In the Glossary-codex, Vat. Lat. 1469, written in the year 908, fol. 83 has been assigned to ‘glossae collectae.’ They begin : In Passione Apostolorum. Iussit eum inaumachia cathomis consumi. Cathomis: uirgis nodosis. Hie naumachia forum signat Romanorum quod Prorostris dicitur eo quod rostra, etc.. In Sancto Sebastiano. Saturnus apocatasticus : id est dispositor et destructor fatorum. Annus tuus ex diametro susceptus est. Diametrum est, etc. ‘Glossae collectae’ from the Bible and from Jerome's prefaces come next.

Le manuscrit latin 13953 de la Bibliothèque Nationale de France contient aux ff. 25v-41v des gloses en latin et en vieux-haut-allemand portant sur laConsolatio Philosophiae de Boèce. Ces gloses sont transcrites dans leur intégralité ci-après, dans l'attente d'une édition critique complète du soi-disant 'commentaire anonyme de Saint-Gall. (IXᵉ-Xᵉ siècles), transmis dans différentes versions par une quinzaine de manuscrits. Dans l'étude qui précède l'édition, l'auteur analyse le manuscrit et le texte, et il formule des hypothèses sur son origine et sa nature. (...) L'auteur montre que la description de Pierre Courcelle ('Abrégé [de l'Anonyme de Saint-Gall]...') est erronée: le texte, qui constitue la transcription continue d'une glossica circumscriptio, est en fait une rédaction primitive du soi-disant commentaire anonyme de Saint-Gall, mais il contient aussi des gloses sans correspondance dans les versions ultérieures et plus étoffées de cette famille de commentaires. (shrink)

Le manuscrit latin 13953 de la Bibliothèque Nationale de France contient aux ff. 25v-41v des gloses en latin et en vieux-haut-allemand portant sur laConsolatio Philosophiae de Boèce. Ces gloses sont transcrites dans leur intégralité ci-après, dans l'attente d'une édition critique complète du soi-disant 'commentaire anonyme de Saint-Gall. (IXᵉ-Xᵉ siècles), transmis dans différentes versions par une quinzaine de manuscrits. Dans l'étude qui précède l'édition, l'auteur analyse le manuscrit et le texte, et il formule des hypothèses sur son origine et sa nature. (...) L'auteur montre que la description de Pierre Courcelle ('Abrégé [de l'Anonyme de Saint-Gall]...') est erronée: le texte, qui constitue la transcription continue d'une glossica circumscriptio, est en fait une rédaction primitive du soi-disant commentaire anonyme de Saint-Gall, mais il contient aussi des gloses sans correspondance dans les versions ultérieures et plus étoffées de cette famille de commentaires. (shrink)

이 글의 주된 목표는 종교적 행위로서의 기독교 방언을 비트겐슈타인의 시각으로 문법적 탐구를 해 보는데 있다.BR 방언은 사적언어는 아니지만, 그것은 겉보기에 사적언어와 매우 유사한 측면들을 보여준다는 점에서 언어의 본성에 관한 중요한 통찰력을 보여 준다. 그래서 방언을 사적언어로 간주하여 그와 관련된 여러 논의들을 결부시켜 살펴본다.BR 기독교의 방언에 관한 논의는 철학적 논의와 신학적 논의로 나누어 살펴볼 수 있다. 전자는 방언이 하나의 언어로서 성립 가능하냐는 문제, 즉 만일 방언이 다른 사람들이 알아들을 수 있는 공적역할을 하지 못한다면 그것은 사적언어에 해당되는 것이 아니냐 하는 문제가 논의의 (...) 초점이 되고, 후자는 오늘날 많은 기독교인들이 행하고 있는 방언이 성경에 나타난 그 방언인지 아닌지의 문제, 다시 말해 방언의 “지속과 단절”의 문제로 요약된다. 그러나 이 두 논의는 비트겐슈타인의 시각에서 보자면, 문법적 차이의 문제를 간과한 것으로 그 물음자체가 의미가 없다. 궁극적으로 ‘방언’이라는 종교언어놀이는 일상 언어놀이와는 구별되는 것이고, 삶의 형태가 각각 그 나름의 논리를 지니고 있다는 점에서 분명한 차이가 있다. 비트겐슈타인이 말하는 종교문법은 이성적 추론이나 근거에 호소하는 것이 아니라, 종교적 표현들과 행위들에 근거한다. 그래서 방언은 본능적인 종교행위로, 즉 복잡다양한 우리의 언어놀이 이전의 원형적인 것으로, 전언어적인 것으로, 그리고 무엇보다도 ‘종교적 언어화 된 것’이다. 이것은 특별한 종류의 견해 혹은 믿음을 나타내는 행위로 중요한 것이며, 신을 향한 믿음의 표현임과 동시에 신자의 삶의 의미를 드러내 보인다는 점에서 가치 있는 것이다. (shrink)

