Acho Johannis - Revision history

Sthop9388 at 11:40, 29 October 2025

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			[This article has been updated/rewritten in 2025 to incorporate current research. Please adjust citation accordingly.]


	by Roger Andersson		by Roger Andersson

Sthop9388 at 10:10, 2 September 2025

2025-09-02T10:10:37Z

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	'''Acho Johannis''' (d. 1453), priest brother at the Birgittine abbey of Vadstena, Sweden, 1416–1442; bishop of Västerås 1442–1453; famous preacher and composer of sermons.		'''Acho Johannis''' (d. 1453), priest brother at the Birgittine abbey of Vadstena, Sweden, 1416–1442; bishop of Västerås 1442–1453; famous preacher and composer of sermons.

	- see also [[Diarium Vadstenense]]		- see also [[Diarium Vadstenense]]

			- see also [[Gervinus Petri]]

	==== Sources ====		==== Sources ====

Sthop9388 at 10:07, 2 September 2025

2025-09-02T10:07:06Z

Show changes

Hkllm at 11:25, 25 February 2012

2012-02-25T11:25:30Z

← Older revision		Revision as of 11:25, 25 February 2012
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			by Roger Andersson

	'''Acho Johannis''' (d. 1453), priest brother at the Birgittine abbey of Vadstena, Sweden, 1416–1442; bishop of Västerås 1442–1453; famous preacher and composer of sermons.		'''Acho Johannis''' (d. 1453), priest brother at the Birgittine abbey of Vadstena, Sweden, 1416–1442; bishop of Västerås 1442–1453; famous preacher and composer of sermons.

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	* SILFVERSTOLPE, C. 1898: Klosterfolket i Vadstena. Personhistoriska anteckningar (Skrifter och handlingar utgifna genom Svenska Autografsällskapet IV), Stockholm.		* SILFVERSTOLPE, C. 1898: Klosterfolket i Vadstena. Personhistoriska anteckningar (Skrifter och handlingar utgifna genom Svenska Autografsällskapet IV), Stockholm.
	* VITALIS, H. 1991: In canonizacione beate Birgitte. A Vadstena Sermon Edited with an Introduction (Studia seminarii latini Upsaliensis 4), Uppsala.		* VITALIS, H. 1991: In canonizacione beate Birgitte. A Vadstena Sermon Edited with an Introduction (Studia seminarii latini Upsaliensis 4), Uppsala.

	~~Roger Andersson~~

	[[Category:Article]]		[[Category:Article]]

Fcmao at 18:12, 20 March 2010

2010-03-20T18:12:43Z

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	==== Sources ====		==== Sources ====

	As with all the inhabitants of Vadstena Abbey, the main primary source for the life of Acho Johannis is the Abbey’s memorial book, Diarium Vadstenense. Another important source is his correspondence. The most thorough biographical study of Acho is EKSTRÖM 1939, who draws on earlier works such as SILFVERSTOLPE 1898. Later contributions are MALINIEMI 1942, 28 ff., KLOCKARS 1975, KLOCKARS 1979, 12 ff. et passim and ANDERSSON 2001, 202–5.		As with all the inhabitants of Vadstena Abbey, the main primary source for the life of Acho Johannis is the Abbey’s memorial book, [[Diarium Vadstenense]]. Another important source is his correspondence. The most thorough biographical study of Acho is EKSTRÖM 1939, who draws on earlier works such as SILFVERSTOLPE 1898. Later contributions are MALINIEMI 1942, 28 ff., KLOCKARS 1975, KLOCKARS 1979, 12 ff. et passim and ANDERSSON 2001, 202–5.

	==== Biography ====		==== Biography ====

Fcmao: /* Bibliography */

2010-03-20T17:45:47Z

Bibliography

Fcmao at 17:44, 20 March 2010

2010-03-20T17:44:18Z

← Older revision		Revision as of 17:44, 20 March 2010
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	==== Sources ====		==== Sources ====

	As with all the inhabitants of Vadstena Abbey, the main primary source for the life of Acho Johannis is the Abbey’s memorial book, Diarium Vadstenense. Another important source is his correspondence. The most thorough biographical study of Acho is EKSTRÖM 1939, who draws on earlier works such as SILFVERSTOLPE 1898. Later contributions are MALINIEMI 1942, 28 ff., KLOCKARS 1975, KLOCKARS 1979, 12 ff. et passim and ANDERSSON 2001, 202–5.		As with all the inhabitants of Vadstena Abbey, the main primary source for the life of Acho Johannis is the Abbey’s memorial book, Diarium Vadstenense. Another important source is his correspondence. The most thorough biographical study of Acho is EKSTRÖM 1939, who draws on earlier works such as SILFVERSTOLPE 1898. Later contributions are MALINIEMI 1942, 28 ff., KLOCKARS 1975, KLOCKARS 1979, 12 ff. et passim and ANDERSSON 2001, 202–5.

	==== Biography ====		==== Biography ====

	Acho Johannis is first mentioned as prebendary in Västerås in 1413 (SD 1750). Despite suggestions that he was of Danish origin, he probably came from the diocese of Västerås (EKSTRÖM 1939, 152). On 28 May 1416 he was offered a place as one of the thirteen priest brothers in Vadstena Abbey (SD 2245) and he entered the Abbey on 15 July the same year (DV 267) although his parents seem to have disliked his dedication to the religious life (SD 2246). Very little is known about his first years in the Abbey but he seems to have been held in esteem by the rest of the convent. In 1428 he was chosen to accompany the confessor general >Gervinus Petri to the king in order to obtain permission for a journey to Rome for negotiations concerning the Rule (Regula Salvatoris). The planned journey never took place (DV 387, 389), but five years later, on 27 September 1433, Acho Johannis and Gervinus Petri left Vadstena in order to take part in the Council of Basel (DV 435). Before going to Basel, Acho visited Rome for negotiations about the “double monastery” system (both a male and a female convent within the same unit). For his function as a representative of Vadstena at the Council of Basel, see FREDRIKSSON ADMAN 2003, 21 ff.. The exact date of his return to Vadstena is not known. In 1438 and 1439 (DV 480, 489) Acho visited Finland to negotiate about land and property for the foundation of a daughter house in Nådendal (KLOCKARS 1979). In Finland he and his companion Laurentius Haquini seem to have made a good impression on the bishop of Åbo, Magnus Tavast, who tried without success to persuade Acho to remain in Finland (the letter from the bishop is edited in KLOCKARS 1975, 29–33). Since the proposed location for the new monastery was not judged suitable, another one was chosen in 1441; Acho played an active part in obtaining permission to use the new location from the Council of the Realm (DV 510, FMU 2398).		Acho Johannis is first mentioned as prebendary in Västerås in 1413 (SD 1750). Despite suggestions that he was of Danish origin, he probably came from the diocese of Västerås (EKSTRÖM 1939, 152). On 28 May 1416 he was offered a place as one of the thirteen priest brothers in Vadstena Abbey (SD 2245) and he entered the Abbey on 15 July the same year (DV 267) although his parents seem to have disliked his dedication to the religious life (SD 2246). Very little is known about his first years in the Abbey but he seems to have been held in esteem by the rest of the convent. In 1428 he was chosen to accompany the confessor general >Gervinus Petri to the king in order to obtain permission for a journey to Rome for negotiations concerning the Rule (Regula Salvatoris). The planned journey never took place (DV 387, 389), but five years later, on 27 September 1433, Acho Johannis and Gervinus Petri left Vadstena in order to take part in the Council of Basel (DV 435). Before going to Basel, Acho visited Rome for negotiations about the “double monastery” system (both a male and a female convent within the same unit). For his function as a representative of Vadstena at the Council of Basel, see FREDRIKSSON ADMAN 2003, 21 ff.. The exact date of his return to Vadstena is not known. In 1438 and 1439 (DV 480, 489) Acho visited Finland to negotiate about land and property for the foundation of a daughter house in Nådendal (KLOCKARS 1979). In Finland he and his companion Laurentius Haquini seem to have made a good impression on the bishop of Åbo, Magnus Tavast, who tried without success to persuade Acho to remain in Finland (the letter from the bishop is edited in KLOCKARS 1975, 29–33). Since the proposed location for the new monastery was not judged suitable, another one was chosen in 1441; Acho played an active part in obtaining permission to use the new location from the Council of the Realm (DV 510, FMU 2398).

