Changes

In this period, Ockham also began his ''Quodlibeta'', completed in Avignon c.1325, and revised his ''Sentences'' commentary (resulting in the ''Ordinatio'', the version of the commentary that Ockham defended before the examination committee in Avignon). Ockham encountered opposition to the work he completed in England, even from fellow friars such as Walter Chatton, whose students accused Ockham of heresy<ref>Adam de Wodeham, ''Lectura Secunda'', ed. R. Wood and G. Gal I 12-16</ref>. This Franciscan opposition probably also led to Ockham’s appearance before the provincial chapter of 1323.  

In this period, Ockham also began his ''Quodlibeta'', completed in Avignon c.1325, and revised his ''Sentences'' commentary (resulting in the ''Ordinatio'', the version of the commentary that Ockham defended before the examination committee in Avignon). Ockham encountered opposition to the work he completed in England, even from fellow friars such as Walter Chatton, whose students accused Ockham of heresy<ref>Adam de Wodeham, ''Lectura Secunda'', ed. R. Wood and G. Gal I 12-16</ref>. This Franciscan opposition probably also led to Ockham’s appearance before the provincial chapter of 1323.  

By 1324, John Lutterell, a former chancellor of Oxford university, had complained about Ockham’s orthodoxy, and Ockham was summoned to the papal court at Avignon. Arriving in Avignon between January and May 1324, he stayed there while his theological and philosophical works were being examined.  In 1326 the commission, headed by Durand of St. Pourçain, concluded that 51 propositions in Ockham's writing deserved censure, but they were never formally condemned by the Pope.  In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon. Ockham met Cesena and became embroiled in the dispute about Francisan poverty, about whether Christ and his disciples had ever owned anything.   

By 1324, John Lutterell, a former chancellor of Oxford university, had questioned Ockham’s orthodoxy, and Ockham was summoned to the papal court at Avignon. Arriving in Avignon between January and May 1324, he stayed there while his theological and philosophical works were being examined.  In 1326 the commission, headed by Durand of St. Pourçain, concluded that 51 propositions in Ockham's writing deserved censure, but they were never formally condemned by the Pope.  In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon. Ockham met Cesena and became embroiled in the dispute about Francisan poverty, about whether Christ and his disciples had ever owned anything.   

At the request of Michael, Ockham began to study John XXII’s views on Franciscan poverty, concluding that the pope’s views were heretical. The dispute forced him to leave Avignon for Pisa with Michael and other dissidents on May 26, 1328.  On June 6, 1328, Ockham was officially excommunicated - not for his writings, but for leaving Avignon without permission.

At the request of Michael, Ockham began to study John XXII’s views on Franciscan poverty, concluding that the pope’s views were heretical. The dispute forced him to leave Avignon for Pisa with Michael and other dissidents on May 26, 1328.  On June 6, 1328, Ockham was officially excommunicated - not for his writings, but for leaving Avignon without permission.