[In the following excerpt, Brown analyzes Peter of Candia's sermons extolling Lombard as an appropriate personal model for theologians—one who points beyond himself to Christ.]

The mid-fourteenth century statutes at the University of Paris demanded that every graduate student in the faculty of theology offer a solemn introduction to their commentaries on each book of Peter Lombard's Sentences.¹ These solemn introduction or principia, if the Bologna pattern can serve as a model, were made up of a collatio or sermon in praise of theology or the Sentences of Lombard, a disputatio or theological question which would be carefully presented, and a profession of faith.² In some cases the first two elements were split in time: the sermon was given in the morning and the theological discussion took place after the noon meal.³ The discussion at times was a real disputatio with prepared counter arguments given by another bachalarius,⁴ or the original position could be challenged by any members of the theological audience.⁵ Although the principium formally was a generic term including both the collatio and the disputatio, copyists of the Middle Ages sometimes use the expression principium either for one or the other, with the result that when one finds the notation principium super Sententias in modern catalogues, he may find either the collatio, or the disputatio (sometimes along with its replicatio) or both together.⁶ The principia of Peter of Candia⁷ are especially significant because they are one of the rare instances where we have both the collationes and the disputationes for all four books of the Sentences.⁸ In the present article we will edit his collationes or sermons for all four books, along with providing a general introduction to them.

A. THE NATURE AND STYLE OF THE COLLATIONES

The Bologna statutes tell us that the introductory sermon to each Book of the Sentences should be in praise of theology or of Peter Lombard's Sentences. Msgr. A. Combes, in the introduction to his edition of John of Ripa's Lectura super Primum Sententiarum, has traced the history of this type of sermon from its known beginning in Peter Aureoli's Prooemium, through Alphonsus Fernandi of Toledo and Ascensius of Sainte-Colombe, to his own author.⁹ With Peter Aureoli, Alphonsus and John of Ripa the sermons are either a praise of theology or of Lombard's Sentences, whereas in the mouth of Ascensius the collationes become a praise of Sacred Scripture to such an extent that Combes wonders if they are an introduction to the Sentences or rather an introduction to the Bible given by Ascensius as a bachalarius biblicus. In Peter of Candia's sermons there is also a slight change: instead of being a praise of theology or the Sentences, they become a praise of Peter Lombard personally who can, as author of the Sentences, serve as a model for all members of the theology faculty.

The style itself of the collatio continually develops from Aureoli to John of Ripa. Already in Aureoli we have the divisions à rimes léonines¹⁰ which will play such an important part in the collationes of future commentators on the Sentences:

Magister studiosissime laborando, librum istum Sententiarum composuit:

In rudimentum respectu agendorum,
In fulcimentum respectu credendorum,
In argumentum respectu perfidorum,
In iuvamentum respectu provectorum,
In tutamentum respectu infirmorum.(11)

as well as:

Respectu Magistri diligentem visum,
Respectu nostri congruentem stylum,
Respectu libri continentem sinum.(12)

and:

Explicativus respectu agibilium,
Roborativus respectu credibilium,
Confutativus respectu horribilium dictorum haereticorum,
Elevativus respectu docibilium,
Manuductivus respectu imbecillium,
          de quibus scriptum est: Erunt omnes docibiles Dei.(13)

By the time of John of Ripa's Lectura on Book I in 1357 we already have the basic structure for this type of introductory sermon set as far as the style in concerned. It is precisely this format which Peter of Candia will follow. Here is John of Ripa's sermon format:

a) First, there are the divisions patterned after Aureoli:

Ut ex sacris codicibus colligere possumus:
Ingens scrutinium promens trisagium de summo numine,
Clarum ingenium distendens radium in toto germine,
Fulgens eloquium decernens osculum Dei cum homine,
Fervens preconium trahens ad lavacrum depulso crimine,
Supremum solium velut stipendium petit in cardine.(14)

b) Secondly, there is the linking of the fourfold division of Lombard's Sentences back to the Scripture citation with which the sermon began (Amice, ascende superius: tunc erit tibi gloria, Luke 14, 10):

Ut sic concludendo dicamus quod, quia Magister Petrus Lumbardus in suis Sententiis declaravit:
De primis entibus et suis gradibus dicta sublimia, upote in primo,
De nostris orbibus et fixis legibus vera iudicia, utpote in 2°,
De sacris nexibus et pulsis sordibus mira prodigia, utpote in 3°,
De largis ymbribus et claris dotibus summa stipendia, ut in 4°, ideo non immerito:
Amoris tractibus et vivis gressibus scandit pro gloria, ut sic dicatur sibi a Deo: Amice, ascende superius, et erit tibi gloria.
in quo quidem verbo luculenter exponitur tota continentia istorum librorum. Ostenditur enim primo, qualiter scilicet
Iunguntur germina per nodum validum,
                    quia per amorem: amice, inquit, ut in primo;
Pandutur semina per verbum stupendum,(15)
                    quia dicit et facta sunt, ut in 2°; et ideo
                    ascende puta de non esse ad esse;
Monstrantur federa per datum osculum,
                    quia per summum pretium, in 3°; et ideo dicitur superius;
Purgantur scelera per sacrum lavacrum,
                    ut in 4°, et ideo consequenter: tunc erit tibi gloria.(16)

c) Finally, there is the poetic outline of each book which is being introduced by the sermon:

Et ut breviter et in summa recolligam continentiam huius libri, que tota exprimit firmum nodum et colligationem divinorum suppositorum, dico quod prius tractat de divina essentia, scilicet de Deo:

Qualiter excolitur et quibus culturis,
                    ut in prima distinctione, de fui et uti;
Qualiter distinguitur trinus in personis,
                    ut a secunda usque ad septimam;
Qualiter concluditur simplex ex figuris,
                    ut in octava distinctione;
Qualiter producitur in fixis mensuris,
                    ut in nona, de eterna Verbi generatione; etc.(17)

Peter of Candia does not simply recopy John of Ripa's sermon, but into its general structure or mould he pours his own individual content. His personal contribution is evident, first of all, because even though John of Ripa speaks of the Lombard in a certain personal way, he in no way accents the example of Peter Lombard as a personal model for the theologian to the extent that Peter of Candia does. Secondly, Peter of Candia's opening scriptural citation is different and he adjusts his sermons accordingly. Despite the similar structure the content is dramatically different. Even the outline of each book takes on a personal stamp. Thirdly, Peter of Candia goes back to the Fathers and Ancient authors to sustain his argument in all four sermons, unlike John of Ripa. There is no doubt that John of Ripa's sermon is the model; but neither is there any doubt that our text is the fruit of a very personal meditation by the Cretan lecturer.

B. THE GENERAL ARGUMENT OF PETER OF CANDIA'S SERMONS

At a solemn convocation of the faculty of theology at the University of Paris in 1378, and as the prelude to his lectures on Peter Lombard's Sentences, Peter of Candia chose to show his scholarly audience¹⁸ how the Lombard could serve as the model for all the members of the faculty—for the beginning undergraduates (the discipuli or scholares), for the graduate students who already had completed their preparatory studies and first theological degree (the bachalarii or bachelors in theology), for those wisened with tested and tried learning (the doctores or magistri), and finally even for those in the audience who have gone on to the realm of crowned wisdom (the episcopi or bishops).

He began the first sermon in a series of four with a theme which he carried through the next three semesters.¹⁹ The theme our late 14th century bachalarius sounded focused on the Magister himself and began with this very apt and also quite personal vision of the author of the Sentences: “Behold a man stood before me clothed in a white garment.” The quote is taken from the 10th chapter of the Act of the Apostles where God's messenger leads Cornelius to visit St. Peter. How apt a quote it is, since Peter of Candia envisioned the Magister as a divine messenger who stood before him (and now stands before his memory's eye) as a teacher of theology. The Magister is a bright shining example for him and for his listeners. He is like the man in St. Luke's scriptural story: a messenger from heaven appearing in the shiny white apparel of a divine herald. It is an apt quote for introducing his audience to the text of a man who will stand before them for the next two years and perhaps their whole lives.

