De Purissima et Immaculata Conceptione Virginis (Strasbourg: Hupfuff)

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

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

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

Johannes Trithemius, abbot of Sponheim, to the reader: greetings. Since recently, at the urging of friends, I had resolved to write something concerning the praises of the most holy mother Anne, certain fathers of the order of 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. And so, persuaded by their prayers and also by just reason, I entitled the seventh chapter of the same work “On the Conception of the Mother of God and Virgin”; and, lest anyone take this otherwise than my intention holds, I thought the reader should be advised.

For I know, and it does not 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 own time, I pass over it wholly untouched, and I have no intention at all of saying or writing anything against them. But if anyone sees that something has been said by me rather harshly, let him understand that it is not directed against those who hold otherwise than we do, but only against the obstinate, who, without learning, do not fear to call the supporters of the other opinion heretics; and my words indicate this, because they mark the present time and not the past. For when I say, “What do the foolish bark? What do the ignorant murmur?” this belongs to the present time, not the past, and reproves the obstinate today, not the ancients who held otherwise.

But you ask what learned man ever wrote the contrary. I am not speaking of the ancient fathers, but I mean those who, after the determination of the aforesaid council, hold otherwise. And so I reproach only the obstinacy of certain unskilled men of this time, not the opinion of any learned men whatsoever who think otherwise, since I am certainly not ignorant of the declarations of Pope Sixtus IV. It seemed to me, moreover, that the belief concerning the most pure conception, which the holy Roman Church believes and venerates, in no way departs from that Church; and this is shown today by many proofs. Finally, with the doctors of the universities, and with almost all the orders and the faithful of Christ spread throughout the whole Christian world, I do not fear to venerate the conception of the Mother of God and Virgin Mary as pure. Yet I do not admit obstinacy, but I 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 prefatory chapter, in which [unclear].

I think [unclear] detracted from the opinion. Reader, farewell. From Spanheim, in the year of the Lord 1494.

