De Purissima et Immaculata Conceptione Virginis (Buda)

On the Most Pure and Immaculate Conception of the Virgin Mary, and on the Feast of Saint Anne, Her Mother.

IHS.

Blessed be holy mother Anne, from whom, without original stain, came forth the undefiled virginal flesh.

Letter of the venerable lord Johannes, abbot of Spanheim, on the praise of Saint Anne and on the immaculate conception of the Virgin, the mother of our Lord Jesus Christ.

Johannes Trithemius, abbot of Spanheim, sends greeting to the reader. Since recently, at the urging of friends, I had resolved to write something on the praises of the most holy mother Anne, certain fathers of the Order of the Brothers of the Order of Mary Ever-Virgin of Mount Carmel asked that I not omit a defense of the most pure conception of the Virgin Mary. Therefore, persuaded by their prayers and otherwise by just reason, I prefaced the seventh chapter of the same work on the conception of the Mother of God and Virgin; and, lest anyone take my intention otherwise, I have set this notice before the reader as a warning. For I know, nor does it escape me, that many most holy and most learned men once wrote that the Mother of God was subject to the stain of original sin, men who flourished long before [the Council of] Basel. Yielding their opinion to its time, I pass it over wholly untouched, and I intend to say or write nothing at all against them. But indeed, if anything said by me seems rather harsh, let it be referred not to those who think otherwise than we do, but only to the obstinate, who, babbling without learning, are not afraid to call the defenders of the other opinion heretics. And my words indicate this, since they mark the present time and not the past. For when I say that fools bark, that the ignorant mutter, this belongs to the present time, not to the past, and it reproves the obstinate today, not those of old who thought otherwise. And when I ask what learned man ever wrote the contrary, I do not bring this against the ancient fathers, but I mean those who, after the determination of the aforesaid council, hold another opinion. Therefore I reprove only the obstinacy of certain ignorant men of this time, not the opinion of any learned men whatsoever who think otherwise, since I am not ignorant of the declaration of the supreme pontiff Sixtus IV. But it has seemed to me that belief in the most pure conception, which the holy Roman Church believes and venerates, in no way departs from that Church, as is shown today by many proofs. Finally, with the doctors of the universities of Paris, Heidelberg, Erfurt, Vienna, Tubingen, Ingolstadt, Basel, Mainz, and many others, and with nearly all the orders and the faithful of Christ spread throughout the whole Christian world, I do not fear to venerate as pure the conception of Mary, the Mother of God and Virgin; nevertheless I do not admit obstinacy, but wish to obey the Roman Church in all things, as the most reverend mother of all churches. This is the pure and sincere intention of my aforesaid chapter, in which I think no one who holds an opinion soberly and without obstinacy is disparaged. Farewell, reader. From Spanheim, in the year of the Lord 1494.

That Saint Anne as mother conceived her daughter, the most blessed Mother of God, without original stain. Chapter VII.