But the citation is also good choice for personal reasons. It is from a story about St. Peter and is applied to Peter Lombard by Peter of Candia. And further, when you look at the latin text of the Scripture quotation it betrays an even more personal ring, for “He stood before me clothed in a white garment” becomes “Stetit ante me in veste candida.” How much more personal a quote could one find? It is a story about Peter and speaks of a messenger clothed in veste candida. The scriptural incipit of the sermon is also Peter of Candia's signature. After the anonymity of the thirteenth and earlier centuries our preacher is a 14th century man who inaugurates his Commentary on the Sentences with his own signature hidden in the opening Scripture citation.²⁰

“A man stood before me clothed in a white garment.” If we go back and examine the Scriptures, our speaker tells us, we will find that the phrase “a white garment” (veste candida) has four meanings. It stands for:

I. The possession of acknowledged truth.

II. The revelation of truth which is still uncertain.

III. The acknowledgment of outstanding character or value.

IV. The anointing or crowning of established excellence.

First, it stands for the possession of acknowledged truth. In the 7th chapter of the Book of Daniel we read of the Ancient of the days whose garment was white as snow. Now according to the Scriptures old age (the Ancient of days) is a sign of wisdom or the possession of acknowledged truth. Thus the white garment of the Ancient of days symbolized this possession of acknowledged truth.

Secondly, a white garment stands for the revelation of truth which is still uncertain. For doesn't St. Mark tell us that when the disciples went to the tomb to see if Christ was truly risen, they found a young man clothed in a long white garment who told them that Christ was risen? He revealed to them a truth which was to the apostles still uncertain.

Thirdly, a white garment in scripture signifies the acknowledgment of outstanding character or value. The author of the Book of Machabees tells us that Machabeus and his small army were sent a divine leader of superior power or character to lead them: “A rider attired in white appeared at their head.”

Fourthly or finally, a white garment stands for the crowning of established excellence. Ecclesiastes correctly argues: “Let thy garment be always white and let thy head lack no ointment.”

These four scriptural meanings of white garment fit in very well with Peter of Candia's view of his audience. For the faculty of theology, like other scientific faculties, has beginners, advanced students, and those who have approached perfection. Or to put it more technically: scholares (scholars), bachalarii (bachelors), and magistri (masters or doctors). For good measure we can add a fourth group—those who have passed on to the level of episcopi, those men whose honored wisdom has been recognized and crowned. If we focus on these four groups of theologians we can see how each at his own level has some figurative way of wearing one of the white garments spoken of in sacred scripture.

The undergraduate scholar must shine forth as a possessor of acknowledged truth. The bachelor must attain the revelation of truth which is for him still uncertain; he must through test and challenge deepen it. The master or doctor must earn the acknowledgment of outstanding character or value. And lastly the bishop must wear the crown of established excellence.

To attain these white garments each of the four grades of theologians has not only the guidance of Scripture and the wisdom of the past, but each also has the example of Peter Lombard who stands before them as a shining white-garmented paradigm who followed the aforementioned guidance of Scripture and tradition as he himself passed through each level from scholar to bishop.

For Peter of Candia each semester presents the occasion to follow one of these stages of the developing theologian.

I. THE VIRTUES OF A SCHOLAR

First there is the beginning scholar—whose goal as an undergraduate theologian is to gain the possession of acknowledged truth. To become clothed in the wisdom passed down by the Ancients, to put on the white garment of the Ancient of days: the possession of acknowledged truth. To attain this he needs four qualities according to the traditional wisdom of Scripture, St. Bernard, Hugh of St. Victor, Venerable Bede and Peter of Blois—whose words can serve as his guide.

First, he needs a truly holy fear of God, since the beginning of wisdom is fear of the Lord according to the Book of Proverbs.

He also needs effective study habits in his search for truth. Venerable Hugh of St. Victor tells us in Book III of his Didascalicon:

Three things are necessary for those who study: natural endowment, practice, and discipline. By natural endowment is meant that they must be able to grasp easily what they hear and to retain firmly what they grasp; by practice is meant that they must cultivate by assiduous effort the endowment they have; and by discipline is meant that by leading a praiseworthy life, they must combine moral behavior with their knowledge.

