History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x The Friars Preachers: The First Hundred Years of the Dominican Order Donald S. Prudlo* Jacksonville State University Abstract The first 100 years of the Dominican order witnessed the transition from a small group of men dedicated to preaching against the Albigensian heresy in southern France, to a transnational order with thousands of members affecting nearly every area of Latin Christendom. This essay is a short bibliographical overview of the state of Dominican studies for the first 100 years of their existence. It touches briefly upon the foundation, the idea of poverty, University study, preaching, inquisi- tions, female spirituality, and the Dominican relationship to the papacy. It offers a look both at the necessary sources for a study of the Dominicans, as well as a look at new directions in scholar- ship about the order. When Dominic of Caleruega began preaching in southern France in the early 1200s, he would have had no idea of the far reaching influence that the band of men he would attract would leave such a broad and enduring influence on medieval history. Growing rapidly (along with the Minorites of St. Francis), the Friars Preachers or, later, the Dominicans, penetrated nearly every corner of medieval life and thought. They brought with them a zeal which spilled over into preaching, teaching, inquisitorial work, crusades and pastoral service. Their alliance with the popes strengthened papal centralization and power, and their learning, coupled with a life of poverty, made a deep impression on their contemporaries. This enabled them to mold religious practice into new and interest- ing directions, and to revolutionize many of the ways in which pastoral care was adminis- tered. Narrating the history of the Dominican order in its first 100 years necessarily involves a great number of areas and focuses of study. It crosses disciplinary boundaries into theology, philosophy, art, architecture, economics, and other disciplines. For this reason the following essay is a broad overview, covering the many different areas critical for understanding the origins, progress, and history of the Dominican order in its founda- tional period. It intends both to give the student a brief, overview history, as well as discussing major emphases in recent scholarship. One of my main purposes here is not to offer a status quaestionis in each of the many fields I cover, but to point to key works and texts, as well as to provide an outline for comprehensive studies of the Friars Preachers. The historiography of the early Domini- cans has long lived in the shadow of the order’s more expansive counterpart, the Francis- cans. It is important for the student of the Dominicans to be deeply read in Franciscan sources as well, for both of the orders lived and worked side by side, and there are many overlapping issues. Fortunately the quality of the scholarship on the Friars Preachers rivals the best of that done on the Franciscans. Indeed, there has always been a continuing undercurrent of interest in Dominican history, fundamentally because of the long shadow cast by its greatest theologian, St. Thomas Aquinas, the ‘Common Doctor’ of the Roman Catholic Church.1 In addition to this, scholarship about the order has gained a new ª 2010 The Author History Compass ª 2010 Blackwell Publishing Ltd 1276 The Friars Preachers impetus because of advances in the studies of hagiography, heresy, and the medieval inquisition and, in a period slightly after the age I consider here, gender studies. All of this has been made possible because it can build upon the patient and laborious work of Dominican scholars at the end of the 19th century and the beginning of the twen- tieth. Starting with the modern scholarly project surrounding the edition of Thomas Aqui- nas’ works, Dominicans began a process of editing and publishing the texts of their history in the Monumenta Ordinis Praedicatorm Historica.2 Within this collection, Constitutions, Stat- utes, Chronicles, and Saints’ lives have been made available to scholars. In addition, the Dominican Historical Institute serves today as a clearinghouse and center for studies about the Friars Preachers, both by publishing the Archivum Fratrum Praedicatorum, a yearly journal whose past issues contain some of the most significant Dominican scholarship, as well as the Dominican Historical Newsletter, which is an exceptionally useful annual bibliographical survey of recent works in Dominicana. Several ancillary references are also critically impor- tant for the study of the movement’s first 100 years, including the Chartularium Universitatis Parisiensis, the Repertorium der lateinischen Sermones, the Acta Sanctorum, and the Bullarium Ordinis Praedicatorum.3 Perhaps most important is the four volume update of the Scriptores Ordinis Praedicatorum, which provides a list of primary sources – and their manuscript and printed locations – for all known Dominican writers up to the 16th century. All of these are indispensable tools for the historian of the early order. More specifically, there have been a number of studies dedicated to finding the precur- sors of the Mendicant movement as a whole, and asking about the origins of such ideas as the practice of individual poverty, the emphasis on preaching, and on the form of the Dominican Constitutions. Much of the impetus for the study of mendicant precursors came from Herbert Grundmann’s 1935 effort Religio¨se Bewegungen im Mittelalter (Religious Movements in the Middle Ages), which made the sweeping statement that all reform move- ments of the eleventh and twelfth centuries developed into either heretical groups or mendicant orders.4 This work led to an efflorescence of studies of reform movements, heresies, popular preachers, and Church responses in the 1100s. Through these one can trace the trajectory of that which has come to be called the pauperistic-evangelical move- ment into its coalescence in the Dominican and Franciscan orders. Particularly significant for the future Friars Preachers would be the careers of famous preacher-canons of the 12th century, especially St. Norbert of Xanten.5 Much of the work in this area regards predecessors of Francis, and much work remains in identifying connections to the primi- tive Friars Preachers.6 The concept of poverty for the primitive Dominicans has been one of the most debated issues over the previous 100 years. The issue is the extent to which Dominic was depen- dent on Francis for his embrace of absolute individual poverty, or whether he developed it completely independently. The probable answer is a little of both, first since Dominic was clearly living as a poor preacher in the Midi by 1205–1206 – long before Francis approached the Pope with his primitive rule – but also recognizing the fact that absolute individual poverty was only finally enjoined upon the Preachers by the constitution of 1220.7 In light of new studies (One notes the works of Simon Tugwell especially, but also Augustine Thompson) on the antecedents of the mendicants, more and more