Since it contributes much to declaring the merits of the sanctity of the most blessed mother Anne that she bore the Mother of God without the guilt of original sin, a prerogative of such honor must by no means be passed over by us in silence. And indeed this most pure conception was set up as a sign, and against it many have spoken down to the present day; while they wish to defend the custom of nature, they are not afraid to attack the grace of God. Why do fools bark? Why do the ignorant mutter? Is God not permitted to do what he wills? Behold, the Church venerates the conception of the Mother of God without stain; behold, she celebrates its feast with annual devotion, and headstrong men labor with rash presumption to stain it. Holy and most learned men, past and present, in various kinds of writing, proclaim in their studies that this conception was never subject to original stain; and still the sons of Adam rashly attack it. Almost all the religious communities of the various orders confess, believe, and preach that she was always most pure; to wish to condemn them as erring is the height of madness. Behold, secular men, religious men, devout and learned monks, in meter and [unclear]; and those without learning, for whom it seems enough to know the name of philosopher, strive to stain the sanctity of the Mother of God? Many, I say, most learned men have published various treatises in its defense. What learned man ever wrote the contrary? But you, [unclear], unworthy even of your own name, who, placing your mouth in heaven, have impiously blasphemed the most pure Mother of God, will not have done this without God’s grave censure, since you are moved to write not by piety but by impiety. Finally, to your foolish rashness through learned men ...we know that an answer has been given more than abundantly, in a varied kind of style. For you go away confounded not by our weapons, but by the power of God. Nor do I condemn your error, but your arrogance, your rashness, your presumption. For I know that it is not a sin to hesitate about the conception of the Virgin, which God wished to be hidden; but to attack it, and rashly to define what you do not know, is a crime unheard of. If we are commanded to interpret for the better those things which we do not know with what intention they are done, how much more ought we to receive with piety the hidden works of God, whose reasons we do not know. None of us was present at the counsel of God; no one has known the manner of the conception. But, led by many reasons, we, from pious belief, believe that she always existed most pure. The adversaries, led away by consideration of nature, defend the contrary opinion with rash presumption. But it is better to render an account for piety toward the parent of God than for rashness. If we err, piety, indeed God himself, is the cause. But if you err, O adversaries, say, for what cause? What consideration moves you to say so boldly that the most pure conception of the Mother of God was subject to original fault? You will answer, I know: love of truth. But show that your opinion is true, and I shall believe you lovers of truth. But you will not show it, because you do not understand. You will not understand, because you do not believe. You do not defend truth, which you do not know. For no one properly defends what he is ignorant of. Consideration of human nature deceives you; while you examine and turn over its custom in detail, you do not weigh that God is the establisher of nature. He who made nature is above nature. God, the founder of the law, is not restricted under the guidance of human law; but he who wished a virgin to give birth, even contrary to the order of nature, preserved her also from sin. Therefore the cause of the adverse opinion takes its beginning from rashness, and for that reason it deserves from God not reward but vengeance. For just as punishment does not make a martyr, but the cause does, so error about the conception does not condemn, but obstinacy does. Finally, if examples and records of the ancients are to be believed, we read that many have perished most miserably who attacked the purity of the glorious conception; but never anyone who was its defender, and she shone forth so greatly that she was most worthy of every honor. If we are deceived, we are excused by holy piety. But if you err, who will be your defender?

Truth? But you do not know it. Justice? But it condemns errors; it does not excuse them. Mercy? But you do not have the bowels of mercy. Who, then, will deliver you? The Virgin Mary? But you make light of her honors. The Son of God? But you do not love his mother. The prayers [of the saints]? But you disparage their queen. Therefore you will have no excuse, you who offend God and all his saints. You arm yourselves with scholastic arguments, and you are naked of piety. Whatever you bring forward in defense of your opinion is alien from the fear of God. For you do not seek the honor of God, you who attack the purity of his mother. But hear my counsel, and change your purpose. Return at last to yourselves, for it is time, and do not presumptuously defend an uncertain opinion which, left undiscussed, you can pass over without sin. If you love God, if you love Jesus Christ, the savior of all, do not do so great an injury to his most holy mother, concerning whom it is lawful to think nothing except what is most seemly. To believe that her conception was always most pure is not a matter of necessity, but of piety; not to believe it is a matter of human slowness, but in not believing either to attack it and to wish to defend the contrary opinion lacks not only the crime [unclear], but is also of great rashness and folly. For truly rashness is rightly reproved where piety is rewarded. Nor should it seem to anyone a small sin which is committed against God and his mother. But he who loves the Son of God does not open his mouth against the honor of the mother; he does not detract from her purity; he does not obstinately defend an uncertain opinion, because where humble devotion receives a reward, the presumption of the proud will find torment. For the Mother of God is believed to have been worthy to be conceived without original stain, she who was to bear as a virgin him who would blot out the crimes of the whole world. Consider also what sort of mother blessed Anna was by such a conception, whose illustrious way of life was most pleasing to God. I do not want you to marvel that the Mother of God was preserved from original sin contrary to the custom of nature, whom God, the infuser of grace, had prepared as a dwelling for himself. Consider that the Mother of God was born, and you will not marvel at a conception without stain. Great are the things that are said, but true, but [unclear], but befitting the Mother of God, whose conception grace preceded; and at this nature marvels. We too marvel because we faithfully believe. But the adversaries, not believing, do not marvel, but are confounded. If you can grasp these things, believe; if you do not grasp them, do not examine them if you do not wish to sin. For it is better to keep silence with reverence about the purity of the most blessed Mother of God than to speak unworthy things. Therefore take care [unclear] those things which you cannot understand ... to honor always with humble silence. Therefore holy Anna, a holy woman, conceived by a holy husband. She conceived without original stain; she gave birth without fault. O holy conception, unheard of before! She conceived by a man, but this conception was never liable to any sin. She conceived according to the order of nature, but beyond nature’s custom. O holy conception, to be celebrated with continual praises, which prepares a mother without stain for the Son of God, over which the choir of angels rejoices, and the whole world throughout the earth exults. Truly a conception always to be honored, which, by the preserving [disposition?] of the Almighty, took its beginning from such purity that she was made fit to conceive and bear God.

