The Gospels in the Schools c.1100 – c.1280 9781472598899, 9780907628491

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Foreword . . . audaci promere cantu mens congesta iubet. (Claudian, De raptu Proserpinae) The Old Testament predominated in my Study of the Bible in the Middle Ages; I gave only passing glances at study of the New. Curiosity has driven me to fill in the gap, at least partially, by examining some Gospel commentaries of the twelfth and thirteenth centuries. The Gospels posed different problems from those of the Old Testament books to the medieval schoolmen. A different type of book confronted them, calling for new kinds of evidence. The persons and events described there belonged to the new age, the last of St. Augustine's ages before the seventh would bring the Last Things to the world. The schoolmen's Church, as they perceived it, prolonged the Church founded by Christ and his apostles. The Gospels belonged to their era, whereas the Old Testament merely foreshadowed it. How did this difference affect exegesis? Perhaps I should have quailed at the task, had I foreseen the fog of uncertainty lying over the commentaries and glosses of the early twelfth century, the elusiveness of an Alexander of Hales and the flood of new sources let loose by John of Wales and Albert the Great. My rash attempt has resulted in a bare survey. Age and ill health have prevented me from travelling far afield. I have had to rely on such manuscripts, microfilms and printed editions as came to hand. To make a thorough study of each commentary was 'not on'. The comforting thought is that one person's end may mark another's beginning, and that my struggles with the subject may offer guide-lines to future researches. The amount of technical detail involved even in such a survey may daunt some readers. The reasons for its presence are first that one has to ask 'who, when and where?' before discussing a commentator; the question may be difficult or impossible to answer, given the number of anonymous or unascribed commentaries. Second, one has to track down and isolate the sources, since commentaries tend to be derivative. Success in this painful task will tell us or hint at two facts about the author; which sources appealed to him and what choice he had among the books available to him; what personal or original comments he made. Knowledge of his sources is all the more needed in that he often made unacknowledged borrowings from them. No student of medieval exegesis can avoid these queries, nor can he ignore changes in the techniques employed. What others he chooses to make are his own business. Mine, which would not be everyone's, are how far he interpreted the Gospel in terms of his own experience and how he reacted to

Some Gospel Commentaries of the Early Twelfth Century The scarcity of twelfth-century commentaries on St Matthew surprised the late Father D. Van den Eynde : La scolastique naissante, si riche en gloses et commentaires sur les Psaumes et les gpitres de saint Paul, n'en connait que tres peu sur ~'~vangile de saint Matthieu '.

Early medieval commentaries on the other gospels were also few and far between. Burgundio of Pisa gave as a reason for translating St John Chrysostom's homilies on the fourth gospel that the Latins, as far as he knew, possessed no continuous exposition of it apart from St Augustine's 2 . Burgundio finished his translation in 11743. As his editor points out, the Pisan did not know of the commentary of Rupert of Deutz, written about 1115; but Rupert's commentary on this book never circulated widely4. Van den Eynde contrasted the dearth of gospel commentaries with the number on the Psalter and St Paul. The contrast reflects school teaching. Lectures on the Psalter and St Paul became part of the curriculum at an early date. A letter in a model letter collection from Hildesheim, 1054-1085, is written by a student, probably studying at a school in northern France, dissuading a friend from going to fight in Saxony. The student entices his friend to come to the schools instead, by telling him that his 1 . Autour des "Enarrationes in Evangelium S. Matthaei" attribuies a Geojfroi Babion, in Rech. ThPol. anc. mid. 26 (1959) 50. 2. '...turn quia huius Iohannis evangeliste expositionis penuria apud Latinos maxima erat. Nullum enim alium nisi sanctum Augustinurn eurn continue exponentem inveni'. See P. CLASSEN,Burgundio von Pisa ~ichter-Gesmdter-~bersetzer, in Sitzungsberichte des Heidelberger Akademie der Wissenschaften, Phi1os.-hist. KI. 4 ( 1974) 84. 3. Ibid. 52. 4. RUPERT]TUITENSIS Comtnentaria in Evangelium Sancti lohannis, ed. R. HAACKE (Corpus Christianorum, Contin. med. 9) Turnhout 1969, vii.