"A commentary containing glosses on The Last Third of Book II, Book IV (De arte dialectica) entire, and approximately a third of Book V (De rhetorica) of Martianus Capella"--Introduction.

"A commentary containing glosses on The Last Third of Book II, Book IV entire, and approximately a third of Book V of Martianus Capella"--Introduction.

Originally presented as the author's thesis (doctoral - Erlangen) under the title: Logica Epternacensis. Untersuchungen zu einer Echternacher Glossensammlung (saec. XII) und ihren Quellen.

The experience of guilt is the experience in which human existence, the way of being of man as a conscience, is founded and held in the foundation of its own: the relation of conscience to itself i...

In the main editions of the Commentary by Jerome on the prophet Habakkuk one can read a gloss (« quia scarabaeus uel cantharus uermis est stercoris ») which cannot be found in the manuscript that is usually consulted. The codices show different readings which in most cases quote a corrupt text. Considering that the above-mentioned note does not appear in the pre-Erasmian editions one can draw the conclusion that Erasmus himself corrected the text, adding the meaningful note. To confirm what (...) has been said one can add other corrections, perhaps less significant but which nevertheless can be equally attributed to the hand of the Rotterdam Humanist. (shrink)

The relation of the glossae breviores of Placidus, or rather Pseudo–Placidus, to Festus1 epitome of Verrius has been the subject of much discussion; but after Karl's detailed examination inDe Placidi Glossis , the view has generally prevailed that Ps.–Plac. is not dependent on Festus, and that any similarities between them are referable to the use of similar sources by Verrius and our compiler.

Do alambique de Sebastião da Rocha Pita, João Adolfo Hansen -- Historiarum Copia, História Seleta : o Tratado Político (1715) de Sebastião da Rocha Pita -- Tratado político (1715), Sebastião da Rocha Pita -- Glossário -- Índice de matérias -- Índice onomaśtico -- Índice mitológico -- Índice bíblico -- Índice geográfico -- Índice de batalhas -- Índice de máximas políticas.

Estruturando conceitos (raízes do conhecimento). Noções sobre a gramática Ioruba -- O complexo Jêje-nagô -- A palavra e suas possibilidades -- A natureza e o homem -- Corpo individual e corpo coletivo -- A noção de saúde física e mental -- O surgimento da doença -- Os Ajogun -- Especificando conteúdos (ramos de conhecimento). A medicina Ioruba -- Òsányìn, o dono de todos os vegetais -- A folha e a sabedoria -- Omolu, o grande médico -- Os àwon Òrìsà se (...) apoderam das folhas -- O Sistema Ioruba de Nomenclatura e classificação das plantas -- O ritual Sàsányìn -- As plantas, seus cantos e encantos -- Glossário de ervas : ficha catalográfica -- Glossário de aplicação das ervas -- Glossário por nome de ervas : português -- Glossário por nome de ervas : ioruba -- Glossário por nome de ervas : nome científico -- Glossário de ervas Òrìsà -- Glossário de palavras em ioruba utilizadas no texto -- Apêndice: àse e atitude sustentável. (shrink)

