Introduction to St. Thomas Aquinas and the Mendicant Controversies: Three Translations
17
ST. THOMAS AQUINAS AND THE MENDICANT CONTROVERSIES Three Translations 'By St:. Thomas J/quinas TRANSLATED BY JOHN PROCTOR, 0.P. Edited with a New Introduction by Mark Johnson ALETHES PRESS Leesburg, Virginia
Transcript of Introduction to St. Thomas Aquinas and the Mendicant Controversies: Three Translations
ST. T
HO
MA
S A
QU
INA
S A
ND
THE
MEN
DIC
AN
T C
ON
TRO
VER
SIES
Thre
e Tr
ansl
atio
ns
'By S
t:. Th
omas
J/q
uina
s
TRA
NSL
ATE
D B
Y JO
HN
PR
OC
TOR
, 0.P
.
Edite
d w
ith a
New
Intr
oduc
tion
by M
ark
John
son
ALE
THES
PR
ESS
Lees
burg
, Virg
inia
Cop
yrig
ht©
Ale
thes
Pre
ss 2
007
All r
ight
s re
serv
ed. N
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rt o
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blic
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ay b
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uced
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rans
mitt
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rm o
r by
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lect
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c or
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cal,
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opy.
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ordi
ng,
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ny in
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n st
orag
e an
d re
triev
al s
yste
m n
ow k
now
or t
o be
inve
nted
, with
out
perm
issi
on in
wri
ting
from
the
publ
ishe
r, ex
cept
by
a re
view
er w
ho w
ishe
s to
quo
te
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f pas
sage
s in
con
nect
ion
with
a re
view
wri
tten
for
incl
usio
n in
a m
agaz
ine,
ne
wsp
aper
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road
cast
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·
ISBN
-13:
978
-1-9
3418
2-00
-0 (c
loth
text
)
Libr
ary
of C
ongr
ess
Cat
alog
ing-
in-P
ublic
atio
n D
ata
Thom
as, A
quin
as, S
aint
, 122
57-1
274.
I Se
lect
ions
. Eng
lish.
200
7]
St. ·
n10m
as A
quin
as a
nd th
e m
endi
cant
con
trov
ersi
es: t
hree
tra
nsla
tions
I by
St.
Thom
as A
quin
as; t
rans
late
d by
Joh
n Pr
octo
r, O
.P. ;
edite
d w
ith a
new
intr
oduc
tion
by M
ark
John
son.
p.
cm.
Sum
mar
y: "
Pres
ents
in o
ne v
olum
e th
e En
glish
tran
slat
ions
of t
hree
w
orks
by
St. T
hom
as A
quin
as, i
n ea
ch o
f whi
ch h
e de
fend
ed, u
nder
di
ffer
ent a
spec
ts, t
he fl
edgl
ing
men
dica
nt o
rder
s (h
is o
wn
Dom
inic
ans a
nd th
e Fr
anci
scan
s) a
gain
st th
e at
tack
s of
the
esta
blis
hed
secu
lar o
r dio
cesa
n cl
ergy
"-Pr
ovid
ed b
y pu
blis
her.
Incl
udes
bib
liogr
aphi
cal r
efer
ence
s (p
. ) a
nd in
dex.
IS
BN
978
-1-9
3418
2-00
-0 (a
lk. p
aper
) i.
M
onas
ticis
m a
nd re
ligio
us o
rder
s-E
arly
wor
ks to
180
0. 2
. M
onas
tic a
nd re
ligio
us li
fe-
Early
wor
ks to
180
0. 3
. Pe
rfec
tion-
Relig
ious
as
pect
s-C
atho
lic C
hurc
h-Ea
rly w
orks
to 1
800.
4.
Cle
rgy-
Rel
igio
us
life-
Early
wor
ks to
180
0. 5
. C
atho
lic C
hurc
h-C
lerg
y-Ea
rly w
orks
to
1800
. 6.
Theo
logy
, Doc
trin
al-
Early
wor
ks to
180
0. 7
. C
atho
lic
Chu
rch-
Doc
trin
es-
Early
wor
ks to
180
0. I
. Pro
ctor
, Joh
n, O
.P. I
I. Jo
hnso
n,
Mar
k, 1
961-
Ill. T
hom
as, A
quin
as, S
aint
, 122
5?-1
274.
Con
tra
impu
gnan
tes
Dei
cu
ltum
et r
elig
ione
m. E
nglis
h. IV
. Tho
mas
, Aqu
inas
, Sai
nt, 1
225?
-127
4.
De
perf
ectio
ne sp
iritu
alis
vita
e. E
nglis
h. V
. Tho
mas
, Aqu
inas
, Sai
nt,
i225
?-12
74. C
ontr
a do
ctri
nam
retr
ahen
tium
a re
ligio
ne. E
nglis
h. V
I. Ti
tle. V
II. T
itle:
Sai
nt T
hom
as A
quin
as a
nd th
e m
endi
cant
con
trove
rsie
s.
BX24
32.3
.T56
13 2
007
271'.
06-d
c22
2007
0047
01
Publ
ishe
d by
Ale
thes
Pre
ss, 5
25-k
Eas
t Mar
ket S
tree
t, #2
93. L
eesb
urg,
VA
2017
6 SA
N 8
51-9
315.
Prin
ted
on a
rchi
val q
ualit
y, a
cid
free
pape
r and
bou
nd to
libr
ary
requ
irem
ents
.
CO
NTE
NTS
Intr
oduc
tion,
by
Mar
k Jo
hnso
n vi
i
Part
I:
"Aga
inst
Tho
se W
ho A
ttack
the
Relig
ious
Sta
te
and
Prof
essi
on"
I
Part
II:
"On
the
Perf
ectio
n of
the
Spiri
tual
Life
" 23
7
Part
Ill:
"Aga
inst
Thos
e W
ho W
ould
Det
er M
en fr
om E
nter
ing
Relig
ion"
32
5
Endn
otes
39
9
Inde
x 40
9
INTR
OD
UC
TIO
N
WE
REA
DER
S O
F TH
E TW
ENTY
-FIR
ST c
entu
ry, c
omin
g to
the
wor
ks o
f St
. Tho
mas
Aqu
inas
, can
easi
ly fo
rget
that
the
relig
ious
ord
er to
whi
ch
Thom
as m
ade
his
life-
long
pro
fess
ion
was
at o
ne ti
me
a fle
dglin
g, ju
st
as a
ll re
ligio
us o
rder
s onc
e w
ere.
For
us,
Thom
as's
relig
ious
ord
er-
the
Dom
inic
ans,
now
alm
ost e
ight
hun
dred
yea
rs o
ld-
has
alw
ays
been
th
ere,
a s
eem
ingl
y pe
rman
ent e
lem
ent o
f Cat
holic
Chr
istia
nity
. Thi
s vo
lum
e is
a vi
vid
rem
inde
r tha
t thi
ngs
wer
e no
t alw
ays
thus
, and
that
, fu
rther
, the
you
ng D
omin
ican
Ord
er, n
ot to
o lo
ng a
fter
its b
irth,
and
ju
st as
St T
hom
as w
as b
ecom
ing
a tea
cher
in it
, had
at t
imes
to d
efen
d its
ver
y ex
iste
nce.
W
ritte
n in
the
hig
hly-
char
ged
envi
ronm
ent
of th
e U
nive
rsity
of
Paris
, ove
r the
fifte
en-y
ear
peri
od fr
om 1
256-
1271
, the
thre
e tra
nsla
-tio
ns p
rovi
ded
here
con
stitu
te T
hom
as A
quin
as's
dire
ct d
efen
se o
f his
orde
r. Th
ese
wor
ks, a
nd th
eir d
ates
, are
: C
ontr
a im
pugn
ante
s de
i cul
tum
et r
elig
ione
m (
1256
) D
e per
fect
ione
spir
itual
is v
itae
(126
9-12
70)
Con
tra
doct
rina
m r
etra
hent
ium
a r
elig
ione
(12
71-1
272)
O
rigin
ally
pub
lishe
d by
John
Pro
cter
, O.P
., in
two
dist
inct
vol
umes
,' th
ey a
re p
ublis
hed
here
toge
ther
, bot
h fo
r the
sake
of c
onve
nien
ce a
nd
beca
use
of th
eir
com
mon
sub
ject
mat
ter:
the
so-
calle
d "M
endi
cant
C
ontro
vers
ies:
' The
rea
der
is tr
eate
d to
Fr
Proc
ter's
orig
inal
, ele
gant
En
glis
h tr
ansl
atio
ns f
rom
the
Lat
in t
ext o
f Tho
mas
, but
a n
ew in
tro-
duct
ion
is be
ing
prov
ided
, for
we
have
lear
ned
muc
h ab
out T
hom
as's
life a
nd w
ork
and
abou
t the
men
dica
nt c
ontro
vers
ies s
ince
the
orig
inal
pu
blic
atio
n of
Fr. P
roct
er's
volu
mes
. Th
e us
eful
ness
of t
hese
thre
e w
orks
is n
ot li
mite
d to
med
ieva
l his
-to
ry, f
or in
them
one
can
find
the
see
ds o
f im
port
ant d
octr
ines
wor
th
our c
onsi
dera
tion
toda
y, in
theo
logy
, phi
loso
phy,
and
pol
itica
l sci
ence
.
viii
To ta
ke b
ut a
sing
le e
xam
ple.
In h
is 1
89
1 e
ncyc
lical
, Rer
um n
ovar
um,
whi
ch in
itiat
es, s
chol
ars o
ften
say,
the
papa
l tra
ditio
n of
Cat
holic
soci
al
teac
hing
, Pop
e Le
o X
III in
par
agra
ph 5
1 ci
tes T
hom
as's
teac
hing
from
th
e C
ontr
a im
pugn
ante
s de
i cul
tum
et r
elig
ione
m o
n th
e ra
tiona
le fo
r fre
e as
soci
atio
ns, a
nd th
e th
read
of t
hat t
each
ing
is pi
cked
up
and
em-
ploy
ed in
sub
sequ
ent p
apal
teac
hing
(e.g
., Jo
hn· P
aul I
I's C
entis
sim
us
annu
s). 2
One
cou
ld.a
lso
add
that
in h
is D
e per
fect
ione
spir
itual
is v
itae
Thom
as p
rodu
ces
a fin
e ac
coun
ting
of h
ow m
ater
ial g
oods
-th
e ba
sis
of ec
onom
ics-
shou
ld b
e ev
alua
ted
and
dist
ribu
ted.
In
tens
e, im
med
iate
dis
pute
s ha
ve a
way
of f
orci
ng a
thin
ker t
o se
lect
an
d de
fend
his
deep
est i
ntel
lect
ual p
rinci
ples
. The
se th
ree
wor
ks, t
he
prod
uct o
f suc
h di
sput
es, p
ut th
e re
al a
nd a
uthe
ntic
Tho
mas
Aqu
inas
-C
hris
tian,
Dom
inic
an-
on fu
ll di
spla
y.
St. D
omin
ic o
f Cal
erue
ga's
"Ord
er o
f the
Pre
ache
rs"
cam
e in
to e
x-is
tenc
e fir
st as
a lo
caliz
ed b
and
of pr
each
ers i
n th
e di
oces
e of
Tou
lous
e,
in s
outh
ern
Fran
ce,
in t
he y
ear
1215
. Th
e bi
shop
the
re,
nam
ed
Foul
ques
, had
bee
n ha
ppy
to e
nlis
t Dom
inic
's he
lp in
com
batin
g th
e pr
esen
ce o
f her
esy
in h
is di
oces
e, a
s pra
ctic
ed b
y th
e A
lbig
ensi
ans.
Like
th
e be
tter-
know
n C
atha
rs o
f w
hich
the
y w
ere
an o
ffsh
oot,
the
Alb
igen
sian
s he
ld a
dua
list v
iew
of t
he w
orld
, in
addi
tion
to c
onde
mn-
ing
man
y pr
actic
es o
f the
Cat
holic
faith
. The
con
cern
of h
ow to
add
ress
th
ese
hete
rodo
x be
liefs
had
occ
upie
d Fo
ulqu
es a
nd in
deed
the
papa
cy
for
som
e tim
e; l
ette
rs t
hat d
etai
l st
rate
gies
of e
ngag
emen
t with
the
A
lbig
ensi
ans w
ent b
ack
to 1
20
8,
whe
n Po
pe In
noce
nt II
I lau
nche
d th
e A
lbig
ensi
an C
rusa
de. D
omin
ic's
prea
cher
s, h
owev
er, w
ere
the
mor
e pa
stor
al p
art o
f the
pop
e's o
vera
ll st
rate
gy, w
here
by v
irtu
ous
and
in-
telli
gent
men
(hom
ines
hon
esti
et d
iscr
eti)
wer
e so
ught
out
to h
elp
the
dioc
ese
of T
oulo
use
prea
ch to
thes
e he
retic
s. F
or th
e tra
ditio
nal m
eans
of
tryi
ng to
win
them
ove
r wer
e si
mpl
y no
t wor
king
; loc
al C
iste
rcia
n m
onas
teri
es h
ad b
een
tapp
ed-o
ut to
pre
ach
to t
he A
lbig
ensi
ans,
but
the
Cis
terc
ians
wer
e ig
nore
d al
toge
ther
as
soon
as
the
Alb
igen
sian
s no
ticed
how
wea
lthy
and
wel
l-cl
othe
d w
ere
the
men
pre
achi
ng t
o th
em. A
nd it
also
see
med
that
, at t
he le
vel o
f doc
trin
e, th
ose
who
had
be
en tr
ying
to c
onve
rt th
e A
lbig
ensi
ans
to C
atho
lic te
achi
ng w
ere
not
up to
scr
atch
.
1ntr
oduc
tiori
So D
omin
ic a
nd h
is sm
all b
and
of pr
each
ers w
ere
give
n th
e pe
rma-
nent
com
mis
sion
-un
hear
d of
at t
he t
ime-
to b
e sp
ecia
lly t
rain
ed
prea
cher
s in
the
dioc
ese
of T
oulo
use.
Com
mis
sion
in h
and,
Dom
inic
sa
w tw
o ne
eds,
whi
ch h
e im
med
iate
ly w
orke
d to
mee
t. Fi
rst,
beca
use
his o
wn
succ
ess a
s a p
reac
her h
ad b
een
the
resu
lt of
his e
xten
sive
trai
n-in
g in
the
Bibl
e, D
omin
ic fo
rced
his
pre
ache
rs to
stud
y th
e sa
cred
text
s in
-dep
th; i
ndee
d, w
hen
he le
arne
d th
at th
e ci
ty o
f Tou
lous
e no
w h
ad a
m
aste
r of t
heol
ogy
in it
s mid
st, t
he P
aris
-tra
ined
Ale
xand
er S
tave
nsby
, D
omin
ic e
nrol
led
his b
reth
ren
in th
e m
aste
r's c
lass
es. S
econ
d, D
omin
ic
knew
that
his
prea
cher
s w
ould
nev
er g
et a
hea
ring
from
tho
se w
hom
th
ey s
ough
t to
conv
ert i
f the
y w
ere
wea
lthy,
as
the
loca
l mon
aste
ries
ha
d be
com
e. N
o, h
is pr
each
ers
wou
ld b
e lik
e th
e on
es th
e Lo
rd s
ent
out i
n Lu
ke 1
0, b
ringi
ng n
othi
ng o
f the
ir ow
n an
d as
king
for s
uste
nanc
e w
here
ver
they
wen
t. D
omin
ic's
prea
cher
s w
ere
to b
eg fo
r th
eir
up-
keep
-m
endi
care
in L
atin
. The
y w
ere
to b
e "m
endi
cant
s'.'
