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and 1324 was first proposed by Father Gedeon Gal in the introduction to the critical edition of Ockham's Summa logicae in 1974 (Introduction to ''Ockham, Summa logicae'' (Opera Philosophica 1), ed. Ph. Boehner,G. Gal, and S. Brown. St. Bonaventure 1974, but was challenged by Courtenay, 1990.  Courtenay regards the 'London period' as probable, but far from certain.</ref>. From this 'London period' date most of Ockham’s important philosophical works, his eucharistic treatises (''De quantitate'' and ''De Corpore Christi''), and the influential ''Summa Logicae''.  

and 1324 was first proposed by Father Gedeon Gal in the introduction to the critical edition of Ockham's Summa logicae in 1974 (Introduction to ''Ockham, Summa logicae'' (Opera Philosophica 1), ed. Ph. Boehner,G. Gal, and S. Brown. St. Bonaventure 1974, but was challenged by Courtenay, 1990.  Courtenay regards the 'London period' as probable, but far from certain.</ref>. From this 'London period' date most of Ockham’s important philosophical works, his eucharistic treatises (''De quantitate'' and ''De Corpore Christi''), and the influential ''Summa Logicae''.  

In this period, Ockham also embarked on 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). Oxford encountered some opposition to the work he completed in England, even from fellow friars such as Walter Chatton, whose students even accused Ockham of heresy. This Franciscan opposition probably also led to Ockham’s appearance before the provincial chapter of 1323. At the same time, John Lutterell, a former chancellor of Oxford university, travelled to Avignon, to complain about Ockham’s heterodoxy. Hence, before Ockham was able to take the chair of theology at Oxford as regent master, he was asked to travel to Avignon to present his views [in Ockham’s place, Richard Drayton possibly took the Franciscan chair as regent master]. Arriving in Avignon between January and May 1324, he stayed several years in the vicinity of the curia, while his theological and philosophical works were being examined (first examining committee headed by Durand of St. Pourçain OP, who apparently was responsible for the relative mildness of the initial verdicts). In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon, in the context of the poverty controversy. On request of Michael of Cesena, Ockham began to study Pope John XXII’s views on Franciscan poverty in 1328, which led to his conclusion that the pope’s views were heretical. On May 26, 1328, Ockham left Avignon for Pisa in the compagny of Michael of Cesena. In Pisa, they were joined by the Emperor Louis of Bavaria. In 1330, Ockham travelled to the imperial court in Munich, where he spent most of his remaining life with the writing of political and ecclesiological treatises (such as the Breviloquium and the Dialogus); working in a circle of opponents of John XXII that also included the Franciscan friars Franciscus de Marchia, Bonagratia of Bergamo, and Henry of Thalheim, as well as the political theorist Marsilius of Padua. The Pope excommunicated Ockham for his political views. In the late 1330s and 1340s, when his fellow opponents of the Pope John XXII either died or reconciled themselves with the church, Ockham became increasingly isolated, to die in April 1347, when he was c. 60 years old.

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. 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, 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.

 

At the request of Michael, Ockham began to study John XXII’s views on Franciscan poverty, concluding that the pope’s views were heretical. This forced him to leave Avignon for Pisa with Michael on May 26, 1328. There, they met the Emperor Louis of Bavaria, who invited them in 1330, Ockham travelled to the imperial court in Munich, where he spent most of his remaining life with the writing of political and ecclesiological treatises (such as the Breviloquium and the Dialogus); working in a circle of opponents of John XXII that also included the Franciscan friars Franciscus de Marchia, Bonagratia of Bergamo, and Henry of Thalheim, as well as the political theorist Marsilius of Padua. The Pope excommunicated Ockham for his political views. In the late 1330s and 1340s, when his fellow opponents of the Pope John XXII either died or reconciled themselves with the church, Ockham became increasingly isolated, to die in April 1347, when he was c. 60 years old.

== Philosophy ==

== Philosophy ==