Therefore I admonish you, O men distinguished in learning and knowledge of letters, not to despise the devotion of the simple, nor to censure the cult of the most holy mother Anna as though it were new, but rather, as far as you can, to imitate it. For I was not persuaded in vain to say these things. There are indeed among you, if I may say it without offence to the good, some who, swollen with the mark of pride, despise all exercises of the devotion of the simple, and think that nothing holy should be admitted which they do not prove by the arguments of philosophers. All revelations shown by God to devotional people they regard as deceits or women’s dreams; legends of the saints they call fables; and while they rashly proclaim their own learning, they shamelessly assail the works of the great God. Treatises of holy fathers and devout men, because they do not display Ciceronian eloquence, they cast aside as lacking learning, and they despise the words of heavenly instruction because of their simple discourse. Fools and subverters, why do you deceive yourselves? Why, since you are Christians, do you despise ecclesiastical simplicity? The grace of God is not known in eloquence, but is acquired in learned simplicity. At God’s final judgment Quintilianic eloquence will not be required of you, but Christian life. God does not reward ornate speech, but the manifest signs of humble devotion. Then the devout simple will appear in glory, and the proud learned in punishment. Behold, the unlearned simple arise and receive the kingdom of God in their devout simplicity, while you with your doctrines descend in pride and boasting to hell. You believe the reputation of your learning is enough for you, because by the example of the ancients you seek from posterity the immortality of your name. But let it be so. Let what you seek come to pass: let your name and fame be proclaimed with praise in the world for as long as it stands. What will it profit you? Truly a foolish consolation, if you are praised where you will never be, and are tormented where you will remain forever without end.

Therefore I admonish and advise you: lay aside haughtiness, drive out madness, cast off swelling pride, so that you may be able to escape the torments of hell. For God resists the proud; he attends not to learning but to humble devotion; he rewards not words but works, not knowledge but conscience. Rather, change your purpose, and do not despise the devotion of the simple, but imitate it. No one understands the gift of God unless he receives it. What, then, you do not understand, why do you tear at with such rashness? The gift of God is not enclosed under the reasoning of a philosopher. Devotion is rare among the learned, because while they trust in the profundity of their acquired doctrine, they withdraw farther from simple devotion. For the grace of God is not well received when it is examined by human curiosity. While savor is sought in speech, inward sweetness is lost. The Holy Spirit despises a proud dwelling. Therefore close your rash mouths, restrain your ill-spoken tongues, and do not speak falsehood against the Lord; do not tear at the devotion of the simple, lest it be reckoned to you as a grave scandal.