In 1
216,
Dom
inic
and
his
bret
hren
wer
e gi
ven
a chu
rch
of th
eir o
wn
in T
oulo
use,
the
chur
ch o
f St.
Rom
ain;
whe
reup
on th
e gr
oup
bega
n to
w
ork
on w
hat t
hey
figur
ed w
ould
be
thei
r hom
e. T
hey
adde
d a
cloi
ster
an
d in
divi
dual
cells
-to
giv
e ea
ch m
an h
is o
wn
plac
e for
stud
y. B
ut tw
o ev
ents
cha
nged
eve
ryth
ing.
Firs
t, Po
pe I
nnoc
ent I
II ha
d de
cide
d th
at
this
you
ng b
and
of p
reac
hers
(w
hose
pot
entia
l to
do
good
wor
k in
pl
aces
out
side
of T
oulo
use,
ind
eed
in th
e un
iver
sal
Chu
rch,
he
was
qu
ick
to r
ealiz
e) s
houl
d ha
ve a
pro
per r
ule
unde
r whi
ch th
e br
ethr
en
wou
ld li
ve. I
n lig
ht o
f the
fact
that
the
rece
ntly
con
clud
ed c
hurc
h co
un-
cil,
Late
ran
IV (
1215
), h
ad s
ough
t to
rest
rain
fur
ther
pro
lifer
atio
n of
re
ligio
us r
ules
, Dom
inic
cho
se fo
r hi
s gr
oup
an a
lread
y-ex
istin
g ru
le,
one
unde
r w
hich
he
had
him
self
bee
n liv
ing
for
alm
ost 2
0 y
ears
: th
e Ru
le o
f St.
Aug
ustin
e. T
his
rule
was
not
a m
onas
tic o
ne, w
hich
was
co
mpl
etel
y to
Dom
inic
's ad
vant
age,
for
mon
astic
rul
es, w
ith v
ows
of
stab
ility
and
req
uire
men
ts fo
r m
anua
l lab
or, w
ould
crip
ple
the
youn
g or
der's
flex
ibili
ty a
nd it
s em
phas
is o
n st
udy
and
prea
chin
g as
its
prin
-ci
pal w
ork.
The
Rul
e of
St.
Aug
ustin
e ha
d no
ne o
f the
se m
onas
tic re
-qu
irem
ents
; an
d th
us,
whi
le e
mph
asiz
ing
relig
ious
-ord
er p
over
ty,
chas
tity,
pra
yer i
n co
mm
unity
, and
bei
ng to
nsur
ed, i
t cou
ld a
lso e
asily
ac
com
mod
ate
stud
ying
and
pre
achi
ng. D
omin
ic's
follo
wer
s w
ere
now
1n tr
oduc
tiori
ix
x
to b
e, a
s he
was
, a
"can
on" -
and
cano
ns w
ere
usua
lly o
rdai
ned
as
prie
sts.
So
Dom
inic
's or
der w
as n
ow v
isibl
e w
ithin
the
larg
er C
atho
lic
wor
ld as
a c
erta
in, w
ell-k
now
n ki
nd o
f thi
ng: p
riest
s who
live
d to
geth
er
in c
omm
unity
, and
und
er a
rule
. Se
cond
, dur
ing
the
win
ter
of 1
21
6-1
21
7,
Dom
inic
had
bee
n fa
bu-
lous
ly su
cces
sful
in w
orki
ng w
ith P
ope
Hon
oriu
s· III
(Inn
ocen
t III'
s suc
-ce
ssor
) to
sec
ure
papa
l dec
rees
in th
e fo
rm o
f pap
al b
ulls
(bu
llari
a)
that
solid
ified
the
youn
g D
omin
ican
Ord
er's
stat
us. A
firs
t bul
l, en
title
d Re
ligio
sam
vita
m (2
2 D
ecem
ber 1
21
6)
appr
oved
the
cons
titut
ions
and
pr
actic
es o
f Dom
inic
's pr
each
ers
in T
oulo
use.
The
pop
e th
en c
alle
d up
on th
e U
nive
rsity
of P
aris
to p
rovi
de e
duca
tiona
l hel
p to
the
orde
r in
Olim
in p
artib
us T
olos
anis
(19
Jan
uary
12
17
). T
hen
final
ly-
and
this
w
ould
per
haps
hav
e th
e m
ost i
mpo
rtan
t las
ting
impa
ct-D
omin
ic o
b-ta
ined
two
bulls
tha
t, in
prin
cipl
e, b
roke
the
youn
g or
der a
way
fro
m
the
tradi
tiona
l rel
igio
us li
fe a
ltoge
ther
: Gra
tiaru
m o
mni
um (2
1 Ja
nuar
y 1
21
7)
and
Justi
s pet
entiu
m (7
Feb
ruar
y 1
21
7).
Gra
tiaru
m o
mni
um fo
r-m
ally
con
stitu
ted
the
Dom
inic
ans
as a
n or
der
of p
reac
hers
(O
rdo
prae
dica
toru
m) a
nsw
erab
le to
the
pope
onl
y, n
ot th
e lo
cal b
isho
p. J
ustis
pe
tent
ium
refin
ed th
e la
ngua
ge o
f the
ear
lier R
elig
iosa
m v
itam
, giv
ing
the
adm
inis
trativ
e ov
ersi
ght o
f the
ord
er to
Dom
inic
him
self,
and
his
succ
esso
rs, n
ot, a
s the
ear
lier b
ull h
ad d
one,
to "
the
prio
r "of
the
Chu
rch
of S
t. R
omai
n in
Tou
lous
e:' S
o th
ese
two
final
bul
ls w
ere
impo
rtan
t, no
t for
wha
t the
y co
mm
ande
d th
e or
der t
o do
, but
rath
er fo
r the
free
-do
ms
they
per
mitt
ed D
omin
ic a
nd h
is g
row
ing
band
; no
t bei
ng ti
ed
dow
n to
the
part
icul
ar c
hurc
h of
St.
Rom
ain
in T
oulo
use,
the
y co
uld
exis
t and
ope
rate
, at t
he b
ehes
t of t
he p
ope,
whe
reve
r D
omin
ic w
as,
. whi
ch c
ould
be
anyw
here
. Ea
rly D
omin
ican
hag
iogr
aphy
indi
cate
s th
at in
ear
ly 1
21
7 in
Rom
e D
omin
ic h
ad a
vis
ion
in w
hich
the
Apo
stle
s Pe
ter
and
Paul
cam
e to
hi
m. P
eter
gav
e D
omin
ic a
wal
king
-sta
ff, w
hile
Pau
l gav
e hi
m a
boo
k.
"Go
and
prea
ch;'
the
Hol
y A
post
les s
aid,
"fo
r you
hav
e be
en c
hose
n by
G
od fo
r thi
s m
inis
try:'
The
mea
ning
was
cle
ar to
him
; Dom
inic
and
his
orde
r wer
e no
w to
tra
vel a
nd to
pre
ach.
Sin
ce th
e re
cent
ecu
men
ical
co
unci
l, La
tera
n IV
, had
rec
omm
ende
d th
at b
isho
ps th
roug
hout
the
Cat
holic
wor
ld u
se "
help
er-p
reac
hers
" in
thei
r dio
cese
s, an
d si
nce
his
1ntr
oduc
tion
orde
r was
now
in p
rinc
iple
mob
ile a
nd n
ot w
antin
g fo
r pa
pal c
lout
, D
omin
ic h
eade
d ba
ck to
Tou
lous
e w
ith a
pla
n. F
irst T
oulo
use,
soo
n ev
eryw
here
. Q
uite
like
ly m
ilita
ry e
vent
s in
the
are
a ar
ound
Tou
lous
e fo
rced
D
omin
ic's
hand
, for
a re
bel c
ount
, Ray
mon
d V
I, w
as p
oise
d to
con
quer
To
ulou
se-
and
did,
in
Sept
embe
r. 12
17
. So
on
the
feas
t of
the
A
ssum
ptio
n, 1
5 A
ugus
t 12
17
, D
omin
ic a
nnou
nced
to a
ll th
e br
ethr
en
that
he
was
dis
pers
ing
them
. Of t
he si
xtee
n to
tal b
reth
ren,
a fe
w w
ould
re
mai
n be
hind
in T
oulo
use,
fou
r w
ere
to b
e se
nt to
Spa
in, a
nd s
even
w
ere
to b
e se
nt to
Par
is-
a co
uple
of y
ears
lat
er h
e al
so s
ent s
ome
bret
hren
to B
olog
na. D
omin
ic's
prin
cipl
e of
sele
ctio
n se
ems
clea
r, es
-pe
cial
ly a
s re
gard
s Pa
ris; h
e w
ante
d th
e br
ethr
en to
be
taug
ht b
y th
e be
st o
f tea
cher
s, a
nd fo
r the
olog
y th
at m
eant
Par
is, w
hich
hou
sed
the
fam
ed U
nive
rsity
of P
aris
and
its t
heol
ogy
facu
lty (B
olog
na a
t the
tim
e ha
d no
ne).
So D
omin
ic's
seve
n br
othe
rs h
eade
d of
f to
Paris
, with
thei
r pa
pal
cred
entia
ls in
tow
, to
get t
rain
ing,
and
to g
et, i
f all
wen
t wel
l, m
ore
and
educ
ated
recr
uits
for t
he o
rder
. Des
pite
a ro
ugh
star
t, th
ings
impr
oved
in
ear
ly 1
21
8, w
hen
the
bret
hren
in P
aris
wer
e gi
ven
perm
issi
on to
live
at
a s
tude
nt d
orm
itory
, whi
ch h
ad a
cha
pel,
dedi
cate
d to
St.-
Jacq
ues
(St.
Jam
es).
The
mos
t im
port
ant t
hing
was
that
, at t
he re
ques
t of P
ope
Hon
orio
us II
I, th
e U
nive
rsity
of P
aris
pro
vide
d th
e D
omin
ican
s with
a
teac
her,
one
John
of S
t. A
lban
s, w
ho w
as a
"re
gent
mas
ter"
in th
e th
e-ol
ogy
facu
fty (
i.e.,
a pr
ofes
sor)
, who
taug
ht th
e br
ethr
en-
and
agre
ed
to d
o so
at t
he th
eir n
ew c
onve
nt o
f St.-
Jacq
ues.
John
of S
t. A
lban
s was
a
dioc
esan
prie
st, a
"se
cula
r;' in
the
lang
uage
of t
he ti
me,
who
cou
ld
have
hel
d hi
s cou
rses
any
whe
re in
the
city
, but
non
ethe
less
he
held
his
cour
ses a
t the
Dom
inic
ans'
conv
ent.
Evid
ently
thin
gs w
ent w
ell.
Vis
iting
in 1
21
9,
Dom
inic
foun
d th
at h
is or
igin
al se
ven
had
beco
me
thirt
y, d
raw
n m
ainl
y fr
om th
e ra
nks o
f stu
-de
nts a
t the
uni
vers
ity. T
he o
rder
was
gro
win
g w
ith e
duca
ted
men
qui
te
capa
ble
of p
reac
hing
Chr
istia
n tr
uth,
as
Dom
inic
had
long
ed fo
r. Bu
t th
ese
educ
ated
men
-so
me
of th
em, a
nyw
ay-
wer
e al
so c
apab
le o
f be
ing
teac
hers
, whi
ch r
aise
d an
issu
e in
the
min
d of
Dom
inic
. Wha
t w
ill h
appe
n if
this
Joh
n of
St.
Alb
ans,
this
sec
ular
prie
st, s
houl
d st
op
1ntr
oduc
tion
xi
xii
at
eith
er b
ecau
se h
e le
aves
or d
ies?
Par
isia
n le
g-1s
lat10
n re
qmre
d th
at p
eopl
e liv
ing
unde
r a
rule
, as
the
Dom
inic
ans
wer
e, c
ould
not
ven
ture
forth
from
thei
r ow
n co
nven
ts to
rece
ive
edu-
catio
n el
sew
here
in th
e cit
y. A
nd th
e U
nive
rsity
of P
aris'
s fac
ulty
of t
he-
olog
y w
as a
gui
ld; J
ohn
of St
. Alb
ans's
mas
ter's
cha
ir, h
is "
slot"
am
ong
the
twel
ve te
achi
ng p
ositi
ons t
hen
exis
ting
at P
aris,
was
som
ethi
ng h
e es
sent
ially
ow
ned
o,nd
coul
d pa
ss o
n to
who
mev
er h
e ch
ose,
so lo
ng as
m
an m
et th
e un
iver
sity
's re
quir
emen
ts o
f a m
aste
r of
theo
logy
. Th
is co
uld
mea
n th
at, s
houl
d Jo
hn o
f St.
Alb
ans
leav
e th
eir m
idst
, the
D
omin
ican
s m
ight
not
be
guar
ante
ed a
suc
cess
or fo
r th
eir a
ll-im
por-
tant
, in-
hous
e in
stru
ctio
n. T
he D
omin
ican
s of
St-
Jacq
ues
need
ed to
ge
t the
ir ow
n m
aste
r of t
heol
ogy.
B
ut fo
r th
e w
hile
thin
gs w
ent a
long
sm
ooth
ly. J
ohn
of S
t. A
lban
s co
ntin
ued
to te
ach
the
Dom
inic
ans a
t St-
Jacq
ues,
up
until
12
26
, w
hen
he re
tired
and
left
his
posi
tion
to a
noth
er Jo
hn, J
ohn
of St
. Gile
s (b
oth
men
wer
e lik
ely
Engl
ish).
It se
ems t
hat t
hing
s did
not
mis
s a b
eat;
John
of
St.
Gile
s co
ntin
ued
to t
each
at S
t-Ja
cque
s, a
lthou
gh h
e w
as n
ot a
D
omin
ican
, and
the
orde
r gre
w. E
vent
ually
a w
ell-t
rain
ed D
omin
ican
, Ro
land
of C
rem
ona,
arr
ived
at S
t.-Ja
cque
s to
be
a st
uden
t und
er Jo
hn
of S
t. G
iles.
Rol
and
prog
ress
ed q
uick
ly-n
o do
ubt b
ecau
se h
e ha
d al
-re
ady
been
a m
aste
r of a
rts a
nd b
ecau
se o
f his
yea
rs te
achi
ng th
eolo
gy
in v
ario
us D
omin
ican
conv
ents
; and
in 1
22
9 h
e w
as re
ady
to b
ecom
e a
full
mas
ter o
f the
olog
y at
the
Uni
vers
ity o
f Par
is, i
f it w
ere
poss
ible
. In
the
spr
ing
of 1
22
9 so
me
unre
st a
nd d
istr
ust
betw
een
the
Uni
vers
ity o
f Par
is a
nd th
e go
vern
men
t of t
he c
ity c
ame
to a
cris
is.
