Dominican Education Research Articles

The Medieval Dominicans: Books, Buildings, Music, and Liturgy ed. by Eleanor J. Giraud and Christian Thomas Leitmeir

Reviewed by: The Medieval Dominicans: Books, Buildings, Music, and Liturgy ed. by Eleanor J. Giraud and Christian Thomas Leitmeir Julia A. Schneider The Medieval Dominicans: Books, Buildings, Music, and Liturgy. Edited by Eleanor J. Giraud and Christian Thomas Leitmeir. [Medieval Monastic Studies, 7.] (Turnhout: Brepols, 2021. Pp. 405. € 100,00. ISBN: 978-2-503-56903-1.) A product of one of several conferences celebrating the eight hundredth anniversary of the founding of the Order of Friars Preachers, this collection “. . . examines the material, liturgical, and cultural (in music and art) aspects of Dominican life which rarely come to the fore in studies of the Dominican Order” (p. 15). These thirteen essays expand current scholarly views of Dominican cultural influence, both internal and external, by including fresh investigations into topics where new evidence augments or alters established perspectives alongside studies of subjects that had not been fully fleshed out by previous scholars. These authors rely on theological reflection and devotional practice as they seek to cement the Dominican character of the influences. Although collections of essays exist for this purpose, the essays in this volume manage to connect to and build on each other across traditional disciplinary lines [End Page 189] in a manner that grants the reader a truly multivalent understanding of the subject. To wit: Mary and Richard Rouse dive into Dominican influences on book culture, including Dominican education and the methods of knowledge production and dissemination, a topic which connects to Laura Albiero’s essay, “The Spread and Circulation of the Dominican Pocket Breviary,” since the two show that the increased need for portable books, including pocket breviaries and bibles (with their companion interpretive tools for voracious, scientific study of the scriptures), is linked to the mendicant life in the thirteenth century, especially at Paris. These discussions connect to Alison Stone’s essay on illustrated books, focusing on Dominican devotional life, in turn joining well together with aspects of Emily Guerry’s contribution on Louis IX, the Crown of Thorns, and the two friars who brought the relics from the East to Paris. Panayota Volti’s essay on Dominicans’ work as seen in the remnants of their life in the Eastern Mediterranean helps expand on some mutual influences within the Eastern networks covered briefly in Guerry’s essay, but also resonates with the topic of Haude Morvan’s discussion of architectural influences in Italy through the Reformation. Barbara Walters’ essay, “Reading Eschatology in the Feast of Corpus Christi,” builds interpretation onto the historical-theological depth of source analysis in “Thomas Aquinas, Dominican Theology and the Feast of Corpus Christi,” by M. Michèle Mulcahey. Two essays on Jerome of Moravia’s Tractatus de Musica seek to determine its character and its intended use: Christian Thomas Leitmeir’s work provides historical source analysis to determine the Dominican antecedents of De musica, while Blazej Matusiak elaborates Jerome’s interpretation. Finally, Innocent Smith’s contributions, “The Orations of the Medieval Dominican Liturgy” and his essay on Dominican liturgy and pastoral care of Dominican nuns, bookend Eleanor Giraud’s “Dominican Mass Books before Humbert of Romans.” Giraud and Smith move beyond established narratives concerning the early Dominican liturgy and the rationale for its reform, showing that the consistency of uniformity would have benefitted both friars and the nuns in their pastoral care. Or further, that the reform allowed the friars to tailor some prayers to fit their charism, privileging both prayer and study, rather than the monastic privileging of prayer over study. Although some overlap exists between several of the essays, these relative connections are not redundant, nor do they offer competing visions. Rather, taken together, the connection between the essays and the breadth of the source material allows the reader to experience some of the richness of the influence of the Dominican Order on medieval culture. Julia A. Schneider University of Notre Dame Copyright © 2023 The Catholic University of America Press ...

Returning to normal? 'Building back better' in the Dominican education system after Tropical Storm Erika and Hurricane Maria.