scholars have tended to downplay earlier views of Francis and Dominic as radical innovators (the view of an earlier generation of Mendicant scholars like Lambermond and Mortier, and to a lesser extent Paul Sabatier), and rather situate them as religious conservatives bringing the pauperistic-evangelical movement to a successful and officially sanctioned zenith. As for Dominic himself, there has been little in the way of new scholarship since the monumental biography of Marie-Humbert Vicaire.8 The problem with Vicaire however ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd  The Friars Preachers 1277 is that the large work is very impressionistic. Though butressed with impressive scholar- ship, it still never achieves the purpose of bringing its subject to life. His work should always be read with the correctives provided by Simon Tugwell in his ‘Notes on the Life of St. Dominic’. One of the problems with historical studies of Dominic is that he was not as demonstrative and charismatic as Francis of Assisi had been. He was, however, an organizational genius and his constitutional arrangement was both revolutionary and long-lasting.9 Having performed his best work behind the scenes, it is difficult to get to know Dominic as a person. Indeed, R. F. Bennett pithily remarked once that ‘St. Domi- nic is one of the most unresponsive of historical figures’.10 Given the publication of new editions of hagiographical texts about Dominic, as well as advances in sermon studies and art history, it is to be hoped that a comprehensive cultic biography – a study which inte- grates the biography of a saint with that of their cultic afterlife – can be produced in the future.11 Dominic’s foundation of the order has also been the subject of extensive study. Pride of place, at least for the Friars Preachers, belongs to what would become the ‘Second Order’ or the order of cloistered Dominican nuns. Long before Dominic had assembled a band of men, or had even thought of formalizing a rule, he had created a house for con- verted female heretics around 1206, to help them to persevere in their conversion in a place called Prouille. Given the resurgence of interest in female spirituality in the middle ages, there has been a flurry of recent scholarship on the Dominican nuns and penitents.12 Maiju Lehmijoke-Garnerhas brought to light the ad hoc nature of many female founda- tions, while giving a thorough constitutional history of their development. Many female foundations lacked formal affiliation, and their relations with the men’s order were some- times quite tense. Another very useful article is Julie Ann Smith’s recent analysis of the earliest Dominican foundations.13 It is to be hoped that the history of the Dominican nuns can be better integrated with the history of the Friars (especially given the great fric- tion between the two in the 1230s and 1240s), as well as with the broader movements of female spirituality in the 13th century. Given the astonishing amount of scholarship sur- rounding the exceptional Dominican tertiary St. Catherine of Siena (1347–1380), it would be useful to have more synthetic scholarship on the Dominican sisters who pre- ceded her.14 Though to a lesser degree than the Friars Minor, the Dominicans also experienced explosive growth. Unlike the Franciscans however, the Dominicans enjoyed especially strong leadership during their formative years.15 Coupled with Dominic’s foresight, this leadership enabled the order to be strong, yet flexible, enabling it to adapt to a multitude of different situations including preaching, peacemaking, intellectual achievement, inquisi- tion, and clerical work in the Roman Curia. Jordan of Saxony (r. 1222–1237) led the order following Dominic’s death. Like Dominic, he was quite self-effacing, yet was able to guide the order to stability and growth.16 He also began the construction of a com- mon historical memory for the order, writing a Libellus that traced the early progress of the Dominicans. St. Raymund of Pen˜afort (r. 1238–1240) came after Jordan. Though he was only Master General for 3 years the influence of his legal scholarship was felt throughout the Church, compiling the Liber Extra (the first supplement to the standard collection of canon law in Gratian’s Decretum, containing recent papal legislation) as well as one of the first Summas on Marrige and Confession. Humbert of Romans, the fifth Master General (1254–1263) was another powerful scholar who worked to streamline further the order’s vision of itself through legislation on liturgy and constitutional order, as well as in works about Dominican life and preaching.17 The Dominican leaders of the order’s first 100 years were almost universally competent, and many were subjects of ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd 1278 The Friars Preachers saintly cults after their death. Their number even included one future Pope, with Master General Niccolo` Boccasini becoming Pope Benedict XI in 1304.18 Stability of leadership leadership helped direct the order to astonishing successes in the fields to which Dominicans applied themselves. Situated along the two intellectual axes of Christendom – the universities of Bologna and Paris – the order proved exceptionally popular among academics.19 Professors and students turned in droves to the Friars Preach- ers, which offered them a way to elide intellectual achievement, common spiritual effort, and Christian sanctity. From its earliest days, famous thinkers flocked to the order, as attested to by numerous contemporary chronicles. This essay is not the place to undertake a bibliography of the editions and scholarship of Dominican thinkers in the 13th century – that in itself is the job of a lifetime – but rather I should like to make a call for increased cross-fertilization among theology, philosophy, and history. An indispensible effort in this direction is Miche`le Mulchahey’s ‘First the Bow Is Bent in Study...’: Dominican Education Before 1350, which offers a magisterial appreciation of the intricacies of the friars’ early formation, and offers a window into the thought-world of the early order. Too often theology and philosophy are done in a non-contextual vacuum, and equally often histori- ans have downplayed the importance of intellectual developments. There needs to be a revivification of intellectual and contextual history of the great Dominican accomplish- ments of the 1200s, since many of the those achievements came to fruition because of real historical conditions. One need only mention a few of the thinkers who affected the stream of western thought: Roland of Cremona, Albert the Great, Hugh of St. Cher, Raymund of Pen˜afort, Pierre of Tarentaise (later Pope Innocent V), and of course Tho- mas Aquinas.20 Besides Thomas, though the other men’s works are well studied, none have modern, critical biographies, which points, in my opinion, to the lack of dialog between the humanities which I described above. Though Jean-Pierre Torrell is among the latest to offer a deep bio-bibliographical study of Thomas Aquinas, even he lacks a thourough cultic