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	==== Editions ====		==== Editions ====

	One sermon (C 326, fols. 279v–281r) is edited in MALINIEMI 1942, 143–50; two others from the same manuscript (C 326, fols. 118r–122r) together with the corresponding reported versions (C 392, fols. 264v–265r, 270r–v) in HALLBERG 1997, 22–42. In FREDRIKSSON 1990 and VITALIS 1991 two sermons from C 335 (fols. 284v–287v and 237v–241r respectively) are edited, in both cases with an apparatus of variants from a number of other manuscripts. The latter is translated into Swedish in BORGEHAMMAR 1992, 251 ff.. In BORGEHAMMAR 1989 another sermon (C 326, fols. 48r–50r) is translated into Swedish.		One sermon (C 326, fols. 279v–281r) is edited in MALINIEMI 1942, 143–50; two others from the same manuscript (C 326, fols. 118r–122r) together with the corresponding reported versions (C 392, fols. 264v–265r, 270r–v) in HALLBERG 1997, 22–42. In FREDRIKSSON 1990 and VITALIS 1991 two sermons from C 335 (fols. 284v–287v and 237v–241r respectively) are edited, in both cases with an apparatus of variants from a number of other manuscripts. The latter is translated into Swedish in BORGEHAMMAR 1992, 251 ff.. In BORGEHAMMAR 1989 another sermon (C 326, fols. 48r–50r) is translated into Swedish.

Fcmao: /* Bibliography */

2010-03-20T17:43:49Z

Bibliography

← Older revision		Revision as of 17:43, 20 March 2010
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	One sermon (C 326, fols. 279v–281r) is edited in MALINIEMI 1942, 143–50; two others from the same manuscript (C 326, fols. 118r–122r) together with the corresponding reported versions (C 392, fols. 264v–265r, 270r–v) in HALLBERG 1997, 22–42. In FREDRIKSSON 1990 and VITALIS 1991 two sermons from C 335 (fols. 284v–287v and 237v–241r respectively) are edited, in both cases with an apparatus of variants from a number of other manuscripts. The latter is translated into Swedish in BORGEHAMMAR 1992, 251 ff.. In BORGEHAMMAR 1989 another sermon (C 326, fols. 48r–50r) is translated into Swedish.		One sermon (C 326, fols. 279v–281r) is edited in MALINIEMI 1942, 143–50; two others from the same manuscript (C 326, fols. 118r–122r) together with the corresponding reported versions (C 392, fols. 264v–265r, 270r–v) in HALLBERG 1997, 22–42. In FREDRIKSSON 1990 and VITALIS 1991 two sermons from C 335 (fols. 284v–287v and 237v–241r respectively) are edited, in both cases with an apparatus of variants from a number of other manuscripts. The latter is translated into Swedish in BORGEHAMMAR 1992, 251 ff.. In BORGEHAMMAR 1989 another sermon (C 326, fols. 48r–50r) is translated into Swedish.

	===Bibliography===
			== Bibliography ==

	ANDERSSON, R. 1998: “From Erfurt and Lyons to the Parish Church of Björkvik: The Friars of Vadstena Abbey as Cultural Transmittors,” Mediaeval Studies 60, 185–218.		ANDERSSON, R. 1998: “From Erfurt and Lyons to the Parish Church of Björkvik: The Friars of Vadstena Abbey as Cultural Transmittors,” Mediaeval Studies 60, 185–218.
	ANDERSSON, R. 2001: De birgittinska ordensprästerna som traditionsförmedlare och folkfostrare. En studie i svensk medeltidspredikan på den 8:e söndagen efter Trefaldighet (Runica et Mediævalia), Stockholm.		ANDERSSON, R. 2001: De birgittinska ordensprästerna som traditionsförmedlare och folkfostrare. En studie i svensk medeltidspredikan på den 8:e söndagen efter Trefaldighet (Runica et Mediævalia), Stockholm.