Child‐centred disaster risk reduction aims to reduce child vulnerability and increase resilience to disasters. The 2015 Comprehensive School Safety Framework (CSSF) sought to decrease hazard risks to education. Between 2015 and 2017, Dominica was struck by Tropical Storm Erika and Hurricane Maria, which significantly affected the education system at the local and national scales. Since Maria, a couple of national initiatives (Safer Schools and Smart Schools) have been introduced to increase resilience and meet the CSSF's objectives. This paper assesses progress made through a qualitative analysis of interviews with 29 school leaders, government officials, and disaster risk reduction stakeholders. Implementation of the climate resilience programme in 2018 resulted in nationwide teacher training and production of school disaster plans. Limited successes have improved social resilience, but short‐term implementation due to COVID‐19 and a lack of a teacher knowledge base have presented challenges to the scheme's long‐term sustainability and the implementation of the CSSF's goals.

A Prayer for Wisdom: Dominican Educational Ambitions under Humbert de Romans

Humbert de Romans served as master-general of the Dominican Order from 1254-1264, that is, during a period of generational change for the mendicants. In 1259, the Order of Preachers implemented sweeping regulations on its system of schools, seemingly at Humbert’s insistence. This paper argues that Humbert’s educational reforms aimed not only to prepare friars for pastoral work, but also perfected the order’s administrative operation and enhanced its social and political presence. A Dominican education trained conventual priors, readers of theology, and general preachers, all of whom performed important roles in the order’s administration and governance. Precepts of logic, philosophy, and theology were the immediate aims for the educational system, but it was the formation of a complete social institution which was the ultimate motive inspiring Dominican learning.

La resolución de problemas matemáticos como estrategia de aprendizaje activo de los alumnos de 15 años: un estudio de los resultados de PISA en República Dominicana

La resolución de problemas es una de las habilidades más importantes para los estudiantes tanto para su formación escolar como en su diario vivir. Por dicha razón, resulta necesario que desde las aulas de matemática se desarrollen actividades y modelos que permitan el desarrollo de esta habilidad. En este artículo se hace un análisis de los resultados de la prueba PISA 2015 y 2018 con la finalidad de conocer las principales deficiencias de los estudiantes dominicanos, y a partir de estas, plantear iniciativas para la mejora del sistema, especialmente en el área de Matemática. Los resultados muestran las necesidades cognitivas y de habilidades de procesos que tienen los estudiantes que participaron en el estudio al momento de resolver problemas y la necesidad que tiene el sistema educativo dominicano de mejorar en el uso de estrategias que propicien esta competencia.

Modos de organización de los textos expositivos y su relación con la comprensión escrita

Este artículo se deriva de una investigación realizada con estudiantes de primer y cuarto años de Filosofía realizada en el marco de la Maestría en Lingüística Aplicada en la Pontifi cia Universidad Católica Madre y Maestra. En ese estudio se analizaron los modos de organización que difi cultan más la comprensión escrita utilizando el resumen como estrategia para valorar dicha competencia. Se fundamenta conceptualmente en el texto expositivo y sus modos de organización y en la teoría de Meyer sobre la relación de la estructura textual con la comprensión lectora. También se basa en los principios teóricos de Van Dijk sobre el uso de las macrorreglas para elaborar el resumen. En el presente trabajo se presentan solo los resultados obtenidos por los estudiantes de cuarto año. Con este estudio se pretendió aportar a la educación dominicana en la búsqueda de mejorar la comprensión escrita de los estudiantes y, por ende, de la calidad educativa.

