]