During the 15th century the Cracow University had become a major intellectual centre in central Europe. It was especially important in educating lawyers and administrators for the Polish-Lithuanian state as well as the higher clergy: as a result, special stress was put on legal and theological studies. The faculty of Liberal Arts (Philosophy), though less prized, also took part in the intellectual life of the Latin Europe, becoming home to representatives of most philosophical schools of the late Middle Ages. Scotism (...) was one of the last medieval schools to arrive in Cracow. It was introduces there by Michael Twaróg of Biestrzyków, who studied the doctrines of scotism in logic and metaphysics. His main source was not Duns Scotus, however, but his pupils and followers, notably Antonius Andreae, whose "Quaestiones super XII libros Metaphysicae" was a book widely read in Cracow since 1489. Antonius' solutions on the division of sciences, the subject-matter of metaphysics, the concept of being, etc. were accepted also by Nicholas of Michałowice, Martin Kulap of Tarnowiec, John of Głogów, and John of Stobnica. Some of them tried to combine some scotist ideas with philosophical views of other schools. In logic, the solutions associated with scotism started appearing in Cracow s little earlier – in 1470s – but their influence was weaker than in metaphysics. Again, they were mostly coming from the works of Scotus's followers of the 14th and early 15th century. The group of Cracow logicians influences by scotist opinions included John of Głogów, Michael of Wrocław, Nicholas of Giełczewo and Michael od Biestrzyków, who tried to combine the views of Scotus with those of Peter of Spain in his commentary on "Parva naturalia". Philosophy of nature was the discipline in which the influence of scotism was felt last and least. It is found mostly in the works of John of Stobnica – especially in his commentary on "Parvulus philosophiae naturalis" (1498) – and Simon of Leśniewo, John's pupil, who wrote glossa to the commentary. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Moral Dilemmas in Medieval Thought: From Gratian to AquinasTaina M. HolopainenM.V. Dougherty. Moral Dilemmas in Medieval Thought: From Gratian to Aquinas. Cambridge-New York: Cambridge University Press, 2011. Pp. x + 226. Cloth, $90.00.In this book, M.V. Dougherty challenges the assumption that the medieval period of Western ethical thought has little to say concerning the question of moral dilemmas (while [End Page 138] understanding a moral dilemma generally as (...) “any situation in which an agent cannot fulfill all genuine impending moral obligations” [3]). He aims to show that this is not the case by examining debates on the subject of moral dilemma from the twelfth to the fifteenth centuries. According to medieval terminology, an agent in a moral dilemma is considered to be perplexed (perplexus) or to be suffering from perplexity (perplexitas). Dougherty emphasizes the importance to his study of the ontological and objective sense of perplexitas: an agent is said to be confused in the presence of a genuinely dilemmatic situation. The book deals with the topic through a selection of prominent thinkers from the major schools of the period (e.g. Franciscan, Dominican, and Thomistic).Canon law was the first discipline in which systematic discussion of moral dilemmas took place. Accordingly, in chapter 1 Dougherty discusses two opposing views from the twelfth and early thirteenth centuries that were equally authoritative and conveyed the canon law tradition to later medieval thinkers. Gratian asserts, in his Decretum, the existence of genuine moral dilemmas (through conflicts within natural law itself) and counsels agents in those situations to choose the lesser of two evils. Gratian’s views were commented on by many glossators who argued against him in the Glossa ordinaria, contending that moral agents can fulfill all moral obligations, as the well-known maxim “ought implies can” asserts, and so avoid moral wrongdoing. If an agent finds himself in a perplexed state, it is due to his own culpable negligence, never the result of the disordered moral order.In addition to canon law there were other forums for discussions of moral perplexitas. In chapter 2, Dougherty expands the theme to two influential thirteenth-century summaries of theology: the Summa aurea, authored by William of Auxerre, and the Summa Halesiana, associated with Alexander of Hales. In these, Dougherty thoroughly examines a number of dilemma cases and shows both works concluding that moral agents can find themselves trapped in such situations, with some degree of moral wrongdoing being inescapable. The maxim “ought but cannot” is evident, then, in these works. Further, their concrete advice for agents in a moral dilemma is to apply the principle of choosing the lesser evil, or, as William of Auxerre specifies in certain cases, “what obliges more greatly is to be done”; however, his connection between these two principles seems not so clear: why would the choice of that which obliges more be identified with the choice of a lesser evil?Chapter 3 is one of the book’s highlights. It presents the distinctive medieval moral dilemma position of Raymond Lull (ca. 1232–1316) through an analysis of four of Lull’s own dilemmas in his autobiographical work, Vita coaetanea. Dougherty argues that Lull is opposed to the traditional solution of medieval commentators on Lombard, since Lull did not claim that a judgment of conscience, which dictates something contrary to natural law or a command of God, had to be in error. Lull thinks that the world truly is such a place where agents find themselves in dilemmatic situations from which they are unable to escape by their own powers and therefore are in need of divine intervention (“the Divine Intervention resolution”). Dougherty also argues that Lull implicitly appeals to “the Lesser Evil resolution” in one dilemma case.In chapter 4, Dougherty considers passages from Aquinas’s texts in which agents appear to be perplexed. The aim is to confirm Alan Donagan’s interpretation of Aquinas and to reveal the misinterpretations by contemporary theorists who have claimed that Aquinas accepted the view that innocent agents could find themselves in situations of genuine moral dilemmas. According to Aquinas, all real moral dilemmas are generated by some prior moral failure (past misdeed) on... (shrink)

In this paper I demonstrate that there is an explanation of the number marking we see on nouns when they combine with the numeral _zero_ which combines Martí’s (Semant. Pragmat., 2020a, https://doi.org/10.3765/sp.13.3 ) account of the morphosyntax and semantics of the numeral-noun construction with Bylinina and Nouwen’s (Glossa 3(1):98, 2018 ) semantics for _zero_ and which does not need to appeal to any further principles (e.g., agreement).

In this journal I showed that an English monastery-teacher's marginal interpretations of Virgil had furnished material to the English group of Latin Glossaries—Corpus, First Amplonian , Second Amplonian , etc.; also that this English edition had no connexion with that Spanish Virgil whose ‘glossae collectae’ make Professor Goetz' so-called Virgil Glossary and furnished material to the Abolita Glossary.

Terence was studied, though not so much as Virgil, in monastery-schools. Their magistri bestirred themselves to get aid for pupils. Some famous magister— we know not who—had written, between the lines or in the margins, interpretations of difficult words in at least the three opening plays of the MS. which he used—Andr., Ad., Eun.—if not in all. These interpretations were collected from his MS. and found their way into many monastery-libraries. Goetz has published these glossae collectae of Terence from a (...) tenth century MS. in Vol. V. of his Corpus Glossariorum Latinorum, pp. 529–539; Mr. Austin has added more from a Leyden MS. , written apparently in Belgium or Holland, c. 800–815 A.D. . Probably Dr. Theander will add a further batch from a Paris MS. (shrink)

Professor Lindsay [Class. Rev. XLII. , p. 20] has drawn attention to a Celtic paralle to Aquilo, the Black Wind . A less remote parallel was found by Salmasius [Plin. Exerc. in Solinum , p. 1258D] in the gloss melatnboros uulturnus, on which he makes the following comment: ‘Glossae nostrae nondum editae: ‘ Septenirio, ΚЄρκίίας, Circius, Χωρupbs, Chaurus. Eaedem Glossae Volturnum Graece exponunt. An Volturnum quasi Volturinum idest nigrum dictum earum putauit auctor? Sed haec expositio conuenit Aquiloni, qui est μέλαςβορέαςƋς, (...) unde et Aquilo id est aquilus uentus, casco uocabulo niger. ’He adds that the wind Volturnus was really so called because it blew towards Rome from Volturnum. (shrink)

Tropologies is the first book-length study to elaborate the medieval and early modern theory of the tropological, or moral, sense of scripture. Ryan McDermott argues that tropology is not only a way to interpret the Bible but also a theory of literary and ethical invention. The "tropological imperative" demands that words be turned into works--books as well as deeds. Beginning with Augustine, Jerome, and Gregory the Great, then treating monuments of exegesis such as the Glossa ordinaria and Nicholas of (...) Lyra, as well as theorists including Thomas Aquinas, Erasmus, Martin Luther, and others, Tropologies reveals the unwritten history of a major hermeneutical theory and inventive practice. Late medieval and early Reformation writers adapted tropological theory to invent new biblical poetry and drama that would invite readers to participate in salvation history by inventing their own new works. Tropologies reinterprets a wide range of medieval and early modern texts and performances--including the Patience-Poet, Piers Plowman, Chaucer, the York and Coventry cycle plays, and the literary circles of the reformist King Edward VI--to argue that "tropological invention" provided a robust alternative to rhetorical theories of literary production. In this groundbreaking revision of literary history, the Bible and biblical hermeneutics, commonly understood as sources of tumultuous discord, turn out to provide principles of continuity and mutuality across the Reformation's temporal and confessional rifts. Each chapter pursues an argument about poetic and dramatic form, linking questions of style and aesthetics to exegetical theory and theology. Because Tropologies attends to the flux of exegetical theory and practice across a watershed period of intellectual history, it is able to register subtle shifts in literary production, fine-tuning our sense of how literature and religion mutually and dynamically informed and reformed each other. "This is an original book. It draws confidently on a wide range of medieval critical and scholarly work, as well as on a cogent body of contemporary theory and theology. It not only moves easily and eloquently between the fourteenth and the sixteenth centuries but also delves back into the 'tropological' Christian thought of the previous thousand years." --Nicolette Zeeman, University of Cambridge. (shrink)