analysis. The motto of the Dominican order is Contemplata aliis tradere – to bring the fruits of contemplation to others. Just as the Dominicans were successful in the intellectual field, so too did they become some of the most renowned preachers of the age, which was after all their primary reason for existence. Dominic’s desire, expressed in the Constitu- tions, was to effect the salvation of souls by encouraging the development of elite mis- sionary preachers, whose lives bore witness to their learned words. So successful were some preachers that they gained immense followings and sometimes were even entrusted with near dictatorial powers in cities, in order that peace might be achieved and legisla- tion rewritten, as both Andre´ Vauchez and Augustine Thompson have described.21 Even- tually the charismatic preaching that drew thousands in the early part of the 1200s morphed into more standardized, University-style sermons in the latter part of the cen- tury, leaving us with thousands of manuscripts of sermons to various groups within the Church.22 Studies of these are well underway, but are still in their infancy, and it is hoped that through them we might get a much fuller picture of medieval religion and theology.23 The Medieval Sermon Studies Society is an excellent place to begin to be acquainted with these works, and one should pay particular attention to the efforts of David d’Avray and Nicole Be´riou. In contradistinction to intellectual history, but like sermon studies, scholars have made great strides in the study of medieval heresy and inquisitions. In addition to fine legal studies (one thinks of James Brundage and Bernard Hamilton) – which have highlighted the contributions of heresy inquisitions to legal theory and practice – other works have sought to understand the inquisitions, of which the Dominicans were so much a part, in ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd  The Friars Preachers 1279 context. Moving past confessional ideologies, newer histories of heresy and inquisition have offered windows into the thought-world of the 13th century. Here one can particu- larly mention Christine Caldwell Ames’ contributions in her recent works, which situate the inquisition within the whole context of pastoral service to the Church. Robin Vose has made a similar point as regards Dominican missions.24 In part, the Catholic Church has given this some impetus, in wishing to distance itself from the inquisition, but ironi- cally this has occurred just as modern scholarship has begun offering a picture of a much more benign institution than previous caricatures.That said, there has been a division in modern scholarship between those who view heresy inquisitions through the lens of power relations and those who have attempted to understand them more within the inquisitors’ and heretics’ own contexts and intrinsic assumptions.25 The best example of the former is R. I. Moore’s Formation of a Persecuting Society and those who tend to follow him (such as Grado Merlo and Maria Benedetti) A middle route has been charted some- what by Mark Pegg, who works deeply to understand the contexts of inquisitorial con- flicts, but who ends up denying the reality of heresy at all (and in the end falls back on power relations in any case).26 This issue will require much more study. There has also been much discussion of the relation that the Dominican’s bore to the world at large. A substantial body of scholarship has begun to track the Preacher’s thoughts, words, and deeds relating to non-Christians, particulary the Jews but also, to a lesser extent, the Muslims. Jeremy Cohen’s The Friars and the Jews offers a preliminary foray into this contentious field. He contends that it was the Mendicant themselves who made the intellectual move from toleration to persecution. His argument however downplays the lack of authority of the inquisition over the unbaptized, as well as previous complex attitudes toward Jews and fails to take note of many papal documents which attempted to protect them.27 Later scholars such as Robert Chazan and Robin Vose are much more bal- anced and subtle, offering excellent studies of Spanish problems in particular.28 Vose skill- fully weaves Dominican missiology into the broader experience of the order. Related to this are Dominican efforts to assist and revivify the crusades. Good studies on this are by Benjamin Kedar and Christoph Meier.29 Meier in particular usefully challenges the sup- posed pacifism of the founders of the Mendicant orders, and both scholars show that the Dominicans were involved from the very beginning in crusade propaganda. Another historigraphical area that has seen a renaissance in the last 40 years has been the study of hagiography.30 The material for a thorough and modern hagiography of Dominican saints is there – due to the solid primary source scholarship of the last 100 years – but putting together comprehensive cultic biographies has come much more slowly. I have already referred to the state of ‘Dominic Studies’. What is primarily needed there is an appropriation of recent scholarship (particularly by Simon Tugwell) on Domi- nic, and a ground-up analysis of his cult through hagiography, sermons, art, liturgy, archi- tecture, and popular perception. I have done a study in this vein for St. Peter of Verona (also called Peter Martyr) recently (a Dominican preacher and inquisitor).31 Similar cult study is necessary for the many other Dominican beati of the first 100 years. Some signifi- cant early Dominican saints lack critical biographies and, as mentioned above, even Tho- mas Aquinas himself lacks a cultic biography. One should note the exceptionally fruitful study done by Katherine Jansen, The Making of the Magdalen, which is a fine work sur- rounding Dominican promotion of the cult of Mary Magdalene in the 1200s. This study is a model for cultic biographies because of its learned interdisciplinarity, and its willing- ness to move beyond older theoretical models.32 Dominican art and liturgy are two areas that have seen solid scholarship. These two are critical for understanding how the Friars thought about themselves, and how they wished ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd 1280 The Friars Preachers to present the order to the larger world. I have already remarked briefly upon the studies done about Dominican art, so I will focus on liturgy. There was a flurry of interest between 1920 and 1950 in the study of the Dominican rite (William Bonniwell’s work is the locus classicus). This was partly in response to the growing Liturgical Movement in the Catholic Church, and partly a result of increasing Dominican scholarship and access to sources. The Dominican Rite became an independent liturgical rite under the umbrella of the Latin (or western) tradition. It was chiefly distinct from the broader Latin rite by its simplicity and its lack of the repetitions, which often found their way into other Latin rites.33 In order to maintain Dominican distinctiveness – against the larger Franciscans, who had adopted the liturgy of the Roman Curia – a