2, Yeil. Studies on St. Dominic. l. Dominic, the first Magister sacri palatii? The Dominic legend ıichts anderes jist als ein {onstantin, *) bietet doch in achrichten zur Biographie chreibt: ) Cum Life autem of johannes Colonna, which is otherwise excerpted from Petrus Ferrandi and a few lines entirely new of the saint. John Colonna esset vir Dei Romae, muaulti ad eius anam doctrinam undique convolabant. Legebat enim tunc in publicis scholis Paulum; ad cuilus scholas confluebat non modica turba scholarıum et etiam praelatorum et magister ab omnibus vocabatur. Unde et elus successores in Oordine praedicatorum magistrı ordinis adhuc vocantur. Even more ıls Johannes Colonna asserts with these words, according to the testimony of Taegius, the chronicler Galvaneus de la Flamma ) (} after 1344) knows to tell. With him we read: Pervenit itaque b. Dominicus Romam, qui hoc anno in palatio papae epistolas b. Pauli legit; ex quo actu legendi appellatus est "magister sacrı palatii" et ita derıvatum est nomen istud usque in hodiernum diem, quo eius successores feliciter usi sunt, Erat enim b. Dominicus in philosophia et theologia magnus, ob quam etiam D. papa Honorius hoc officium sibi imposult. On the basis of the reports of these two religious writers. Sync and corrections by n17t01 almost also today general the still especially View represent, iın the that Order literature Dominic the '} S, 0, 5. 198 ff, ) Mamachi I, App. 362. ;} Mamachi 1, 405 A. ı; AQOP V, 240; cf. Mortier I, 87. In the Cronica urdinis praed. edited by Reichert. (MOPH iIl, 1) this passage is not found, Whether Galvaneus wrote, besides the Chronicle of the Order, a Vıta s. Dominici, where this news might be found, is doubtful; see QE !, 618 MOPH H}, 1, p. IV. 201 The first holder of the office of Magister sacrı palatii, which is still held by a Dominican today. To prove the credibility of this news, the testimony of John Colonna is considered particularly valuable. The testimony of John Colonna is considered particularly valuable, because in the literature under consideration here he is generally identified with the Archbishop of Messina, while in reality he wrote only around 1340. *) Of course, it is not claimed that Dominic, as Magister sacrı palatii!, had to fulfill the duties and duties that have been demonstrably connected with this office only since Eugene IV or Leo X. The usual view of the position which Dominic, like his successors, occupied in this office during the thirteenth century is given by Echard when he says that the activity of the "Magister sacrı palatı!" was exhausted "in scholae Romanae et pontificiae regimine et in publica sacrae scripturae expositione". *) In reality, the assumption of an official*') as much as that of a public theoJogical teaching activity not carried out in papal aultrage°) is untenable. An efficacy as a papal Magister is already excluded by the fact that it was not already under a papal mandate. Honorius IIl., but Fontana, Syllabus only at Innocence IV. 124 or 1245 a Studium generale was founded at the seat of the Curia.") Nothing is known of the existence of a theological or other teaching office outside the framework of the Studium generale i. In a papal letter of 9 F bruary 1252 Bartholomaeus of Breganza O. P. is described as "regen ıin curia nostra in theologiae facultate." ') This Romae ) V. 1663, M. 61 et seq; Catalani, De magistrorum magistro sacri palatii apostolici, sacri palatii apostolici, I ff.; H. Helyot, Ausführliche Geschichte aller geistlichen und weltlichen Klosterund Kitterorden HI (1754), 252 ff.; QE 11, 996; I, XXI; AS Aug. 1, 463 f.; Mamachıi 3; I, 405, 473, 632; Masetti Linzer Theol. Quartalschr. Welte VII[?*, 464 151 f.. 1L, 315 f. I, 151 f£, I, 315ff.; Vol. 47, 751; Kirchenlex. ) S, o, p, 195 ff. - ') Thus Galvaneus. Mortier v. Wetzer I, ) QE I, XXI; cf. Masetti | ) Thus John Colonna. "ı H. Denifle, The Universities of the Middle Ages, 3 A. 11, 302. - 7) Ibid 303; erroneous is the chronology in QE I, 255; vg)l. Revue de V'Orient Jatin I (1893), 25. 202 Magister s. palatii? Bartholomaeus of Breganza may have been the theological lecturer belonging to the earth; but it would be erroneous to attribute the first Magister sacrı palatiı to it. towards, that he legal or first to see the Dominican at the Curia University ın this Dominican.'