This article investigates the new attitude toward the reception and use of Augustine in the early thirteenth century as seen in the works of Helinand of Froidmont and Robert Grosseteste. Both scholars were products of the Twelfth Century Renaissance of Augustine, represented in Peter Lombard’s Sentences, the Glossa Ordinaria, and Gratian’s Decretum. Yet both Helinand and Grosseteste reconstructed Augustine’s texts for their own purposes; they did not simply use Augustine as an authority. Detailed and thorough textual analysis reveals that (...) the early thirteenth century was a high point in Augustine’s reception, and one which effected a transformation of how Augustine’s texts were used, a fact often been obscured in the historiographical debates of the relationship between “Augustinianism” and “Aristotelianism.” Moreover, in pointing to the importance of Helinand’s world chronicle, his Chronicon, this article argues for the importance of compilations as a major source for the intellectual and textual history of the high Middle Ages. Thus, the thirteenth century appears as the bridge between the Augustinian Renaissance of the Twelfth Century, and that of the Fourteenth, making clear the need for further research and highlighting the importance of the early thirteenth century for a thorough understanding of the historical reception of Augustine. (shrink)

One of the most significant aspects of twelfth-century theological development is the success of Peter Lombard’s Sententiarum libri quatuor. Since 1160 this text became the subject of fierce debates but also of an increasing use in the teaching activity of the Parisian masters. Peter Comestor, one of Peter Lombard’s pupils and his successor as master, composed an introitus to the Sentences whose contents were immediately seen as the proper perspective to understand Lombard’s work. The essay provides a study of Comestor’s (...) introitus whit a critical edition of the text. A special attention is also devoted to the literary and doctrinal influence of the text, whit the edition of two texts connected with it, namely the prologue of ps.-Peter of Poitier’s Glossae and the prologue to Hugh of Saint-Cher’s commentary on the Sentences. (shrink)

To those who know little about the Middle Ages, the copying of manuscripts of “the ancients” (whether classical, such as the Roman poet Horace, or Christian, such as Saints Jerome or Augustine) often seems either a laudable act of preserving the past or an unfortunate fixation on repeating the words of others rather than penning new and original compositions. Even scholars of the Middle Ages appear sometimes more interested in new types of works such as fabliaux or courtly romances written (...) in the vernacular; when they study the practice of copying, they often concentrate on identifying prototypes or legacies. Finding old wine in old bottles has been a fairly constant theme in medieval studies; sometimes, we must admit, medievalists have just thrown out the old bottles and moved on to something completely new. In this context, it may seem strange to find a work about medieval Latin manuscript commentaries titled “The Birth of the Author,” responding to Roland Barthes's well-known essay “The Death of the Author,” published in 1984 and cited repeatedly since. What can it mean to see new, self-conscious awareness of the act of personal creation in works that are copies by scribes of other works that themselves comment on yet earlier works, often of a certain age or canonicity? Yet in this intelligent, engaging, and beautifully produced book, art historian Jeffrey Hamburger not only shows how those who wrote commentaries came to suggest that anyone who composes a work (even the scribe who copies it) could be considered a creator of meaning but also that the images in commentaries themselves sometimes make statements—indeed, statements more radical than those in the text—about the author of the work being illustrated. Long known as one of the relatively rare historians of medieval art equipped with a wide knowledge of theology and hence of how images respond to and reflect text, Hamburger here shows himself possessed of a shrewd eye for the image itself. He studies illuminated prefaces to, among other texts, the prose and poetic works of Horace as used in the medieval classroom, copies of the major biblical commentary of the High Middle Ages, the Glossa ordinaria, and Rupert of Deutz's erotically charged commentary on the Song of Songs. Changing the lens through which scholars have usually viewed such texts, Hamburger argues that images of authors of commentaries sometimes go beyond anything in the text to assert the authority not only of the author of the text commented on and of the commentator but occasionally even of the scribe.The Birth of the Author is a work of complicated analysis, and its full power demands close attention. Understanding how images construct claims that go beyond the text involves a good deal of careful looking. Hamburger is a patient and clear guide, but the reader must be prepared to flip back and forth between the magnificent colored images the publisher provides and to follow what are often painstaking arguments from comparison of small visual differences or puzzling identifications of seemingly strange details. The result of doing so is, however, to gain not only the reward of Hamburger's ingenious conclusions but also a lesson in how to look. For example, in a discussion of Gilbert Universalis's commentary on the Lamentations of the Hebrew prophet Jeremiah, Hamburger shows how Gilbert not only identifies Jeremiah as a “divine rhetorician” but also assimilates his own act of authorship to Jeremiah's prophetic speech. In the only extant copy of Gilbert's text that has a program of illustrations, the artist constructs both Jeremiah's speech and Gilbert's interpretation as similar acts of creation by framing both authors in parallel architectural images that evoke the Old Testament temple and a Christian church. Or to give a final example of Hamburger's interpretive reach: the book concludes not with yet another medieval preface but with an example of the far less usual manuscript epilogue. Here not only commentator, scribe, and illustrator but even the medieval reader construct themselves. Reception becomes interpretation, illustration becomes construction. In a commentary by the Carolingian figure Sedulius Scotus (fl. 840–60) on the Roman grammarian Donatus (mid-fourth century), the illustrator depicts Donatus as author and scribe (thus assimilating author into copier and vice versa). On the same folio, a later medieval reader constructs himself as reader/author in a charming marginal doodle that seems to entrap Donatus in a sort of hangman's noose. Thus, a bit wryly perhaps, Hamburger—himself teacher, commentator, and consummate scholar—seems to suggest that even frustrated students can construct themselves as interpreters and, yes, authors. Behind the seeming repetition and backward glance of the images in medieval commentaries lies radical and forward-looking self-awareness of the acts of authoring, interpreting, reading, and imagining. In Hamburger's analysis, the most seemingly conventional of medieval genres—the preface to commentaries on the texts of others—is a locus of the birth in illustration of the self-conscious and self-expressive author and reader. (shrink)