Peter Comestor on the Gospels and his Sources This chapter will describe Peter Comestor as a pioneer of lecturing on the gospels at Paris. It follows on 'Some Gospel Commentaries of the Early Twelfth Century", where I dealt with commentaries emanating from the school at Laon. The nature of the subject forced me to dwell on questions of authorship and of relations between commentaries. Content and doctrine had to wait their turn. Comestor imposes himself as the starting point in studying them, since he was the first Paris master whose lectures on the gospels have come down to us. An account of his techniques as a lecturer and of his sources will provide a framework for his doctrine. I shall focus on his attitudes to the precepts of the Sermon on the Mount, to apostolic poverty and to ecclesiology. On all counts it is necessary to begin with a sketch of patristic teaching on the gospels as it passed down to Comestor in the originals and through intermediaries such as the Gloss. What techniques of exegesis and what doctrine on gospel texts did he inherit from his predecessors?

The patristic technique of exegesis left a zone of uncertainty in the demarcation of the literal and spiritual senses. The 'letter' represented a veil, shell or rind, hiding the sweetness of the spiritual senses within *. This concept enabled the Old Testament to be read in the light of the New; but it was transferred to the New Testament also. Bede offers a striking example in his comment on the story

1. See above, chapter 1, pp. 1-35, where data on Comestor's career will be found. 2. H. J. SPITZ,Die Metaphorik der geistigens Schr~psinns(Munstersche MittelalterSchriften 12) 1972.

An Early Paris Lecture Course on St. Luke On June 1 , 1977 the Bodleian Library bought a manuscript, now shelf-marked as Lat.d.th.45, at Christie's sale (lot 159). It belonged originally to the Cistercian abbey of Morimondo in the diocese of Milan, and passed through the hands of the humanist scholar Paolo Giovio (1483-1552), who is known to have acquired some MSS from this abbey. It contains an unidentified commentary on the Gospel of St Luke. Dom JeanLeclercq has edited two catalogues of Morirnondo MSS, one of the turn of the twelfth century, the other of the seventeenth. Neither of them lists the Bodleian commentary; but Dom Leclercq has shown that the monks continued to enlarge their library after the first catalogue was made, though their books were dispersed later ; the second lists only a residue l . Since MS Oxford Bodl.1at.d.th.45 has not yet been described in the accessions to the Department of Western MSS, I shall give a provisional account of it here. I. Foll. 1ra-54va, commentary on St Luke. 'In Lucam evangelium' is written in the top margin in a hand later than the text, fol. 1". Prol.inc.: In archa Dornini erant iv anuli [sic] aurei, quibus inmissis duobus vectibus portabatur de loco ad locum. Erant autem duo anuli a dextris, duo a sinistris [from Exod. 15, 12-14]. Per archam intelligitur ecclesia, que sicut archa Domini secreta continebat, vas, scilicet in quo erant manna et virga Aaron que fronduerat. Ita ecclesia verba Domini secreta et sacraments continet. Per iv anulos iv designantur evangeliste, qui bene et anuli et aurei dicuntur ... expl. fol. lVa,... ipse sedit ad dexteram, interpellans pro nobis sacerdos in eternum secundum ordinem Melchisdech. Titulus idem est qui in aliis: Incipit evangelium Luce. Evangelium bonum, angelus nuntius. In evangelio quasi bona adnuntiatio, et vere que hic de Christo dicuntur vel ab ipso dicta recitantur bona sunt, quoniam ad salutem edificamur. Prol. of St Jerome inc. : Sicut in ceteru evangeliis, ita in evangelio Luce premittit Ieronimus prologum, in quo iv principaliter facere intendit, scilicet commendat personam et eius negotium; ostendit causam agendi et modum.. . expl. fol. 2'": ...quam prodesse fastidientibus. 1. Textes et manuscrits cisterciens duns les bibliotheques des h a t s - h i s , in Traditio 17 (1961) 173-182. The staff of the Bodleian Library have been helpful in giving me information on this MS.

T h e Gospels in the Paris Schools in the Late Twelfth and Early Thirteenth Centuries Peter the Chanter, Hugh of S t . Cher, Alexander of Hales, John of La Rochelle

Concepts of the vita evangelica vel afiostolica form a central theme in medieval studies today. We now know more about the background to the rise of the Mendicant Orders; we can watch the development of various aspirations t o live according to the Gospels among both orthodox and heretical groups in Christendom. We have a better, though by no means complete understanding of the friars' efforts to carry out the plans of their founders, St. Dominic and St. Francis. Here I want to quarry in an area of information which is still largely unexplored: lectures on the Gospels given in the Paris schools c. 11731245. The conflict between secular masters and Mendicants from the 1250s onward has high-lighted polemical exegesis of biblical texts. The commentaries of the great schoolmen are available in print. But there is a gap in our knowledge of Bible teaching in the schools in precisely the period when Mendicants took over from seculars. Earlier neglect of this subject need cause no surprise: of the four scholars named in my title only Hugh of St. Cher on the whole Bible can be read in print, and that in early uncritical editions. The others' commentaries are still in manuscript and bristle with difficulties. They raise problems of authenticity, inter-relationships and variants, sometimes stemming from several reportationes of the same lecture course. And yet Gospel commentaries in particular suggest crucial questions: how did masters, secular or religious, interpret the Sermon on the Mount, apostolic poverty and preaching to their pupils? Disputations and commentaries on the Sentences or Summas would provide a framework for such interpretation; the Gospels focused attention on it. No lecturer could evade problems posed by the contrasts between the life and teaching of Jesus on the one hand and the practice and theory of the contemporary Church

The Gospels in the Schools c.1250 - c.1280 Bonaventure, John of Wales, J o h n Pecham, Albert the Great, Thomas Aquinas

I. BONAVENTURE The storm broke out in the ten years between the death of John of La Rochelle, 1245, and Bonaventure's regency, 1254-1257.' The secular masters' jealousy of the mendicants, lowering for some years, flashed out in polemic, pamphlet-warfare and appeals to ~ o m e . 'Seen from the seculars' point of view, the friar doctors were brain-drainers, who enticed gifted students and hence withdrew both prestige and fees away from the seculars; some masters treacherously went over to the enemy camp. They were strikebreakers, continuing to teach during the Paris university dispersions of 1229-1231 and 1253. They were also sneaks, currying favour in high places and especially at Rome, the source of privileges and bulls of protection. The seculars had relied on papal support to establish the university as an independent corporation; now they felt the resentment of the elder child ousted from first place by its junior. They could act as spokesmen for wider circles, since the parish clergy increasingly disliked the pastoral role of the friars as interference with their own rights and duties. The Franciscan studium at Paris came into the very heart of the storm, owing to the friars' attempt to gain a second chair in theology. The Dominicans already had two, dating from about 1230; the Franciscans had only one official chair; their second regent taught internally and they wanted him to be raised to university status. The secular masters of theology thought that three mendicant chairs were more than enough. They refused to recognise a fourth and even called in question the Dominicans' right to hold two at St. Jacques. William of St. Amour stepped forward as the seculars' leading polemicist. His anti-mendicant tract, De periculis novissimorum temporum (first draft early 1256) attacked the university friars, never named, but referred to as false brethren, hypocrites and intruders, on a wide front, disputing their right to exist as religious Orders at all. He urged drastic measures: condemn begging and force the friars to earn their bread by manual work; that would put paid to their study and teaching at one blow; they would have no time for schools. William, a canonist and theologian, argued from a wide range of texts from the Old and New Testaments that mendicancy and what the friars attempted to practise as 'apostolic poverty' had no warrant in Scripture and indeed were blamed there. Even before the publication of De periculis William had confronted Bonaventure in quaestiones disputatae on the issues of poverty and mendicancy in the autumn of 1255. Even after De periculis

'

For Bonaventure's life and writings see the table, S. Bonaventura 1274-1974,2 (Grottaferrata, Rome, 1973), 11-16. I shall refer to this work as Bon. On the whole controversy see M.-M. Dufeil, Guillaume de Saint-Amour et la polkmique universitaire Parisienne 1250-1 259 (Paris, 1972); J . D . Dawson, 'William of Saint-Amour and the Apostolic Tradition7,Mediaeval Studies, 40 (1978), 223238.