“L’espirit n’a point de sexe” : Women and Learning in Western Thought

“L’espirit n’a point de sexe”: Women and Learning in Western Thought1 Deirdre Raftery (bio) Mary Hilton. Women and the Shaping of the Nation’s Young: Education and Public Doctrine in Britain 1750–1850. UK and USA: Ashgate, 2007. ix +286 pp.; ISBN 978-0-7546-5790-3 (cl). Carol Strauss Sotiropoulos. Early Feminists and the Education Debates: England, France, Germany 1760–1810. New Jersey: Farleigh Dickinson University Press, 2007. 305 pp.; ISBN 978-0-8386-4087-6 (alk.paper). Christina de Ballaigue. Educating Women: Schooling and Identity in England and France, 1800–1867. Oxford: Oxford University Press, 2007. xv + 276 pp.; ISBN 978-0-19-928998-1 (cl). Máire M. Kealy. Dominican Education in Ireland 1820–1930. Dublin: Irish Academic Press, 2007. xix+236 pp.; ISBN 978-0-7165-2888-3 (cl); 978-0-7165-2889-0 (pb). In 1929, Virginia Woolf wrote in A Room of One’s Own about a research trip to the British Museum, to find out the truth about the status of women. “If truth is not to be found on the shelves of the British Museum,” she reflected, “. . . where is truth?” As she combed the catalogues, she posed the rhetorical question: “Have you any notion of how many books are written about women in the course of one year? . . . Are you aware that you are, perhaps, the most discussed animal in the universe?” The expedition to find “women” in the catalogues of the British Museum reveals that while most of the works on women were written by men, few writers had taken the male sex as their subject. Books on women were instead written by “professors, school-masters, sociologists, clergymen, novelists, essayists, journalists, men who had no qualification save that they were not women,” and one of the themes of books about women was “are they capable of education or incapable?” Woolf wondered at the “anger of the professors” as they strove to prove the mental, moral, and physical inferiority of the female sex, concluding that these books could not have been written in the “white light of truth.”2 The recent publications by both Mary Hilton and Carol Strauss Sotiropoulos add to the still-expanding field of research on “women” in the [End Page 205] catalogues of the British Library, but they also provide some of the white light of truth, demonstrating that in fact many women had written about their own sex between the seventeenth and nineteenth centuries, and much of their work argued that women were indeed capable of education. That the narrator in A Room of One’s Own could find nothing by women writers in the catalogues of the 1920s reminds us that many women writers had to publish their work anonymously, and, even when authorship was evident, few works by women were deemed worthy of collecting within the great copyright libraries. That situation has changed. When I carried out an exhaustive search of the catalogues of the British Library, Oxford University Library, and Cambridge University Library in the early 1990s, while doing research for Women and Learning in English Writing, 1600–1900, I found a large corpus of print culture on my theme, which had been produced by both women and men. The eighteenth century, which was marked by an increase in publications by and for women, is a particularly rich period for examination. Hilton’s book assembles the full cast of British eighteenth-century women writers who had a serious interest in education—Catherine Macaulay Graham (1731–91), Hester Mulso Chapone (1727–1801), Sarah Trimmer (1741–1810), Mrs. Sherwood (1775–1851), Hannah More (1745–1833), Mary Wollstonecraft (1759–1797), and Maria Edgeworth (1767–1849)—they are all here. These women have been scrutinized by scholars including Marilyn Butler, Nancy M. Cutt, Mary Poovey, Elizabeth Kowaleske-Wallace, Cheryl Turner and Charles Howard Ford, and Deirdre Raftery, so I was naturally interested to see if Hilton’s book said something new.3 It did. It provided a robust and very thoughtful examination of the work of women intellectuals, reminding us of their major role in the education debates of the eighteenth century and nineteenth century, and linking this role to the form—and indeed the...

'Brothers who have Studied Medicine': Dominican Friars in Thirteenth-Century Paris

Summary. This article discusses the possibility of the involvement of Dominican friars with some aspects of medical study and teaching in thirteenth-century Paris. An edict of Canon Law from 1298 and similar Dominican legislation from 1299 restricted the number of religious who studied medicine. After a brief discussion of medical knowledge in the Orders of friars, the contents of a privately-owned thirteenth-century Parisian manuscript of medical texts of supplements to the articella will be examined. Twelve accompanying historiated initials are described, some of which depict Dominican friars or their assistants undertaking key medical tasks. The analysis of these is placed within the context of Dominican education and leads to the conclusion that in the thirteenth century at least, some of the early friars may have had closer connections to university medicine, as teachers and students, than has hitherto been recognised.

Dominican Education in Ireland 1820–1930 – By Máire Kealy

Journal of Religious HistoryVolume 34, Issue 4 p. 484-485 Dominican Education in Ireland 1820–1930 – By Máire Kealy Marilyn Kelleher, Marilyn Kelleher Independent Scholar, SydneySearch for more papers by this author Marilyn Kelleher, Marilyn Kelleher Independent Scholar, SydneySearch for more papers by this author First published: 15 November 2010 https://doi.org/10.1111/j.1467-9809.2010.00936.xRead the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat No abstract is available for this article. Volume34, Issue4December 2010Pages 484-485 RelatedInformation

Dominican Education in Ireland, 1820–1930 (review)