Il saggio si interroga sul rapporto tra immagine di libro e lettura, muovendo dalla constatazione che solo la trasformazione dei lettori in ambito umanistico (con il rifiuto della glossa) ha cambiato l’idea del libro diffusa nel Medioevo. Il nuovo disegno della pagina, di maggiore ordine e leggibilità, si è consolidato nei secoli, e la nuova immagine di libro è rimasta immutata, nonostante le innovazioni, nell’editoria moderna. Solo l’avvento delle nuove tecnologie digitali ha suggerito una nuova immagine, che, tuttavia, non (...) è ancora né pienamente definita né ben consolidata; alle posizioni di chi ha individuato il libro nuovo nella forma dell’ipertesto (letto anche sui vecchi pc), il saggio affianca le riflessioni di chi cerca l’immagine nuova nell’e-book letto su un e-reader, sottolineando tuttavia che si è solo agli inizi di una lunga trasformazione. This essay concerns the relationship between the image of the book and how it reads. It begins from the observation that only the change of the readers during the humanistic age has transformed the widespread perception of the book in the Middle Ages. The new layout of the page, neater and more readable, became well established in the following centuries, and that image of the book in the modern publishing industry has remained unchanged, in spite of innovations. New digital technologies have proposed a new image, that however is neither clearly defined nor well established. The essay underlines the observations of those who believe that the hypertext form is the new book, even readable on the old pc, and the observations of those that think of e-book as a new image, that can be read only on the e-reader. The essay ends with the idea that we are at the beginning of a long change. (shrink)

Natural law is a crucial subject in the twelfth-century debates among Roman and canon lawyers, but also among the exegetes and theologians. Starting from two verses of Paul’s Epistle to the Romans, the masters debated the natural capability of human being to achieve a moral knowledge and the features of the universal moral principle, that is the lex naturalis, which natural reason can understand. Through the analysis of Gilbert of La Porrée’s Glossa in epistolas Beati Pauli and of Ps. (...) Hugh of St. Victor’s Quaestiones in epistolas Beati Pauli, this essay examines the exegetical developments in the Parisian milieu of the mid-twelfth century. It shows how the doctrinal positions of Gilbert and the Ps. Hugh stand in their intellectual landscape and which influence they have in the development of the theological debate on natural law. (shrink)