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

Since, for declaring the merits of the holiness of the most blessed mother Anne, it contributes much that she bore the Mother of God without the stain of original guilt, so great a prerogative of honor is by no means to be passed over by us in silence. And indeed we know that this most pure conception has been set up as a sign, which many contradict even to the present day: while they wish to defend the custom of nature, they do not fear to attack the grace of God. Why do fools bark? Why do the unlearned murmur? Is God not permitted to do what he wills? Behold, the Church venerates the conception of the Mother of God as pure, without stain; behold, she celebrates its feast with yearly devotion; and headstrong men labor to stain it with rash presumption. Holy and most learned men, past and present, in various kinds of writing, proclaim in their lucubrations that this conception was never subject to original stain; and still the sons of Adam rashly attack it. Nearly all religious of diverse orders confess, believe, and preach that it was always most pure; to wish to condemn them, or to say that they err, is the mark of extreme madness. Behold, secular men, religious men, devout and learned monks celebrate the conception as always most pure, in verse and prose; and lukewarm men, without learning, for whom to know the name of philosopher seems enough, strive to defile the holiness of the Mother of God. Many, I say, most learned men have published various treatises in its defense; what learned man has ever written the contrary? But you, unworthy even of your own name, [unclear], who, setting your mouth against heaven, have impiously blasphemed against the most pure Mother of God, will not have done this without God’s grave notice, since you are to be judged as moved not by piety but by impiety. Finally, we know that reply has been made more than abundantly to your foolish rashness by learned men in various styles. And you depart confounded, not by our weapons, but by the power of God. I condemn not your error, but your arrogance, your rashness, your presumption. For I know that to hesitate about the conception of the Virgin Mary is not a sin, since God wished it to be hidden; but to attack it and rashly 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 knew the manner of the conception. But, led by many reasons, we, out of pious belief, hold 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 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 guilt? You will answer, I know: love of truth. But show that your opinion is true, and I shall believe you lovers of truth; yet you will not show it, because you do not understand. You do not understand because you do not believe. You do not defend the truth, which you do not know. For no one properly defends what he does not know. Consideration of human nature deceives you; while you examine its custom minutely, you do not weigh that God is the establisher of nature. He who made nature is above nature; God, the maker of the law, is not confined under the condition of human law, but he who willed that a virgin should give birth even beyond the order of nature preserved her from sin. Therefore the cause of the adverse opinion takes its beginning from rashness, and for that reason it will deserve not reward from God, but vengeance. For just as punishment does not make a martyr, but the cause does, so error concerning the conception does not condemn, but obstinacy does. Finally, if examples and memorials of the ancients are to be believed, we read that many perished most wretchedly who attacked the purity of the glorious conception; but we find no defender of it ever struck by God. For the very great dignity, duly considered, of the mother of God urges us to the defense of the most holy conception; she shone forth such and so great that she was most worthy of every honor. If we are deceived, we are excused by holy piety. But if you err, who will defend you? Truth? But you do not know it. Justice? But that 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 honor. The Son of God? But you do not love his mother. The prayers of the saints? But you detract from their queen. Therefore you will have no excuse, you who offend God and all his saints. You arm yourselves with scholastic arguments and are bare 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 the Son's mother. But hear my counsel and change your intention. Return at last to yourselves, for it is time, and do not presumptuously defend an uncertain opinion; leave it undiscussed, and pass it by 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, about whom no one is permitted to think anything except what is most holy. To believe that her conception was always most pure is not a matter of necessity, but of piety. Not to believe it belongs to human dullness; but, in not believing, to attack it and wish to defend the contrary opinion is not only not free from fault, but is also a matter of great rashness and folly. For rashness is rightly reproved where piety is rewarded. Nor should it seem to anyone a small sin that is committed against God and his mother. But he who loves the Son of God does not [open?] his mouth against the honor of his mother, does not detract from her purity, does not stubbornly defend an uncertain opinion; for 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 as a virgin was to bear him who would destroy the sins of the whole world. Blessed mother Anna also proved worthy of such a conception, whose renowned way of life was most pleasing to God. Do not marvel that the Mother of God, contrary to the custom of nature, was preserved from original sin, since God, the infuser of grace, had prepared her for himself as a dwelling. Consider the child born, the Mother of God, and you will not marvel at a conception without stain. Great are the things that are said, but true, but holy, but fitting for the Mother of God, whose conception grace anticipated; and at this nature marvels. We too marvel, who faithfully believe. But the adversaries, not believing, do not marvel, but are confounded. If you can receive these things, believe; if you do not grasp them, do not investigate 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 say unworthy things. Therefore take care always to honor with humble silence the things that you cannot understand.

Therefore holy Anna, a holy woman, conceived by a holy husband; she conceived without original stain, she gave birth without fault. O holy and formerly unheard-of conception. She conceived by a man, but this conception was never liable to any fault. She conceived according to the order of nature, but contrary to the custom of nature. O holy conception, to be celebrated with continual praises: it prepares a mother without stain for the Son of God; over it the choir of angels rejoices, and the whole world throughout the earth exults. Truly a conception always to be honored, which existed first in grace before almighty God before it was fulfilled.

A truly worthy conception, which, preserved by the Holy Spirit, took its beginning from such purity that she was made fit to conceive and give birth to God.

Therefore I admonish you, O men distinguished by learning and knowledge of letters, not to despise the devotion of the simple, not to censure the cult of the most holy mother Anne 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 stamp of pride, despise all the devotional exercises of the simple, contemn the miracles and examples of the saints as ravings, and think that nothing holy should be admitted which they do not prove by the arguments of philosophers. All revelations shown by God to devout people they regard as lies or women’s dreams; they call the legends of the saints fables; and while they rashly proclaim their own learning, they shamelessly attack the works of the great God. They also reject the treatises of the holy fathers and of devout people which do not display Ciceronian eloquence, as though lacking learning, and they despise the words of heavenly instruction because of their simple style.

