 While what John owes to the great Christian theologians of the past should by no means be diminished, he clearly and stridently viewed himself as heir to the ancient traditions of philosophical inquiry. For this reason, among others, the term “humanist” has been bestowed upon him (by Leibschütz 1950 and more recently Nederman 2005: 41–43, but challenged by Olsen 1998 and later Bloch 2012: 61). The issue is not whether John read his classical predecessors “accurately”, but how he found inspiration in and adapted them in such a manner as to defend and further his own endeavors as a philosopher.