Alth
ough
stu
dent
s an
d th
e fa
culty
wer
e to
be
trea
ted
as t
houg
h th
ey
wer
e pa
rt o
f the
Chu
rch
(and
ther
efor
e su
bjec
t of e
ccle
sias
tical
law,
not
th
e civ
il la
w g
over
ning
Par
is), t
he c
ity's
polic
e ro
unde
d up
som
e st
u-de
nts
who
had
cre
ated
a p
re-L
ente
n ru
ckus
and
bea
t the
m, s
ome
so
seve
rely
tha
t th
ey d
ied.
The
out
rage
d st
uden
ts, a
nd m
any
mas
ters
, ca
lled
for
a "s
trike
;' m
eani
ng si
mpl
y th
at th
ey w
ould
sto
p te
achi
ng o
r w
ould
gat
her
thei
r th
ings
and
leav
e th
e ci
ty, c
ausi
ng h
eavy
fina
ncia
l da
mag
e. T
he s
trike
was
to la
st fo
r tw
o fu
ll ye
ars.
Evid
ently
, at l
east
one
of t
he m
aste
rs o
f the
olog
y le
ft th
e ci
ty; a
cer-
tain
mas
ter o
f the
olog
y na
med
Bon
iface
vac
ated
his
chai
r and
mov
ed
1ntr
oduc
tiori
to C
olog
ne, e
vent
ually
to b
e na
med
bis
hop
of L
ausa
nne.
For
thei
r par
t, th
e D
omin
ican
s did
not
leav
e Pa
ris, a
nd Jo
hn o
f St.
Gile
s was
hap
py to
st
ay o
n th
ere
at S
t.-Ja
cque
s-th
us m
akin
g th
e D
omin
ican
s, a
nd J
ohn,
"s
trike
-bre
aker
s" o
r "s
cabs
:' Fo
r re
ason
s th
at r
emai
n un
clea
r, in
May
1
22
9,
Rol
and
of C
rem
ona
was
abl
e to
app
ly fo
r an
d re
ceiv
e fr
om t
he
univ
ersi
ty's
chan
cello
r a li
cens
e to
ass
ume
Boni
face
's va
cate
d ch
air i
n th
eolo
gy; t
he o
rder
now
had
its o
wn
mas
ter o
f the
olog
y in
St.-
Jacq
ues
and
coul
d be
cer
tain
of i
ts e
duca
tiona
l fut
ure
at th
e U
nive
rsity
of P
aris.
B
ut th
ere
was
mor
e. In
Sep
tem
ber o
f the
nex
t yea
r, w
hile
pre
achi
ng
a se
rmon
on
evan
gelic
al p
over
ty to
the
Dom
inic
ans,
Joh
n of
St.
Gile
s ca
me
dow
n fr
om h
is p
ulpi
t m
id-s
erm
on t
o be
clo
thed
with
the
D
omin
ican
hab
it. H
e ha
d le
ft th
e ra
nks
of th
e se
cula
r, di
oces
an c
lerg
y an
d ha
d jo
ined
a r
elig
ious
ord
er; b
ut h
e ha
d no
t the
reby
giv
en u
p hi
s rig
ht to
his
chai
r in
theo
logy
. He
coul
d tu
rn th
at c
hair
ove
r, at
his
re-
tirem
ent,
to a
suita
bly-
prep
ared
bac
helo
r of t
heol
ogy,
dra
wn
from
the
rank
s of h
is no
w-c
onfr
eres
, the
Dom
inic
ans.
The
resu
lt of
John
's "c
on-
vers
ion"
to th
e D
omin
ican
s w
as th
at th
e or
der
now
pos
sess
ed tw
o of
th
e un
iver
sity
's tw
elve
cha
irs in
theo
logy
. Odd
ly, w
hen
the
univ
ersi
ty's
strik
e ca
me
to a
n en
d in
Mar
ch o
f 12
31
, th
e re
turn
ing
secu
lar m
aste
rs
in th
eolo
gy s
eem
to h
ave
acce
pted
the
new
Dom
inic
an m
aste
rs in
to
thei
r com
pany
, eve
n th
ough
this
rea
lignm
ent h
ad b
een
acco
mpl
ishe
d in
thei
r abs
ence
. Wha
t fru
stra
tion
may
hav
e ex
iste
d si
mm
ered
for t
wo
deca
des,
b_ut
then
thin
gs c
ame
to a
rolli
ng b
oil.
Afte
r de
cidi
ng th
at o
ne o
f the
se c
hair
s in
the
olog
y sh
ould
be
re-
serv
ed f
or D
omin
ican
s fr
om F
ranc
e, a
nd t
he o
ther
for
"fo
reig
ner"
D
omin
ican
s, th
e or
der g
ot to
wor
k. T
his s
udde
n bo
on o
f tw
o ch
airs
in
theo
logy
gav
e th
em th
e op
port
unity
to c
hurn
out
wel
l-tr
aine
d an
d ex
-pe
rien
ced
theo
logi
ans,
who
cou
ld c
ome
to P
aris
and
ret
urn
to th
eir
hom
e pr
ovin
ces w
ithin
a re
lativ
ely
shor
t per
iod.
A D
omin
ican
stud
ent
in M
ilan,
for
exa
mpl
e, w
ould
be
deem
ed c
apab
le o
f fur
ther
stu
dy a
t Pa
ris. H
e w
ould
be
sent
ther
e to
stu
dy u
nder
a D
omin
ican
mas
ter o
f th
eolo
gy fo
r fou
r yea
rs o
r so,
afte
r whi
ch ti
me
he w
ould
mee
t the
de-
gree
req
uire
men
ts o
f a b
ache
lor
of th
eolo
gy a
nd r
etur
n to
his
hom
e pr
ovin
ce. I
n sp
ecia
l cas
es, a
tale
nted
bac
helo
r wou
ld b
e ta
pped
out
to
succ
eed
his
mas
ter,
and
wou
ld, a
s th
e m
aste
r st
eppe
d do
wn
and
re-
1ntr
oduc
tiori
xiii
xiv
turn
ed to
his
prov
ince
(e.g
., in
Ger
man
y, N
orth
ern
Italy
or
Sout
hern
Ita
ly, e
lsew
here
in F
ranc
e, o
r in
Spai
n). T
he re
sult
was
that
a re
turn
ing
Dom
inic
an m
aste
r of t
heol
ogy
wou
ld h
ave
earn
ed h
is de
gree
in a
bout
th
ree
to fo
ur y
ears
. Upo
n re
turn
to h
is ho
me
prov
ince
, he
wou
ld li
kely
be
app
oint
ed a
Dom
inic
an le
ctur
er (a
lect
or)
in a
wel
l-situ
ated
con
-ve
nt,
to d
isse
min
ate
the
high
-qua
lity
educ
atio
n he
had
rec
eive
d at
Pa
ris. O
r, in
the
spE:
cial c
ase,
he
mig
ht st
ay a
nd te
ach
at th
e U
nive
rsity
of
Par
is fo
r th
ree
year
s ad
ditio
nal y
ears
, fin
ally
ret
urni
ng to
his
hom
e pr
ovin
ce, a
fter s
even
yea
rs o
f tot
al a
bsen
ce-
at w
hich
poi
nt, a
gain
, he
wou
ld b
e pr
esse
d in
to d
uty
as a
lec
ture
r in
a D
omin
ican
con
vent
. Th
omas
Aqu
inas
's ow
n hi
stor
y as
a s
tude
nt a
t Par
is, t
hen
mas
ter
of
theo
logy
, the
n le
ctor
, wou
ld fi
t thi
s la
tter p
atte
rn.
This
con
stan
t str
eam
of i
ncom
ing
and
outg
oing
Dom
inic
ans-
and,
la
ter,
Fran
cisc
ans-
prov
ed to
be
a so
re s
pot w
ith th
e se
cula
r mas
ters
, a
tradi
tiona
lly s
mal
l num
ber
of m
en, m
any
of w
ho h
ad ta
ught
at t
he
Uni
vers
ity o
f Par
is f
or d
ecad
es. T
hese
mas
ters
fear
ed t
he d
ilutio
n of
th
eir p
rest
ige
by h
avin
g so
man
y ot
her m
aste
rs in
theo
logy
bei
ng p
ro-
duce
d by
the
men
dica
nts.
Dom
inic
an c
hron
icle
rs o
f the
per
iod
indi
-ca
te, w
ith p
erha
ps a
bit
of p
reju
dice
, tha
t ani
mos
ity to
war
ds th
e m
en-
dica
nt o
rder
s al
so g
rew
bec
ause
thes
e D
omin
ican
s an
d Fr
anci
scan
s w
ere
fran
kly
show
ing
up th
eir
secu
lar
colle
ague
s w
ith t
heir
lear
ning
an
d pr
odig
ious
lite
rary
act
ivity
. A
nd i
n po
int
of f
act
man
y m
ore
Dom
inic
an a
nd F
ranc
isca
n w
orks
sur
vive
tha
n th
ose
wri
tten
by t
he
secu
lar
mas
ters
of t
he p
erio
d. B
ut c
ontr
over
sies
rar
ely
have
a s
ingl
e ca
use,
and
, in
the
case
of t
he fi
rst f
lare
-up
of an
ti-m
endi
cant
sent
imen
t in
Par
is, th
ere
wer
e m
any
caus
es.
Thom
as A
quin
as w
as b
orn
in 1
224/
sin
Roc
case
cca,
Italy
, whi
ch li
es
abou
t an
hour
sou
th o
f Rom
e. A
fter
spen
ding
his
ear
ly y
ears
at t
he
near
by B
ened
ictin
e m
onas
tery
at M
onte
Cas
sino
, he
was
sen
t by
his
knig
htly
fam
ily t
o th
e ci
ty o
f Nap
les
for
furt
her
educ
atio
n, p
roba
bly
arou
nd h
is fo
urte
enth
yea
r. H
is p
aren
ts h
oped
he
wou
ld b
ecom
e a
Ben
edic
tine
mon
k,
but
whi
le
stud
ying
in
Nap
les,
he
m
et t
he
Dom
inic
ans
and
join
ed th
e or
der
in A
pril
1244
. The
Dom
inic
ans
at
Nap
les
had
prev
ious
ly h
ad r
un-i
ns w
ith t
he f
amili
es o
f wel
l-pla
ced
youn
g m
en w
ho h
ad jo
ined
the
orde
r aga
inst
thei
r par
ents
' wis
hes,
so
1ntr
oduc
tion
the
plan
was
to
get T
hom
as o
ut o
f th
e ar
ea a
s qu
ickl
y as
pos
sibl
e.
Fam
ously
, Tho
mas
's fa
mily
foun
d hi
m a
nd k
idna
pped
him
, hol
ding
him
un
der a
fam
ily-im
pose
d "h
ouse
arr
est;'
in th
e ho
pe o
f get
ting
him
to
give
up
this
silly
idea
of b
ecom
ing
a be
ggin
g fri
ar, r
athe
r tha
n a
mon
k,
poss
ibly
eve
n so
med
ay th
e ab
bot o
f Mon
te C
assi
no. T
hom
as w
on o
ut.
Afte
r a y
ear a
t hom
e, th
e fa
mily
let h
im g
o, a
nd th
e or
der m
ade
good
on
its
orig
inal
pla
n, a
nd th
is ti
me
sent
the
tale
nted
you
ng D
omin
ican
ou
t of t
he c
ount
ry, t
o Pa
ris. T
hom
as st
ayed
ther
e at
the
conv
ent o
f St.-
Jacq
ues
until
124
8, le
arni
ng th
e w
ays
of D
omin
ican
life
, and
fini
shin
g hi
s tr
aini
ng in
phi
loso
phy.
Fro
m 1
248-
1252
, the
ord
er th
en s
ent h
im
to s
tudy
with
St.
Alb
ert t
he G
reat
in C
olog
ne; a
nd th
en, s
ure
that
he
was
read
y, s
ent h
.im b
ack
to P
aris
to e
arn
his
degr
ee in
theo
logy
and
po
ssib
ly b
ecom
e a
mas
ter o
f the
olog
y th
ere.
Th
e Pa
ris th
at a
wai
ted
Thom
as w
as n
ot a
hap
py p
lace
. Res
entm
ent
on th
e pa
rt o
f the
sec
ular
mas
ters
tow
ards
the
men
dica
nts
had
con-
tinue
d to
gro
w o
ver
the
year
s. Fi
rst,
ther
e w
as th
e un
happ
y m
emor
y th
at th
e D
omin
ican
s ha
d br
oken
the
strik
e at
Par
is in
the
late
122
0s,
and
(add
ing
insu
lt to
that
inju
ry) t
hat t
he o
rder
had
acqu
ired
two
chai
rs
in th
eolo
gy d
urin
g th
e st
rike,
with
no
perm
issi
on o
r con
sulta
tion
with
th
e ot
her m
aste
rs. T
he F
ranc
isca
n O
rder
also
had
obt
aine
d a
chai
r in
theo
logy
in 1
236,
via
the
sam
e pr
oced
ure
as th
e D
omin
ican
s had
in th
e ca
se o
f Joh
n of
St. G
iles;
this
tim
e a
wea
lthy
Engl
ish
secu
lar m
aste
r of
theo
logy
, Ale
xand
er o
f Hal
es, j
oine
d th
e Fr
anci
scan
Ord
er, l
ured
by
its
teac
hing
of e
vang
elic
al p
over
ty. H
e, to
o, li
ke J
ohn
of S
t. G
iles,
cont
in-
ued
to o
wn
his
chai
r an
d co
nced
ed it
to a
noth
er F
ranc
isca
n, J
ohn
of
Roch
elle
. The
men
dica
nt o
rder
s-th
e D
omin
ican
s to
geth
er w
ith th
e Fr
anci
scan
s, th
at is
-no
w h
ad th
ree
chai
rs in
theo
logy
. Thi
s m
eant
, in
parti
cula
r, th
at w
hen
the
Uni
vers
ity h
ad to
mak
e a
deci
sion
or t
o le
g-isl
ate,
the
men
dica
nts
coul
d be
exp
ecte
d to
vot
e as
a b
lock
of t
hree
. W
hen
that
thre
e w
as jo
ined
to a
noth
er b
lock
of t
hree
cha
irs-
and
thei
r co
rres
pond
ing
vote
s-by
sta
tute
res
erve
d fo
r th
e ca
nons
of
Not
re
Dam
e (o
ne o
f who
was
to b
e th
e ch
ance
llor o
f the
uni
vers
ity),
it w
ould
m
ean
that
onl
y six
of t
he tw
elve
cha
irs in
theo
logy
cou
ld b
e oc
cupi
ed
by se
cula
r prie
sts,
who
se o
wn
inte
rest
s and
initi
ativ
es c
ould
be
bloc
ked
by a
n eq
ual c
ombi
ned
num
ber
of v
otes
pos
sess
ed b
y th
e m
endi
cant
s
1n tr
oduc
tion
xv
xvi
and
Not
re D
ame
cano
ns. T
he s
ecul
ars
fear
ed c
onst
ant g
ridlo
ck-
and
wor
se, i
f ano
ther
secu
lar m
aste
r sho
uld
"con
vert"
to a
men
dica
nt o
rder
. Se
cond
, the
secu
lar m
aste
rs, a
nd in
deed
the
who
le d
ioce
se o
f Par
is,
wou
ld u
nder
stan
dabl
y ha
ve b
een
look
ing
upon
thes
e m
endi
cant
or-
ders
as,
in e
ffec
t, co
mm
ande
erin
g th
eir
own
past
oral
ter
rito
ry. T
he
rule
s re
gard
ing
the
care
of s
ouls
(cur
a an
imar
um) h
ad fo
r cen
turi
es re
-qu
ired
the
loc
al b
i.sho
p's a
ssen
t be
fore
pri
ests
in h
is d
ioce
se c
ould
pr
each
serm
ons,
hea
r con
fess
ion
and
gran
t abs
olut
ion,
and
adm
inis
ter
the
othe
r sa
cram
ents
, esp
ecia
lly b
efor
e pr
iest
s co
uld
adm
inis
ter
last
rit
es a
nd b
uria
ls. O
ften
times
the
dyin
g m
ade
test
amen
t of t
heir
pos
-se
ssio
ns o
ver
to th
e on
e w
ho p
rovi
ded
them
with
the
se fi
nal
sacr
a-m
ents
of t
he C
hris
tian
life.