O fools and subverters, why do you deceive yourselves? Why, when you are Christians, do you despise ecclesiastical simplicity? The grace of God is not recognized in eloquence, but is obtained in holy simplicity. At the final judgment of God, Quintilianic eloquence will not be required of you, but Christian life. Ornate speech is not rewarded by God, but humble devotion. There sophistical arguments will cease, where the secrets of hearts will be made manifest. Then the simple devout will appear in glory, and the proud learned in punishment. Behold, the simple unlearned rise up and receive the kingdom of God in their devout simplicity, and you with your doctrines descend in pride and arrogance to hell.

Do you believe that the fame of your learning is sufficient for you, because, after the example of the ancients, you acquire immortality of name among posterity? But so be it. Let what you seek come to pass: let your name and fame be proclaimed with praise in the world for as long as it shall stand. What will it profit you? Truly a foolish consolation, if you are praised where you will never be, and are tormented where you will always remain without end. Therefore I warn and advise you: lay aside your haughtiness, drive out folly, cast away fear, so that you may be able to escape the torments of hell. For God resists the proud; he looks not to learning but to humble devotion; he rewards not words but works, not knowledge but life, not doctrine 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 except the one who receives it. What, then, you do not understand, why do you tear apart with such rashness? It is not enclosed under

by the reasoning of a philosopher, the gift of God. Devotion is rare among the learned, because, while they trust in the profundity of their acquired doctrine, they withdraw rather far 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 block up rash mouths, restrain ill-spoken tongues, and do not speak falsehood against the Lord. Do not tear apart the devotion of the simple, lest it be reckoned heavily against you as a scandal. Let no one suppose me, in saying these things, to be an enemy of the good arts; let no one believe me a slanderer of the learned, since I have always cultivated and loved letters, and have always been accustomed to honor learned men, and have sometimes defended them even to the point of hatred and persecution from the unskilled. But let those who seem learned in their own eyes beware, lest, despising the devotion of the simple, they think people should be called back from reverence for Saint Anne. But if any such men are to exist, I would believe no learned man to be among their number, since true learning is accustomed to assist devotion, not to rebuke it. Many also of the most learned men living today, exercising their talents magnificently in verse and prose, have dedicated them to the merits of the holy woman. Therefore Anne, the most holy parent, is to be venerated by us with the highest devotion, she who conceived the Mother of God herself free from every stain. O how worthy a victim she offered 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 immediately consecrated from infancy to the Lord. As was the mother’s manner of life, so was the daughter’s instruction. No one can teach another what he himself has not learned; no one poorly instructed instructs children well. Children frequently advance according to the habits of their parents, and what they see being done by them they embrace more willingly. A mother worthy of her most holy daughter, so that, as she had drawn from her without fault the material of the flesh, she might suck from her the principles of piety. The grace of God had anticipated each; it had filled each; 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, since the Holy Spirit had filled her from conception. For she scarcely needed maternal training, since she was full of heavenly grace.

Learn, O mothers, to instruct your daughters for the honor of God, not to love the pomps of the world, to flee the confused gaze of the public, to remain at home. For the Holy Spirit hates the public gaze; he loves the secrecy of a pure mind. Why do you run about through streets and squares if you love virginal modesty? The archangel came to Mary not in public but in secret, not speaking in the square, but in her chamber, loving secrecy.

The apostles received the Holy Spirit not in the marketplace, but shut up in a house. What the most blessed Virgin learned from her mother, indeed from the Holy Spirit, she carefully kept. She had been accustomed to avoid wandering abroad; Mary remained alone in the house. In both look, mothers to the mother, virgins to the virgin. Believe me: it does not befit your honor to take pleasure in public; it is not expedient for virgins to be greeted in the marketplace, because whoever goes often into public diminishes reverence for honor. Virginity, when it is truly modest, flees the public place. Without modesty there is no sincere virginity, nor can what is too public remain pure. Anna offered her sweetest daughter, three years old, to the Lord; she taught the little child with devout fear, and presented her in the temple to be instructed in the fear of the Lord. But you do not do this; instead you instruct your daughters in dances and the vanities of the world and its love. You say nothing to them about the fear of the Lord; you do not urge eternal life upon them, since indeed you yourselves learned nothing good from your parents. A woman is not glorified in a multitude of children if she has neglected to train them uprightly in the love of God, for it is not the multitude of children that commends women, but probity. Therefore Saint Anna is deservedly to be honored, who bore for us, without blemish, the mother of God, through whom the Son of God came into the world as Savior. Just as, then, we venerate and worship the most blessed parent of God because, an immaculate virgin, she bore our Redeemer, so too it is fitting that we honor Anna because she brought forth for us, without fault, the mother of the Savior. [unclear] that we should have a mother whence the daughter came forth. 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 bear the mother of God should shine adorned with every holiness, because she was to be the mother not of just any virgin, but of her than whom, among God's pure human creatures, none more pure or more holy could be 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, who knew how 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 blemish of seed. She conceived, I say, without the blemish of fault, and Anna, devout, most holy, and blessed, bore Mary, the 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 of excuse depart far away. He is proved to love the Son of God less who does not venerate Saint Anna. Let the man hardened in heart and reprobate blush

regarding piety: he who says that he loves the Mother of God, and is proved not to love her mother Anne, [unclear]. A foolish and wicked presumption: that he should take confidence from the patronage of the daughter who scorns to honor her venerable mother. For he who has the mother hostile to him will not be able to find the daughter appeased. For the daughter loves her mother, and the whole host of the heavenly court venerates Anne. If anyone has Anne as advocate, he will have all the saints in heaven as patrons. Therefore let us love the mother, dearest brothers, who can bring us into the sight of God. For she is both pleasing and very near to God. This is John, the abbot mentioned 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 retraction made at Paris in the year of the Lord 1496 by brother John [Verijs?] of the Order of Preachers concerning the aforesaid matter.

I, brother John [Verijs?], religious of the Order of Friars Preachers, priest, master in theology, was accused and denounced before my mother, the University of Paris, and the faculty of theology, for 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, most recently past, in the year [unclear], the three following propositions.

The first: that the blessed Virgin Mary was cleansed from original guilt. The second, by way of a question: how Mary could say the Lord’s Prayer, and especially as to that part, “forgive us our [unclear],” without resolving the question. The third: those asserting that the Virgin Mary was conceived in original sin do not sin mortally, nor are they heretics; indeed, all who say that they, in saying this, sin mortally or are heretics are excommunicated by Sixtus through a certain bull. From this preaching of mine, as I understood, both from my aforesaid mother the university and faculty of theology, and also from other prelates, bishops, and persons of middle rank, there arose and still remains grave scandal and indignation, 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 Mother, the begetter of our Lord and redeemer Jesus Christ. These three propositions I submitted, and do submit, to proposition, disputation, and every manner of determination; and it qualified them in the following manner.

The first proposition is false, impious, offensive to pious ears, drawing back 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 faith—

to be publicly revoked and repaired. ¶ The second proposition: if this question was raised as it stands, it was vain, impertinent, 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 should not have been left without a good answer; nor thereafter is it to be raised in this way, since it cannot be so raised without suspicion of injury and blasphemy against the Virgin. Therefore it is to be publicly repaired and expounded to the glory of the most pure conception of the most worthy Virgin. ¶ The third proposition: as to the first part, it is false, impious, and offensive to pious ears, drawing back the devotion of the faithful from the immaculate conception of the most blessed Virgin, mother of our Lord and Redeemer Jesus Christ; discordant with ecclesiastical worship, right reason, sacred Scripture, and the faith; to be publicly revoked and repaired. The second part was preached rashly and scandalously. As to the third part, it is not plausible to believe that our most holy lord Pope Sixtus excommunicated those speaking in such a way, and especially in the sense that 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, peace, and an asserter 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 University of Paris and the Faculty of Theology, retract the aforesaid three propositions, firmly adhering to and consenting to their qualifications as they have been declared by our sacred Faculty of Theology, and never coming against the aforesaid determination. And to the same University and Faculty I promise and swear by my holy orders; and so may God help me and his most glorious mother, perpetually immaculate. Done at Paris, in the general congregation at Saint-Mathurin, 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, on the matter of the most pure and immaculate conception of the most glorious Virgin, mother of the Lord Redeemer Jesus Christ.

Since our forefathers, many very strong and most vigorous soldiers of the catholic faith, undeterred by any labors or dangers, oppressed with their sacred disputations the heresies arising at various times, In b ij

those errors, however, which seemed to violate the praise and dignity of the immaculate and most glorious Mother of God and ever-virgin Mary, they always judged must be attacked more vehemently with a certain special, holy, and perfect hatred, and fought against more closely. For they thought that this insult pertained to our God Jesus Christ, since what was imposed upon and falsely attributed to his parent, most worthy of all praise, seemed to concern him. For what Ecclesiasticus writes in chapter 3 concerning the father must certainly be interpreted most truly also concerning 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 comes from the honor of his father, and a father without honor is the disgrace of the son.” Therefore, when in the last century the question of the purity of the conception of Mary, the most blessed Mother of God and of our Lord Jesus Christ, had begun to be debated more often than usual, the Holy Spirit, namely, willing that the [unclear] of that matter should at some time be brought to light, after the arguments of both sides had been more diligently weighed, they first for a time most prudently suspended their judgment. Then, inclining to that side which seemed to support the glory and purity of the Virgin, they so confuted by disputation the utterly vain rashness of those who obstinately contended, with regard to an 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 had been free from original stain, as very much more consonant with the piety of faith, with right reason, and with the divine Scriptures. This opinion, a few years later, so pleased the holy Council of Basel that, after long disputation of that question and very weighty deliberation, the Holy Spirit inspiring it, they at last defined that doctrine which asserts and teaches that the most blessed Mother of God, Mary, when she was conceived, was by the special and singular grace of God entirely free from every stain of original sin, as pious and consonant with ecclesiastical worship, the catholic faith, right reason, and Sacred Scripture, and as to be approved, embraced, and defended by all Catholics. And they forbade the contrary assertion to be taught henceforth or defended, under threat of divine judgment. Since we see that decree of the Synod approved and confirmed by the judgment, consent, and religious devotion of all the churches and also of the Christian people, we cannot but marvel at the empty pride and rash and insane obstinacy of certain persons, nor fail to bear it indignantly and with distress, who even in our own time attack such a 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, and [unclear] into doubt

[unclear] they do not fear; waging an implacable and most impious war against the distinguished dignity of the most pious God-bearer. In order that we may meet and resist their fury more eagerly and more strongly, according to our profession, order, and rank, following the footsteps of our elders, all thirty of us, assembled after much serious and mature deliberation, have sworn by a special oath to defend and champion that most pious doctrine which affirms that the most blessed Mother of God, by God’s singular gift, was preserved from original sin, and which we long ago believed true and still believe; and we have given ourselves to the same.

We decree that henceforth no one shall be enrolled in this sacred college of ours unless by a like oath he professes that he will always, to the best of his powers, be an advocate and vigorous champion of this religious doctrine. But if anyone of ours, which God forbid, should wish to flee to the enemies of the Virgin, and, rejecting the protection not only of us but of the synod of the Church, which without doubt is of the highest authority, should dare for any reason to take up the assertion of the contrary opinion, which we have judged false, impious, and erroneous, we decree that he is to be deprived of all our honors and excluded from our fellowship, and cast far away 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: believe and proclaim with us that the most holy Virgin, Mother of God, most worthy of all praise, was preserved from all original sin by God’s singular gift; and help those who preach this with your blessing and resources. And by the bowels of mercy of Jesus Christ and by the charity of his mother, the undefiled Virgin, we beseech you: thus, by your pious office and divine authority, resist bravely our enemies, or rather the enemies of holy Mary; drive them from your territories and, having punished them, expel them, so that the religious devotion of the Christian people toward the most glorious God-bearer, the unique special patroness and mother of the human race, and devotion of piety and charity, may be more and more fostered, increased, and enkindled. This, without doubt, is most pious and most pleasant, and also most fruitful for this people whose care you bear.

Given at Paris, in the general congregation at Saint-Mathurin so solemnly celebrated, in the year of the Lord 1497, on the sixteenth day of the month of September.

Names of the masters, by the statute of the theological faculty of the University of Paris, adhering to the purity of the Immaculate Conception of the Virgin.

Berengarius Mercatoris, dean of the faculty and canon of [Ro] [unclear]. Petrus Dormille, canon of Paris. Guilhelmus Burgensis. Stephanus Grandes. Petrus Succuuibilis, archdeacon of Rouen. Johannes Quintini, penitentiary and canon of the church of Paris. Petrus Falconis. Petrus Marcii. Stephanus Rabathe. Johannes Roaulium. Johannes Cordur. Laurentius Harrel. Johannes Bernhart. Petrus Richardi. Michael Lasoroffe. Michael Harrauff. Eleuterius Audacas. Karolus de Gunda. Franciscus de Sugandia.

Religious men, and first, of the order of Saint Benedict.

Johannes Lunnet, prior of Saint-Pourcain. Jacobus Punmant, prior of Pontis Monachorum. Dauid Faublan, prior of Slupi. Hugo Seseschnall, prior of [unclear]. Julianus, prior of Saint-Mich[unclear]. [Gartnel?] Burolli, abbot of Culpurium. Petrus Angerrant, prior. Johannes Blanbaton. Thomas Bricot. Gotfridus Bonsart. Johannes Standon. Gilbertus Ferineo. Martinus Merlin. Johannes Pamnus. Alanus Poffier. Ludouicus Pinelle. Guillelmus Cupel. Ludouicus Galdi. Petrus de Fontenago. Nicolaus Columbi. Guillelmus de Ymercij. Petrus Volean. Helias, prior. Stephanus Bylandi. Egidius Seronelli. Nicolaus Lafoique. Symon Caprinulle.

Of the Order of Minors.

Johannes Gallot. Theobaldus, guardian. Johannes Petri. Johannes Picardi. Natalis Lingaset. Petrus Loyson. Johannes Barel. Henricus Bannymille.

Of the Order of Augustine.

Nicolaus Hale. Petrus Ambianensis. Symon [Legonpor?], Cluniac.

Of the Cistercian order, or of Bernard.

The abbot of Carolilocus. The abbot of Frigidus Mons. The abbot of B. Vonchillis.

Of the Premonstratensian order.

Jacobus Bechemont, abbot of Yvois.

Of the Order of Preachers.

Johannes Cossart. Gerardus Rudati. Matheus Mangonis. Johannes Poyada. Julianus de Bolendino. Johannes Formel. Johannes Clercye. Petrus Gerardi. Johannes de Stauilla. Guillerinus Defurm. Stephanus. Sampson Boniel.

Of the Order of Carmelites.

Michael Parin. Bernhardus Stephani. Stephanus Normanni. Henaldus de Rosterijs. Robertus de Vallibus.

Of the Order of Servants.

Archangelus Florentij.

The total is 82 doctors of sacred theology of Paris, promoted according to the strict standard.

Printed at Strasbourg by Matthias Hupfuff, in the year from the birth of our Savior 1506.