Thirdly, the young student of theology needs humility and perseverance. Venerable Bede, meditating on the Book of Proverbs, advises the searcher for the treasure of wisdom “to throw off the weight of distracting cares, dig a trench of humility and not rest until he has found his treasure.”

Lastly, the scholaris must be a person of good moral character. Peter of Blois noted this in one of his letters:

You cannot have time equally for studies and for wealth. Neither does wisdom consent to set up home in a soul contaminated with temporal desires and involved with earthly cares.

These are the four points in the advice of tradition—and if we examine the Sentences of Peter Lombard, Peter of Candia argues, we can see by its contents that the Magister had all these characteristics. Thus, the budding theologian who carefully studies the Magister's work will be able to say “He stood before me as an example clothed in the white garment of one who possessed acknowledged truth.” For his work reveals him as a man who had a filial fear of God, effective work habits, humble and persevering fervor in carrying out his project, as well as a deeply charming and modest life.

The preacher continues with many more details of the Lombard's qualities which could stand before the scholaris as bright examples, then shifts into long poetic strains to outline Book I of the Sentences which will be the matter upon which Peter of Candia will lecture during the first semester. With his sermon Peter thus offers his audience a portrait of the ideal student he (and perhaps the other lecturers) would like in his classes, provides an inspiring example—their common ancient Magister who reveals the desired qualities in the work they will study together—, and presents a syllabus or outline of the materials they will be considering as the semester progresses.

II. THE VIRTUES OF A BACHELOR

The sermon at the Spring convocation of 1379 focuses on the advanced students—those who have already earned their first degree—the bachelors who are forging their own commentaries on Lombard's Sentences. They are no longer listeners who copy down the master's wisdom, but are active themselves under the master's guidance, making their own first attempt at producing a commentary on all the areas of theology. It is a time for working out inconsistencies in their own thinking, deepening their understanding, facing objections from fellow students and the master who guides them. Peter of Candia begins the sermon with the same favored scriptural citation: “Behold a man stood before me clothed in a white garment.” The white-clothed model, of course, is once again Peter Lombard. It is, however, no longer the Lombard as shining model for beginners who must become possessors of acknowledged truth. It is the Lombard as the model for the bachalarius. His white garment resembles that of the angel in chapter 16 of St. Mark's Gospel who reveals the truth of the resurrection to those still uncertain. The bachelor must during his years before becoming a master or doctor become more certain of the truth which he only newly and in an untested was possesses and reveal it with greater certainty in his beginning systematic theological writings.

In general, then, the bachelor's struggle will consist in the test of the knowledge he acquired during his undergraduate years. Peter of Candia tells his audience that according to Scripture and the Church writers there are four qualities which the bachelor must possess if he is going to survive the test and become adorned with wisdom.

First, the bachelor's life must not be in contradiction to his sound theological writing. Despite his young age, both his life and work must hold him in honor. His theological positions can never be undermined if his life is consistent with them and beyond reproach. Christ, as portrayed in chapter 5 of St. John's Gospel, serves as his model. When the scribes and pharisees were detracting his teaching, He argued: “The works which I do bear witness for me.” And again in chapter 10: “If you do not wish to believe me, then accept the evidence of my deeds.”

Secondly, he must be patient as he undertakes his difficult task. St. Gregory's words are an apt guide: “To be patient shows intelligence. The less learned a man is, the less patient is he.” Also Ecclesiasticus notes that “As the work of a potter is tested in the furnace, so a man is tried in a time of difficulties.” If the bachalarius is to pass the test of his years and put on the shining vestment of wisdom he must be patient as he meets the difficulties of his life.

Furthrmore, his writing must bear an even tenor—the balance of true perspective. He should heed the advice of Sidonius Apollinaris who indicates that “a great orator when he approaches a narrow situation shows a broad open mental character to his audience.” The man who will attain wisdom is one who is broad and proportioned in his outlook and his judgments.

Finally, the bachalarius must have a persevering mind that looks to things completed and searches for his crown of honor only when his life's test has come to an end. For Ecclesiasticus warns: “A man's end reveals his true character. Call no man happy before he dies, for not until death is a man known for what he is.”