Papa
l pol
icy
allo
wed
the
Dom
inic
ans
and
Fran
cisc
ans t
o pr
each
and
hea
r con
fess
ions
any
whe
re in
Chr
iste
ndom
, re
gard
less
of t
he lo
cal b
isho
p's i
nclin
atio
ns o
r wis
hes,
but m
endi
cant
s' ha
ving
chu
rche
s of t
heir
own,
with
regu
lar m
asse
s and
cem
eter
ies (
with
th
eir
poss
ibly
lucr
ativ
e bu
rial c
erem
onie
s), m
eant
to th
e se
cula
rs th
at
they
wer
e gr
adua
lly g
oing
to b
e el
bow
ed o
ut o
f the
way
whe
n it
cam
e to
bot
h pa
stor
al in
fluen
ce in
the
dioc
eses
in w
hich
the
y liv
ed a
nd to
in
com
e fr
om t
he p
erfo
rman
ce o
f sac
erdo
tal d
utie
s. T
hese
men
dica
nt
orde
rs, t
hese
beg
ging
fria
rs, w
ould
go
out t
o be
g fo
r fo
od a
nd s
uste
-na
nce,
all t
he w
hile
doi
ng in
thei
r chu
rche
s the
ver
y th
ings
that
bro
ught
th
em g
ood
mon
ey.
To m
ake
mat
ters
wor
se, t
hese
Dom
inic
ans a
nd F
ranc
isca
ns a
t tim
es
seem
ed to
be
doct
rinal
ly s
uspe
ct, e
ven
thou
gh o
ne o
f the
rea
sons
for
the
crea
tion
of th
eir o
rder
s (a
t lea
st th
e D
omin
ican
s, a
t the
out
set)
was
to
pro
vide
solid
, rel
iabl
e do
ctri
ne th
roug
h pr
each
ing.
The
Dom
inic
ans
wer
e cu
ltiva
ting
the
stud
y of
the
new
ly a
vaila
ble
writ
ings
in L
atin
of
the
paga
n ph
iloso
pher
, Aris
totle
, and
wer
e da
ringl
y m
ixin
g hi
s te
ach-
ings
int
o C
hris
tian
theo
logi
cal
thin
king
. On
the
othe
r ha
nd,
it al
so
seem
ed th
at s
ome
mem
bers
of t
he F
ranc
isca
ns w
ere
a lit
tle to
o co
m-
forta
ble
with
the
writ
ings
of t
he d
ecla
red
Chr
istia
n he
retic
, Joa
chim
di
Fior
e, w
hose
"thr
ee ag
e" te
achi
ng-
ther
e w
as a
n ag
e of
God
the
Fath
er
(the
Old
Tes
tam
ent),
an
age
of th
e So
n (th
e N
ew T
esta
men
t and
the
inst
itutio
nal C
hurc
h it
crea
ted)
and
an
age
of G
od th
e H
oly
Spiri
t (th
e
1ntr
oduc
tion
Eter
nal G
ospe
l, pr
each
ed b
y sp
iritu
al m
en n
o lo
nger
in n
eed
of th
e C
hurc
h)-
was
cle
arly
an
assa
ult o
n th
e C
hurc
h.
Wha
teve
r the
se c
once
rns o
r sus
pici
ons,
two
even
ts re
ally
roile
d th
e se
cula
rs. I
n 1
25
2,
in a
n at
tem
pt to
min
imiz
e th
e D
omin
ican
num
eric
al
pres
ence
, the
sec
ular
mas
ters
of t
he u
nive
rsity
cre
ated
a s
tatu
te th
at
rest
rict
ed a
relig
ious
ord
er to
hav
ing
only
one
cha
ir in
theo
logy
, a d
i-re
ct a
ttack
on
the
seco
nd c
hair
of th
eolo
gy th
e D
omin
ican
s ha
d. T
he
stat
ute,
if h
eede
d, w
ould
elim
inat
e th
e ch
air o
f the
olog
y th
at T
hom
as
Aqu
inas
was
exp
ecte
d to
occ
upy.
The
Dom
inic
ans
refu
sed
to c
ompl
y,
as d
id th
e Fr
anci
scan
s (w
ho h
oped
even
tual
ly to
cap
ture
a se
cond
cha
ir fo
r th
eir
own
burg
eoni
ng c
onve
nt).
Then
, in
Apr
il 1
25
3,
the
secu
lar
mas
ters
insi
sted
that
the
univ
ersi
ty g
o on
strik
e, fo
r re
ason
s th
at w
ere
esse
ntia
lly th
e sa
me
as t
hose
of 1
22
9:
stud
ents
had
bee
n be
aten
and
on
e ki
lled
by th
e ci
ty's
polic
e, w
ith n
o re
com
pens
e m
ade
to t
he u
ni-
vers
ity f
or t
he v
iola
tion
of it
s ec
cles
iast
ical
sta
tus.
Onc
e ag
ain,
the
D
omin
ican
s, a
nd n
ow th
e Fr
anci
scan
s, r
efus
ed t
o pa
rtic
ipat
e in
the
st
rike.
The
secu
lars
exc
omm
unic
ated
the
Dom
inic
ans a
nd F
ranc
isca
ns
for
thei
r la
ck o
f uni
ty a
nd t
hen
clai
med
tha
t th
e ex
com
mun
icat
ion
wou
ld b
e lif
ted
only
on
the
cond
ition
that
the
two
orde
rs a
gree
to th
e st
ipul
atio
n of
the
12
52
stat
utes
, whi
ch li
mite
d th
eir c
hairs
in th
eolo
gy
to o
nly
one
per o
rder
. The
pop
e, In
noce
nt IV
, int
erve
ned
and
rem
oved
th
e ex
com
mun
icat
ions
, but
the
Dom
inic
ans h
ad n
ot p
atch
ed th
ings
up
with
the
univ
ersi
ty; t
he F
ranc
isca
ns, h
owev
er, h
ad a
gree
d to
the
one
orde
r/on
e m
aste
r-of
-theo
logy
rule
and
wer
e gi
ven
perm
issi
on to
let S
t. B
onav
entu
re le
ctur
e in
the
Fran
cisc
an c
onve
nt.
Thin
gs c
ame
to a
hea
d in
the
expl
osiv
e ye
ar 1
25
4,
whe
n th
e pa
pacy
w
ould
act
ually
turn
upo
n its
ow
n cr
eatio
n, th
e m
endi
cant
ord
ers.
A
Fran
cisc
an n
amed
Ger
ard
of B
orgo
San
Don
nino
had
bee
n a s
tude
nt o
f th
e "t
hree
-age
" te
achi
ng o
f Joa
chim
di F
iore
, so
muc
h ad
heri
ng to
it
that
, wan
ting
prep
are
the
wor
ld fo
r the
con
sum
mat
ion
of th
e th
ird
age
(whi
ch h
e fe
lt he
cou
ld p
in-p
oint
to th
e qu
ickl
y-co
min
g ye
ar, 1
26
0),
he
wro
te
a bo
ok
intr
oduc
ing
the
wor
ld
to
this
Et
erna
l G
ospe
l, ln
trod
ucto
rius
in e
vang
eliu
m a
eter
num
. Acc
ordi
ng to
Ger
ard,
in t
he
Third
Age
the
Chu
rch
wou
ld d
isap
pear
, war
wou
ld ta
ke p
lace
with
the
1ntr
oduc
tion
xvii
xviii
Ant
ichr
ist,
and
man
wou
ld f
inal
ly b
e fr
eed
from
Chu
rch,
law
, and
sa
cram
ents
. Tho
se p
repa
ring
the
way
for
this
fina
l ag
e w
ere
spiri
tual
m
en, d
edic
ated
to a
bsol
ute
pove
rty, a
nd th
ey w
ould
repl
ace
the
secu
-la
r or d
ioce
san
cler
gy. T
hese
spiri
tual
men
, acc
ordi
ng to
Ger
ard,
wer
e,
of co
urse
, the
Fra
ncis
cans
. En
ough
was
eno
ugh.
A v
ery
cage
y se
cula
r "m
aste
r in
the
olog
y at
Pa
ris, W
illia
m o
f St.
Am
our,
was
con
vinc
ed th
at G
erar
d's
view
s w
ere
indi
cativ
e of
the
Fran
cisc
an O
rder
as a
who
le-
whi
ch in
deed
late
r ap-
pear
ed to
be
the
case
whe
n G
erar
d's
view
s w
ere
asso
ciat
ed b
y ex
ag-
gera
tion
with
the
Fra
ncis
can
Min
iste
r G
ener
al, J
ohn
of P
arm
a, w
ho
had
read
Joa
chim
with
int
eres
t bu
t did
not
follo
w G
erar
d (J
ohn
of
Parm
a w
as u
nfor
tuna
tely
forc
ed to
res
ign
his
post
as
a re
sult
of th
is
slan
der)
. Will
iam
the
refo
re w
rote
an
aggr
essi
ve r
espo
nse
to G
erar
d's
book
, pai
ntin
g th
e D
omin
ican
s and
Fra
ncis
cans
alik
e as
"fa
lse-
prea
ch-
ers"
and
"fa
lse-p
roph
ets:
· Will
iam
com
pile
d a
leng
thy
list o
f err
ors
in
this
Fra
ncis
can'
s boo
k (a
nd a
lso in
Joac
him
's ea
rlier
boo
k, u
pon
whi
ch
it de
pend
ed) a
nd se
t off
for R
ome
to m
eet t
he p
ope
in a
uni
vers
ity-d
el-
egat
ion
and
expl
ain
to h
im h
ow b
ad th
ings
had
got
ten
with
thes
e m
en-
dica
nt o
rder
s, w
ho n
ow, h
e ar
gued
, thr
eate
ned
the
very
futu
re o
f the
C
hurc
h. A
rriv
ing
in J
uly
1254
, Will
iam
gav
e th
e po
pe th
e lis
t and
the
book
s, an
d In
noce
nt h
ande
d ev
eryt
hing
ove
r to
a th
eolo
gica
l com
mis
-si
on (w
hich
incl
uded
a D
omin
ican
, Hug
h of
St.-
Che
r) fo
r ana
lysi
s. W
illia
m's
case
and
per
haps
his
pers
on m
ust h
ave
had
the
ear o
f the
po
pe, f
or o
n 21
Nov
embe
r 12
54, a
fter a
late
-sum
mer
full
of m
issi
ves
sent
bac
k an
d fo
rth fr
om R
ome
to P
aris,
Inn
ocen
t IV
issu
ed a
bull,
Etsi
an
imar
um, w
hich
res
cind
ed th
e ab
ility
of b
oth
the
Dom
inic
ans
and
Fran
cisc
ans
to p
reac
h or
hea
r con
fess
ions
any
whe
re w
ithou
t exp
licit
appr
oval
from
the
loca
l bis
hop-
who
was
not
like
ly to
gra
nt it
afte
r all
that
had
tran
spire
d an
d gi
ven
the
susp
icio
n of
here
sy n
ow h
angi
ng o
ver
the
Fran
cisc
ans
(and
, by
ass
ocia
tion,
ove
r th
e lik
ewis
e m
endi
cant
D
omin
ican
s). I
n Et
si an
imar
um, t
he p
ope
had
effe
ctiv
ely
shut
the
two
orde
rs d
own.
O
n 7
Dec
embe
r 12
54, j
ust t
wo
wee
ks a
fter h
e ha
d is
sued
Etsi
ani
-m
arum
, Inn
ocen
t IV
die
d. F
ate
had
inte
rven
ed, o
r, if
we
are
to b
elie
ve
som
e an
gry
Dom
inic
an c
hron
icle
rs, t
he h
and
of G
od. H
is su
cces
sor,
1ntr
oduc
tion
Ale
xand
er IV
, was
ele
cted
in ju
st o
ver a
wee
k, c
onse
crat
ed in
five
day
s, an
d, w
ithin
two
days
aft
er a
ssum
ing
the
papa
l thr
one,
he
issu
ed h
is
own
bull,
Nee
inso
litum
, whi
ch d
efer
red
the
impl
emen
tatio
n of
Etsi
an-
imar
um a
nd s
ubm
itted
the
who
le m
atte
r to
stud
y. In
the
inte
rim, b
oth
the
Dom
inic
ans
and
the
Fran
cisc
ans c
ould
pra
ctic
e as
bef
ore:
pre
ach-
ing,
hea
ring
conf
essi
ons,
and
hold
ing
buria
l ser
vice
s. Fi
ve m
onth
s lat
er,
in A
pril
1255
, and
aft
er s
ome
skill
ful d
iplo
mac
y by
the
Dom
inic
ans'
mas
ter g
ener
al, H
umbe
rt o
f Rom
ans,
Ale
xand
er IV
bro
ught
thin
gs fu
ll-ci
rcle
in h
is Q
uasi
lign
um v
itae.
He
reite
rate
d all
the
priv
ilege
s tha
t his
pr
edec
esso
rs h
ad g
rant
ed to
the
two
orde
rs, d
etai
led
expl
icitl
y th
e ex
-te
nt a
nd li
mits
of t
hese
priv
ilege
s, an
d in
sist
ed th
at th
e tw
o D
omin
ican
m
aste
rs o
f the
olog
y be
inco
rpor
ated
into
the
univ
ersi
ty-
with
in fi
fteen
da
ys, o
r th
e ot
her
mas
ters
wou
ld b
e su
spen
ded
from
the
ir o
ffice
of
teac
hing
. Yet
Ale
xand
er I
V d
id i
mpo
se u
pon
the
Dom
inic
ans
and
Fran
cisc
ans
the
oblig
atio
n to
follo
w th
e un
iver
sity
's de
cisi
on to
stri
ke
in th
e fu
ture
and
als
o in
dica
ted
that
a tw
o-th
irds
maj
ority
vot
e w
ould
be
bin
ding
on
ever
yone
in s
uch
an in
stan
ce. F
or h
is pa
rt th
e or
der's
m
aste
r gen
eral
, Hum
bert
of R
oman
s, c
once
ded
that
the
secu
lars
had
m
ade
som
e le
gitim
ate
poin
ts in
the
cour
se o
f the
con
trove
rsy
and
en-
cour
aged
the
bret
hren
to b
e co
urte
ous i
n th
e ex
erci
se o
f all
thei
r rig
hts
and
priv
ilege
s, le
st th
e D
omin
ican
s off
end
the
secu
lars
. Hum
bert
even
cr
eate
d a
serie
s of
thum
bnai
l ru
les
for
the
orde
r to
fol
low
(e.g
., th
e D
omin
ican
s sh
ould
not
pre
ach
at th
e sa
me
time
they
kno
w th
at th
e lo
cal b
isho
p is
prea
chin
g).
