not live to see the brave Simon leading the armies of the baronage against the King and calling the first Parliament in which common men were allowed to sit. That privilege was withheld from him, but there can be no doubt that he molded the thinking of the leader of the popular cause.
Duns Scotus came later in the century, and the period of his greatest influence was in the opening years of the fourteenth. This learned man, who is claimed by the Irish but is generally conceded to have been born somewhere in the border country between England and Scotland, earned a place in the front rank of teachers and established a school of thought directly opposed to that of Thomas Aquinas. As Thomas was a Dominican and Duns a Franciscan, the antagonism between the two orders fanned the controversy over the beliefs and philosophies of the two men into a blaze of hatred. The sharpest clash was over the doctrine of the Immaculate Conception, which Duns supported with great earnestness and ingenuity, but the important differences were more general. Thomas Aquinas was a constructive thinker; Duns Scotus took the stand that no actual conception of the omnipotent God was possible to the human mind and that all men could accept was what revelation had supplied. The Thomists called their opponents Dunces, and the word made a place for itself in the language which would have distressed the eminent doctor had he lived to realize it. The controversy reached its peak, however, long after the two principals were moldering in their graves. It was perhaps not surprising that, as time rolled on and men began to delve more and more into the nature and meaning of things, the teachings of Duns Scotus fell into disrepute, culminating in such a low place in scholarly esteem that in 1535 one Richard Layton wrote to Thomas Cromwell, chancellor to Henry VIII, “We have set Dunce in Bocardo and banished him Oxford forever, and is now made a common servant to every man, fast nailed up upon posts in all houses of common easement.”
There was not a hint of this eclipse in the days when the brilliant Duns was teaching at Oxford and writing his mighty effort,
Opus Oxoniense
, or in his later years in Paris. Scholars from all over the known world sat at his feet, delighting in the ingenuity of his dialecticsand the forcefulness of his presentation. The influence of his ideas can be traced in the writings of most of his contemporaries. He never took staff in hand and walked the countryside barefoot, but his work, and the reputation he gained therefrom, helped more than any other single factor to maintain the prestige of the Franciscans through this period.
Although the sharpest phases of the great controversy came after his death, Duns must have experienced some enmities in his lifetime. There was a rumor after his death at Cologne, where he had been sent to aid in establishing a university, that he had been made a prisoner and buried alive. The fact that such a wild story could gain circulation and some measure of belief is evidence that the great scholar had enemies who might be expected to go to any lengths.
William of Ockham, an Englishman born in the Surrey village of that name, was a student under Duns Scotus and became leader of the whole Franciscan order. He proved a stormy pilot, preaching the doctrine of Franciscan poverty in the teeth of papal disapproval and being driven into exile. This, however, is a story of the succeeding century.
Roger Bacon, that remarkable man whose enrollment in the ranks of the brown friars was sufficient in itself to lend the order distinction for all time, merits a later chapter to himself, where the magnitude of his work and the impenetrable nature of the mystery which surrounds him may be told.
4
The Crusades had been in a sense a direct development of the idea of pilgrimage which had seized on Christian people as early as the second century and had been growing continuously ever since. Beginning as an intense desire to
Duns Scotus came later in the century, and the period of his greatest influence was in the opening years of the fourteenth. This learned man, who is claimed by the Irish but is generally conceded to have been born somewhere in the border country between England and Scotland, earned a place in the front rank of teachers and established a school of thought directly opposed to that of Thomas Aquinas. As Thomas was a Dominican and Duns a Franciscan, the antagonism between the two orders fanned the controversy over the beliefs and philosophies of the two men into a blaze of hatred. The sharpest clash was over the doctrine of the Immaculate Conception, which Duns supported with great earnestness and ingenuity, but the important differences were more general. Thomas Aquinas was a constructive thinker; Duns Scotus took the stand that no actual conception of the omnipotent God was possible to the human mind and that all men could accept was what revelation had supplied. The Thomists called their opponents Dunces, and the word made a place for itself in the language which would have distressed the eminent doctor had he lived to realize it. The controversy reached its peak, however, long after the two principals were moldering in their graves. It was perhaps not surprising that, as time rolled on and men began to delve more and more into the nature and meaning of things, the teachings of Duns Scotus fell into disrepute, culminating in such a low place in scholarly esteem that in 1535 one Richard Layton wrote to Thomas Cromwell, chancellor to Henry VIII, “We have set Dunce in Bocardo and banished him Oxford forever, and is now made a common servant to every man, fast nailed up upon posts in all houses of common easement.”
There was not a hint of this eclipse in the days when the brilliant Duns was teaching at Oxford and writing his mighty effort,
Opus Oxoniense
, or in his later years in Paris. Scholars from all over the known world sat at his feet, delighting in the ingenuity of his dialecticsand the forcefulness of his presentation. The influence of his ideas can be traced in the writings of most of his contemporaries. He never took staff in hand and walked the countryside barefoot, but his work, and the reputation he gained therefrom, helped more than any other single factor to maintain the prestige of the Franciscans through this period.
Although the sharpest phases of the great controversy came after his death, Duns must have experienced some enmities in his lifetime. There was a rumor after his death at Cologne, where he had been sent to aid in establishing a university, that he had been made a prisoner and buried alive. The fact that such a wild story could gain circulation and some measure of belief is evidence that the great scholar had enemies who might be expected to go to any lengths.
William of Ockham, an Englishman born in the Surrey village of that name, was a student under Duns Scotus and became leader of the whole Franciscan order. He proved a stormy pilot, preaching the doctrine of Franciscan poverty in the teeth of papal disapproval and being driven into exile. This, however, is a story of the succeeding century.
Roger Bacon, that remarkable man whose enrollment in the ranks of the brown friars was sufficient in itself to lend the order distinction for all time, merits a later chapter to himself, where the magnitude of his work and the impenetrable nature of the mystery which surrounds him may be told.
4
The Crusades had been in a sense a direct development of the idea of pilgrimage which had seized on Christian people as early as the second century and had been growing continuously ever since. Beginning as an intense desire to
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