If we search the writing of Peter Lombard we find that he incarnated these qualities required of the bachalarius:

1. He produced a work that could be useful and inspiring to all, and lived a life in conformity to it.

2. His persevering effort is an inspiration to those who might give up too easily.

3. His books show how with eloquence and balance he performed his task.

4. And we know he not only completed the work of the Sentences but also persevered in his pursuit of wisdom to the end.

The Magister, then, is the living, or at least the concrete, model for the traditional guidance which should direct the life of the bachelor of theology. The second sermon closes with the poetic rendition of the materials of Book II of the Sentences, and finishes with the prayer that all members of the faculty might share in the wisdom which the Lombard wore as a shining garment, and that after studying his life and the IInd Book of his Sentences each member of the theological faculty might deservedly apply to Lombard the words of the Book of Wisdom:

It is He who gave me true knowledge of all that is, who taught me the structure of the world and the properties of the elements, the beginning, middle and end of the times, the alternation of the solstices and the succession of the seasons, the revolution of the year and the positions of the stars, the natures of animals and the instincts of wild beasts, the powers of spirits and the mental processes of men, the varieties of plants and the medical properties of roots. All that is hidden, all that is plain I have come to know, instructed by Wisdom.

III. THE VIRTUES OF A MASTER

In the autumn of 1379 Peter of Candia once more was scheduled to lecture on Lombard's Sentences, this time on Book III. He stepped to his pulpit and began one more time: “A man stood before me clothed in a white garment.” Here his vision of the brightly-dressed Magister who stood before him centers on a later period of the Lombard's life when he was acknowledged as a man of outstanding character and value. The veste candida stood for the shining garment of a doctor or magister. Anyone who would be worthy of this dignity must be a man of many virtues, but Scripture and scholastic tradition point to four requisite characteristics.

The first requisite for a doctor and master of theology is that he teach God's law in a sound and infallible manner. As Venerable Bede says in his little treatise De Templo Salomonis:

In vain does someone take unto himself the office of teacher who lacks discretion in his catholic faith. Neither does he build a sanctuary for the Lord but ruin for himself who attempts to teach to others a way of life which was not handed down to him.

Furthermore, the moral tradition he hands down must be clear and touched with love. Cassiodorus offers some guidance in his commentary on the Psalter:

The good teacher begins aptly, conveys his message in a suitable way, argues precisely and cogently, builds up his speech with power, ornaments it expertly, teaches, delights and moves.

Then, he must also provide brief and winning leadership. Peter of Blois was wise when he pointed out in one of his sermons: “Whatever you command, be brief … Every superfluous thing overflows and is wasted once a heart is already full.” Heed the example of our Saviour, as St. Matthew records it: “You must love the Lord your God and your neighbor as yourself. On these two commandments hang the whole law, and the prophets also.”

And lastly, the doctor must find apt and commendable expression in his teaching and sermons. Valerius Maximus provides the details when he says:

The ornament of teaching and eloquence consists in fit diction and suitable bodily movements. He who would instruct others should approach men in three ways: by reaching their ears, pleasing their eyes, and invading their souls.

And the 15th chapter of Proverbs tells us: “The tongue of wise men distills knowledge, the mouth of fools spews folly.”

The model for these qualities is the man who stands before the eyes of our memory wearing the white garment of the Magister, for as we study the IIIrd Book of his Sentences, our preacher tells us, we become more and more convinced that the teaching of the Magister:

Refreshes us with healthful sources which keep away poisonous error.

Provides us with clear teaching which is attractive to our hearts and minds.

Stirs us up with blossoms of wisdom which lead us to overcome our carnal selves.

And wraps itself in suitable language so truth is experienced as beauty.

Our preacher, who sees the Magister standing before his imagination in the bright raiment of acknowledged character and value, then summarizes the contents of Book III of the Sentences whose focus is Christ—the Way, the Truth and the Life—whose nature and message is the center of Lombard's life and work and whose life hopefully every doctor, and every theologian, no matter what his rank, by the grace of God might share.