But \
Vill
iam
of S
t. A
mou
r and
the
secu
lar m
aste
rs fe
lt be
tray
ed b
y th
e po
pe's
deci
sion
, es
peci
ally
whe
n, u
nder
Inn
ocen
t IV
's Et
si a
ni-
mar
um, t
he s
ecul
ars
had
been
so
clos
e to
tot
al v
icto
ry. W
illia
m a
nd
like-
min
ded
secu
lar
mas
ters
dis
trib
uted
a p
amph
let e
ntitl
ed R
adix
am
aritu
dini
s (2
Oct
ober
125
5) th
at e
xpla
ined
the
caus
es o
f the
bitt
er-
ness
of t
his d
ispu
te a
nd p
rom
ised
that
he
and
the
othe
rs w
ould
sim
ply
brea
k up
the
cons
ortiu
m o
f uni
vers
ity m
aste
rs, a
nd le
ave
tow
n al
to-
geth
er, r
athe
r tha
n al
low
thes
e tw
o D
omin
ican
s to
hol
d ch
airs
in t
he
univ
ersi
ty. A
flur
ry o
f dip
lom
acy
ensu
ed, b
ut it
was
cle
ar th
at W
illia
m
of S
t. A
mou
r wou
ld n
ever
be
satis
fied;
all
the
whi
le, h
e w
as a
t wor
k w
ritin
g a
text
that
wou
ld b
e th
e re
ason
the
youn
g Th
omas
Aqu
inas
1ntr
oduc
tion
xix
xx
wou
ld e
nter
the
fray.
Aro
und
Apr
il 12
56, W
illia
m p
ublis
hed
his
land
-m
ark
Trac
tatu
s de
per
icul
is n
ovis
sim
orum
tem
poru
m, o
n th
e pe
rils
of
the
end
times
-w
hich
of c
ours
e w
as a
ll ab
out t
he a
poca
lypt
ic v
iola
-tio
ns h
e sa
w th
e m
endi
cant
ord
ers
mak
ing.
In
June
of t
hat y
ear,
how
-ev
er, P
ope
Ale
xand
er IV
ent
ered
the
battl
e-de
cisi
vely
, he
thou
ght-
by
inst
ruct
ing
the
king
of F
ranc
e to
rem
ove
the
four
off
endi
ng s
ecul
ar
mas
ters
-in
clud
ing
Will
iam
-fr
om t
heir
pos
ition
s at
the
uni
vers
ity
and
to b
anis
h th
em f
rom
Fra
nce.
The
kin
g, h
owev
er,
balk
ed a
t so
he
avy-
hand
ed a
sol
utio
n; in
stea
d he
sen
t the
pop
e a
copy
of W
illia
m's
De p
eric
ulis
. W
illia
m's
De p
eric
ulis
wou
ld b
e ju
dged
as
erro
neou
s la
ter t
hat y
ear,
and
Pope
Ale
xand
er o
rder
ed it
bur
ned
and
Will
iam
him
self
to b
e ex
-ile
d. B
ut th
roug
h su
ch te
xts
and
vitr
iolic
pre
achi
ng, h
e an
d ot
hers
had
so
poi
sone
d th
e at
mos
pher
e in
Par
is th
at th
e m
endi
cant
s, D
omin
ican
s es
peci
ally
, wer
e ph
ysic
ally
abu
sed
in p
ublic
, be
aten
, and
pel
ted
with
m
uck
from
the
stre
et. I
ndee
d, w
hen
Thom
as A
quin
as g
ave
his f
irst f
or-
mal
lect
ure
at th
e un
iver
sity
in la
te s
prin
g 12
56 (n
ot o
n th
is to
pic)
, he
did
so u
nder
the
prot
ecti
on o
f roy
al g
uard
s, w
ho h
ad s
urro
unde
d St
. Ja
cque
s to
hel
p th
e au
dien
ce g
et p
ast a
sea
of p
rote
ster
s. F
or h
is p
art,
Thom
as al
so im
med
iate
ly to
ok a
publ
ic p
ositi
on o
n th
e m
endi
cant
con
-tro
vers
y. W
ithin
wee
ks o
f tha
t firs
t pub
lic le
ctur
e, h
e w
as a
t wor
k w
rit-
ing
a tr
eatis
e as
a d
etai
led
resp
onse
to W
illia
m. T
he tr
eatis
e, d
irec
ted
agai
nst t
hose
who
m T
hom
as s
aw "
hind
erin
g th
e w
orsh
ip o
f God
and
re
ligio
n;' w
as e
ntitl
ed C
ontr
a im
pugn
ante
s dei
cul
tum
et r
elig
ione
m, a
tr
ansl
atio
n of
whi
ch c
an b
e fo
und
in th
e fo
llow
ing
page
s.
"Con
tra
impu
gnan
tes
dei c
ultu
m e
t rel
igio
nem
"
Aft
er t
akin
g hi
s ch
air
as a
mas
ter
of th
eolo
gy in
Jan
uary
125
6 at
the
Uni
vers
ity o
f Pa
ris,
Tho
mas
Aqu
inas
spe
nt t
he s
prin
g an
d su
mm
er
prep
arin
g to
wri
te th
is w
ork,
''A
gain
st th
ose
who
atta
ck t
he r
elig
ious
pr
ofes
sion
and
sta
te:'
It is
hard
to k
now
whe
ther
he
had
ente
red
the
men
dica
nt c
ontr
o-ve
rsy
of h
is o
wn
acco
rd, b
ut e
nter
it h
e ha
d, a
lmos
t im
med
iate
ly. O
ne
of h
is s
et ta
sks
as a
new
mas
ter
of th
eolo
gy h
ad b
een
to h
old
publ
ic
1ntr
oduc
tion,
disp
utat
ions
on
any
topi
c ra
ised
by
thos
e in
the
aud
ienc
e (c
alle
d "q
uodl
ibet
al q
uest
ions
;' be
ing
"abo
ut an
ythi
ng a
t all"
). C
lear
ly, t
hose
in
atte
ndan
ce a
t Tho
mas
's fir
st q
uodl
ibet
al q
uest
ion,
hel
d in
Len
t (sp
ring)
12
56, h
ad w
ante
d to
kno
w w
hat T
hom
as th
ough
t abo
ut th
e w
hole
con
-fli
ct. T
o ge
t him
on
reco
rd in
this
con
flict
, he
had
been
ask
ed tw
o qu
es-
tiops
, no
w k
now
n as
his
Quo
dlib
etal
Que
stio
n V
II, q
uest
ion
7 (f
or
quir
ky h
isto
rica
l rea
sons
his
firs
t quo
dlib
etal
que
stio
n is
publ
ishe
d as
Q
uodl
ibet
7).
The
ques
tions
: 1)
is w
orki
ng w
ith o
ne's
hand
s a
mor
al
requ
irem
ent,
a pr
ecep
t, fo
r a re
ligio
us; a
nd 2
) if o
ne d
evot
es h
imse
lf to
sp
iritu
al w
orks
is h
e st
ill o
blig
ed to
do
man
ual w
ork?
Th
ose
in a
tten
danc
e kn
ew t
hat
the
prec
ise
phra
sing
her
e w
ould
"s
mok
e ou
t" T
hom
as o
n th
is d
iffic
ult t
opic
, for
eve
ryon
e kn
ew w
hat
the
notio
n "m
anua
l lab
or"
impl
ied.
Man
ual l
abor
was
wha
t mon
ks d
id
whe
n th
ey w
eren
't pr
ayin
g; it
was
wha
t the
y di
d to
pro
vide
for
them
-se
lves
. Sin
ce th
e tim
e of
St.
Ben
edic
t, w
ho h
ad f
ound
ed th
e m
onas
tic
trad
ition
in t
he L
atin
Wes
t and
who
se r
ule
in s
ome
way
ani
mat
ed a
ll m
onas
tic o
rder
s th
erea
fter
, the
task
of t
he m
onk
was
to o
ra e
t lab
ora,
to
pra
y an
d to
wor
k. A
nd w
hen
one
thin
ks o
f the
typi
cal m
onas
tery
in
the
mid
dle
ages
-es
sent
ially
a c
ity p
opul
ated
onl
y by
mon
ks-t
here
w
as m
uch
wor
k to
do:
farm
the
food
, pre
pare
the
food
, coo
k th
e fo
od,
clea
n, c
are
for t
he si
ck, b
ury
the
dead
, bui
ld th
e do
rmito
ries
, bui
ld th
e ch
urch
, fix
the
dor
mito
ries
, and
fix
the
chur
ch. I
n th
is c
onte
xt th
e la
b-or
a in
ora
et l
abor
a m
eant
"to
wor
k w
ith o
ne's
hand
s" a
nd th
ereb
y to
pr
ovid
e fo
r one
's ow
n ne
eds
by o
ne's
own
wor
k.
In th
is q
uodl
ibet
al q
uest
ion
Tho
mas
had
fie
lded
arg
umen
ts t
hat
clea
rly c
ame
from
Will
iam
of S
t. A
mou
r's s
erm
ons
and
shor
ter w
orks
(o
pusc
ula)
, and
Tho
mas
had
don
e so
with
evi
dent
car
e, f
or t
he t
wo
ques
tions
on
man
ual l
abor
in Q
uodl
ibet
VII
are
the
long
est a
nd m
ost
deta
iled
in t
hat e
arly
wor
k. B
ut e
vent
s w
ould
lead
Tho
mas
to w
rite
a
full-
fledg
ed,
poin
t-by
-poi
nt r
espo
nse
to W
illia
m in
the
sum
mer
and
ea
rly fa
ll of
1256
. For
whi
le T
hom
as h
ad b
een
disp
utin
g an
d ed
iting
his
qu
estio
ns o
n m
anua
l lab
or fo
r Quo
dlib
et V
II, W
illia
m fo
r his
par
t pub
-lis
hed
his
De
peri
culis
nov
issi
mor
um te
mpo
rum
, on
the
peri
ls o
f the
en
d tim
es, w
hich
beg
an to
cir
cula
te in
five
sep
arat
e st
ages
in la
te sp
ring
12
56.
1ntr
oduc
tion,
xxi
xxii
In h
is D
e per
icul
is W
illia
m w
as tr
ying
diff
eren
t tac
tics i
n hi
s con
flict
w
ith th
e m
endi
cant
s. E
arlie
r on,
his
com
plai
nt h
ad b
een
abou
t how
the
Dom
inic
ans a
nd F
ranc
isca
ns h
ad c
ondu
cted
them
selv
es re
lativ
e to
the
Uni
vers
ity o
f Par
is, a
nd h
ere
his
argu
men
ts d
id m
ake
som
e po
ints
. Se
eing
that
tact
ic fa
il, h
owev
er-
Pope
Ale
xand
er IV
's Ne
e in
solit
um
had
show
n th
at th
e pa
pacy
bac
ked
the
men
dica
nt 'p
rese
nce
in P
aris
-W
illia
m w
ent r
ight
foF
the
jugu
lar,
to w
ipe
them
out
alto
geth
er. W
illia
m
now
arg
ued
that
men
dica
nts
and
espe
cial
ly th
e D
omin
ican
s w
ere
in
fact
the
pseu
do-p
reac
hers
that
St P
aul s
ays w
ill u
sher
in th
e ag
e of
the
anti-
Chr
ist.
The
bish
ops
of th
e C
hurc
h ne
ed to
pro
tect
the
Chu
rch
Uni
vers
al b
y se
ndin
g th
ese
relig
ious
(w
ho r
eally
are
mon
ks, W
illia
m
thou
ght)
back
to th
eir m
onas
terie
s, to
pro
tect
the
faith
ful f
rom
per
ni-
ciou
s inf
luen
ce o
f the
men
dica
nts.
The
task
s of p
reac
hing
and
hea
ring
co
nfes
sion
s ar
e w
hat t
he d
ioce
san
cler
gy is
for
; m
endi
cant
s un
fairl
y us
urp,
ther
efor
e, th
e fu
nctio
ns a
lread
y be
ing
prov
ided
by
bish
ops a
nd
thei
r cle
rgy.
And
for a
ll th
eir c
laim
s ab
out t
he n
obili
ty o
f pov
erty
the
men
dica
nts
are
actu
ally
sin
ning
grie
vous
ly b
y be
ggin
g, s
ince
they
are
as
king
for
supp
ort f
rom
peo
ple
who
act
ually
wor
k fo
r a
livin
g, w
hile
th
ey th
emse
lves
are
fully
abl
e to
wor
k, b
ut d
on't.
Will
iam
's lit
any
of co
mpl
aint
s had
a sp
ecia
l urg
ency
, bec
ause
he
had
quie
tly a
dopt
ed t
he b
elie
f tha
t th
e ag
e of
the
Ani
tchr
ist
will
com
e ar
ound
the
year
126
0, a
sho
rt fo
ur y
ears
off;
he
was
now
sym
path
etic
to
the
teac
hing
ofJ
oach
im d
i Fio
re a
nd G
erar
d de
Bor
go S
an D
onni
no,
who
se te
achi
ngs,
alth
ough
con
side
red
here
tical
, pro
vide
d W
illia
m w
ith
a co
ntex
t of e
xtre
me
urge
ncy.
But
he
gave
his
wor
k ac
adem
ic s
tren
gth
by u
sing
man
y au
thor
itativ
e an
d ac
cept
ed s
ourc
es:
the
Bibl
e, ca
non
law, t
he F
athe
rs o
f the
Chu
rch,
the
Glo
ss o
n th
e Bi
ble
(a s
emi-o
ffic
ial
and
resp
ecte
d co
mm
enta
ry o
n th
e Bi
ble
muc
h us
ed b
y th
eolo
gian
s and
C
hurc
h of
ficia
ls). E
ven
if a
bitte
r har
angu
e, it
was
to b
e ta
ken
serio
usly
. A
s it
happ
ened
, the
pap
acy'
s atti
tude
tow
ard
Will
iam
of S
t. A
mou
r an
d hi
s oth
er th
ree
colle
ague
s was
alre
ady
quite
neg
ativ
e; A
lexa
nder
IV
on 1
7 Ju
ne 1
256
dem
ande
d th
at K
ing
Loui
s of
Fra
nce
expe
l Will
iam
an
d th
e ot
hers
from
the
coun
try.
Inst
ead
Loui
s sen
t a c
opy
of W
illia
m's
De p
eric
ulis
to R
ome
for e
xam
inat
ion,
and
Will
iam
and
his
thre
e co
l-le
ague
s (E
udes
of D
ouai
, Nic
hola
s of
Bar
-sur
-Aub
e, a
nd C
hret
ien
of
1ntr
oduc
tion
4 i ·
i I I I, •
Beau
vais)
wen
t to
Rom
e to
ple
ad th
eir c
ause
. It w
as al
l to
no a
vail.