Fcmao at 17:41, 20 March 2010

2010-03-20T17:41:23Z

← Older revision		Revision as of 17:41, 20 March 2010
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	Acho Johannis (d. 1453), priest brother at the Birgittine abbey of Vadstena, Sweden, 1416–1442; bishop of Västerås 1442–1453; famous preacher and composer of sermons.		'''Acho Johannis''' (d. 1453), priest brother at the Birgittine abbey of Vadstena, Sweden, 1416–1442; bishop of Västerås 1442–1453; famous preacher and composer of sermons.

			==== Sources ====
	As with all the inhabitants of Vadstena Abbey, the main primary source for the life of Acho Johannis is the Abbey’s memorial book, Diarium Vadstenense. Another important source is his correspondence. The most thorough biographical study of Acho is EKSTRÖM 1939, who draws on earlier works such as SILFVERSTOLPE 1898. Later contributions are MALINIEMI 1942, 28 ff., KLOCKARS 1975, KLOCKARS 1979, 12 ff. et passim and ANDERSSON 2001, 202–5.		As with all the inhabitants of Vadstena Abbey, the main primary source for the life of Acho Johannis is the Abbey’s memorial book, Diarium Vadstenense. Another important source is his correspondence. The most thorough biographical study of Acho is EKSTRÖM 1939, who draws on earlier works such as SILFVERSTOLPE 1898. Later contributions are MALINIEMI 1942, 28 ff., KLOCKARS 1975, KLOCKARS 1979, 12 ff. et passim and ANDERSSON 2001, 202–5.

			==== Biography ====
	Acho Johannis is first mentioned as prebendary in Västerås in 1413 (SD 1750). Despite suggestions that he was of Danish origin, he probably came from the diocese of Västerås (EKSTRÖM 1939, 152). On 28 May 1416 he was offered a place as one of the thirteen priest brothers in Vadstena Abbey (SD 2245) and he entered the Abbey on 15 July the same year (DV 267) although his parents seem to have disliked his dedication to the religious life (SD 2246). Very little is known about his first years in the Abbey but he seems to have been held in esteem by the rest of the convent. In 1428 he was chosen to accompany the confessor general >Gervinus Petri to the king in order to obtain permission for a journey to Rome for negotiations concerning the Rule (Regula Salvatoris). The planned journey never took place (DV 387, 389), but five years later, on 27 September 1433, Acho Johannis and Gervinus Petri left Vadstena in order to take part in the Council of Basel (DV 435). Before going to Basel, Acho visited Rome for negotiations about the “double monastery” system (both a male and a female convent within the same unit). For his function as a representative of Vadstena at the Council of Basel, see FREDRIKSSON ADMAN 2003, 21 ff.. The exact date of his return to Vadstena is not known. In 1438 and 1439 (DV 480, 489) Acho visited Finland to negotiate about land and property for the foundation of a daughter house in Nådendal (KLOCKARS 1979). In Finland he and his companion Laurentius Haquini seem to have made a good impression on the bishop of Åbo, Magnus Tavast, who tried without success to persuade Acho to remain in Finland (the letter from the bishop is edited in KLOCKARS 1975, 29–33). Since the proposed location for the new monastery was not judged suitable, another one was chosen in 1441; Acho played an active part in obtaining permission to use the new location from the Council of the Realm (DV 510, FMU 2398).		Acho Johannis is first mentioned as prebendary in Västerås in 1413 (SD 1750). Despite suggestions that he was of Danish origin, he probably came from the diocese of Västerås (EKSTRÖM 1939, 152). On 28 May 1416 he was offered a place as one of the thirteen priest brothers in Vadstena Abbey (SD 2245) and he entered the Abbey on 15 July the same year (DV 267) although his parents seem to have disliked his dedication to the religious life (SD 2246). Very little is known about his first years in the Abbey but he seems to have been held in esteem by the rest of the convent. In 1428 he was chosen to accompany the confessor general >Gervinus Petri to the king in order to obtain permission for a journey to Rome for negotiations concerning the Rule (Regula Salvatoris). The planned journey never took place (DV 387, 389), but five years later, on 27 September 1433, Acho Johannis and Gervinus Petri left Vadstena in order to take part in the Council of Basel (DV 435). Before going to Basel, Acho visited Rome for negotiations about the “double monastery” system (both a male and a female convent within the same unit). For his function as a representative of Vadstena at the Council of Basel, see FREDRIKSSON ADMAN 2003, 21 ff.. The exact date of his return to Vadstena is not known. In 1438 and 1439 (DV 480, 489) Acho visited Finland to negotiate about land and property for the foundation of a daughter house in Nådendal (KLOCKARS 1979). In Finland he and his companion Laurentius Haquini seem to have made a good impression on the bishop of Åbo, Magnus Tavast, who tried without success to persuade Acho to remain in Finland (the letter from the bishop is edited in KLOCKARS 1975, 29–33). Since the proposed location for the new monastery was not judged suitable, another one was chosen in 1441; Acho played an active part in obtaining permission to use the new location from the Council of the Realm (DV 510, FMU 2398).