!) Nothing suggests actually except his The same must be said of all those Dominicans who, in addition to their other teaching duties, had to fulfill special duties as theological magisters and administer a curia office distinct from the theological teaching office. The same thing that must be said for Baritholomew of Breganza also applies to all the Dominicans, the From Echard ) and Catalanı") as at 13th century Magistrı sacri palatiı are enumerated. The lists of alleged "Magistri sacrı palatii" in the 13th century, beginning with Bartholomaeus, name only those members of the order of whom it is more or less certain that they participated in the "Studium generale iın curla Romana". lectures have.') With the same rights as for the Dominican Order of the 13th century, similar lists of "Magistri sacrı palatiı" could also be drawn up for other orders of the time. ) When, in addition to the theological lecturers at the Curia University, the office of a special papal court theologian was established, I am not able to establish with certainty. From the records published by }j. Haller about the officials of the Curia, it appears that already around 1305 a "Lector in theologia" was specially employed, qui ordinarie debet legere ) So still Zöckler, Real Encyclopedia XIi, 70. *) QE I, XXI; 162 b, 255 a, 259 a, 261 b, 272 a, 402 a, 451 a, 666 a. - %" Catailanı, cf. de magistro sacrı palatij, 54 If. *) The text quoted by Thomas Cantipratanus, Lib. de apibus, lib. II cap. X n. 24, ed Duaci 1605, 176 is only understood by Galvaneus (MOPH I[1, 1 (1897), 99) as the activity of a lector sacri palatii; cf. Pelster, Krit. Studien, 841. Just as little as Albertus Magnus was Thomas Aquinas magister sacri palatii; cf. Ptolemaeus Lucensis, Hist. eccles, XXil, 24; this only says: tenens. studium Romae; Hist. Jb. XXIX (1908, 786 f. This teaching activity of Thomas took place in the Roman religious school (Denilfle, Universities, 308 A. 356), - °) Vgi) Holzapfel, 278; Moroni, Dizionario di erudizione storico-eccles, XXVI, 84; MGSS XXXIl, 643 lin. 11 f.; Analecta cana, Quaracchi 11} (1897) 406 A. 4, 467 A, 4. 203 Francis- Magister s. palatii? quocienscunque est consistorium. ) Probably this office was also created around this time. This is supported by the fact that in the list of curial officials dating from 1278 ') no "Lector in theologia" is mentioned, and that further Bernard Guidonis knows to name the first Lector curiae only for the year 1306 in Guilelmus de Godino. ) The competences and qualifications of this court theologian were later gradually extended. *) The previous statements Assumption, that Dominic as show the untenability deı Official ordered Teacher on Rome. But this does not yet prove that Dominic did not nevertheless, as John Colonna reports, initiate a public theological teaching activity without an official contribution. The credibility of John Colonna's report must therefore be examined Where did John Colonna, who wrote only around 1340, get his report, and why did he add this new report of Dominic's public teaching activity in Rome to his otherwise quite dependent report on Dominic? The reason is plain to see. John Colonna wants to give a historical explanation for the official title of the general of the Dominicans "Magister ordinis"), and this explanation of his reads: The superior of the whole order bears the title "Magister", because already Dominic was generally called "Magister" because of his sensational lectures in Rome Seli, ®) But this attempt to explain the emergence of the title of Magister can be shown to be quite unhistorical. jordan, who belonged to the ÖOrder since 1219, ®) offers in his ) Quellen und Forschungen aus italienischen Ärchiven und Bibliotheken hergeg. vom Kgl. Preuß, Hist. Institut in Rom I (1898), 5, 11 . ") P. A. Galletti, Memorie di tre antiche chiese di Rieti, Roma 1765, 173 183, ) QE I, 5392 a; on later holders of this office cf. ibid. 586, 638, 561, 612, 584, 628 etc. - *) Cf. Catalani, 42, 8 I, 837), - °)5. 0o. 5. 201. - - 204 ') S. o. p, 13. Magister s. palatı? Libellus (J 30)') a note sense of the predicate 'Magister'. about the introduction and the Afterwards Frater Matthaeus j for the time of the imminent absence of Dominic, who was about to go into the Saracen missions, as a representative Head of the Order of the East chosen with the title "Abbas" (1217). Ipse (sc. Matthaeus) primus atque novissimus abbas in hoc ordine appellatus est, quia postmodum placuit fratribus, ut ob humilitatis insinuationem is, qui praeesset, non abbas, sed magister ordinis diceretur. Thus we learn from jJordan that Dominic, like his successors in office, was titled "Magister" solely because this was intended to express the humble submission of the brothers to the will of the head of the Order.