On
5 Oct
ober
125
6, P
ope
Ale
xand
er IV
con
dem
ned
Will
iam
's D
e per
icul
is,
and
desp
ite h
is pr
otra
cted
resp
onse
to th
e co
ndem
natio
n in
Rom
e du
r-in
g O
ctob
er a
nd N
ovem
ber
1256
, Will
iam
was
fina
lly b
anis
hed
from
Fr
ance
alto
geth
er (7
Aug
ust 1
257)
. . A
t som
e po
int i
n th
e la
te-s
umm
er a
nd ea
rly fa
ll of
1256
Tho
mas
sat
dow
n an
d w
rote
the
Con
tra
impu
gnan
tes
dei
cultu
m e
t rel
igio
nem
. Sc
hola
rs tr
y to
get
the
datin
g ex
actly
righ
t and
rem
ain
conv
ince
d th
at
the
wor
k m
ust h
ave
been
wri
tten
befo
re th
e en
d of
Oct
ober
1256
, be-
caus
e Th
omas
mak
es n
o m
entio
n of
Will
iam
's of
ficia
l con
dem
natio
n,
whi
ch s
urel
y Th
omas
wou
ld h
ave,
had
he
know
n of
it. S
o, g
rant
ing
som
e la
g-tim
e be
twee
n th
e co
ndem
natio
n (5
Oct
ober
125
6) a
nd th
e ne
ws's
arr
ival
in P
aris
(m
aybe
two
wee
ks),
it se
ems
reas
onab
le to
say
th
at T
hom
as a
lread
y ha
d th
e w
ork
wri
tten
and
dist
ribu
ted
by th
e en
d of
that
mon
th.
The
Con
tra
impu
gnan
tes d
ei c
ultu
m e
t rel
igio
nem
exi
sts a
s a w
ork
of
twen
ty-s
ix c
hapt
ers,
with
a p
rolo
gue
and
an e
pilo
gue.
Tho
mas
take
s co
ntro
vers
y se
rious
ly.
He,
too
, em
ploy
s a
wid
e ar
ray
of s
chol
arly
so
urce
s in
his
wor
k, a
nd la
ys o
ut a
nd a
ddre
sses
eac
h on
e of
Will
iam
's ar
gum
ents
, oft
en g
ivin
g th
em a
pro
visi
onal
str
engt
h th
at th
ey d
id n
ot
have
in th
e au
thor
's or
igin
al! H
e th
en ta
ckle
s eac
h on
e de
liber
atel
y. B
ut
at th
e ou
tset
of t
he w
ork
Thom
as g
ets
to th
e he
art o
f the
mat
ter,
be-
caus
e he
see
s w
here
Will
iam
and
his
ilk
wen
t wro
ng.
Will
iam
was
so
met
hing
of a
flat
-ear
th th
inke
r whe
n it
cam
e to
the
stru
ctur
es o
flife
in
the
chur
ch. F
or h
im th
ere
wer
e di
oces
an c
leric
s (i.
e., b
isho
ps a
nd
prie
sts a
nd m
inor
ord
ers)
, and
then
ther
e w
ere
mon
ks. N
o in
-bet
wee
n,
noth
ing
new
. But
Tho
mas
beg
ins h
is w
ork
by in
quiri
ng a
bout
"rel
igio
us
life;
' gen
eral
ly. W
hat d
oes
it m
eant
to li
ve "
in r
elig
ion"
? W
hat c
onst
i-tu
tes
the
fulfi
llmen
t, th
e pe
rfec
tion,
of
relig
ious
life
(pr
olog
ue a
nd
chap
ter 1
)? F
or T
hom
as, t
he o
ne w
ho g
ives
him
self
over
to th
e se
rvic
e of
God
-ov
er a
nd a
bove
the
gen
eral
way
in
whi
ch a
ll ba
ptiz
ed
Chr
istia
ns s
erve
God
-ca
n se
rve
God
in m
any
diff
erin
g w
ays.
Som
e w
ill g
ive
them
selv
es o
ver
to p
raye
r an
d co
ntem
plat
ion
alon
e. O
ther
s w
ill d
evot
e th
emse
lves
to c
arin
g fo
r th
e sic
k or
buy
ing
back
the
kid-
napp
ed. A
nd if
nee
ds a
rise
that
mer
cy c
an h
elp,
nee
ds n
ot y
et d
isco
v-
1ntr
oduc
tion
xxiii
xxiv
ered
, rel
igio
us o
rder
s may
be
crea
ted
to m
eet t
hem
(cha
p. 1
). It
is c
lear
th
at T
hom
as se
es th
e de
velo
pmen
t of t
he m
endi
cant
ord
ers,
and
espe
-ci
ally
the
Dom
inic
ans,
as
a ne
w d
evel
opm
ent,
one
calle
d fo
r by
the
times
. The
re n
eeds
to b
e an
ord
er g
iven
ove
r to
stud
ying
God
, to
lear
n-in
g tr
ue d
octr
ine,
and
to c
omm
unic
atin
g th
at le
arni
ng f
aith
fully
to
Chr
istia
ns th
roug
h pr
each
ing,
teac
hing
, and
hea
ring
conf
essi
ons.
And
fo
r th
is r
easo
n, it
is s
uita
ble
that
suc
h re
ligio
us (i
.e.,
the
Dom
inic
ans
and
Fran
cisc
ans)
sho
uld
have
tea
chin
g po
sitio
ns (
chap
. 2, 3
) an
d, in
-st
ead
of p
erfo
rmin
g m
anua
l lab
or, w
hich
wou
ld ta
ke a
way
fro
m th
eir
stud
ies
and
prep
arat
ion
for
prea
chin
g, th
ey s
houl
d in
stea
d liv
e m
ea-
gerly
on
the
finan
cial
gift
s of
oth
ers.
The
Con
tra
impu
gnan
tes
cove
rs
the
wid
e ra
nge
of al
lega
tions
mad
e ag
ains
t the
men
dica
nts b
y W
illia
m,
it is
true;
but
its
beat
ing
hear
t is
the
belie
f tha
t the
Ord
er o
f Pre
ache
rs,
in p
artic
ular
, sho
uld
give
ove
r the
ir w
hole
live
s to
serv
ing
the
doct
rina
l ne
eds
of C
hris
tians
. So
met
hing
else
to th
ink
abou
t: w
hile
the
Dom
inic
ans,
and
Tho
mas
de
fend
ing
them
, did
em
phas
ize
the
tradi
tiona
l val
ue o
f pov
erty
in r
e-lig
ious
life
, we
shou
ld n
ote
that
, for
Tho
mas
in C
ontr
a im
pugn
ante
s,
pove
rty is
not
the
prin
cipa
l way
one
mea
sure
s a re
ligio
us o
rder
's st
atus
or
per
fect
ion.
Thi
s is
impo
rtan
t bec
ause
whi
le t
he D
omin
ican
s an
d Fr
anci
scan
s wer
e bo
th al
lies
in th
eir c
omm
on st
rugg
le a
gain
st th
e se
c-ul
ar m
aste
rs, t
he F
ranc
isca
ns e
mph
asiz
ed th
at it
was
one
's po
verty
that
m
arke
d on
e's
spir
itual
per
fect
ion.
To
follo
w
the
Fran
cisc
an S
t. B
onav
entu
re, w
hose
wor
k on
pov
erty
(De
paup
erta
te)
was
wri
tten
agai
nst t
he s
ecul
ars
in la
te 1
255
or e
arly
125
6, o
ne w
ould
hav
e to
say
th
at th
e Fr
anci
scan
s, g
iven
as
they
wer
e to
com
plet
e po
verty
, wer
e m
ore
perf
ect t
han
the
secu
lar m
aste
rs ...
and
the
Dom
inic
ans.
Tho
mas
in
the
Con
tra
impu
gnan
tes
does
not
dire
ctly
take
Bon
aven
ture
up
on
this
poi
nt-
the
mor
e im
port
ant b
attle
at h
and
was
aga
inst
the
secu
-la
rs-
but h
is ow
n de
scri
ptio
n of
the
natu
re a
nd p
urpo
se o
f pov
erty
in
the
relig
ious
life
(ch
aps.
1, 6)
let
s th
e re
ader
see
with
wha
t prin
cipa
ls
Thom
as m
ight
hav
e fa
shio
ned
such
as
resp
onse
. The
"D
e pe
rfec
tione
sp
iritu
alis
vita
e;' t
he n
ext b
ook
in th
is v
olum
e, w
as, I
n fa
ct, e
ffect
ivel
y th
at re
spon
se.
Intr
oduc
tion
"De
perf
ed:io
ne sp
iritu
alis
vita
e"
In 1
257.
Will
iam
of S
t. A
mou
r had
bee
n ba
nish
ed fr
om F
ranc
e by
Pop
e A
lexa
nder
IV, t
rue
enou
gh, b
ut th
at d
id n
ot m
ean
that
Par
is w
as n
o lo
nger
on
Will
iam
's m
ind,
or
that
the
min
d of
som
e in
Par
is w
as n
o lo
nger
on
him
. He
had
kept
in c
onta
ct w
ith tw
o m
aste
rs in
par
ticul
ar,
a N
icho
las
of L
isie
ux a
nd, m
ore
impo
rtan
t, G
erar
d of
Abb
evill
e, w
ho
wou
ld p
rove
to b
e th
e ch
ief a
ntag
onis
t in
a se
cond
wav
e of
anti-
men
-di
cant
sent
imen
t at P
aris
in th
e la
te 1
260s
. Fr
om h
is b
anis
hmen
t, W
illia
m o
f St
. A
mou
r ha
d se
nt a
wor
k,
Col
latio
nes c
atho
licae
, to
the
new
ly-e
lect
ed p
ope,
Cle
men
t IV,
hop
ing
that
the
pope
's na
tiona
lity-
he w
as F
renc
h-m
ight
get
him
a fa
vora
ble
hear
ing.
It d
id n
ot. C
lem
ent I
V r
eite
rate
d, p
oint
by
poin
t, th
e rig
hts
that
Ale
xand
er IV
had
giv
en th
e m
endi
cant
s, e
spec
ially
the
irks
ome
perm
issi
ons t
o pa
rtici
pate
in p
asto
ral c
are
that
the
Fren
ch b
isho
ps a
nd
secu
lar c
hurc
hmen
in P
aris
thou
ght s
houl
d be
the
rese
rve
of di
oces
an
cler
gy.
In P
aris,
the
secu
lar m
aste
r Ger
ard
of A
bbev
ille
had
mad
e a
nam
e fo
r hi
mse
lf as
som
eone
who
reg
ular
ly h
eld
and
publ
ishe
d hi
s qu
odli-
beta
l dis
cuss
ions
. Tha
t gav
e hi
m th
e di
stin
ct ad
vant
age
of ho
ldin
g fo
rth
on t
he c
ontr
over
sial
top
ics
of th
e da
y. I
n 12
67,
Ger
ard
had
held
a
Quo
dlib
et o
n th
e se
nsiti
ve is
sue
of w
heth
er y
oung
men
shou
ld m
ake
a pr
ofes
sion
for t
he re
ligio
us li
fe. T
he s
eem
ing
abst
ract
cha
ract
er o
f the
qu
estio
n co
vere
d its
irri
tatin
g so
urce
; you
ng m
en a
t the
uni
vers
ities
w
ere
ofte
n im
pres
sed
with
the
men
dica
nt o
rder
s an
d w
ante
d to
join
th
em o
utri
ght,
as s
oon
as th
ese
youn
g m
en m
et th
e m
inim
al c
anon
ical
ag
e re
quir
emen
ts-t
his b
eing
the
spec
ific
issu
e th
at T
hom
as w
ould
ad-
dres
s a fe
w y
ears
late
r. Bu
t it w
as c
lear
that
som
e is
sues
wer
e be
ing
re-
visi
ted,
and
oth
ers
disc
over
ed a
nd d
evel
oped
, whi
ch w
ould
sta
rt u
p a
seco
nd c
ontro
vers
y.
The
Dom
inic
ans,
for
the
ir p
art,
seem
ed to
sen
se th
at tr
oubl
e w
as
brew
ing.
In
1267
the
y se
nt b
ack
to P
aris
the
the
olog
ian
Pete
r of
Ta
rant
aise
, who
had
occ
upie
d a
chai
r of
theo
logy
ther
e fr
om 1
259-
1264
. Hav
ing
som
eone
ser
ve a
s a
mas
ter t
wic
e w
as u
nusu
al, b
ecau
se
Intr
oduc
tion
xxv
xxvi
the
Dom
inic
ans
wan
ted
to c
reat
e as
man
y m
aste
rs a
s po
ssib
le. B
ut it
se
ems
the
orde
r fe
lt th
at e
xper
ienc
e w
as m
ore
calle
d fo
r at
the
time
than
the
norm
al p
roce
dure
. And
this
see
med
all t
he m
ore
true
whe
n a
year
late
r the
ord
er se
nt T
hom
as A
quin
as h
imse
lf ba
ck to
Par
is, p
luck
-in
g hi
m f
rom
his
cus
tom
ary
role
in h
is I
talia
n pr
ovin
ce, t
he R
oman
Pr
ovin
ce, w
here
he
had
been
a te
ache
r in
conv
ents
for a
lmos
t a d
ecad
e.
So in
the
fall
of 1
268
the
two
Dom
inic
an c
hairs
in th
eolo
gy w
ere
now
m
anne
d by
exp
erie
nced
and
resp
ecte
d th
eolo
gian
s an
d th
us o
n ha
nd
to jo
in a
ny d
octr
inal
ski
rmis
h th
at c
ould
onc
e ag
ain
thre
aten
the
pres
-en
ce o
f the
ord
er a
t the
uni
vers
ity.
Perh
aps
the
conf
lict's
firs
t sal
vo w
as G
erar
d of
Abb
evill
e's la
ck o
f co
urte
sy, f
or h
e de
liver
ed a
shoc
king
serm
on o
n N
ew Y
ear's
Day
126
9,
in th
e Fr
anci
scan
chu
rch
in P
aris.
Def
errin
g no
t a w
hit t
o th
e au
dien
ce,
Ger
ard
wen
t ri
ght
afte
r th
e Fr
anci
scan
atta
chm
ent
to e
vang
elic
al
pove
rty. H
e de
fend
ed th
e w
ealth
of t
he C
hurc
h an
d th
en w
ent o
n to
su
gges
t tha
t som
e co
mm
on F
ranc
isca
n te
achi
ng o
n ev
ange
lical
pov
erty
am
ount
ed to
an
atta
ck-a
her
etic
al o
ne, a
t tha
t-on
the
Chu
rch
and
its in
stitu
tions
. It i
s po
ssib
le th
at T
hom
as m
ight
hav
e be
en in
atte
n-da
nce
that
day
-se
rmon
s on
hol
y da
ys w
ere
deliv
ered
in
eith
er th
e D
omin
ican
or F
ranc
isca
n ch
urch
es a
nd c
ould
be
atte
nded
by
all m
em-
bers
of t
he u
nive
rsity
. But
it is
alm
ost c
erta
in th
at tw
o ke
y Fr
anci
scan
s w
ere
ther
e: S
t. B
onav
entu
re a
nd J
ohn
Pech
am. B
oth
thes
e m
en w
ould
au
thor
def
ense
s of
Fra
ncis
can
teac
hing
on
pove
rty.