group called the ‘Four Friars’ attempted to codify the rite in the 1240s, however their efforts were short-lived. It was not until the mastership of Humbert of Romans who took the matter of the liturgy firmly in hand in the 1250s, that the rite finally reached canonical status. It continued in use for over 700 years until it was de facto (not de iure) suppressed after Vatican II. In light of new moves to liberalize the ancient liturgical usages in the Catholic Church, the Dominican rite has found new partisans, and this piece of 13th-century history can increasingly be found celebrated in Dominican houses and parishes throughout the world.34 Due to their astonishing success, the Dominicans quickly became close allies with the papacy. Spared from internal dissension the Dominicans were able in a real sense to serve as instruments for the extension of papal authority in the Church at large. Obtaining generous exemptions to preach, teach, hear confessions, and administer sacraments, the Dominicans were free to pursue their various missions independent of local authori- ties – whether they be academic or episcopal – because of their close relationship with the papacy.35 This symbiotic relationship allowed the nascent order to expand with the knowledge of official protection, find its saints proposed for veneration to the whole Church, and see its pastoral and academic privileges protected and extended. The papacy also benefitted but having an elite body of men dedicated to orthodoxy, ready to be sent preaching, teaching, and fighting heresy. Along with the Franciscans, the Friars Preachers and the papacy in a sense merged in the second half of the 13th century, with the appointment of many bishops, cardinals, and the election of no fewer than three Mendi- cant popes between 1276 and 1304 (two Dominicans and one Franciscan) – all less than 100 years after their respective foundations. More work needs to be done to trace the astonishing success of this mutually beneficial relationship during a century that saw the Dominican order grow exponentially all over Europe, together with the extension of papal influence and sway over the Church.36 In the end, what can be said of the state of Dominican studies is that it is very strong. New directions in the study of saints, of gender history, and of the history of the inquisi- tion and of medieval heresy are all very promising. Much of the difficult work of creating good Latin editions of the sources has also been accomplished. Excellent scholarship in fields such as art history and theology are there, but remain to be integrated into a full con- textualized history. There needs to be a renewed focus of the significance of the order in the life of the world post-1200. Dominican thought and preaching reached to the far cor- ners of Latin Christendom. Their teaching and practices profoundly affected not only the Church, but society at large. It was their molding of devotional practices, their preaching to the laity, their influence on the development of spirituality (especially female spiritual- ity), their innovative blending of orthodoxy and orthopraxis, that left a profound stamp on western society. In a preeminent manner, the intellectual life of the Dominican order con- tinues to echo today, not only in the monumental theology of Thomas,37 but in the defense of Aristotle and the possibilities of reason, in their rejection of Latin Averroism, in ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd  The Friars Preachers 1281 their nascent steps in the direction of the scientific method, in Dominican language study, in canon and civil law, and in their groundbreaking works on economic and monetary theory (providing the basis for ideas of capitalism and international law). All of this needs a contextual integration with areas for which they were at times vilified: the inquisition, their formation of new categories for understanding Christianity’s relation to Jews and Muslims, their struggle against heresy, their papal partisanship, and their fight against the episcopacy and the secular university masters. All of these areas need integrated studies that give voice to those who fought these battles. What is needed is work that can communi- cate a world where sanctity lay in inquisition, and a place where fighting heresy in the streets or in the lecture halls was the highest form of charity. What is needed is a historiog- raphy that moves both beyond the confessional mind set and the shallow and anachronistic discourses of power relations. It needs studies that are sympathetic, objective, and critical at the same time, among the most difficult tasks of historical scholarship. Short Biography Dr Donald S. Prudlo graduated with a BA in History (minor in Classics) from Christen- dom College (1999). He received his MA in Theological Studies from the Notre Dame Graduate School of Christendom College (1999) and his PhD from the University of Virginia (2004). Dr Prudlo currently teaches Ancient and Medieval History at Jacksonville State University. His current research interests include hagiography and saint’s lives, medieval miracle stories, Church History, and the development of canonization. His spe- cialization is in medieval religious history and in medieval Italy. He recently published a chapter entitled ‘Scripture and Theology in Early Modern Catholicism’ in Christian Theol- ogies of Scripture (New York University Press, 2006) edited by Justin Holcomb. His first book The Martyred Inquisitor: The Life and Cult of Peter of Verona ( 1252) is currently avail- able, and his next book, an edition of current scholarship on the idea of Mendicancy, is due out in late 2010. He is currently working on editions of several medieval liturgical and hagiographic texts, as well as a new book that attempts to connect social, cultural, and intellectual history in the development of papal canonization of saints. Dr Prudlo serves on or chairs several University committees, and has been the recipient of a number of grants and awards. He won the 2009 Faculty Scholar Lecturer Award for top researcher, and has won several departmental ‘professor of the year’ honors. He leads JSU students for study in Rome in alternative May terms. Notes * Correspondence: Jacksonville State University, 700 Pelham Rd., North, Jacksonville, AL 36265, USA. Email: dprudlo@jsu.edu. 1 Jean-Pierre Torrell, Saint Thomas Aquinas: The Person and His Work (Washington, DC: Catholic University of America Press, 2005), is an excellent overview of the extensive bibliography of Thomas and his works. 2 Both of these exceptional tasks continue to the present day. The recent editions of the Leonine Commission for Thomas’ works are examples of some of the finest textual editing in the world and the Monumenta (hereafter MOPH) has established base texts for much of the first 100 years of Dominican history. 3 Please refer to the first pages of the Bibliography for full and annotated references to these irreducibly critical ref- erence sources. 