Let no one think me an enemy of the good arts for saying this; let no one believe me a slanderer of the learned, since I have always cultivated letters, and have always been accustomed to honor learned men, and have sometimes defended them even to the hatred and persecution of the unskilled. But let those who seem learned in their own eyes take care, lest, by despising the devotion of the simple, they should think people must be called away from reverence for Saint Anna. But if any such people are to exist, I would believe no truly learned man to be among their number, since true learning has been accustomed to aid devotion, not to censure it. Many very learned men also, still living today, splendidly exercising their talents in verse and prose, have dedicated them to the merits of the divine Anna. Therefore Anna, the most holy parent, who conceived the Mother of God without any stain, must be honored by us with the greatest devotion. And she offered her as a worthy victim to God when she presented her most holy daughter in the temple. Finally, it pertains to declaring the merits of the holy mother that the daughter whom she conceived and bore she consecrated immediately from the gift of infancy. As was the mother’s way of life, so was the daughter’s instruction. No one can teach another what he himself has not learned; no one badly instructed trains children well. Frequently children advance according to the morals of their parents, and what they have seen practiced by them they embrace more readily. A mother worthy of a most holy daughter, since she had drawn water without the crime of the matter...

[unclear] of the flesh, that she might suck from her the teachings of piety. The grace of God had gone before both; it had filled both; but it was earlier in the mother, more abundant in the daughter. The holy mother taught her daughter what she herself had first learned from her parents, although she had no need of human instruction whom the Holy Spirit had filled from conception. For she did not need maternal training, since she was full of heavenly grace. Learn, O mothers, to train your daughters for the honor of God: not to love the pomps of the world, to flee the public gaze of the crowd, to remain at home. For the Holy Spirit hates the public place; he loves the secrecy of a pure mind. Why do you run about through streets and squares, if you love virginal honor? The archangel came to Mary not in public but in private; not as she was speaking in the street, but as she was silent in her chamber. The apostles received the Holy Spirit not in the marketplace, but enclosed in a house. What the most blessed Virgin learned from her mother, indeed from the Holy Spirit, she carefully kept. That woman had been accustomed to avoid wandering excursions; Mary remained alone at home. Look to both of them: mothers to the mother, virgins to the virgin. Believe me, it does not befit your honor to delight in public; it is not advantageous for virgins to be greeted in the marketplace, because one who often goes into public diminishes reverence for her honor. Since virginity is modest, it flees the public place. Without modesty there is no sincere virginity, nor can a thing too public remain pure. Anna offered her sweetest three-year-old daughter to the Lord. She taught the little child concerning the fear of God; she presented her to the temple to be instructed in the fear of the Lord. But you do not do this; rather, you train your daughters for dances and the vanities and love of the world. You say nothing to them about the fear of the Lord; you persuade them of nothing about eternal life, since you yourselves learned nothing good from your parents. Let not a woman glory in the multitude of children if she has neglected to train them properly in the love of God, because it is not multitude but uprightness that commends women. Therefore holy Anna is deservedly to be honored, who bore for us the mother of God without blemish, through whom the Son of God came as savior to the world. Just as, therefore, we venerate and honor the most blessed parent of God because, an immaculate virgin, she bore for us the Redeemer, so also it teaches us to honor Anna because she brought forth for us the mother of the Savior without fault. Unless we had the mother, whence would the daughter have come? Let no one doubt, let no one waver, let no one seethe with wicked thoughts, because if Anna had not been most holy she would not have been chosen as mother of the mother of God. But it was fitting that she who was to give birth to the mother of God should shine adorned with every holiness, because she was not to be the mother of just any virgin, but of her who among the pure human creatures of God was purer