Ger
ard,
for h
is p
art,
took
adv
anta
ge o
f a lo
ng p
apal
inte
rreg
num
to
diss
emin
ate
his
wor
k, C
ontr
a ad
vers
ariu
m p
erfe
ctio
nis
chri
stia
nae,
in
whi
ch h
e co
mba
ted
the
notio
n th
at C
hris
tian
perf
ectio
n co
nsis
ted
in
evan
gelic
al p
over
ty. P
ope
Cle
men
t IV,
who
had
die
d in
late
126
8, a
nd
who
had
reaf
firm
ed m
endi
cant
priv
ilege
s dur
ing
his r
eign
, wou
ld su
rely
no
t hav
e to
lera
ted
Ger
ard'
s w
ork,
whi
ch G
erar
d ha
d ac
tual
ly w
ritte
n so
me
year
s ear
lier (
in re
spon
se to
the
Fran
cisc
an T
hom
as o
f Yor
k's la
te-
125o
s vo
lley,
M
anus
qu
ae c
ontr
a om
nipo
tent
em,
a de
fens
e of
Fr
anci
scan
men
dica
ncy
duri
ng th
e fir
st p
hase
of t
he m
endi
cant
con
-tro
vers
ies)
. B
ut in
the
sum
mer
of 1
269,
aft
er th
e de
ath
of C
lem
ent,
Ger
ard
dist
ribut
ed th
e w
ork,
and
in th
e fa
ll of
that
yea
r St.
Bon
aven
ture
re
plie
d w
ith h
is Ap
olog
ia p
aupe
rum
, his
fam
ous
defe
nse
"of t
he p
oor
1ntr
oduc
tion
ones
;' a
nick
nam
e of
the
Fran
cisc
ans
that
des
crib
ed th
em p
reci
sely
in
term
s of t
heir
pov
erty
. En
ter T
hom
as A
quin
as. T
hom
as h
ad b
een
in P
aris
sin
ce la
te 1
268
and
had
devo
ted
a co
uple
que
stio
ns in
his
Eas
ter Q
uodl
ibet
of 1
269
to
topi
cs g
ener
ally
sur
roun
ding
the
men
dica
nt is
sues
. Bu
t it s
eem
ed to
hi
m th
at so
me
mor
e sy
stem
atic
thin
king
was
requ
ired
if th
e di
sput
e at
ha
nd w
as to
be
fully
cov
ered
. The
resu
lt w
as h
is D
e per
fect
ione
spir
itu-
alis
vita
e, o
n th
e pe
rfec
tion,
the
com
plet
enes
s, o
f the
spi
ritua
l life
. So
wha
t was
the
mai
n, o
vera
rchi
ng is
sue
for T
hom
as?
Was
it p
over
ty? W
as
it "w
ho is
bes
t to
have
as
a te
ache
r"?
For T
hom
as th
e is
sue
at th
e bo
t-to
m h
ere
is th
is: i
n w
hat d
oes
Chr
istia
n pe
rfec
tion,
Chr
istia
n co
m-
plet
enes
s, p
rimar
ily co
nsis
t? A
nd h
e kn
ew a
t the
out
set t
hat h
is an
swer
w
ould
rai
se t
he e
yebr
ows
not o
nly
of h
is fo
es (
Ger
ard
and
his
sup-
port
ers)
but
also
of h
is fr
iend
s (th
e Fr
anci
scan
s). B
e th
at as
it m
ay, f
or
Thom
as th
e an
swer
is a
lway
s th
e sa
me:
the
perf
ectio
n of
the
spiri
tual
lif
e de
rives
firs
t and
mos
t fro
m th
e C
hris
tian
mor
al v
irtu
e of
"cha
rity'.
' C
hari
ty is
tha
t the
olog
ical
vir
tue
by w
hich
we
love
God
abo
ve a
ll th
ings
, and
our
nei
ghbo
rs a
s ou
rsel
ves;
the
Lor
d hi
mse
lf c
omm
ands
th
is in
Mat
thew
's G
ospe
l (M
t 22:
37-3
9). A
ll C
hris
tians
are
calle
d to
live
liv
es o
f cha
rity-
inde
ed, f
or T
hom
as c
harit
y is
abso
lute
ly n
eces
sary
if
we
wis
h to
atta
in t
he s
tate
of
perp
etua
l vi
sion
and
lov
e of
God
in
heav
en-
but t
he c
ompl
exiti
es o
f life
mak
e it
impo
ssib
le fo
r all
to p
rac-
tice
char
_ity in
exa
ctly
the
sam
e w
ay. H
ence
the
Chr
istia
n tr
aditi
on e
m-
phas
ized
the
Lord
's di
stin
ctio
n be
twee
n m
anda
tes
(thos
e th
ings
that
all
Chr
istia
ns m
ust d
o to
live
live
s wor
thy
of C
hris
t) an
d co
unse
ls (t
hose
w
ays
of li
ving
that
go
beyo
nd th
e m
anda
tes
and
are
espe
cial
ly h
elpf
ul
in li
ving
the
life
to
whi
ch C
hris
t ca
lls u
s).
The
prim
ary
exam
ple
is C
hris
t's e
ncou
nter
in c
hapt
er n
inet
een
of th
e M
atth
ew's
Gos
pel.
A ri
ch
man
com
es to
Jesu
s and
inqu
ires w
hat h
e m
ust d
o to
atta
in e
tern
al li
fe.
Jesu
s res
pond
s firs
t by
telli
ng th
e m
an to
kee
p th
e co
mm
andm
ents
(i.e
., th
e te
n co
mm
andm
ents
, som
e of
whi
ch J
esus
rec
ites)
. The
man
con
-tin
ues,
"I
have
kep
t the
se c
omm
andm
ents
; wha
t do
I nee
d to
do
fur-
ther
?" (
Mt
19:2
0). J
esus
res
pond
s, "
If yo
u w
ish
to b
e pe
rfec
t, go
, sel
l yo
ur p
osse
ssio
ns, a
nd g
ive
to th
e po
or. Y
ou w
ill t
hen
have
trea
sure
in
heav
en. A
fterw
ard,
com
e an
d fo
llow
me"
(M
t 19:
21).
1ntr
oduc
tion
xxvi
i
xxvi
ii
Thom
as ta
kes
this
sec
ond
half
of Je
sus'
resp
onse
to in
dica
te a
life
-co
mm
itmen
t tha
t see
ks p
erfe
ctio
n by
tot
ally
ori
entin
g on
esel
f aw
ay
from
thi
s lif
e's u
sual
attr
actio
ns, n
ot p
artia
lly, a
s m
ost p
eopl
e do
. For
m
ost p
eopl
e, li
fe is
a m
ixtu
re o
f the
nee
ds a
nd p
leas
ures
of t
his-
wor
ldly
liv
ing:
ow
ning
pos
sess
ions
for u
se in
livi
ng, m
a!Ty
ing,
then
hav
ing
chil-
dren
, and
then
rear
ing
them
in a
ccor
danc
e w
ith th
e la
ws o
f Chr
ist a
nd
his
Chu
rch .
... B
u'I: i
t is
poss
ible
to c
hoos
e to
live
in a
sta
te-
that
is, a
pu
blic
ly e
xpre
ssed
vow
or
com
mitm
ent-
whe
re o
ne fo
rgoe
s po
sses
-si
ons
(as
the
Lord
cou
nsel
ed t
he r
ich
man
in M
atth
ew)
and
sex,
and
th
e fr
eedo
m to
follo
w o
ne's
own
will
, and
ther
eby
free
ones
elf t
o fo
llow
C
hris
t with
out t
he w
eigh
ty d
istr
actio
ns o
f pos
sess
ions
, sex
, and
tota
l fr
eedo
m. T
hose
in r
elig
ious
life
mak
e su
ch v
ows.
Hen
ce th
e "s
tate
s of
perf
ectio
n" th
at o
ne e
nter
s in
to b
y vo
win
g liv
es o
f pov
erty
, cha
stity
, an
d ob
edie
nce,
are
spec
ial w
ays,
parti
cula
rly ef
fect
ive
way
s, of
follo
w-
ing
Chr
ist.
But t
hese
"sta
tes o
f per
fect
ion"
gua
rant
ee n
eith
er th
at th
ose
who
vow
to li
ve in
them
are
aut
omat
ical
ly h
oly,
nor
that
thos
e w
ho li
ve
outs
ide
them
will
lead
live
s un
wor
thy
of C
hris
t. Th
omas
clo
ses
chap
-te
r 1 s o
f the
De p
erfe
ctio
ne b
y sa
ying
: "Bu
t, as
som
e m
en p
erfo
rm w
orks
of
perf
ectio
ns w
ithou
t any
vow,
and
oth
ers f
ail to
acc
ompl
ish
the
wor
ks
of pe
rfec
tion
to w
hich
they
hav
e vo
wed
thei
r who
le li
ves,
it is
perf
ectly
po
ssib
le fo
r pe
rson
s to
be
perf
ect w
ithou
t bei
ng in
the
stat
e of
per
fec-
tion,
or t
o be
in a
sta
te o
f per
fect
ion
with
out b
eing
per
fect
:' Th
e D
e pe
rfec
tione
is a
lso o
f int
eres
t, be
caus
e in
it T
hom
as h
ones
hi
s te
achi
ng a
bout
bis
hops
. Lik
e th
ose
who
take
rel
igio
us v
ows-
the
Dom
inic
ans,
the
Fran
cisc
ans-
bish
ops
are
in a
"st
ate
of p
erfe
ctio
n;'
beca
use
thei
r con
secr
atio
n to
ser
ve C
hris
t as
his
shep
herd
s re
quire
s th
em to
live
in w
ays
beyo
nd th
e re
quir
emen
ts o
f all
Chr
istia
ns. B
isho
ps
mus
t fol
low
, in
parti
cula
r, th
e ex
ampl
e of
Chr
ist a
nd h
is A
post
les,
who
la
id d
own
thei
r ver
y liv
es fo
r th
eir f
ollo
wer
s, ga
ve o
ver t
he e
ntir
ety
of
thei
r liv
es t
o se
rvic
e of
the
faith
ful
and
to lo
ving
thei
r en
emie
s. F
or
Thom
as th
is m
eant
that
bis
hops
live
in a
stat
e of
perf
ectio
n hi
gher
than
th
at o
f rel
igio
us. I
t also
mea
nt th
at d
ioce
san
prie
sts a
nd o
ther
offi
ces i
n th
e ch
urch
are
not
in s
tate
s of p
erfe
ctio
n, b
ecau
se n
one
of th
ese
has t
he
perm
anen
ce in
a sp
ecia
l offi
ce (a
s doe
s a b
isho
p) o
r per
man
ence
und
er
1ntr
oduc
tion
a ru
le (
as d
o re
ligio
us).
This
con
tent
ion
doub
tless
irk
ed G
erar
d de
A
bbev
ille,
who
was
and
rem
aine
d an
arc
hdea
con.
O
ne fi
nal
note
abo
ut th
e D
e pe
rfec
tione
. The
wor
k se
ems
to h
ave
been
wri
tten
as a
iren
ic m
edita
tion
tryi
ng to
get
to th
e bo
ttom
of t
he
who
le d
ispu
te a
bout
relig
ious
life
, pov
erty
, and
the
vario
us s
tate
s of
C
hris
tian
livin
g, b
ut a
t cha
pter
twen
ty-o
ne, t
he D
e per
fect
ione
gat
hers
an
urg
ency
bec
ause
Tho
mas
had
com
e up
on a
rece
nt q
uodl
ibet
al q
ues-
tion
of G
erar
d de
Abb
evill
e ( Q
uodl
ibet
um X
IV),
whi
ch c
lear
ly ta
kes
aim
at T
hom
as's
gene
ral t
each
ing
on th
ese
mat
ters
. So
Thom
as r
e-sp
onds
, and
cha
pter
s tw
enty
-one
thro
ugh
twen
ty-s
ix o
f the
pre
sent
tr
ansl
atio
n sh
ow T
hom
as a
nsw
erin
g, p
oint
by
poin
t, th
e as
sert
ions
m
ade
by G
erar
d (a
nd p
ossi
bly
othe
rs).
The
seem
ing
spec
ulat
ive
wor
k en
ds, t
here
fore
, with
Tho
mas
dire
ctly
chal
leng
ing
his a
dver
sarie
s to
re-
spon
d. "I
ron
shar
pens
iron
(Pro
v 27
:17 )
;' he
not
es, a
ddin
g th
at n
othi
ng
mak
es a
trut
h m
ore
clea
r as o
ne's
atte
mpt
ing
to re
fute
arg
umen
ts le
vied
ag
ains
t it.
Thom
as w
ould
onc
e ag
ain
enga
ge in
suc
h a
pole
mic
, in
his
Con
tra
doct
rina
m r
etra
hent
ium
a r
elig
ione
, wri
tten
agai
nst t
hose
who
wou
ld
try
to p
reve
nt e
ntra
nce
of yo
ung
men
into
the
relig
ious
life
.
"Con
tra
dodr
inam
retr
ahen
tium
a re
ligio
ne"
The
Con
_stitu
tions
of t
he D
omin
ican
Ord
er s
tipul
ated
that
the
min
i-m
um a
ge to
join
the
orde
r was
eig
htee
n ye
ars,
and
Pope
Inn
ocen
t IV
(1
243-
1254
) ha
d co
mm
ande
d th
at n
o on
e un
der t
he ag
e of
four
teen
be
allo
wed
to ta
ke v
ows i
n a
relig
ious
ord
er-
four
teen
yea
rs o
ld b
eing
the
acce
pted
age
of f
ull-d
iscr
etio
n. D
espi
te th
is d
ecre
e, h
owev
er, b
oth
the
Dom
inic
ans a
nd F
ranc
isca
ns h
ad d
evel
oped
a cu
stom
of r
ecei
ving
into
th
eir c
onve
nts u
nder
age
boys
, in
orde
r to
let t
hem
live
with
in th
e or
der,
lear
ning
its
prac
tices
, unt
il th
ey b
ecam
e ca
noni
cally
elig
ible
to ta
ke
vow
s. T
he p
ract
ice
was
not
alto
geth
er fo
reig
n to
relig
ious
life
, sin
ce th
e B
ened
ictin
es h
ad a
trad
ition
of r
ecei
ving
you
ng b
oys i
nto
thei
r car
e as
"o
blat
es";
as a
you
ng c
hild
, Tho
mas
him
self
had
been
giv
en o
ver t
o th
e ca
re o
f the
mon
ks a
t Mon
te C
assi
no b
y hi
s par
ents
, in
the
hope
that
he
1ntr
oduc
tion
xx ix
xxx
wou
ld s
omed
ay r
atify
the
ir d
ecis
ion
by
choo
sing
to
ente
r th
e B
ened
ictin
es.
In th
e la
te 1
260s
, as o
ne m
ore
thru
st o
f the
ir su
stai
ned
atta
ck o
n th
e m
endi
cant
s, G
erar
d de
Abb
evill
e an
d N
icho
las
of L
isie
ux h
ad c
alle
d in
to q
uest
ion
this
pra
ctic
e, h
owev
er.
The
atta
ck c
ompe
lled
the
Fran
cisc
an Jo
hn P
echa
m in
Jan
uary
127
0 to
res
pond
with
his
wor
k D
e pu
eris
obl
atis
(On
Youn
g O
blat
es).
Thom
as A
quin
as, f
or h
is pa
rt, a
d-dr
esse
d th
e is
sue
at s
ome
leng
th in
his
Quo
dlib
etum
IV
(aa.