Fcmao: /* Editions */

2010-03-20T17:36:28Z

Editions

← Older revision		Revision as of 17:36, 20 March 2010
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	(“There was a certain ruler, whose son was sick.” (John 4,46). Beloved, we understand clearly that it can hardly ever occur that a father or a mother sees the pain or ailment of their son without a great sadness in their heart and without any concern to seek for help. Therefore, it is no wonder that the good man in today’s Gospel asked our Lord Jesus Christ to help his son, saying: “Lord, come down, before my son dies!” (John 4,49) Nor is it any wonder that this ruler prayed that the Lord heal his son, since the Lord was the healer of the whole world. Thus Augustine says: “From the heaven came a great doctor, since over the whole world a huge sick person lay.” (Serm. 175) In the same way as this ruler felt pity for his son, the holy Virgin, who is the mother of all sinners, through her mercy feels pity for the sinner, who, spiritually speaking, is sick in the soul. About this she speaks in the Liber caelestis, chapter twenty: “I am like a mother who has two sons, but these can not take the breasts of their mother, since they are very cold and dwell in a cold house. My son Jesus said to me: ‘Beloved mother, four your sake I sent a spark to this house, from which a copious fire can inflame and warm your sons so that they can take your breasts.’” (Rev. VI,20) Let us therefore flee to her and say in humility: ‘Hail Mary, full of grace’ etc.)		(“There was a certain ruler, whose son was sick.” (John 4,46). Beloved, we understand clearly that it can hardly ever occur that a father or a mother sees the pain or ailment of their son without a great sadness in their heart and without any concern to seek for help. Therefore, it is no wonder that the good man in today’s Gospel asked our Lord Jesus Christ to help his son, saying: “Lord, come down, before my son dies!” (John 4,49) Nor is it any wonder that this ruler prayed that the Lord heal his son, since the Lord was the healer of the whole world. Thus Augustine says: “From the heaven came a great doctor, since over the whole world a huge sick person lay.” (Serm. 175) In the same way as this ruler felt pity for his son, the holy Virgin, who is the mother of all sinners, through her mercy feels pity for the sinner, who, spiritually speaking, is sick in the soul. About this she speaks in the Liber caelestis, chapter twenty: “I am like a mother who has two sons, but these can not take the breasts of their mother, since they are very cold and dwell in a cold house. My son Jesus said to me: ‘Beloved mother, four your sake I sent a spark to this house, from which a copious fire can inflame and warm your sons so that they can take your breasts.’” (Rev. VI,20) Let us therefore flee to her and say in humility: ‘Hail Mary, full of grace’ etc.)

