Learning necessary to the friars.--The first readers to the Franciscans at Oxford.--Nature of the office of lector; Grostete and Adam Marsh.--The lector and his _socius_.--Later lectors were ordinary Regent Masters.--Appointment to the lectureship.--Special regulations concerning the lectors.--System of instruction recommended by Grostete.--Lectures by friars.--Controversy with the University about theological degrees in 1253.--Controversy between the University and Dominicans, and its results.--Study of philosophy (Arts) before theology insisted on by the University.--Roger Bacon on the necessity of a preliminary training for friars.--Extortion of graces by external influence: ‘wax-doctors.’--Career of a student Minorite.--On the numbers of friars sent to Oxford.--Course of study before ‘opposition.’--‘Opposition’ and ‘Responsion.’--The degree of B.D.--Exercises before inception.--The degree of D.D.: the licence.--Vesperies.--Inception.--Questions disputed on these occasions in the thirteenth century.--How far the statutable requirements as to the period of study were a reality.--Expenses at inception.--Necessary Regency.--Conditions on which dispensations were granted.--Maintenance of Franciscan students at the University.--What proportion took degrees.--Relative numbers of the various religious Orders at Oxford. St. Francis himself was always strongly opposed to the learning of his age. ‘Tantum habet homo de scientia quantum operatur,’ he said, ‘et religiosus tantum est bonus orator quantum operatur[187].’ But it was inevitable that the missionaries to the towns should be armed with a knowledge of theology to enable them to cope with the numerous heresies of the thirteenth century, and with a knowledge of physical science to enable them to cope with the frequent pestilences caused by the disregard of sanitary conditions[188]. In addition to this the influence of many learned men in the Order could not but be felt; and the early Franciscans in England were as zealous for learning as for good works. ‘They were so fervent,’ Eccleston tells us, ‘in hearing the divine law and in scholastic exercises, that they hesitated not to go every day to the schools of theology, however distant, barefoot in bitter cold and deep mud[189].’ Agnellus, though in Wood’s words ‘he never smelt of an Academy or tasted of humane learning[190],’ frankly recognised the necessity. The school which he built at Oxford has already been noticed: