In canon 16 of the minutes of this assembly held in 1139, that is, more than 100 years before the LBPG was written, it is explicitly stressed that ecclesiastical honors should not be ruled by blood but by merit (FOREVILLE, 1972).
The promoter of the writing of the LBPG was the Cathedral of Tui.
The LBPG considers the Dominican education obtained by Peter as superior, since it was dedicated to Theology.
Suso Vila (2009) proposes an explanation to this double school formation present in the LBPG. To the author, the studies conducted by Peter before he joined the Order of Preachers were brief and not turned to his formation as a high priest.
The interpretation by Suso Vila seems to be based on the assumption that the LBPG portrays what actually happened to Telmo.
But how should we understand the emphasis of the LBPG on the abandonment of the mundane sciences?
The emphasis given by the LBPG to the abandonment of the mundane sciences by Peter may, consequently, be founded on other cultural frameworks.
The LBPG, therefore, gives highlight to Peter Gonzalez's school formation, underlining, on one hand, his personal merits and discipline and, on the other hand, the divine inspiration.
After exposing and discussing about how education is approached in the hagiographies LStDci and LBPG, I present below the result of the confrontation between both texts, applying the methodology proposed by Veyne (1983).
The LStDci and the LBPG can be characterized as 'twin' texts, terminology employed by Veyne to emphasize the similarities between historical facts, even though the former is longer than the latter.
--whereas the LStDci emphasizes the splendor of Palencia, the LBPG gives no highlight to this school;
--as for the discipline for studying, if it is highlighted that Dominic renounced wine in order to learn better, such abstinence is not practiced by Peter according to the LBPG;