4 Herbert Grundmann, Religio¨se Bewegungen im Mittelalter (Hildesheim, 1935), translated in: Herbert Grundmann, Reli- gious Movements in the Middle Ages, trans. Steven Rowan (Notre Dame, IN: University of Notre Dame Press, 1995). 5 For a look at the Dominican-Praemonstratensian relationship, see: A. H. Thomas, ‘Les constitutions dominicains te´moins des ‘‘Instituta’’ de Pre´montre´ au de´but du XIIIe sie`cle’, Analecta Praemonstratensia, 42 (1966): 28–47. ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd 1282 The Friars Preachers 6 This will hopefully begin to be rectified by the end of 2010 with the publication of Medieval Mendicancies, Donald S. Prudlo (ed.) (Leiden: Brill, 2010). Especially pertinent will be Augustine Thompson’s introductory chapter ‘The Origins of Religious Mendicancy’. 7 For the most recent contribution to this debate, see Anthony Lappin’s chapter, ‘Dominic: The Long Road Towards Mendicancy’ in ibid., for earlier comments on this very contentious issue, see: R. F. Bennett, The Early Dominicans: Studies in Thirteenth Century Dominican History (Cambridge, 1937), 31–51, which itself was a response to: H. C. Lambermond, Der Armutsgedanke des hl. Dominikus und seines Ordens (Zwolle, 1926). 8 M.-H. Vicaire, Histoire de Saint Dominique (Paris: Editions du Cerf, 1975), translated as Saint Dominic and His Times, trans. Kathleen Pond (London: Darton, Longman, & Todd, 1964). A newer biography by Guy Bedouelle, Saint Dominic: The Grace of the Word (San Francisco, 1982), is overly concerned with making Dominic palatable to the modern Catholic Church, and does some historical disservice to the saint. There have been excellent sum- maries of recent scholarship and reconsiderations on sources by Simon Tugwell. See his series: ‘Notes on the life of St Dominic’, in: AFP, 65 (1995), 5–169; AFP, 66 (1996), 5–200; AFP, 67 (1997), 27–59; AFP, 68 (1998), 5–116; ‘Notes on the Life of St. Dominic: Where Was Dominic From 1208 to mid-1211?’, AFP, 73 (2003), 5–109. 9 Several significant works on the Dominican Constitution appeared many years ago, including: Ernest Barker, The Dominican Order and Convocation: A Study of the Growth of Representation in the Church During the Thirteenth Century (Oxford: Clarendon Press, 1913); G. R. Galbraith, The Constitution of the Dominican Order: 1216–1360 (New York: Longman’s, 1925); Bennett, Early Dominicans, 157–75. For a good summary, see: William Hinnebusch, History of the Dominican Order, 2 vols. (Staten Island, NY: Alba House, 1966–1973), vol. 1, 83–4, 130–1. Critical for the modern study of Dominican law is Simon Tugwell’s series ‘The Evolution of Dominican Structures of Govern- ment, I : The First and Last Abbot’, AFP, 69 (1999), 5–60; ‘The Evolution of Dominican Structures of Govern- ment, II : The First Dominican Provinces’, AFP, 70 (2000): 5–109; ‘The Evolution of Dominican Structures of Government, III : The Early Development of the Second Distinction of the Constitutions’, AFP, 71 (2001): 5– 183; ‘The Evolution of Dominican Structures of Government, IV: Election, Confirmation and ‘‘Absolution’’ of Superiors’, AFP, 72 (2002): 26–159; ‘The Evolution of Dominican Structures of Government: Terminology, Nomenclature and Ordo of Dominican provinces’, Archivum Fratrum Praedicatorum, 75 (2005): 29–94. 10 Bennett, Early Dominicans, 18. 11 For example, Anita Fiderer Moskowitz, Nicola Pisano’s Arca di San Domenico and its Legacy (University Park, PA: Penn State University Press, 1994); Luigi Canetti, L’invenzione della memoria. Il culto e l’immagine di Domenico nella storia dei primi frati Predicatori (Spoleto: Centro Italiano di Studi sull’Alto Medioevo, 1995); Joanna Cannon, ‘Domi- nic Alter Christus? Representations of the Founder in and After the Arca di San Domenico’, Christ Among the Medi- eval Dominicans: Representations of Christ in the Texts and Images of the Order of Preachers, Kent Emery, Jr. and Joseph Wawrykow (eds.) (Notre Dame, IN: University of Notre Dame Press, 1998), 26–48, and Simon Tugwell’s edition of Bernard Gui, Scripta de Sancto Domenico, Simon Tugwell (ed.), MOPH 27 (Rome: Institutum Historicum Ordinis Fratrum Praedicatorum, 1998). 12 See especially: Micheline de Fontette, ‘Les Dominicaines en France au XIIIe sie`cle’, Les Religieuses en France au XIIIe sie`cle, Michel Parisse (ed.) (Nancy: Presses universitaires de Nancy, 1989), 97–106; Maiju Lehmijoki-Gardner, Worldly Saints: Social Interaction of Dominican Penitent Women in Italy, 1200–1500, Bibliotheca Historica, number 35 (Helsinki: Suomen Historiallinen Seura, 1999) and her ‘Writing Religious Rules as an Interactive Process – Dominican Penitent Women and the Making of their Regula’, Speculum, 79 (2004); Also, Simon Tugwell, ‘For whom was Prouille Founded?’ AFP, 74 (2004): 5–66. 13 Julie Ann Smith, ‘Prouille, Madrid, Rome: The Evolution of the Earliest Dominican Instituta for Nuns’, Journal of Medieval History, 35 ⁄ 4 (Dec 2009): 340–52. 14 For analysis of the 13th century in women’s relations, see: Il movimento religioso femminile in Umbria nei secoli XIII–XIV, Roberto Rusconi (ed.) (Florence, 1984), passim. See also: Anna Benvenuti Papi, ‘Frati mendicanti e pin- zochere in Toscana: dalla marginalita` sociale a modello di santita`’, in Temi e problemi nella mistica femminile trecentesca (Rimini, 1983), 109–35; John Coakley, ‘Friars as Confidants of Holy Women in Medieval Dominican Hagiogra- phy’, in Images of Sainthood in Medieval Europe, Renate Blumenfeld-Kosinski and Timea Szell (eds.) (Ithaca, NY, 1991), 222–46, as well as his ‘Gender and the Authority of Friars: the Significance of Holy Women for Thirteenth- Century Franciscans and Dominicans’, Church History, 60 (1991), 445–60; though it is outside the scope of this essay, I also note especially the excellent works of Caroline Bynum on female spirituality in the middle ages. 15 A history of the order’s leadership can be found in: Daniel Antonin Mortier, Histoire des maıˆtres ge´ne´raux de l’Ordre des fre`res preˆcheurs, 8 vols. (Paris: A. Picara, 1902–1920). 16 An older, serviceable bibliography is: Marguerite Aron, Saint Dominic’s Successor: The Life of Blessed Jordan of Sax- ony (St. Louis, 1954). See also: Beati Jordani de Saxonia Epistulae, Angelus Walz (ed.), Monumenta Ordinis Fratrum Praedicatorum Historica, 23 (Rome: Institutum historicum Fratrum Praedicatorum, 1951), this was translated in: To Heaven with Diana! A Study of Jordan of Saxony and Diana of Andalo` with a Translation of the Letters of Jordan, ed. and trans. Gerland Vann (London: Collins, 1960). 17 For Humbert, see: Edward Tracy Brett, Humbert of Romans: His Life and Views of Thirteenth-Century Society (Toronto: Pontifical Institute of Medieval Studies, 1984), which includes a full bibliography on the spotty editions ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd  The Friars Preachers 1283 of Humbert’s works. The most readily available is: Humbert of Romans, Opera de Vita Regulari, ed. J. J. Berthier, 2 vols. (Rome: Typis A. Befani, 1888). 18 Benedict’s acts have been published: Acta Romanorum Pontificum ab Innocenti V ad Benedictum XI (1275–1304), Ferdinand Delorme and Aloysius L. Tautu (eds.) (Rome: Typis Polyglottis Vaticanis, 1954). For Benedict himself see Marina Benedetti, Benedetto XI: Frate predicatore e papa (Milan: Biblioteca Francescana, 2007). 