Reviewed by: Dominican Education in Ireland, 1820–1930 Maria Luddy Dominican Education in Ireland, 1820–1930. By Maire M. Kealy, O.P. (Dublin and Portland, OR: Irish Academic Press. 2007. Pp. xx, 236. $32.50 paperback. ISBN 978-0-716-52889-0.) The primary focus of this book is the contribution that women of the Dominican Order made to education in Ireland in the period between 1820 and 1930. The author provides a good context in which this contribution is explored, and in the introduction we are given a clear idea of the “Dominican ethos in education.” There is a short survey of the history of Dominican women in Ireland between 1124 and 1820, and a historiographical section on issues relating to women’s education in Ireland in the nineteenth century. Following this introductory context the author then, in a clear and accessible fashion, details the evolution of Dominican education in Ireland at primary, secondary, and higher levels. Kealy provides a wealth of information on the development of education in Ireland in the nineteenth century. The newly emerging congregations of female religious from the late-eighteenth century conducted boarding schools for the upper classes, with attached free schools for the poor. The lower middle class benefited from the introduction of pay “day schools.” Before the introduction of the National School system of education in Ireland in 1832 there were at least thirty convent schools around the country. It was through their work as educators that nuns played a profound part in socializing the Irish population into formal Catholicism, particularly in the period after the Great Famine. The Dominican sisters, while catering to some extent to the poor, were primarily educators of the Irish Catholic middle class. The sisters utilized the opportunities provided by government for their pupils and took advantage, eventually, of the intermediate examination system to advance the interests of their students. The nuns also played a significant role in advancing university education for Irish women. The Dominican College in Dublin’s Eccles Street was the first establishment in Ireland to make university education possible, through the Royal University system, for Catholic women. With all the emphasis on education Kealy also provides the reader with an account of the ways in which the Dominican community itself evolved in Ireland over the period. We are told of the amalgamation of various communities, the disputes that occurred between the Sisters and some bishops, their dealings with officials from the department of education. There is an excellent account of the formation and work of the Conference of Convent Secondary Schools of Ireland (CCSS). Using a wide variety of sources, including the extensive archives of the Dominicans and a number of oral histories, this work celebrates the trials and tribulations of the Dominican involvement in education at all levels in Irish society. It adds considerably to the growing [End Page 596] literature on female religious and the education of girls and young women in nineteenth-and twentieth-century Ireland. Maria Luddy University of Warwick Copyright © 2010 The Catholic University of America Press

Living the Dominican Charism in Education in the Philippines

Living the Dominican Charism in Education brings a coherent framework that can help stakeholders in a Dominican learning institution as well as other educational institutions. The concerns, consciousness, thoughts and observations of people involved in Dominican learning institutions reflect the dimensions of living the Dominican charism. In order to better understand the processes of Living the Dominican Charism in Education, discussion will dwell on the following: 1) Education, The Dominican Charism and Mission, 2) The Nature of the Dominican Education, 3) Facing the Challenge of Living the Dominican Charism in Education, 4) Incarnating the Dominican Charism in Education and 5) Modeling the Educative Outcomes of the Dominican Charism in Education. In the end, employees and lay partners in education undergo the rich experience of growing and becoming fully aware of the role of Dominican charism in Dominican learning institutions.

The Studium at Cologne and Its Role Within Early Dominican Education

The Studium at Cologne and Its Role Within Early Dominican Education

Michèle Mulchahey. « First the bow is bent in study ». Dominican education before 1350. Toronto, Pontifical Institute of Mediaeval Studies, 1998, XXI-618 p. - Bert Roest. A history of Franciscan education (c. 1210-1517). Leyde, E. J. Brill, 2000, 406 p.

Michèle Mulchahey. « First the bow is bent in study ». Dominican education before 1350. Toronto, Pontifical Institute of Mediaeval Studies, 1998, XXI-618 p. - Bert Roest. A history of Franciscan education (c. 1210-1517). Leyde, E. J. Brill, 2000, 406 p. - Volume 60 Issue 3

