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                    <name type="common">John Quidort of Paris</name>
                    <name type="alternate_name">John Quidort of Parisius</name>
                    <name type="alternate_name">John Quidort of Parisiensis</name>
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                    <note type="bibliography">KÄPPELI, « Praedicator Monoculus. Sermons Parisiens de la fin du XIIIe siècle , » in Archivum Fratrum
Praedicatorum 27 (1957), pp. 120-167. K ÄPELLI, Scriptores 2, p. 517. P. GLORIEUX, Répertoire des Maȋtres en Théologie de Paris au XIIIe siècle (Études de Philosophie Mediévale,
17), Paris 1933, p. 189. J. P. M ULLER , « La Date de la Lecture sur les Sentences de Jean Quidort, » in Angelicum 36/2 (1959), p. 162. K ÄPELLI, Scriptores 2, p. 517; GLORIEUX, Répertoire, p. 189; M ULLER , « La Date de la Lecture sur les
Sentences de Jean Quidort, » p. 129. G RABMANN, Studien zu Johannes Quidort von Paris O. Pr., Munich 1922, pp. 58-60. T RAPP, “Augustinian Theology,”
pp. 146-27; K. TACHAU, “Looking gravely at Dominican puns. The sermons of Robert Holcot and Ralph Friseby,”
in Traditio 46 (1991), pp. 337-345. G RABMANN, Studien zu Johannes Quidort von Paris O. Pr., p. 58. GRABMANN, Studien zu Johannes Quidort von Paris O.
Pr., p. 59.</note>
                    <note type="education">Despite the considerable number of commentaries, questions, sermons, treatises that have
survived from him, John Quidort’s chronology is rather meagre. The year of his lecture on
the Sentences at Paris is not agreed upon in the bibliography, and the differences are rather
notable: the academic year 1293-1294 or 1284-1286. A closer analysis of his reportatio
leads Muller towards a less specific, but more contextually factual period: 1292-1296. He
was promoted to magisterium in 1304</note>
                    <note type="misc">The only witness to his vesperies is the recommendatio that a senior master made for him during the event, and which is extant in ms. Paris, BnF, Lat. 14889, ff. 38va-b: “The commendation of brother John of Paris when he held his vesperies.” The commendation is entirely devoid of data regarding the actual vesperial disputation, resorting instead to the stereotypical formulations of sermones, such as starting with a biblical quotation that includes the addresee’s name.</note>
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