	===Editions===		==== Editions ====
	One sermon (C 326, fols. 279v–281r) is edited in MALINIEMI 1942, 143–50; two others from the same manuscript (C 326, fols. 118r–122r) together with the corresponding reported versions (C 392, fols. 264v–265r, 270r–v) in HALLBERG 1997, 22–42. In FREDRIKSSON 1990 and VITALIS 1991 two sermons from C 335 (fols. 284v–287v and 237v–241r respectively) are edited, in both cases with an apparatus of variants from a number of other manuscripts. The latter is translated into Swedish in BORGEHAMMAR 1992, 251 ff.. In BORGEHAMMAR 1989 another sermon (C 326, fols. 48r–50r) is translated into Swedish.		One sermon (C 326, fols. 279v–281r) is edited in MALINIEMI 1942, 143–50; two others from the same manuscript (C 326, fols. 118r–122r) together with the corresponding reported versions (C 392, fols. 264v–265r, 270r–v) in HALLBERG 1997, 22–42. In FREDRIKSSON 1990 and VITALIS 1991 two sermons from C 335 (fols. 284v–287v and 237v–241r respectively) are edited, in both cases with an apparatus of variants from a number of other manuscripts. The latter is translated into Swedish in BORGEHAMMAR 1992, 251 ff.. In BORGEHAMMAR 1989 another sermon (C 326, fols. 48r–50r) is translated into Swedish.

← Older revision		Revision as of 17:45, 20 March 2010
Line 29:		Line 29:
	== Bibliography ==		== Bibliography ==