19 An indispensable introduction to Dominican education in the 1200s is: M. Miche`le Mulchahey, ‘First the Bow Is Bent in Study...’: Dominican Education Before 1350 (Toronto: Pontifical Institute of Medieval Studies, 1998). 20 For Thomas, the best place to begin is Jean-Pierre Torrell, Saint Thomas Aquinas, 2 vols. (Washington, DC: Catholic University of America Press, 2005). I also recommend the excellent website, http: ⁄ ⁄ www.corpusthomisticum. org ⁄ iopera.html. 21 See: Augustine Thompson, O.P., Revival Preachers and Politics in Thirteenth-Century Italy: The Great Devotion of 1233 (Oxford: Clarendon Press, 1992), as well as his, Cities of God: The Religion of the Italian Communes, 1125– 1325 (University Park, PA: Penn State University Press, 2005). 22 See especially: David L. d’Avray, Medieval Marriage Sermons: Mass Communication in a Culture Without Print (New York: Oxford University Press, 2001); and his, The Preaching of the Friars: Sermons Diffused from Paris Before 1300 (Oxford: Clarendon Press, 1985). See also: Louis-Jaques Battalion, ‘La predicazione dei religiosi mendicanti del secolo xiii nell’Italia centrale’, Me´langes de l’e´cole franc¸aise de Rome: Moyen aˆge – temps modernes, 89 (1977): 691–4; Carlo Delcorno, La predicazione nell’eta communale (Florence: Sansoni, 1974); Carolyn Muessig, ‘Sermon, Preacher and Society in the Middle Ages’, Journal of Medieval History, 28 (2002): 74–91, as well as her edited volume: Preacher, Sermon, and Audience in the Middle Ages (Leiden: Brill, 2002). 23 I give as an example two recently edited sermon collections of much interest to Dominican historians: Nicole Be´riou, Les sermons et la visite pastorale de Federico Visconti, archeveˆque de Pise, 1253–1277 (Rome: Ecole franc¸aise de Rome, 2001) and M. Miche`le Mulchahey, Collationes de beata virgine: A Cycle of Preaching in the Dominican Congrega- tion of the Blessed Virgin Mary at Imola, 1286–1287 (Toronto: PIMS, 1997). 24 Robin Vose, Dominicans, Muslims, and Jews in the Medieval Crown of Aragon (Cambridge: Cambridge University Press, 2009). 25 The language of power relations has dominated scholarship about the inquisition, especially beginning with R. I. Moore’s Formation of a Persecuting Society, 2nd edn. (Malden, MA: Blackwell, 1987; repr.: 2007). This tradition can also be found in Italian historiography in the works of Grado Merlo and Marina Benedetti. This has been fol- lowed by a combination of power relations and an excessive historical nominalism in the works of Mark Pegg. An alternative to this model, a more contextual approach that seems more sensitive to the worldviews of both inquisi- tor and heretic, is Christine Caldwell Ames’ work, such as ‘Does Inquisition Belong to Religious History?’ American Historical Review, 110 ⁄ 1 (Feb 2005): 11–37; and, Righteous Persecution: Inquisition, Dominicans, and Christianity in the Middle Ages (Philadelphia, PA: University of Pennsylvania Press, 2008). My own work has tended to agree with the latter’s positions. 26 I might note a meta-critique for those who view these events through the lens of power alone. If the end of all human action is power, under what light is one’s own historiography accomplished? 27 Jeremy Cohen, The Friars and the Jews: The Evolution of Medieval Anti-Judaism (Ithaca, NY: Cornell University Press, 1982). 28 Robert Chazan, Barcelona and Beyond: The Disputation of 1263 and its Aftermath (Berkeley, CA: University of Cal- ifornia Press, 1992), and Robin Vose, Dominicans, Muslims, and Jews in the Medieval Crown of Aragon (Cambridge: Cambridge University Press, 2009). 29 Benjamin Z. Kedar, Crusade and Mission, European Approaches Toward the Muslims (Princeton, NJ: Princeton University Press, 1984), and Christoph Maier, Preaching the Crusades: Mendicant Friars and the Cross in the Thirteenth Century (New York: Cambridge University Press, 1994), esp. 96–160. 30 One should always begin with: Andre´ Vauchez, Sainthood in the Later Middle Ages, trans. Jean Birrell (Cambridge: Cambridge University Press, 1997). Though he does not focus exclusively on Dominicans, their presence informs his work, especially since their first saints were in the period of the revolution in the prosecution of canonization cases. One should also note Dominican hagiographers. A good introduction is David Haseldine, ‘Early Dominican Hagiography’, New Blackfriars, 75 ⁄ 885 (1994): 400–15. Towering over others however is the figure of Jacopo da Varazze (Jacobus de Voragine) and his Legenda Aurea the ‘bestseller’ of the Middle Ages. A useful introduction is: Sherry Reames, The Legenda Aurea: A Reexamination of its Paradoxical History (Madison, WI: University of Wisconsin Press, 1985). 31 Donald S. Prudlo, The Martyred Inquisitor: The Life and Cult of Peter of Verona ( 1252) (Aldershot: Ashgate, 2008). 32 Katherine Ludwig Jansen, The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages (Princeton, NJ: Princeton University Press, 2000. 33 The most important source for the study of the Dominican rite is William Bonniwell, A History of the Dominican Liturgy (New York City: Wagner, 1944). See also: Jean-Daniel Balet, ‘La liturgie dominicaine au XIIIe sie`cle’, Lec- tor et compilator: Vincent de Beauvais, fre`re preˆcheur, un intellectuel et son milieu au XIIIe sie`cle, Serge Lusignan and Mo- nique Paulmier-Foucart (eds.), Rencontres a` Royaumont, 9 (Graˆne: Editions Cre´aphis, 1997). 333–41; and earlier: ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd 1284 The Friars Preachers Ludovicus Rousseau, De Ecclesiastico Officio Fratrum Praedicatorum Secundum Ordinationem Humberti de Romanis (Rome: A. Manuzio, 1927). 34 I highly recommend, http: ⁄ ⁄ dominican-liturgy.blogspot.com ⁄ as a clearinghouse of information, history, and updates on the Dominican Rite. 35 A brief account of this can be found in Jean-Pierre Torrell, Saint Thomas Aquinas: The Person and His Work (Washington, DC: Catholic University of America Press, 2005), 76–9. The history itself can be traced in the origi- nal documents in the Chartularium Universitatis Parisiensis, ed. H. Denifle, O.P. (Paris: ex typis fratrum Delalain, 1899). One can also consult Michel-Marie Dufeil, Guillaume de Saint-Amour et la pole´mique universitaire parisienne (Paris: Picard, 1972) and Decima L. Douie, The Conflict Between the Seculars and the Mendicants at the University of Paris in the Thirteenth Century (London: Blackfriars, 1954). 36 Fr. Ulrich Horst, O.P. has done excellent work on this topic, but it is mostly from a theological, rather than his- torical angle; for an introduction, see his: The Dominicans and the Pope, trans. James D. Mixson (Notre Dame, IN: University of Notre Dame, 2006). Other studies have approached the issue obliquely, from the one direction or another, but not as part of a systematic study. 37 Fergus Kerr’s After Aquinas: Versions of Thomism (Malden, MA: Blackwell, 2002), gives only a short overview of the exceptional and enduring interest in Thomas Aquinas both within and outside the Catholic Church, in Angli- canism from Richard Hooker’s espousal of Thomistic philosophy to the modern Radical Orthdoxy movement, to reconsiderations by Calvinist and Lutheran theologians in the 1950s and 1960s, to many modern thinkers who use Thomas’ natural law theory as a grounding for human rights doctrines. One can also see its viability in the works of contemporary atheists, who directly address Thomas ‘Five Ways’ repeatedly. Thomism is vibrantly alive today in multifarious forms not limited to the Catholic Church. General Medieval Dominican Reference Sources Acta Romanorum Pontificum ab Innocenti V ad Benedictum XI (1275–1304). Ferdinand Delorme and Aloysius L. Tautu (eds.) (Rome: Typis Polyglottis Vaticanis, 1954). Acta Sanctorum. Johannes Bolland et al. (eds.), vols. 1–76 (Antwerp: Apud Iohannem Meursim, 1643–). Critically important for texts and commentaries about Dominican Saints and Beati. Available online from Chadwyck-Healy databases. Albertus Magnus (St. Albert the Great), Opera Omnia, 37 vols (Aschendorff: Monasterium Westfalorum, 1951–). Complete works of Albert. Reprint and reedition of Borgnet’s 1890s effort. Analecta sacri Ordinis Prædicatorum, vols. 1–60 (Rome: Convento di Santa Sabina, 1893–1996). Edits some texts missed by the more comprehensive Monumenta. Archivum Fratrum Praedicatorum, vols. 1–75 (Rome: Institutum Historicum Ordinis Praedicatorum, 1931–2005). Main periodical for Dominican History. Bullarium Ordinis Fraturm Praedicatorum. Thomas Ripoll (ed.), 7 vols. (Rome: Ex Typographia Hieronymi Mainardi, 1759). Standard source for Papal legislation regarding the Dominicans. Cartulaire de Notre-Dame de Prouille, 2 vols. Jean Guiraud (ed.) (Paris: A. Picard et fils, 1907). Chartularium Universitatis Parisiensis. H. Denifle, O.P. (ed.) (Paris: ex typis fratrum Delalain, 1899). Standard collec- tion for material relating to the University of Paris. Classics of Western Spirituality. Series by Paulist Press contains some good editions and commentaries of 13th century Dominicans. Constitutiones Antiquae Ord. Frat. Praedicatorum. H. C. Scheeben (ed.), Analecta sacri ordinis fratrum Praedicatorum 2 (Rome: In domo generalitia, 1895). Edition of the primitive and developing constitutions. Dissertationes Historicae, vols. 1–33 (Rome: Institutum Historicum Ordinis Praedicatorum, 1931–2007). More spe- cialized Dominican historical monographs. A Dominican Bibliography and Book of Reference: 1216–1992. James R. Emond (ed.) (New York: Peter Lang, 2000). Useful for English-Language literature, especially if surveying popular literature. Dominican History Newsletter, vols. 1–14 (Rome: Istituto Storico Domenicano, 1992–2005). Annual roundup of recent Dominican Literature. Monumenta Diplomatica S. Dominici. Vladimir J. Koudelka, O.P. (ed.) (Rome: Institutum Historicum Fratrum Praedicatorum, 1966). Important documents for the study of the early order. Monumenta Ordinis Fratrum Praedicatorum Historica, vols. 1–29 (Rome: In domo generalitia, 1896–2005). Some of the most critical Dominican texts and editions. Repertorium der lateinischen Sermones des Mittelalters fu¨r die Zeit von 1150–1350. Johannes Baptist Schneyer (ed.), 11 vols. (Munster-Westfalen: Aschendorffsche, 1969–1990). Key resource for locating Dominican sermons. Saint Dominic: Biographical Documents. Francis C. Lehner, O.P. (ed.) (Washington DC: The Thomist Press, 1964). Handy English translation of many early Dominican texts, but it is always good to check the Latin. Scriptores Ordinis Praedicatorum. Jaques Echard and Jaques Quietif (eds.) (New York: B. Franklin, 1959). Standard list of Dominican literature, replaced in most cases by Kaeppeli below, but always good to consult as well. ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd  The Friars Preachers 1285 Scriptores Ordinis Praedicatorum Medii Aevi. Thomas Kaeppeli (ed.), 4 vols. (Rome: Polyglottis Vaticanis, 1970). A quite definitive updating of Quietif-Echard, indispensible, especially for unedited sources. Thomas Aquinas, Opera omnia jussu Leonis XIII P. M. edita, 50 vols. (Rome-Paris: Ex Typografica Polyglotta S. C. De Propaganda Fide, 1882–). Standard edition for Thomas’ works, their more recent offerings are of an excep- tional scholarly standard. Bibliography Acta Capitulorum Generalium Ordinis Praedicatorum, Vol 1: 1220–1303. Benedict M. Reichert (ed.), O.P., Monumenta Ordinis Praedicatorum Historica 3 (Rome: In Domo Generalitia, 1898). Acta Capitulorum Provincialium: Provinciae Romanae 1243–1344. Th. Kaeppeli and A. Dondaine (eds.), Monumenta Ordinis Praedicatorum Historica 20 (Rome: In domo generalitia, 1920). d’Alatri, Mariano, ‘ ‘‘Eresie’’ persequite dall’inquisizione in Italia nel corso del duecento’. in W. Lourdaux and D. Verhelst (eds.), The Concept of Heresy in the Middle Ages (11th–13th c.) (Louvain: University Press, 1976), 211–24. d’Alatri, Mariano, Eretici e inquisitori in Italia (Rome: Istituto storico dei Cappucini, 1986). Aron, Marguerite, Saint Dominic’s Successor: The Life of Blessed Jordan of Saxony (St. Louis: Herder, 1954). d’Avray, D. L., Medieval Marriage Sermons: Mass Communication in a Culture Without Print (New York: Oxford University Press, 2001). d’Avray, D. L., The Preaching of the Friars: Sermons Diffused from Paris Before 1300 (Oxford: Clarendon Press, 1985). Balet, Jean-Daniel, ‘La liturgie dominicaine au XIIIe sie`cle’, in Serge Lusignan and Monique Paulmier-Foucart (eds.), Lector et compilator: Vincent de Beauvais, fre`re preˆcheur, un intellectuel et son milieu au XIIIe sie`cle, Rencontres a` Royaumont 9 (Graˆne: Editions Cre´aphis, 1997), 333–41. Barker, Ernest, The Dominican Order and Convocation: A Study of the Growth of Representation in the Church during the Thirteenth Century (Oxford: Clarendon Press, 1913). Bartolomeo da Trento, ‘Epilogus in Gesta Sanctorum’, in Domenico Gobbi (ed.), Bartolomeo da Trento. Domenicano e agiografo medievale (Trent: Grafiche Artigianelli, 1990). Batallion, Louis-Jaques, ‘La predicazione dei religiosi mendicanti del secolo xiii nell’Italia centrale’, Me´langes de l’e´cole franc¸aise de Rome: Moyen aˆge – temps modernes, 89 (1977): 691–94. Beati Jordani de Saxonia Epistulae. Aron Walz (ed.), Monumenta Ordinis Fratrum Praedicatorum Historica, 23 (Rome: Institutum historicum Fratrum Praedicatorum, 1951). Bedouelle, Guy, O.P., Saint Dominic: The Grace of the Word (San Francisco, CA: Ignatius Press, 1982). Benedetti, Marina, Benedetto XI: Frate predicatore e papa (Milan: Biblioteca Francescana, 2007). Benedetti, Marina, Inquisitori Lombardi del duecento, Temi e testi, 66 (Rome: Edizioni di storia e letteratura, 2008). Bennett, R. F., The Early Dominicans: Studies in Thirteenth Century Dominican History (Cambridge: Cambridge Uni- versity Press, 1937). Benvenuti Papi, Anna, ‘Frati mendicanti e pinzochere in Toscana: dalla marginalita` sociale a modello di santita`’, Temi e problemi nella mistica femminile trecentesca (Rimini: Maggioli editore, 1983), 109–35. Be´riou, Nicole, Les sermons et la visite pastorale de Federico Visconti, archeveˆque de Pise, 1253–1277 (Rome: Ecole franc¸- aise de Rome, 2001). Bierbaum, Max, Bettelorden