The Grey Friars in Oxford

by A. G. Little

The other letter[222] is also directed to the Provincial.

‘I am not a little surprised,’ he writes, ‘that through some excessive caution and severity, no provision has yet been made for the beloved Friar W. de Maddele, who has up to now diligently borne the burden of teaching (eruditionis impendendae), long since imposed on him. He is thus compelled, not only to exhaust the vital spirit by excessive studies, but also to wear out his bodily powers by writing every day with his own hand, though his strength is not the strength of stone, nor his flesh the flesh of brass. And while the other friars who have been deputed to the office of lecturing, especially those to whom he has succeeded, had great volumes and the assistance of socii provided for them, he alone does not seem to be cared for; though I hear that he has a pleasant faculty of lecturing, is acute in arguing, and in writing and speaking useful and acceptable to both friars and seculars. It will therefore be for you, if you please, without delay to take thought for the peace of mind and provide for the advancement (provectui) of those who study.’

The position of the socius probably altered but little after this time. That of the lector underwent a change. The Franciscans assimilated their system of teaching to the system in vogue in the University generally: from the time of Adam Marsh the lecturers to the Franciscans were merely ordinary Regent Masters in theology belonging to the Order. This will be evident from a comparison of the dates at which the various lecturers, whose names have been preserved, held the office: a sufficient number of these dates has now been recovered, on the indisputable evidence of contemporary records, to put the matter beyond all doubt[223].

The appointment to the lectureship was in the hands of the Provincial Chapter[224]; practically the person recommended by the leading brethren at Oxford was elected[225]. This is true of the later as well as of the earlier lectors. No Minorite could proceed to any degree unless he were first authorised to do so by papal ordinance or by the election of his Order[226].

According to the Constitutions of Benedict XII, no Minorite might lecture on the Sentences in a University (i.e. become B.D.),

‘unless he had first lectured on the four books of the Sentences with the writings of the approved doctors in other studia which are in the same Order called Generalia,’

or in one of certain specified convents[227]. The friars of the English province were specially favoured in respect to the degree of D.D. It was decreed in the General Chapter at Rome in 1411

‘that no one shall be promoted to the degree of master, unless he first go to Paris, according to the papal statutes and the general institutes, and do all that he is bound to do, Provincia Angliae excepta[228].’

However, the Franciscans at Oxford never obtained the right which was enjoyed by the Dominicans at Paris, of being the sole judges of the fitness of any friars of their own Order for academical degrees[229]. In the case of Adam Marsh, the term of office was one year[230]; and this was probably the general rule[231], though the readers might perhaps be re-elected in the annual Provincial Chapter[232]. They often remained at Oxford after the expiry of their year[233], and no doubt continued to lecture, though they ceased to be ex officio representatives of the friars in their dealings with the University or other bodies.

Even in the earliest times it was found necessary to modify the stringency of the rule in favour of the lecturers. Visiting and good works were subordinated to their scholastic duties[234]. They were provided with more ample accommodation than the other friars, and their privacy was at certain times inviolable[235]. In the Constitutions of Benedict XII (1337) regulations for their support are given with some detail[236]. Masters, lectors, and bachelors in Universities were to be provided with the necessaries of life by the convents of the places where they lectured. But their other expenses, such as those connected with the necessary books, were to be assessed by the General or Provincial Minister and to fall on the convent from which they were sent; or, if the convent was unable to ‘procure’ the funds, these were to be supplied by the custody or province in which the native convent of the lecturer was situated. In addition to this, seculars and members of other religious Orders who attended the lectures, would no doubt have to pay fees[237].