St. Bonaventure as Biblical Interpreter: His Methods, Wit, and Wisdom

Franciscan Studies 60 (2002) 159 ST. BONAVENTURE AS BIBLICAL INTERPRETER: HIS METHODS, WIT, AND WISDOM Five recent publications have provided me with most of the categories I will employ in looking at St. Bonaventure as a biblical interpreter in his commentary on St. Luke’s Gospel.1 In his study of St. Ambrose’s Commentary on Luke’s Gospel Celestino Corsato devoted Part I to Ambrose’s hermeneutics, Part II of his study to Ambrose’s “Exegetical Tools,” to wit, a study of numbers, etymology, and names of food, animals, plants, and other objects. In Part III he investigated Ambrose’s sources.2 M. Michèle Mulchahey alerted me to the use of distinctiones and tradition in medieval commentators, especially among the Dominicans.3 Barbara Faes de Mottoni opened my eyes to see Bonaventure’s commentary on Luke’s Gospel as an exposition for preachers, to discern its Franciscan emphases, and to investigate its indebtedness to Hugh of St. Cher.4 It was especially Gilbert Dahan who directed me to see the scientific nature of Bonaventure’s Commentary on Luke’s Gospel.5 Finally, it was Gordon Fee’s widely used book on contemporary methods in the study of the New Testament that gave me the needed foundation, as I engaged in comparing the relatively unknown (Bonaventure’s medieval methods) with the known (contemporary methods).6 1 In my role as a professionally trained and practicing New Testament exegete I will supply the category of the contemporary nature of Bonaventure’s exposition of Luke’s Gospel. 2 La Expositio euangelii secundum Lucam di sant’Ambrogio: Ermeneutica, simbologia, fonti (Studia Ephemeridis Augustinianum 43; Rome: Institutum Patristicum Augustinianum, 1993). 3 ‘First the Bow is Bent in Study….’ Dominican Education before 1350 (Studies and Texts 132; Toronto: Pontifical Institute of Mediaeval Studies, 1998), especially 480-526. 4 “Introduzione” in Commento al Vangelo di San Luca/1 (1-4). Introduzione, revisione e note a cura di Barbara Faes de Mottoni. Traduzione di Paola Müller (cc. I-III) e Silvana Martignoni (c. IV). (Rome: Città Nuova, 1999) 7-26. 5 “Genres, Forms and Various Methods in Christian Exegesis of the Middle Ages,” in Hebrew Bible/Old Testament: The History of Its Interpretation. Volume I: Part 2, The Middle Ages. Ed. Magne Sæbø. (Göttingen: Vandenhoeck & Ruprecht, 2000) 196-236. This is an abbreviated version of his L’exégèse chrétienne de la Bible en Occident medieval XIIe-XIVe siècle (Paris: Cerf, 1999). 6 New Testament Exegesis: A Handbook for Students and Pastors. Third edition. (Louisville: Westminster John Knox, 2002). ROBERT J. KARRIS 160 After describing the nature of Bonaventure’s Commentary on Luke’s Gospel and briefly investigating Bonaventure’s hermeneutics, I will compare Bonaventure’s methods with the fifteen-step method found in Gordon Fee’s textbook. Along the way I will make observations about Bonaventure’s wit and wisdom, especially as articulated in his wisdom Christology. In a final section I will delve into Bonaventure’s Franciscan emphases and the contemporary nature of his Commentary. A BRIEF DESCRIPTION OF THE NATURE OF BONAVENTURE’S COMMENTARY ON LUKE’S GOSPEL The critical edition of Bonaventure’s Commentary on Luke’s Gospel was published in 1895 by the Quaracchi editors, comprises almost all of the seventh volume of his Opera Omnia, and runs from page 3 to page 604 in double columns.7 The paperback edition of this seventh volume weighs in at a hefty 7.2 pounds or three and a quarter kilos. The best contemporary model I can find to describe the style of this commentary is The New Interpreter’s Bible which is now complete in twelve volumes from Abingdon Press. Take Volume 9 on Luke and John. The authors are renowned scholars (R. Alan Culpepper; Gail R. O’Day), who after presenting a scholarly introduction, an outline of the gospel, and a bibliography, provide the English text in two translations (NIV and NRSV) and then offer a scientific commentary in double columns. During the course of their commentary the authors may provide additional bibliography or expound on a Greek word, which is given in Greek and in English transliteration and translation. After this double column of...

"First the Bow Is Bent in Study....": Dominican Education before 1350. M. Michèle Mulchahey

<i>"First the Bow Is Bent in Study....": Dominican Education before 1350</i>. M. Michèle Mulchahey

‘First the Bow is Bent in Study’: Dominican Education Before 1350 by M. Michele Mulchahey Pontifical institute of Mediaeval Studies, Toronto, 1998. Pp. xxii+618, $110 hbk.

‘First the Bow is Bent in Study’: Dominican Education Before 1350 by M. Michele Mulchahey Pontifical institute of Mediaeval Studies, Toronto, 1998. Pp. xxii+618, $110 hbk.