*) What titles were attached to Dominic outside his Order can be seen from the numerous documents concerning Dominic and his work. While Dominic is spoken of before the papal confirmation of his order (December 22, 1216) as frater Dominicus or frater Dominicus de Osma*®), but mostly as frater or dominus Dominicus canonicus Oxomensis *), after this date in papal documents the title of Prior St. Romani or Prior Ordinis Praedicatorum °) is mostly attached to him. Dominic is called Magister for the first time already in a document of July 1216°), thus already before his Ankunifit in Rome (December 1216), where he is supposed to have exercised a public teaching activity after Johannes Colonna around this time. That the use of the title was also usual at that time and did not have to have its reason in special circumstances, as the report of John Colonna claims, is proven by the papal bull of December 4, 1219, in which the superior of the order of the Gilbertines is called Magister"). Supplement at F 32; Sync and corrections by n17t01 K 21, H 26; s. 0. p. 46. ) About the use of the Magister title by Jordan s. above p. 8 A, 2. *) Balme (for brevity I designate only the no. of the deed) nos. 2, 5, 6, 12, 46, 47, 50, 55, 56 resp. 3, 16; other designations no. 9 28, 39. - *) Ibid. 10, 11, 14, 15, 20 21, 22, 23, 24, 26, 29, 30, 31, 32, 33, 34, 37, 38, 41, 45, 51, 52. >) Ibid. 583, 59, 60, 62, 63, 86, 89, 97, 105, 113, 114. %) Ibid no. 54; In addition, Dominıkus is still called Magister in the following later documents (all from the years 1220 21). 205 Magister s. palatiı? The preceding explanations should be sufficient to reject the explanation given by John Colonna as contradictory to the facts. There is no connection between the emergence of the title of Master for Dominic and a public teaching activity of Dominic. This leads to the assumption that in the report of John Colonna not only the alleged connection between teaching activity and the title of Magister, but also the teaching activity itself is to be regarded as unhistorical and legendary. This supposition receives its weightiest support from the fact that the sources of the thirteenth century know nothing to tell of it. This argumentum e silentio I hold from the knowledge and ım light of the entire historical Lore and of the Character of the older The sources are decisive;') quite apart from the fact that possible attempts to date the public teaching activity in Rome meet with the greatest difficulties. *) The opinion, widespread around 1340 in religious circles, that Dominic had appeared in Rome as a theological teacher, may have arisen in connection with the fact that Dominic had received a learned theological education (} 5) and had demonstrably shown special interest in the Holy Scriptures "). In addition, as a favourable precondition for the emergence of this legend, there was the circumstance that the Dominican Order as the first Order from the beginning had given special care to learned studies.') In the Order, from which many famous "Magistri" came, there must have been a special interest in the idea that Dominic had already been active as a theological teacher. Compared to the report of John Colonna, Galvaneus de la Flamma already has a somewhat more advanced stage of the legend, called: No. 99, 118, 119, 131, 134, 135. - 7') AOP I, 322; IJ1I, 309 n. 70; Heimbucher II, 30; cf. E, Berger, Les registres d'Innocent [V, Paris I (1884), 162 n. 1006 08; Bourel de la Ronciere, Les Registres d'Alexandre IV, Paris. 1902, 421 f. n. 1376--78; 428 n. 1398. ) Cf. above pp. 49f., 791E, 106 ff. ') Quite arbitrary are e. g. the datings in Balme II, 117 ff. u. 6. - *) AB 34; MOPH I, 150, 82 n. 26, *) ALKG I, 190ff ; Seppelt in Kirchengesch. nr. ala P: 2e$:20 Treat. I, 219, literary Heritage of the St. Dominic. ınsolern than Galvaneus already speaks of an activity "in palatio papae" !). Antoninus Florentinus(} 1459} goes even further than Galvaneus; according to him Dominic has been active as "magister ın sacra theologia" in other places besides the Curia and has read about various books of the Holy Scriptures."). Legendary individual traits about Dominic as magister sacriı palatii then finally Flaminius (1529) knows to tell in his Dominikusvita. We learn here: Dominic had drawn the attention of Pope Honorius III to the fact that the servants of the cardinals, while their masters were in The pope had suggested that this unpleasant state of affairs could be ended by giving useful lectures to those who were waiting in a state of idleness. Dominic suggested that this unpleasant state of affairs could be put to an end by giving useful lectures to the busy waiting people. Dominic himself was then entrusted with the task of giving religious lectures, and he spoke daily about the Pauline letters. This arrangement, which had proved successful, was maintained in the following period. From this time on, a Dominican with the title of Magister sacrı palatı! was regularly employed. ) Many times also this report of Flaminius was accepted as historically unseen. ") IL. On the question of the literary heritage of St. Dominic. It is a strange coincidence that from the writings of St. Francis, who, according to his whole attitude of mind, was hostile to books and science, °) we have some pieces of literature from his own life. get are, '} while we at the St. Dominic, the '} Chron, pars. 111 tit, XXHT cap. II 8