23-
24),
whi
ch d
ates
fro
m L
ent
1271
, and
the
n fo
rmal
ly in
his
Con
tra
doct
ri-
nam
ret
rahe
ntiu
m a
rel
igio
ne, w
ritte
n ag
ains
t tho
se w
ho w
ould
"ho
ld
back
peo
ple
from
a li
fe i
n re
ligio
n;' i
nclu
ding
, of c
ours
e, y
oung
men
w
ho w
ould
like
to jo
in T
hom
as's
Dom
inic
an O
rder
as s
oon
as p
ossi
ble.
Th
e w
ork
seem
s to
hav
e be
en w
ritte
n in
the
sum
mer
and
fall
of 1
271,
af
ter t
he Q
uodl
ibet
um I
V T
he C
ontr
a do
ctri
nam
ret
rahe
ntiu
m a
rel
i-gi
one,
or
Con
tra
retr
ahen
tes
as i
t is
usua
lly c
alle
d, w
as T
hom
as's
last
, su
stai
ned
cont
ribu
tion
to th
is d
ebat
e.
As T
hom
as re
port
s it,
Ger
ard
de A
bbev
ille
had
mad
e th
ree
mai
n ar
-gu
men
ts a
gain
st th
e pr
actic
e of
the
men
dica
nts
(in th
e w
ork,
Tho
mas
w
ill a
ddre
ss a
fou
rth
issu
e, r
egar
ding
thos
e re
ligio
us o
rder
s w
hich
do
not p
osse
ss p
rope
rty
in c
omm
on, s
omet
hing
Ger
ard
cons
ider
s a
flaw
an
d th
eref
ore
shou
ld d
eter
men
-in
clud
ing
youn
g m
en-
from
ent
er-
ing
such
ord
ers)
. For
Ger
ard,
"mer
e bo
ys" s
houl
d no
t be
adm
itted
to th
e re
ligio
us o
rder
s be
caus
e:
i) T
hey
have
not
bee
n tr
aine
d or
exe
rcis
ed e
noug
h in
the
div
ine
com
man
dmen
ts a
nd a
re n
ot r
eady
to m
ove
onto
the
coun
sels
(ch
ap.
2). 2)
The
y ha
ve n
ot h
ad e
noug
h tim
e to
del
iber
ate
on th
e is
sue
with
m
any
diff
eren
t peo
ple
(cha
p. 8
). 3)
No
one
shou
ld m
ake
a vo
w to
ent
er a
relig
ious
ord
er a
nyw
ay, a
s th
ese
adol
esce
nts
have
bee
n do
ing
(cha
p. 1
1).
Thom
as a
ddre
sses
Ger
ard'
s fir
st c
laim
by
rem
indi
ng u
s th
at t
he
coun
sels
of p
erfe
ctio
n ar
e no
t a d
iffer
ent s
ort o
f thi
ng th
an th
e m
oral
co
nten
t of t
he d
ivin
e pr
ecep
ts (i
.e., t
he te
n di
vine
com
man
dmen
ts);
on
the
cont
rary
, the
cou
nsel
s ar
e m
ore
arde
nt w
ays
of li
ving
thos
e di
vine
pr
ecep
ts w
ell, a
nd th
us c
an o
nly
help
the
trai
ning
and
exe
rcis
e of
youn
g
1ntr
oduc
tion
peop
le in
thes
e ru
dim
enta
ry C
hris
tian
mor
al p
rinci
ples
. To
teac
h th
e yo
ung
to li
ve t
he c
ouns
els
wel
l-al
l of t
hem
foc
usin
g on
the
love
of
God
-wil
l onl
y st
reng
then
thei
r kee
ping
the
com
man
dmen
ts.
Ger
ard'
s sec
ond
clai
m g
oes a
gain
st th
e sc
ript
ures
, Tho
mas
thin
ks. I
f liv
ing
as a
rel
igio
us is
like
livi
ng a
s th
e di
scip
les
of C
hris
t liv
ed, t
hen,
Th
omas
asks
, sho
uld
we
not i
mita
te th
e ac
tions
of t
he d
isci
ples
? B
ut in
th
e G
ospe
l of M
atth
ew w
e le
arn
that
Sai
nts
Pete
r an
d A
ndre
w a
n-sw
ered
Chr
ist's
cal
l to
be h
is d
isci
ples
by
prom
ptly
dro
ppin
g th
eir f
ish-
ing
nets
and
follo
win
g hi
m. N
o pr
otra
cted
per
iod
of in
vest
igat
ion
and
seek
ing
coun
sel o
f all
of on
e's re
lativ
es; j
ust f
ollo
win
g th
e Lo
rd. B
esid
es,
som
etim
es th
e ad
vice
of f
riend
s an
d fa
mily
is n
ot re
liabl
e (p
artic
ular
ly
not t
he la
tter)
. Th
e th
ird
issu
e fo
cuse
s sp
ecifi
cally
on
the
vow
one
take
s in
bec
om-
ing
a re
ligio
us. G
erar
d's
sugg
estio
n is
that
doi
ng m
erito
riou
s w
orks
is
bette
r whe
n on
e sp
onta
neou
sly
does
them
with
out b
eing
und
er v
owed
ob
ligat
ion
to d
o th
em. T
hom
as th
inks
just
the
oppo
site
, bec
ause
for
him
the
vow
one
take
s is
a lif
e lo
ng a
ct o
f wor
ship
ping
God
in a
ll th
at
one
does
. Thu
s ev
ery
good
thin
g th
at o
ne d
oes
is a
part
of t
hat l
arge
r, m
erito
riou
s vo
w, w
ith o
ne's
own
will
mad
e m
ore
firm
by
the
vow
. Th
omas
end
s the
Con
tra
retr
ahen
tes w
ith a
chal
leng
e m
uch
like
the
one
with
whi
ch h
e cl
osed
the
De p
erfe
ctio
ne sp
iritu
alis
vit
ae-o
nly
this
tim
e th
ere
is so
me
adde
d ur
genc
y: "I
f any
one
wis
hes t
o co
ntra
dict
wha
t I h
ave
w_r
itten
her
e, d
on't
let h
im c
hat w
ith b
oys
abou
t the
mat
ter,
but
let h
im w
rite
and
off
er h
is w
ritin
g pu
blic
ly, s
o th
at it
can
be
judg
ed b
y m
ore
lear
ned
peop
le w
hat i
s tr
ue, a
nd w
hat i
s er
rone
ous
will
be
con-
fute
d by
the
auth
ority
of t
ruth
:' N
o re
spon
se, i
t see
ms,
cam
e fo
rth,
or i
f it d
id, T
hom
as d
ecid
ed n
ot
to re
spon
d. T
he a
nti-
men
dica
nt c
ontr
over
sy h
ad la
sted
abo
ut is
year
s, an
d in
ear
ly 1
272
it se
emed
that
eve
rybo
dy h
ad s
impl
y ru
n ou
t of p
a-tie
nce
with
the
topi
c; t
he im
pass
e ha
d ne
ver b
een
fully
bre
ache
d, a
nd
both
side
s ev
iden
tly d
ecid
ed ju
st to
sto
p ta
lkin
g ab
out t
he w
hole
mat
-te
r. B
ut s
ome
cent
ral t
ruth
s of
the
Cat
holic
faith
had
bee
n ha
mm
ered
ou
t and
ent
ered
into
the
ordi
nary
mag
iste
rium
of t
he C
hurc
h.
Thom
as's
deep
love
of h
is o
wn
Dom
inic
an O
rder
nev
er a
bate
d, n
or
did
his
love
for t
he s
impl
icity
of h
is f
unct
ion
with
in th
e or
der.
He
was
1ntr
oduc
tion
xxxi
xx.xi
i
a te
ache
r who
love
d th
inki
ng a
bout
the
Chr
istia
n fa
ith, t
each
ing
and
defe
ndin
g it.
Tw
o ye
ars
late
r, as
he
and
his
secr
etar
y R
egin
ald
of
Pipe
rno
wer
e he
adin
g, a
t the
pop
e's r
eque
st, t
o th
e C
ounc
il of
Lyo
ns,
Regi
nald
trie
d to
boo
st th
e w
eary
Tho
mas
with
the
thou
ght t
hat a
t the
co
unci
l the
pop
e m
ight
mak
e Th
omas
a c
ardi
nal,
as t
he p
ope
had
re-
cent
ly d
one
to S
t. B
onav
entu
re. T
hom
as c
ut ·R
egin
ald
off.
"I as
sure
you
, Re
gina
ld;'
he sl
!.id,
"tha
t I c
an se
rve
the
orde
r bes
t as
I am
'.' Se
rvin
g th
e or
der,
by s
ervi
ng it
s pu
rpos
e, w
as a
ll Th
omas
Aqu
inas
wan
ted
to d
o-w
hich
, as
thes
e ea
rly te
xts
(now
con
veni
ently
gat
here
d in
Eng
lish
in
one
volu
me)
ind
icat
e, h
e ha
d do
ne w
ith g
reat
ver
ve a
nd in
telli
genc
e si
nce
the
com
men
cem
ent o
f his
life
as D
omin
ican
.
A N
ote
on T
hom
as's
Sour
ces
The
read
er w
ho is
fam
iliar
with
oth
er w
ritin
gs o
f Tho
mas
Aqu
inas
, or
any
med
ieva
l the
olog
ian
for
that
mat
ter,
will
not
be
surp
rise
d to
see
he
re re
fere
nces
mad
e to
the
text
s of t
he B
ible
(bot
h th
e O
ld T
esta
men
t an
d th
e N
ew),
to s
ome
philo
soph
ers
(suc
h as
Aris
totle
or "
Tully
;' i.e
., C
icer
o), o
r eve
n to
wel
l-res
pect
ed s
aint
s an
d te
ache
rs o
f Chr
istia
nity
(A
ugus
tine,
Pop
e Sa
int G
rego
ry, B
oeth
ius,
Ans
elm
). To
cite
the
text
of
thes
e au
thor
s w
as to
brin
g th
em in
to th
e co
nver
satio
n, o
ften
invo
king
th
eir a
utho
rity,
or a
t lea
st u
sing
thei
r tex
ts to
pro
vide
lang
uage
use
ful
to t
he d
iscu
ssio
n at
han
d. C
hris
tian
theo
logy
in t
he m
iddl
e ag
es w
as
noth
ing
if no
t a v
orte
x of
auth
orita
tive
relig
ious
text
s.
But t
here
are
two
othe
r im
port
ant t
ypes
of t
exts
cite
d in
thes
e tr
ans-
latio
ns, t
ypes
less
fam
iliar
. The
firs
t is "
the
Glo
ss'.'
Evol
ved
over
the
two
cent
urie
s or
so b
efor
e Th
omas
, the
Glo
ss (
the g
loss
a or
dina
ria)
was
a
set o
f sho
rt e
xpla
nato
ry c
omm
enta
ries
on
bibl
ical
text
s. T
hese
glo
ssed
no
tes e
xpla
ined
trou
bles
ome
pass
ages
or p
rovi
ded
com
men
ts fr
om a
u-th
orita
tive
figur
es (
e.g.,
Aug
ustin
e, J
erom
e, A
mbr
ose)
and
ove
r tim
e ac
quir
ed a
sol
id, a
utho
rita
tive
stat
us. A
s th
e im
med
iate
inte
rpre
tive
tool
for
unde
rsta
ndin
g th
e m
eani
ng o
f a g
iven
bib
lical
text
, the
not
es
wer
e ev
entu
ally
cop
ied
dire
ctly
into
the
mar
gins
of B
ible
s. Th
omas
fre-
quen
tly r
esor
ts to
the
Glo
ss a
s a
way
to g
et o
ther
lang
uage
-at
tim
es,
pref
erre
d w
ords
-in
to th
e to
pic
he is
dea
ling
with
. The
sec
ond
type
of
1ntr
oduc
tiori
text
is m
ore
offic
ial b
ut c
urio
us. A
t tim
es th
e re
ader
of t
hese
tran
sla-
tions
will
be
gree
ted,
mid
-sen
tenc
e, w
ith so
met
hing
like
"Il.
q'.' o
r eve
n "X
II.q
uest
.I.ca
p., e
xped
it'.'
Thes
e ar
e re
fere
nces
to c
hurc
h la
w a
nd a
re
foun
d in
G
ratia
n's
Dec
retu
m,
mor
e fo
rmal
ly
know
n as
th
e C
onco
rdan
tia d
isco
rdan
tium
can
onum
. Thi
s w
ork,
dat
ing
from
the
m
iddl
e-11
0os,
had
bec
ome
the
back
bone
of c
hurc
h la
w b
y Th
omas
's da
y, an
d to
cite
it w
as to
brin
g to
bea
r the
dec
isio
ns o
f pre
viou
s po
pes,
co
unci
ls,
or s
ynod
s, o
n a
wid
e ra
nge
of a
reas
of
chur
ch l
ife.
It is
in
tere
stin
g th
at T
hom
as, a
theo
logi
an, k
new
and
so c
onsc
ious
ly u
sed
chur
ch la
w in
mak
ing
his
poin
ts in
the
anti-
men
dica
nt c
ontro
vers
ies.
MA
RK
JO
HN
SON
Bib
liogr
aphy
To fo
resta
ll th
e in
terr
uptio
n th
at co
nsta
nt fo
otno
ting
intro
duce
s, I
have
ch
osen
not
to p
rovi
de p
oint
by p
oint
doc
umen
tatio
n in
the
body
of t
he
text
. R
athe
r, I
have
lis
ted
belo
w t
he s
ourc
es I
fou
nd u
sefu
l in
con
-st
ruct
ing
the
abov
e na
rrat
ive:
Bre
tt,
Edw
ard
T.
Hum
bert
of
Rom
ans:
H
is Li
fe
and
View
s of
Th
irte
enth
-Cen
tury
So
ciet
y.
Stud
ies
and
Text
s 67
. To
ront
o:
Pont
ifica
l Ins
titut
e of
Med
iaev
al S
tudi
es, 1
984.
Pp.
12-
40.
Cong
ar, Y
ves.
"Asp
ects
ecc
lesi
olog
ique
s de
Ia qu
erel
le e
ntre
men
dian
ts
et s
ecul
iers
cla
ns Ia
sec
onde
moi
tie d
u X
IIIe
siec
le e
t le
debu
t du
XIV
e;' A
rchi
ves
d'hi
stoi
re d
octr
inal
e et
litte
rair
e du
moy
en a
ge 3
6 (1
961)
, 35-
151.
H
inne
busc
h, W
illia
m. A
. The
His
tory
of t
he D
omin
ican
Ord
er. 2
Vol
s. St
aten
Isla
nd, N
.Y.:
Alb
a H
ouse
, 196
6.
Law
renc
e, C
.H.
The
Fria
rs:
The
Impa
ct o
f th
e Ea
rly
Men
dica
nt
Mov
emen
t on
Wes
tern
Soc
iety
. Lon
don:
Lon
gman
, 199
4.
O'M
eara
, Th
omas
. Th
omas
Aqu
inas
, Th
eolo
gian
. N
otre
Dam
e, I
N:
Uni
vers
ity o
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1ntr
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Part
I
''Aga
inst
Thos
e W
ho A
ttac
k
the
Relig
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Sta
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rofe
ssio
n"
"Con
tra
impu
gnan
tes
dei c
ultu
m e
t rel
igio
nem
;' 12
56
OPU
SCU
LUM
XIX
(PA
RMA
ED
ITIO
N O
PUSC
ULU
M I
)