Conclusions We have come a long way from the formless compilation of excerpts connected with the school at Laon to the scholastic lecture course with its opening text from Scripture, its chapters, its divisions, its distinctiones and its quaestiones. Yet several threads of continuity run all the way through because almost every master chose an earlier commentary as his basic source, sometimes naming its author, more often quoting anonymously. This practice prolonged the Laon habit of expanding earlier sets of glosses. The anonymous exposition of St. Matthew in MS Alenqon 26, copied by the historian Orderic Vitalis at St. fivroul, whose author I call A, is the first compilation from the Laon circle to deserve the title of 'commentary'. A served as basic source for a second anonymous commentator, whom I call B without prejudice to his proposed identification with Geoffrey Babion, which is most unlikely. B was a religious who had probably studied in some school in northern France, perhaps Laon, and was writing in the 1140s. His commentary passed into the Paris schools owing to Peter Comestor's use of it. A parallel link between Paris and Laon appears in the transfer of the Laon Gloss to Paris. Peter Lombard lectured on a glossed text of St. Luke; so did an anonymous lecturer on Luke whom I call L, teaching at Paris probably in the 1160s. Comestor and his successors at Paris all lectured on the glossed text. Peter the Chanter, lecturing on a conflated text of the Gospels, also made some use of B. The Dominican Hugh of St. Cher bridged a long time span by taking Comestor as his basic source on the Gospels, as well as quoting less frequently from the Chanter. Alexander of Hales, it is now clear, borrowed from Hugh of St. Cher. Here we have a loop instead of a straight line: Alexander also went back to A , calling him 'Anselm' and probably meaning Anselm of Laon, a false attribution. John of La Rochelle used both Hugh and Alexander. Now comes another loop: Alexander and John of La Rochelle probably both taught Bonaventure; but he seems to have passed them over; he went back to Hugh of St. Cher in his commentaries on St. Luke and St. John. The English friar John of Wales used Bonaventure as his basic source when lecturing at the Oxford Greyfriars. John Pecham, lecturing at Paris, used both Bonaventure and John of Wales. John of Wales and Pecham witness to the close link between the Franciscans at Paris and Oxford, since John of Wales could use Bonaventure and Pecham John of Wales so soon. Tentatively I suggest the following sequence of 'borrowed from' and borrower. I list only main sources; occasional allusions and quotations are not counted. A-B-Comestor and Chanter-Hugh of St. Cher (making more use of Comestor)-Alexander (who also went back to A)-John of La Rochelle (using both Hugh and Alexander); Hugh of St. CherBonaventure-John of Wales-John Pecham (using both Bonaventure and

Index of Persons A (anonymous commentator) 15-20, 21, 24,29-30, 33,35,48,49,52,56,151-3, 273-4 Abelard, Peter 7,21,30-1,63, 71,94,101 Adhemar of Chabannes 16,35,73 Aethelwig, abbot of Evesham 47-8 Alan, prior of Christ Church, Canterbury, abbot of Tewkesbury 115-18 Albert the Great, St. vii, 241-56, 259, 260, 261,262, 263,265,266, 269, 270, 274,276-7,278 Alcuin 156 n. 15 Alexander of Alexandria 174 Alexander of Hales vii, 19-20,35, 109, 118, 1204,126,132,133,144-72,175,178, 180-1, 187, 190-3,202, 206-9,217,237, 273,274, 2756 Alexander see Nequam Alfredus Anglicus 248 Aluredus, master 13 Amalarius 5 1 , 6 9 n. 91 Ambrose, St. 15,42 n. 17,74,86,114,130, 145,151,160,174,209,218;seealso Pseudo-Ambrose Ammonius Alexandrinus 31 Anacletus 11, anti-pope 27, 28-9 Andrew of St. Victor ix, 33,68, 103, 205, 222,266,268 'Anselm' 19-20, 151-3, 171,180-1, 190, 217, 237,273 Anselm, St., archbishop of Canterbury 1334, 151-2,158,181,204,217,222,237,244 Anselm of Havelberg 80 Anselm of Laon 3 4 5 - 7 , 13, 15, 18, 20, 21, 30,48,51,100, 127,151-2, 217, 273 'Anselmus Anglicus' 217 n. 18 Antony of Padua, St. 182, 220-1,226 Apuleius 224 Aquinas see Thomas Aristotle 134, 179-80,209,222-3, 241, 243, 244-5,246,248,249,260, 264-5,274; see also Pseudo-Aristotle Arthur, king of Britain 224,230 Augustine, St., bishop of Hippo vii, viii, 1, 2, 3, n. 8,15, 18, 25, 31,38,40 n. 12,42 nn. 19 & 20,43 n. 26,446,49,50n.46,60,64, 70,83, 88,114, 116, 129,136 n. 23,151, 166,181,192,204,207-8,209,210,21617,218,233-5,236,240 n. 39,243,246, 248,250, 256, 259, 270, 274; see also Pseudo-Augustine

Aulus Gellius 224 Aurelian see Pseudo-Aurelian Avicenna 223, 246 B (anonymous commentator) 20-30,33,4858,656,67,68,76, 77, 81,82,100-1, 108, 109, 110, 111, 114, 116,128,151,153, 159,2734,275 Babion, Geoffrey 20-1,24-9,48,62 n. 77, 656,100,108,128,151,159,190,273 Bacon, Roger 215 Basil, St. 253 Becket, Thomas, St., archbishop of Canterbury 104,111,140 Bede 37-8,43,44, 51,56 n. 63,63,67,74, 75,92,147,151, 174, 206-7, 209, 220, 246 Beleth, John 51-2,69,70,75,96-7 Benedict, St. 44, 192 Bernard, St. 22, 27, 108, 132-3, 138,158,159, 177,188, 189,202, 209,213,222,234, 237,241,244,274; see also Pseudo-Bernard Boethius 219,246,253,260;see also PseudoBoethius Bonaventure, St.,201-13, 214, 215-16,217,2256, 227, 229-36, 237, 238,239, 240,241,243, 259,269,2734,276,278 Bruno, bishop of Segni, abbot of Monte Cassino 46-7 Burgundio of Pisa 1,129, 130,207-8,216, 243, 261,274 Burnell, Robert, chancellor 241 Caecilius Balbus 93 n. 14 Caesar, Julius 93 Cassian 74,220,246 Cassiodorus 2,53 n. 59,156, 246 Cato 92, 224 n. 61 'Cestabon', 'Castabon' 247 Chanter see Peter Chaucer, Geoffrey 195 Christian Druthmar of Stavelot 3940 Chrysologus, Peter, St. 154-5, 190,209 Chrysostom, John, St. 1,92,124, 129-30, 151, 181, 207-8,209,216-17,220,225,226,229, 230,232,236,237,243,245,246,259,261, 269, 274 ;see also PseudoChrysostom Cicero 224, 246, 253 Claudius of Turin 15,1534,171,181,190 Clement of Lanthony 214-15 Clement of Rome see PseudoClement