nor could any holier woman have been found. Therefore the most blessed Anna was worthy of this office by the gift of God; she was worthy by the merit of her life; she was also worthy by the testimony of the law. Worthy, I say, was she to bear the Mother of God: she who had learned to love God above all things, who had learned to keep his law without offense. There was no woman holier than she in Israel who is believed to have been honored by God with such great gifts. Being barren, she conceived from seed, but without the stain of seed. She conceived, I say, without the stain of guilt, and Anna bore Mary, the most devout, most holy, blessed Mother of God. Who loves the king and does not honor his parent? Who loves Mary and does not venerate Anna? Let the arguments of vanity cease; let words excusing reason depart far away: he is convicted of loving the Son of God less who knowingly does not venerate Anna. Let the man hard of heart and reprobate in devotion blush, who says that he loves the Mother of God and is convicted of not loving her mother Anna. Foolish and lost presumption: to take confidence from the patronage of the daughter when one scorns to honor her venerable mother. For he who has the mother offended will not be able to find the daughter appeased. For the daughter loves her mother, and the whole host of the heavenly court venerates Anna. If anyone has Anna as advocate, he will have all the saints in heaven as patrons. Therefore let us love the mother, dearest sons, who can introduce us to the sight of God, for she is both pleasing and near to God. Thus John, abbot, as above.

There follows the statute and determination of the sacred faculty of theology of the University of Paris concerning the immaculate conception of the glorious [Virgin]. And first, the recantation made at Paris in the year of the Lord 1496 by brother Johannes [Verijs?] of the Order of Preachers concerning the aforesaid matter.

I, brother Johannes [Verijs?], religious of the Order of Friars Preachers, priest and master in theology, was accused and denounced before my mother, the University of Paris, and the faculty of theology, as having preached in the town of Dieppe, in the diocese of Rouen, on the feast of the conception of the most pure and most glorious Virgin Mary, mother of our Lord Jesus Christ, in the year just past, the following three propositions. First: the blessed Virgin Mary was cleansed from original guilt. Second, by way of question: how Mary could say the Lord’s Prayer, and especially as to that part, “forgive us our [unclear],” not completing the statement. Third: those asserting that the greatest Virgin was conceived in original sin do not sin mortally and are not heretics; rather, all who say that they, by speaking thus, sin mortally or are heretics are excommunicated by Sixtus in a certain bull. From this preaching of mine, as I understood both from the aforesaid ma among my mother university and the faculty of theology, and also among other prelates, bishops, and persons of middling rank, a grave scandal and indignation arose and still persists, as though the hearers had understood that in that preaching of mine I wished to detract from the purity of the conception of the most blessed and most glorious Virgin Mary, mother of our Lord and Redeemer Jesus Christ.

These three propositions, indeed, the sacred faculty of theologians, to whose ordering, discussion, and determination in every way I submitted and do submit myself, qualified in the following written manner. The first proposition is false, impious, offensive to pious ears, withdrawing from the devotion of the faithful concerning the immaculate conception of the most glorious Virgin Mary, mother of our Lord Jesus Christ, contrary to ecclesiastical worship, right reason, sacred Scripture, and the faith; it is to be publicly revoked and repaired. The second proposition, if it was raised as it stands, was vain, irrelevant, and scandalous, and ought not to have been raised in a sermon on the immaculate conception of the most blessed Virgin Mary. And if it was raised, it was not to be left without a good solution, nor henceforth is it to be raised thus, since it cannot be raised thus without suspicion of injury and blasphemy against the Virgin; therefore it is to be publicly repaired, to the glory of the most pure conception of the most worthy Virgin, by being explained. The third proposition, as to the first part, is false, impious, and offensive to pious ears, withdrawing from the devotion of the faithful concerning the immaculate conception of the most blessed Virgin, mother of our Lord, and contrary to ecclesiastical worship, right reason, sacred Scripture, and the faith; it is to be publicly revoked and repaired. The second part was rashly preached and scandalous. As to the third part, it is not likely to be believed that the most holy lord Pope Sixtus excommunicated those speaking in such a way, and especially in the sense which I was alleging.