"First the Bow is Bent in Study...": Dominican Education before 1350

"First the Bow is Bent in Study...": Dominican Education before 1350

‘First the bow is bent in study’. Dominican education before 1350. By M. Michèle Mulchahey. (Studies and Texts, 132.) Pp. xxi+618. Toronto: Pontifical Institute of Mediaeval Studies, 1998. $110. 0 88844 132 0; 0082 5328

‘First the bow is bent in study’. Dominican education before 1350. By M. Michèle Mulchahey. (Studies and Texts, 132.) Pp. xxi+618. Toronto: Pontifical Institute of Mediaeval Studies, 1998. $110. 0 88844 132 0; 0082 5328 - Volume 50 Issue 4

"First the Bow is Bent in Study... " Dominican Education before 1350 (review)

Reviewed by: “First the Bow is Bent in Study …” Dominican Education before 1350 by M. Michèle Mulchahey John Inglis M. Michèle Mulchahey. “First the Bow is Bent in Study …” Dominican Education before 1350. Studies and Texts, vol. 132. Toronto: Pontifical Institute of Medieval Studies, 1998. Pp. xxi + 618. Cloth, $110.00. In his The Setting of the Summa theologiae of Saint Thomas, Leonard Boyle represents one of the more interesting directions in the recent historiography of Latin medieval philosophy (Toronto: Pontifical Institute of Mediaeval Studies, 1982). His claim is that if we are to understand Aquinas, we need to pay closer attention to the Dominican intellectual context. With a focus on the moral component of Aquinas’s Summa theologiae, Boyle establishes that Aquinas did not converse alone with Aristotle and Averroes in some philosophical ivory tower as historians often imply, but that he wrote and disputed in light of Dominican goals. This point helps to clarify the context of Aquinas’s texts—a type of historical context not found in the standard philosophical accounts. In the book under review, the first detailed history of Dominican medieval education, M. Michèle Mulchahey supplies a more extended treatment of this intellectual context. Commonly, intellectuals in the high middle ages are presented as spending their lives at universities studying philosophy, conducting disputations, and lecturing on the Sentences of Peter the Lombard. Anthony Kenny and Jan Pinborg present such a picture in their helpful contribution to The Cambridge History of Later Medieval Philosophy ([Cambridge: Cambridge University Press, 1982], 11–42). Mulchahey argues that this sort of picture is rather simplistic when applied to the Dominican intellectual life. From the early years of the order, there was to be a “doctor” in each and every local Dominican house (132). One of Mulchahey’s more interesting conclusions is that the schools associated with these local houses were more advanced than has often been thought. For example, each house was to include lectures on the Sentences of Peter the Lombard and on Scripture, that is, on the very texts which historians commonly associate only with the universities (134–136). Furthermore, disputations were conducted frequently at local houses (134, 167) and by the middle of the thirteenth century, the works of Aristotle were often taught (220). Her point is that if we are to understand the intellectual world in which a Dominican like Aquinas spent his life, then we need to be clear about this context and not just about that of the universities. Even at the university, Dominicans studied and lectured at Dominican houses and not at institutions of the secular clergy. For instance, even when Aquinas was a Bachelor of the Sentences and a Master of the Sacred Page at the University of Paris, he lived and taught at the Dominican convent according to the distinct traditions and practices [End Page 361] of the order. Furthermore, select Dominican schools of higher learning, including those associated with universities, produced teachers for local Dominican communities. Mulchahey argues convincingly that the structures of Dominican education came to exist from the bottom up within a Dominican context and not as an extension of the statutes of the universities (351–378). This Dominican context helps to provide a response to an objection that John Jenkins raises to Boyle’s view of the audience of Aquinas’s Summa theologiae—an issue that has important implications for how to read this work. Boyle argued that the Summa arose out of the pastoral needs of ordinary Dominicans and reflects this institutional purpose. Jenkins “rejects” this claim, arguing that Aquinas’s text is so dense and conceptually difficult that it could only have been written for those who were prepared to study the Sentences of Peter the Lombard at the University of Paris. (See John I. Jenkins, Knowledge and faith in Thomas Aquinas [Cambridge: Cambridge University Press, 1997], 81, 89–90.) Mulchahey provides important support for Boyle’s view by establishing that it was the policy of the order to prepare ordinary Dominicans to study the Sentences of Peter the Lombard at the local houses. At a time when there were few universities, the Dominicans established hundreds of sites of higher education at...