The Gospels in the Schools, c. 1100-c. 1280 Comestor see Peter Comestor Constantine, emperor 113-14 Constantinus Africanus 223 n. 55,246 Cyril of Jerusalem, St. 139 Denis, Dionysius see Pseudo-Dionysius Docking, Thomas ix, 215 Dominic, St. 99, 117 Edward I, king of England 229,241 Egbert, archbishop of York 43 Epiphanius 245 Erigena see John Scot Eugenius 111, pope 22 Eusebius Caesariensis 3 1,68, 161-2, 236 Eustratius 244-5 'Euthirniatha' (history) 245 'expositor' 154-5,171,180,190,209,217, 237,274 Fortuniatus 156 Francis of Assisi, St. 99, 117, 185, 189, 192,193,194,211,226,227,276 Frederick 11, emperor 140-1, 143 Galen 40 n. 12, 246-7 'Galfredus' 159 'Gaufredus' 128,151,159,274 Geoffrey of Auxerre 132,159 Geoffrey du Loroux, a~chbishopof Bordeaux 27-9 Geoffrey see Babion Gerald of Wales 34, 81, 114 'Gilbert', master 131-2, 158-9, 274 Gilbert Aristotle, master 146-7 Gilbert of Hoyland 158 Gilbert Porreta, of La Porr6.e 3 n. 12,6-7, 131,159 Gilbert of Stanford 158 Gilbert the Universal 5 Giles, brother 21 1 Giovio, Paolo 85 Gratian 96,177,268 Gregory the Great (I), St., pope 15, 17, 23, 39n.6,54, 123,204,209, 211,218-19, 265; see also Pseudo-Gregory Gregory VII, pope 46-7 Gregory IX, pope 140-1, 143 Gregory of Nazianzus 220 Grosseteste, Robert, bishop of Lincoln 215, 220, 221,222, 228, 229, 244-5 Guerric of St. Quentin 118 Guy de Roye, archbishop of Rouen 149

Hemming, monk 47-8, 79 Hermes Trismegistus 247 n. 16 Hervey of Bourgdieu 19 Hilary of Poitiers ix, 15,42-3,44, 151 Hildebert of Lavardin 81 n. 112 Honorius Augustodunensis 51,53 'Hugh', 'Hugo' 237-8 Hugh of Fouilloy 158-9 Hugh of St. Cher 20,35,64 n. 82,73,99, 109, 118-20,122-4, 125-43, 151, 154, 155,157-8,159, 160-71, 180,181-2, 187,188-9,190-3, 195, 196, 202, 2068,209,210,215,235,237-8,243, 247, 258,261,2734,2756,277 Hugh of St. Victor 18,33,41,66,80,89, 103,112, 158, 159,181, 202, 204,209, 220,222,238,243 n. 5,244,278 n. 2 Hugh of Wilton, archdeacon of Taunton 58 Innocent 11, pope 27 Innocent 111, pope 194,244 Innocent IV, pope 119,143,213 Isaac Israeli 223 Isidore of Seville 220, 246 Iuvencus 3 1-2 Jazzar, ibn al-, 223 n. 55 Jean de FBcamp 2 n. 6 Jean de Meung 194-5 Jerome, St. 13,15,18 n. 41, 23,31-2,38,39, 40,42 nn. 18 & 21,43 n. 26,44,45-6,60, 64,68 n. 89,70,83, 85,86, 91, 114, 129,147,151,1556,161-2,173,175,204, 218,236,246; see also Pseudo-Jerome Joachim of Fiore 80,138,166,183-6,262; see also Pseudo-Joachim Joanna, rabbi 2456 John XXI, pope 228 John, king of England 194 John Damascene, St. 220 John Halgrin of Abbeville 121-2 John of La Rochelle 109,118, 120-1,122, 123, 126, 149-50,171-89, 190-3, 196, 201,202,206,208 n. 14,273-4,276 John of Salisbury ix,224 John Saracen 170, 228-9 John Scot Erigena 4,545, 130-1, 228-9, 258-9 John of Tours, master 4 John of Wales vii, 213-27,228,229-36, 237, 238, 239, 240-1, 242, 248-9, 2734, 276, 277 John see Chrysostom; Pecham Jordan of Saxony 133,242

Index o f Persons Josephus 68, 174,180 Josue, rabbi 245-6 Julian the Apostate, emperor 160, 162 Justinian, emperor 59 Juvenal92,223