IV. THE VIRTUES OF A BISHOP

The future bishop and Pope had the opportunity as he began his fourth sermon in the Spring of 1380 to preach on the main qualities required for such an office. He began once more with the text: “A man stood before me clothed in a white garment.” The fourth scriptural use of white garment is to signify the anointing or “crowning of established excellence.” That is the significance Solomon gives to it in Ecclesiastes when he tells the wise man: “Let thy garment be always white, and let thy head lack no ointment.” The bishop, the anointed one, should be a wise man whose established excellence is crowned. Peter Lombard was such a man and he stands before the Cretan preacher's memory as a shining example of what a bishop should be.

As he searches Christian tradition for the main qualities of a bishop he finds that there are four virtues which are essential.

St. Jerome, in his commentary on Exodus lays down the first prerequisite—that a bishop's life must be dedicated to the pure observance of God's law:

Such must be the knowledge and teaching of a bishop that his every movement and step, and every one of his works must be an example. He must conceive truth with his mind and sound it out with his whole manner and appearance. Whatever he does and whatever he speaks must be a lesson to his people.

Secondly, his mind must be filled with clear wisdom as he directs his flock. St. Ambrose in his pastoral letter on the priesthood warns:

By wisdom let the bishop move, so that not only does he sufficiently teach the people depending on him truth, but that he be able to repel the contradiction of every heresy from the Catholic Church.

And Paul in his letter to Titus, the Archbishop of Crete, counsels: “It is for you, then, to preach the behavior which goes with sound doctrine.”

Furthermore, in his judgments and commands the bishop must be a man of equity. Since he must make delicate judgments and commands in directing others, he must be a pillar of justice. Peter of Ravenna in his epistles observes that “Nothing reveals more gloriously a gift of God as to love and show justice without any respect for persons.” Cicero testifies in the form of a proverb:

The person of a judge is laid aside when he clothes himself with the robe of friend. The equity to which a judge must swear allegiance does not know the right hand of love nor the left hand of hate. For such is expected of a minister of law that his hand pays no tribute to a person nor unbalances the scales of justice.

Chapter 7 of Ecclesiasticus also sounds this warning: “Do not scheme to be appointed judge, in case you are not strong enough to stamp out injustice.”

Finally, a bishop must be a man of solid holiness as he comforts his people. St. Gregory, the prince of moral guidance, advises in his Moralia: “Leniency must be mixed with severity, blending from each a balance so that subjects are not embittered by too much harshness nor spoiled by excessive kindness.”

The preacher not only offers this theoretical portrait of a bishop to his audience but also brings before their imaginations the bright model—Peter Lombard—a wise man whose established excellence was crowned by his consecration as Bishop of Paris, where the sermon is being given. For Lombard's work reveals him as a man whose life had a truly apostolic dedication to God's law, as a man in whose face the bright wisdom of the Scripture did shine. His commands and judgments show a balanced measure about them. And the gospel teaching informed all his actions with love.

SUMMARY OF THE SERMONS

Truly then of Lombard each member of the school of theology can say: “He stood before me clothed in a white garment”—in the fourfold meaning Scripture gives to that phrase. He is the model for every level of the theological faculty, from scholar to bishop—standing before them and pointing by his four-volume work beyond himself to Him who is the Way, the Truth and the Life not only of theologians but of all men. Indeed Peter Lombard is the model of the theology faculty pointing beyond itself to Christ.

Notes

1. H. Denifle and A. Chatelain, Chartularium Universitatis Parisiensis, nn. 1188-1189 (Paris, 1891), II, 691-704, esp. 692 and 700.

2. F. Ehrle, I più antichi statuti della facoltà teologica di Bologna (Bologna, 1932), 42. For a general introduction to the principia see P. Glorieux, Répertoire des Maîtres en Théologie de Paris aux XIIIe siècle, I (Paris, 1933), 19-20 and his article “Sentences” in Dictionnaire de Théologie catholique, XIV (Paris, 1939), 1862. A more detailed introduction to the principia of Peter of Candia is provided by F. Ehrle, Der Sentenzenkommentar Peters von Candia (Franziskanische Studien, Beiheft 9; Münster in Westf., 1925), 39-56.