	ANDERSSON, R. 1998: “From Erfurt and Lyons to the Parish Church of Björkvik: The Friars of Vadstena Abbey as Cultural Transmittors,” Mediaeval Studies 60, 185–218.		* ANDERSSON, R. 1998: “From Erfurt and Lyons to the Parish Church of Björkvik: The Friars of Vadstena Abbey as Cultural Transmittors,” Mediaeval Studies 60, 185–218.
	ANDERSSON, R. 2001: De birgittinska ordensprästerna som traditionsförmedlare och folkfostrare. En studie i svensk medeltidspredikan på den 8:e söndagen efter Trefaldighet (Runica et Mediævalia), Stockholm.		* ANDERSSON, R. 2001: De birgittinska ordensprästerna som traditionsförmedlare och folkfostrare. En studie i svensk medeltidspredikan på den 8:e söndagen efter Trefaldighet (Runica et Mediævalia), Stockholm.
	BORGEHAMMAR, S. 1989: “På juldagen,” Signum 15, 9–10, 290–92.		* BORGEHAMMAR, S. 1989: “På juldagen,” Signum 15, 9–10, 290–92.
	BORGEHAMMAR, S. 1990: “De dedicatione ecclesiae. Formell analys av några vadstenapredikningar avsedda för kyrkoinvigningsfesten,” in I Heliga Birgittas trakter. Nitton uppsatser om medeltida samhälle och kultur i Östergötland ”västanstång”, ed. G. Dahlbäck, Stockholm, 151–67.		* BORGEHAMMAR, S. 1990: “De dedicatione ecclesiae. Formell analys av några vadstenapredikningar avsedda för kyrkoinvigningsfesten,” in I Heliga Birgittas trakter. Nitton uppsatser om medeltida samhälle och kultur i Östergötland ”västanstång”, ed. G. Dahlbäck, Stockholm, 151–67.
	BORGEHAMMAR, S. (ed.) 1992: Från tid och evighet. Predikningar från 200-tal till 1500-tal, Skellefteå.		* BORGEHAMMAR, S. (ed.) 1992: Från tid och evighet. Predikningar från 200-tal till 1500-tal, Skellefteå.
	DV = Vadstenadiariet. Latinsk text med översättning och kommentar (Kungl. Samfundet för utgivande av handskrifter rörande Skandinaviens historia. Handlingar del 19), ed. C. Gejrot, Stockholm 1996.		* DV = Vadstenadiariet. Latinsk text med översättning och kommentar (Kungl. Samfundet för utgivande av handskrifter rörande Skandinaviens historia. Handlingar del 19), ed. C. Gejrot, Stockholm 1996.
	EKSTRÖM, G. 1939: Västerås stifts herdaminne. I. Medeltiden och reformationstiden. 1. Västerås stad, Falun.		* EKSTRÖM, G. 1939: Västerås stifts herdaminne. I. Medeltiden och reformationstiden. 1. Västerås stad, Falun.
	FMU = Finlands medeltidsurkunder I–VIII (ed. R. Hausen), Helsingfors 1910–1935.		* FMU = Finlands medeltidsurkunder I–VIII (ed. R. Hausen), Helsingfors 1910–1935.
	FOGELQVIST, I. 1990: “Kyrkan och kyrkobyggnaden enligt medeltida uppfattning. En analys av några vadstenapredikningar,” in I Heliga Birgittas trakter. Nitton uppsatser om medeltida samhälle och kultur i Östergötland ”västanstång”, ed. G. Dahlbäck, Stockholm, 169–77.		* FOGELQVIST, I. 1990: “Kyrkan och kyrkobyggnaden enligt medeltida uppfattning. En analys av några vadstenapredikningar,” in I Heliga Birgittas trakter. Nitton uppsatser om medeltida samhälle och kultur i Östergötland ”västanstång”, ed. G. Dahlbäck, Stockholm, 169–77.
	FREDRIKSSON, A. 1990: Corona aurea super caput eius. A Vadstena Sermon Edited with an Introduction (Studia seminarii latini Upsaliensis 3), Uppsala.		* FREDRIKSSON, A. 1990: Corona aurea super caput eius. A Vadstena Sermon Edited with an Introduction (Studia seminarii latini Upsaliensis 3), Uppsala.
	FREDRIKSSON ADMAN, A. 2003: Heymericus de Campo: Dyalogus super Revelacionibus beate Birgitte. A Critical Edition with an Introduction (Acta Universitatis Upsaliensis. Studia Latina Upsaliensia 27), Uppsala.		* FREDRIKSSON ADMAN, A. 2003: Heymericus de Campo: Dyalogus super Revelacionibus beate Birgitte. A Critical Edition with an Introduction (Acta Universitatis Upsaliensis. Studia Latina Upsaliensia 27), Uppsala.
	HALLBERG, H. 1995: “Reportaciones Vadstenenses – über das Predigen im Kloster Vadstena um 1430,” in A Catalogue and its Users. A Symposium on the Uppsala C Collection of Medieval Manuscripts (Acta Bibliothecae R. Universitatis Upsaliensis 34), ed. M. Hedlund, Uppsala, 101–14.		* HALLBERG, H. 1995: “Reportaciones Vadstenenses – über das Predigen im Kloster Vadstena um 1430,” in A Catalogue and its Users. A Symposium on the Uppsala C Collection of Medieval Manuscripts (Acta Bibliothecae R. Universitatis Upsaliensis 34), ed. M. Hedlund, Uppsala, 101–14.
	HALLBERG, H. 1997: Acho Iohannis scribens, praedicans, auditus (Vadstenabrödernas predikan. Meddelanden 4), Uppsala.		* HALLBERG, H. 1997: Acho Iohannis scribens, praedicans, auditus (Vadstenabrödernas predikan. Meddelanden 4), Uppsala.
	HEDLUND, M. 2000: “Quod nobis concedat eller: Hur man slutar en predikan, ” in Språkets speglingar. Festskrift till Birger Bergh, ed. A. Jönsson & A. Piltz, Lund, 137–45.		* HEDLUND, M. 2000: “Quod nobis concedat eller: Hur man slutar en predikan, ” in Språkets speglingar. Festskrift till Birger Bergh, ed. A. Jönsson & A. Piltz, Lund, 137–45.
	HÄRDELIN, A. 1990: “Predikningar – inte bara predikan,” in Vadstena klosters bibliotek. Ny katalog och nya forskningsmöjligheter (Acta bibliothecae R. Universitatis Upsaliensis 29), ed. M. Hedlund & A. Härdelin, Uppsala, 93–105.		* HÄRDELIN, A. 1990: “Predikningar – inte bara predikan,” in Vadstena klosters bibliotek. Ny katalog och nya forskningsmöjligheter (Acta bibliothecae R. Universitatis Upsaliensis 29), ed. M. Hedlund & A. Härdelin, Uppsala, 93–105.
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	Roger Andersson		Roger Andersson

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