I therefore, Brother Johannes Verij, religious of the Order of Friars Preachers, priest, professor of sacred theology, wishing, so far as lies in me, to remove every scandal and to be a son of obedience and peace and an assertor of truth, to preach true and sound doctrine, to honor God and the Virgin his mother, most worthy of all praise, and to obey my mother, the University of Pisa, and the faculty of theology, retract the aforesaid three propositions, adhering firmly to and consenting to their qualifications as they have been declared by my mother, the said faculty of theology, and never coming against the aforesaid determination. And the same and the university

[unclear] and to the faculty, by my sacred orders, I promise and swear; and so may God help me, and his most glorious mother, forever immaculate. Done at Paris in the general congregation at Saint-Maturin, solemnly celebrated by oath, in the year of the Lord 1497, on the sixteenth day of the month of September.

Statute and determination of the sacred faculty of theology of the University of Paris, concerning the matter of the most pure and immaculate conception of the most glorious Virgin Mary, mother of our Lord and redeemer Jesus Christ.

Since our elders, most valiant and vigorous soldiers of the catholic faith, were never deterred by any labors or dangers from suppressing, by their sacred disputations, the heresies arising at various times, nevertheless they always judged that they must rise up with a certain special holy hatred and fight the more closely against those errors which attempted to violate the praise and dignity of the immaculate and most glorious Mother of God and ever-virgin. For indeed they considered that this insult pertained to our Lord Jesus Christ, who saw it falsely laid upon and attributed to his parent, most worthy of all praise. For what Ecclesiasticus writes in chapter 4 concerning the father must certainly be interpreted most truly also of the mother: “Do not glory,” he says, “in the dishonor of your father; for it is not glory for you, but confusion. For the glory of a man is from the honor of his father, and a father without honor is a disgrace to the son.”

Therefore, when in the first age the question concerning the purity of the conception of Mary, the most blessed mother of God and of our Lord Jesus Christ, had begun to be discussed more frequently than usual, the Holy Spirit wishing at some time for the truth of this matter to be made manifest, they first, after carefully weighing the arguments of both parties, most prudently suspended judgment for its own time. Then, inclining to that side which seemed to support the glory and purity of the Virgin, they so confuted by disputation the most vain rashness of those who obstinately contended, without effective proof, that the Virgin had been conceived in original sin, that they affirmed the contrary side of the question, namely that the Virgin, when she was conceived, by a special gift of God was immune from original stain; and they judged it highly consonant with the piety of faith, with right reason, and with the divine Scriptures.

This opinion, a few years later, so pleased the sacred Council of Basel that, after a long disputation of that question and a very weighty deliberation, by the inspiration of the Holy Spirit, they finally defined that same doctrine, which asserts and teaches that the most blessed Mother of God, Mary, when she was conceived, was free from every stain of original sin by the special and singular grace of God, as pious, consonant with ecclesiastical worship, the catholic faith, right reason, and sacred Scripture, and to be approved, embraced, and defended by all catholics. They forbade the contrary assertion to be taught thereafter or defended, under threat of divine judgment.

Since we see that decree of the sacred synod approved and confirmed by the judgment, consent, and devotion of all the churches, and also of the Christian people, we cannot but marvel at, and bear with indignation and grief, the empty pride and rash and insane obstinacy of certain persons who, even in this our time, are not afraid to attack and call back into doubt this kind of pious and religious doctrine, approved by the judgment and authority of the universal synod and of the Church, which, according to Christ’s promise, cannot err, waging an implacable and most impious war against the outstanding dignity of the most pious Mother of God.

In order that we may meet and resist their fury the more eagerly and strongly, according to our profession, order, and rank, following in the footsteps of our elders, all thirty of us assembled, after much grave and mature deliberation, have sworn together by a special oath for the defense and championship of that most pious doctrine which affirms that the most blessed Mother of God was preserved from original sin by the singular gift of God, which doctrine we long ago believed true and still believe; and we have given ourselves to the same. We ordain that henceforth no one shall be enrolled in this our sacred college unless, by a similar oath, he professes that he will always, to the best of his strength, be an assertor and vigorous champion of this religious doctrine. But if any of our number, which God forbid, should wish to flee to the enemies of the Virgin, or should dare for any reason whatever to undertake the patronage of the contrary assertion, which we have judged false, impious, and erroneous, spurning not only ours but that of the synod and of the Church, which without doubt is of the highest authority, we providently decree that he is to be deprived of all our honors and excluded from our fellowship as a heathen and a publican.