3. F. Ehrle, Der Sentenzenkommentar …, 42.

4. See Oxford, Corpus Christi cod. 280, ff. 122r-123v; 125v-126v; 130r-131v; 134r-136r.

5. F. Ehrle, Der Sentenzenkommentar …, 43.

6. An instance of principium referring only to the collatio is found in Oxford, Balliol cod. 63, where the anonymous collationes on Books I, II and III, each beginning with Sceptrum aureum protendit manu quo signum clementiae monstrabatur (Esther 8, 4) are found without the theological question or quaestio collativa. The scribe or copyist in the second sermon refers back to the sermon on Book I with the phrase “sicut patuit in praecedenti principio” (f. 59vb). Of course Ehrle, who argues that principium never refers to the sermon alone, but only to the theological question alone or both the sermon and theological question together, could argue that originally these sermons formed part of complete principia and it is to this broader context that the text refers here. But couldn't this also be argued in regard to Ehrle's contention that the title principium sometimes is used for the disputatio alone (F. Ehrle, Der Sentenzenkommentar …, 49-50)? Examples of principia designating the disputatio alone or both the collatio and disputatio together are found in Peter of Candia's manuscripts.

7. For the best general introductions to the life and works of Peter of Candia, see F. Ehrle, Der Sentenzenkommentar …, as well as A. Teetaert's article “Pierre de Candie” in Dictionnaire de Théologie catholique, XIV (Paris, 1939), 1890-1895.

8. A. Teetaert, “Pierre de Candie,” 1892.

9. Jean de Ripa, Lectura super Primum Sententiarum, Prol., qq. I-II, ed. A. Combes (Textes philosophiques du Moyen Age, VIII; Paris, 1961), xx-xxv.

10. Jean de Ripa, Lectura …, xxii.

11. Petrus Aureoli, Commentarium in Primum Librum Sententiarum (Rome, 1596), 1. The edition of E. M. Buytaert: Peter Aureoli, Scriptum super Primum Sententiarum (Franciscan Institute Publications, Text Series, 5; St. Bonaventure, N.Y., 1953) brings with it many improvements and benefits, but the printing of Aureoli's sermon (127-131) is such that the poetic character is hidden.

12. Petrus Aureoli, Commentarium … (ed. Rome), 1; (ed. E. M. Buytaert), 128.

13. Petrus Aureoli, Commentarium … (ed. Rome), 2; (ed. E. M. Buytaert), 128-129.

14. Jean de Ripa, Lectura …, 1.

15. The edition has “stupidum.”

16. Jean de Ripa, Lectura …, 4-5.

17. Jean de Ripa, Lectura …, 6.

18. F. Ehrle, Der Sentenzenkommentar …, 42-47, introduces us to many members of the audience.

19. P. Glorieux, Répertoire …, I, 22, tells us of the evolution of the duration of the bachelor's lectures on the Sentences from two years to one year. The 1366 statutes of Paris show the reduction to one year: “Item, quod Carmelita faciat suum secundum principium prima die Januarii legibili, et alii bacalarii consequenter. Tertium faciat Carmelita prima Martii, et alii consequenter. Quartum faciat ipse Carmelita prima Maii, et alii consequenter.” (H. Denifle—A. Chatelain, Chartularium … II, 700). Peter of Candia, according to the ms. Vat. lat. 1081, which Ehrle (Der Sentenzenkommentar …, 17) claims is the most reliable manuscript for setting the dates, indicates that Peter's lectures took four semesters (Fall of 1378 - Spring of 1380).

20. Others do this as well in the 14th century. Alphonsus Fernandi of Toledo begins with: Ego sum Alpha et Omego. Adam Wodeham starts with Ista est enim lex Adam. For a list of others see Peter Aureoli, Scriptum …, I, xviii.

This is the most suitable form of appreciation I could offer to Fr. Ignatius Brady, O.F.M., who has given us, along with innumerable other works, our new edition of Peter Lombard's Sententiae. I would also like to thank the University of the South for the grant to complete this and a few other endeavors during the summer of 1975.