und Weltgeistlichkeit an der Universita¨t Paris: Texte und Untersuchungen zum literarischen Armuts- und Exemtionsstreit des 13. Jahrhunderts (1255–1272) (Mu¨nster: Aschendorff, 1920). Blauth, Carsten, ‘Dominikaner und Dominikanerinnen in Metz: Ein Beitrag zur Entstehungsgeschichte der Kon- vente und zur Frauenseelsorge im 13. Jahrhundert’, in Friedhelm Burgard, Christoph Cluse and Alfred Haverk- amp (eds.), Liber amicorum necnon et amicarum fu¨r Alfred Heit: Beitra¨ge zur mittelalterlichen Geschichte und geschichtlichen Landeskunde, Trierer historische Forschungen 28 (Trier: THF-Verlag Trierer Historische Forschungen, 1996), 171–87. Bonniwell, William, A History of the Dominican Liturgy (New York: Wagner, 1944). Boureau, Alain, ‘Vitae fratrum, Vitae patrum. L’ordre dominicain et le mode`le des pe`res du de´sert au XIIIe s’, Me´langes de l’ecole franc¸aise de Rome: Moyen aˆge – temps modernes, 99 ⁄ 1 (1987): 79–100. Brett, Edward Tracy, Humbert of Romans: His Life and Views of Thirteenth-Century Society (Toronto: Pontifical Insti- tute of Medieval Studies, 1984). von den Brincken, Anna-Dorothee, ‘Martin von Troppau’, Vortra¨ge und Forschungen, 31 (1987): 155–93. Caldwell Ames, Christine, Doctors of Souls: Inquisition and the Dominican Order, 1231–1331, PhD Dissertation, Uni- versity of Notre Dame, 2002. Caldwell Ames, Christine, ‘Does Inquisition Belong to Religious History?’, American Historical Review, 110 ⁄ 1 (2005): 11–37. Caldwell Ames, Christine, ‘Peter Martyr: The Inquisitor as Saint’, Comitatus 31 (2000): 137–73. Caldwell Ames, Christine, Righteous Persecution: Inquisition, Dominicans, and Christianity in the Middle Ages (Philadel- phia, PA: University of Pennsylvania Press, 2008). Canetti, Luigi, L’invenzione della memoria. Il culto e l’immagine di Domenico nella storia dei primi frati Predicatori (Spoleto: Centro Italiano di Studi sull’Alto Medioevo, 1995). ª 2010 The Author History Compass 8/11 (2010): 1275–1290, 10.1111/j.1478-0542.2010.00735.x History Compass ª 2010 Blackwell Publishing Ltd 1286 The Friars Preachers Canetti, Luigi, ‘La datazione del Libellus di Giordano di Sassonia’, in G. Bertuzzi (ed.), L’origine dell’Ordine dei Predic- atori e l’Universita` di Bologna, Collana Philosophia 32 (Bologna: Studio Domenicano, 2006). Cannon, Joanna, ‘Dominic Alter Christus? Representations of the Founder in and After the Arca di San Domenic- o’, in Kent Emery Jr. and Joseph Wawrykow (eds.), Christ among the Medieval Dominicans: Representations of Christ in the Texts and Images of the Order of Preachers (Notre Dame, IN: University of Notre Dame Press, 1998), 26–48. Cannon, Joanna, Dominican Patronage of the Arts in Central Italy: The Provincia Romana, c. 1220–1320, PhD Disserta- tion, Courtauld Institute of Art, University of London, 1980. Chapotin, M. D., Histoire des Dominicains de la province de France: Le sie`cle des fondations (Rouen: Cagniard, 1898). Chazan, Robert, Barcelona and Beyond: The Disputation of 1263 and its Aftermath (Berkeley, CA: University of California Press, 1992). Coakley, John, ‘Friars as Confidants of Holy Women in Medieval Dominican Hagiography’, in Renate Blumen- feld-Kosinski and Timea Szell (eds.), Images of Sainthood in Medieval Europe (Ithaca, NY: Cornell University Press, 1991), 222–46. Coakley, John, ‘Gender and the Authority of Friars: The Significance of Holy Women for Thirteenth-Century Franciscans and Dominicans’, Church History, 60 (1991): 445–60. Cobban, Alan B., The Medieval Universities: Their Development and Organization (New York: Harper & Row, 1975). Cohen, Jeremy, The Friars and the Jews: The Evolution of Medieval Anti-Judaism (Ithaca, NY: Cornell University Press, 1982). Cole, Penny J., ‘Humbert of Romans and the Crusade’, in Marcus Bull, Norman Housley, P. W. Edbury and Jonathan Phillips (eds.), The Experience of Crusading (Cambridge: Cambridge University Press, 2003), 157–74. Creytens, R., ‘Les constitutions des fre`res preˆcheurs dans la re´daction de s. Raymond de Pen˜afort’, Archivum Fratrum Praedicatorum, 18 (1948): 5–68. Delcorno, Carlo, Giordano da Pisa e l’antica predicazione volgare (Florence: Olschki, 1975). Delcorno, Carlo, ‘La predicazione duecentesca su san Pietro Martire’, in Mariaclara Rossi and Gian Maria Varanini (eds.), Chiesa, vita religiosa, societa` nel medioevo italiano (Rome: Herder, 2005), 305–18. Delcorno, Carlo, La predicazione nell’eta communale (Florence: Sansoni, 1974). Denifle, Heinrich, Die Universita¨ten des Mittelalters bis 1400 (Berlin: Weidmannsche Buchhandlung, 1885). Dondaine, Antoine, ‘La Hierarchie Cathare in Italie’, Archivum Fratrum Praedicatorum, 19 (1949): 280–312. Dondaine, Antoine, ‘Le Manuel de l’Inquisiteur’, Archivum Fratrum Praedicatorum, 27 (1947): 85–194. Dondaine, Antoine, ‘Saint Pierre Martyr’, Archivum Fratrum Praedicatorum, 23 (1953): 67–150. Douie, Decima L., The Conflict Between the Seculars and the Mendicants at the University of Paris in the Thirteenth Century (London: Blackfriars, 1954). Dufeil, Michel-Marie, Guillaume de Saint-Amour et la pole´mique universitaire parisienne (Paris: Picard, 1972). Elm, Kaspar, ‘Franziskus und Dominikus. Wirkungen und Antriebskra¨fte zweier Ordensstifte’, Saeculum, 23 (1972): 127–47. Emery, Richard W., The Friars in Medieval France (New York: Columbia University Press, 1962). Evans, Austin P., and Walter L. Wakefield, Heresies of the High Middle Ages (New York: Columbia University Press, 1991). Fiamma, Galvano, O.P., Cronica ab Anno 1170 Usque ad 1333, Benedict M. Reichert (ed.), O.P., Monumenta Ord- inis Praedicatorum Historica 2 (Rome: In domo generalitia, 1897). Fiamma, Galvano, O.P., Manipulum Florum, L. Muratori (ed.), Rerum Italicarum Scriptores 11 (Milan: Societatis Palatinae in Regia Curia, 1727), 531–740. Folghera, J. D., ‘Le Bienheureux Humbert de Romans: maıˆtre de pre´dication’, l’Anne´e Dominicaine 65 (1929): 49– 54, 84–87, 115–20, 149–54, 177–81, 229–33. Fonseca, Cosimo Damiano, ‘Federico II e gli Ordini mendicanti’, in Arnold Esch and Norbert Kamp (eds.), Fried- rich II. Tagung des Deutschen Historischen Instituts in Rom im Gedenkjahr 1994 ⁄ Federico II. Convegno dell’istituto storico germanico di Roma nell’VIII Centenario della nascita, Bibliothek des Deutschen Historischen Instituts in Rom, 85 (Tu¨bingen: Niemeyer, 1996), 607–26. de Fontette, Micheline, ‘Les Dominicaines en France au XIIIe sie`cle’, in Michel Parisse (ed.), Les Religieuses en France au XIIIe sie`cle (Nancy: Presses universitaires de Nancy, 1989), 97–106. de Frachet, Ge´rard, O.P., Lives of the Brethren of the Order of Preachers, 1206–1259, trans. Placid Conway, O.P. (London: Burns, Oates and Washbourne Ltd., 1924). de Frachet, Ge´rard, O.P., Vitae Fratrum Ordinis Praedicatorum, Benedict Maria Reichert (ed.), O.P., Monumenta Ordinis Praedicatorum Historica 1 (Louvain: Charpentier, 1896). Galbraith, G. R., The Constitution of the Dominican Order: 1216–1360 (New York: Longman’s, 1925). Galle´n, Jarl, La Province de Dacie de l’ordre des fre`res Preˆcheurs (Helsingfors: So¨derstro¨m & Co. Fo¨rlagsaktiebolag, 1946). 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