Therefore we appeal to you and summon you, most reverend fathers, pontiffs, and pastors and leaders of the churches of Christ: together with us, believe that the most holy Mother of God, most worthy of all praise, was preserved from every original sin by the singular gift of God; and preaching your may help with blessing and works; and through the bowels of mercy of Jesus Christ and by the charity of his undefiled virgin mother we beseech you. Thus, by your pious office and by divine authority, resist steadfastly our enemies, or rather the enemies of the blessed Mary. Drive them from your territories and expel them after punishing them, so that the religious devotion of the Christian people toward the most glorious Mother of God, the unique, special patroness and mother of our race, and toward piety and charity, may be more and more fostered, increased, and kindled. This you will without doubt make most pleasing and most delightful to her most loving Son, our Lord and Redeemer Jesus Christ, and also most fruitful for this people whose care you bear. Given at Paris, in the general congregation celebrated with such solemnity at Saint-Mathurin, in the year of the Lord 1497, on the sixteenth day of the month of September.

Names of the Masters, promoted according to the rigor of the statutes of the faculty of theological study at Paris, adhering to the purity of the conception of the Virgin Mary.

Berengarius Mercatoris, dean of the faculty and canon of Rouen. Petrus Dormille, canon of Paris. Guilhelmus Burgensis. Stephanus Grandes. Johannes Blanbaton. Petrus Succumbibilis, archdeacon of Rouen. Thomas Bricot. Gotfridus Bonsart. Johannes Standon. Petrus Quintini, penitentiary and canon of the church of Paris. Gilbertus Ferineo. Martinus Merslin. Johannes Pannus. Petrus Falconis. Alanus Poffier. Stephanus Babathe. Ludovicus Pinelle. Johannes Cordur. Gwillermus Cupel. Laurencius Harrell. Ludonus Galdi. Johannes Bernhart. Petrus de Fontenago. Petrus Follirf. Nicolaus Columbi. Gwillermus de Ymercij. Petrus Volean. Petrus Richardi. Michael Lasoroffe. Michael Harrauff. Eleuterius Audacas. Karolus de Gunda. Franciscus de Sugaudia.

Religious men, and first of the lord Saint Benedict.

Johannes Lunnet, prior of Saint-Pourcain. Jacobus Punmant, prior of Pontis Monachorum. Dauid Faublan, prior of Saint-Loup. Hugo Sechenall, prior of [unclear]. Julianus, prior of Saint-Gart. Petrus Angerrant, prior of [unclear]. Symon Legon, prior of Cluniac [unclear].

Of the Cistercian Order, that is, of Bernard.

The abbot of Karolus-locus. The abbot [unclear] B Vonchillis.

Of the Premonstratensian Order.

Jacobus Bechemont, abbot of Yuo.

Of the Order of Preachers.

Johannes Cossart. Gerardus Rudati. Matheus Mangonis. Johannes Poyada. Johannes Hodemite. Johannes de Bolendino. Johannes Formel. Johannes Clercye. Helias, prior. Stephanus Bylandi. Egidius Seronelli. Nicolaus Lafoique. Symon Caprinulle.

Of the Order of Minors.

Johannes Gallot. Theobaldus, guardian. Johannes Petri. Johannes Picardi. Natalis Limgaset. Petrus Loyson. Johannes Barel. Henricus Banymnille.

Of the Order of Augustine.

Nicolaus Hale. Petrus Ambianensis. Petrus Gerardi. Johannes de Istauilla. Guillerinus Defurm. Sampson Boniel.

Of the Order of Carmelites.

Michael Parm. Bernhardus Stephani. Stephanus Normanni. Menaldus de Rosterijs. Robertus de Vallibus.

Of the Order of Servants.

Archangelus Florencij.

Total: 82 doctors of sacred theology of Paris, promoted according to rigor.

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