L (anonymous commentator) 88-97, 273, 275 Langton, Stephen, archbishop of Canterbury 73 n. 96, 115, 121, 122, 132,135-7, 143,171,190,251 Laud, William, archbishop of Canterbury 16 Leo I, St., pope 15,219 Llewelyn, prince of Wales 214, 229 Lombard see Peter Louis VII, king of France 27 Lucan 50-1, 222 Macrobius 224,246 Maimonides, Moses, rabbi 175,245 n. 13 Martial of Limoges, St. 15-16, 35,52,73 Martin of Tours, St. 52, 88 Maximus 15, 219; see also Pseudo-Maximus Nequam, Alexander 247 n. 16,248 Nicetas of Herakleion 257 Nicholas of Lyre 6 n. 19, 39 n. 8, 86 n. 2, 228 Nicholas of Tusculum, cardinal 194 Odo of Chateauroux, cardinal 143 Odo of Cheriton 114 n. 29 Odo of Ourscamp, master 97 Olivi, Peter John 215 Orderic Vitalis 35, 273 Origen 220, 245, 246,258 Papias, bishop of Hierapolis 236-7 Papias, lexicographer 236-7 Paris, Matthew 78 Paschal 11, pope 46,73 Paschasius Radbertus 3 n. 10, 5,12,14-15, 33,46,50 n. 46, 156 Paterius 219 Paul of Burgos 86 n. 2 Pawnton, Robert, master 172 Pecham, John, archbishop of Canterbury 22741, 259, 273-4, 276 Pelagius 259 Peter of Albano, cardinal 46 Peter of Bar-sur-Aube, cardinal 143 Peter the Chanter 7-9,24-7,29-32,77, 81, 92, 94, 101-18, 122, 126,128,129,132, 135,139-40, 151,153, 154, 159,166, 167,171,187,190,191,192,196,218

283

n. 24,255,273, 275,276,278 Peter Comestor (Manducator) 3 n. 8, 4-1 1, 1314, 16, 24-8, 29-32, 33,37,48,50,58-82, 83, 87, 88,90-2,946,97,100-1,103,104, 108,109, 110, 111,112, 114,116, 119,126, 127-9, 132, 136, 139-40, 142, 151, 153, 154,160-2,164,166,168,171,180,1901,209,237,244,258,261,2734,275, 277,278 Peter Damian 83 Peter Lombard 3,4,7-11,27,29-30,57, 62 n. 77,63,66,75,80, 89, 90-1, 93, 108,159, 236,244,273 Peter of Poitiers 63 n. 78, 103 Peter see Abelard; Chrysologus; Olivi Philip of Caune 104 n. 9 Plato 243, 246 Pompey 50-1 Praepositinus of Cremona 52 n. 53,179 Pseudd-Ambrose 160-2 Pseudo-Aristotle 134, 222, 246, 274 Pseudo-Augustine 23,218, 236,259,274 Pseudo-Aurelian 16 Pseudo-Bernard 132,158 Pseudo-Boethius 21 9 Pseudo-Chrysostom 124, 130,209,220, 245, 248 n. 20,259 Pseudo-Clement 245 Pseudo-Dionysius 130-1,136,168-9,170 n. 27, 204,209, 215,220-1,228, 245 PseudoGregory 21 9 Pseudo-Jerome 60 Pseudo-Joachim 185-6, 262 Pseudo-Maximus 219 Pythagoras 246,260 Rabanus Maurus 5 , 1 2 , 1 5 , 3 9 , 4 3 4 , 5 1 n. 47,56 n. 63,65,130,151, 153,156-8, ,222,259 Ralph of Laon, master 5-7, 13, 15 Ralph of Sarre 104 n. 9 Rashi 205 'Ravennatensis' see Chrysologus Remigius 25 9 Richard of St. Victor 137,159,162-3,164, 181,209,222,244 Rigaud, Odo, master 202 Robert of Courson 115 Robert of Tomberlain 219 'Robert of Worcester' 13, 33 Rufinus, canonist 96 Rupert of Deutz 1, 32-3, 39,51 n. 47, 80 Russel, John 228 Saladin 7

284

The Gospels in the Schools, c. 1100-c. 1280

Salimbene 205 Saracen see John Saracen Sedulius 3 1-2,5 1 Senatus, monk of Worcester 13 Seneca 134,224,246,260 Simon of Hinton 215 Smaragdus 156 Socrates 92 Sulpicius Severus 52 n. 56 Sylvester, pope 113-14 Tatian 30 Theodore, bishop of Mopsuestia 267-8 Theodoric of Wiirzburg 242 Theophilus of Antioch 31 'Theophylus' 257,258 Thomas Aquinas, St. 203, 223 n. 51, 257-71, 274, 276,277,278-9 Thomas of Celano 192 n. 3 Thomas of Vercelli, 'abbas' 220-1 Thomas of York 215 Trismegistus 247 V (anonymous commentator) 12-15, 21, 23, 24, 29-30, 33 Valdes 117

Valerius Maximus 93 n. 14 Vasse, rabbi 245-6 Vegetius, Flavius 223-4, 260 'Victor', 'Victorinus' 155-8,171, 180,190, 208-9, 237, 246, 259, 274 Victor of Capua 156 Victorinus, bishop of Pettau 1556,274 (?) Virgil 223, 267 Walter von der Vogelweide 114 Wazelin 11, abbot of St. Laurence, LGge 32-3 Wazo, bishop of Likge 109,110 n. 20 'William', master 244 William of Auvergne 175, 202, 244 William of Auxerre 179, 187,244 William of Conches 21 9 William de la Mare 215 William de Montibus 107 William of Nottingham 257 William of St. Amour 201-2 William of St. Thierry 209 William, archbishop of Tyre 75 Wulfstan, St., bishop of Worcester 47-8

Zachary of Besanqon 30-3,39,57,108

Index of Manuscripts ALENCON, Bibliotheque municipale 26

MONTECASSINO, Biblioteca Monastics

15, 17,20,35,48,49 n. 44, 56 n. 63, 151-3, 190,273 OXFORD, Bodleian Library

ASSISI, Biblioteca Comunale Bodley 412 (SC 2308) 138 182 355

177 177 1446,149-50,151,153,154, 155 n. 12, 156-7, 158-9,1612,163,164,168, 170,180-1

BASEL, Universitatsbibliothek B. VI. 17a

30 n. 64

CAMBRIDGE, Pembroke College 7 75

-

494 (SC 2108)

- 729 (SC2706) e Mus. 30 (SC 3580) Hatton 37 (SC 4091) Lat. d. th. 45 Laud. misc. 5 69 87

58 4-5,8-9, 58,60-2, 67,69 n. 91

CAMBRIDGE, Trinity College 18 n. 42 20-1,50 n. 46

9 (B. 1. 10) 70(B. 2.27)

CASALE MONFERRATO, Biblioteca del Seminario Vescovile C 14

Lyell66 (Phiipps 438) Rawl. C. 46

228

1734,177,178, 179,180, 181, 183 4 4 3 1 n. 67,58,59, 61-2,64,69,77 51 n. 47 218 n. 24 7 n. 24 85-97 19 14,21 12,19,224,33,56 n. 64 177,188 4-5,6, 10, 11, 13,16 n. 36,256,28,32 n. 69,58,59,62,64, 65,66,67,68 nn. 89 & 90,69, 70, 72, 73, 75, 76, 77-8, 79-80, 81, 110, 114,116 n. 32, 127 n. 1 21,56 n. 64 160 n. 22

DURHAM, Cathedral Library

OXFORD, Magdalen College

A. I. 9

27

A. 11. 17 A. 11. 22

4-5, 32 n. 69,5961,64,67, 68 n. 90,69,70,71, 72, 77,79, 80, 83 146 20 n. 48,146-51,1524,155 157, 158, 166-7,168, 169-70

214,218 n. 25,219 nn. 30 & 33, 220 nn. 3 5 3 8 & 40,221,222 nn. 45 & 46,223 nn. 51.53 & 55,224 nn. 58 & 59,226 n. 76, 236 n. 26

OXFORD, Merton College

HEREFORD, Cathedral Library 0. vi. 12

3 n. 12

LONDON, British Library Royal 2. C. ix - 4. C. viii

7 n. 24, 108 1534

OXFORD, New College