[{"data":1,"prerenderedAt":5863},["ShallowReactive",2],{"reading-angelus-summa-angelica-simony":3,"authors":59,"doc-angelus-summa-angelica-simony":1687,"transcription-cols-angelus-summa-angelica-simony":1720,"translation-cols-angelus-summa-angelica-simony":2971},{"id":4,"title":5,"author":6,"body":7,"description":39,"document":40,"extension":41,"key":42,"meta":43,"navigation":46,"page_end":47,"page_start":48,"path":49,"pdf_page_end":50,"pdf_page_start":51,"section":52,"seo":53,"stem":54,"title_en":55,"translator":56,"year":57,"__hash__":58},"readingsMeta\u002Freadings\u002Fmeta\u002Fangelus-summa-angelica-simony.md","Simonia","angelus-de-clavasio",{"type":8,"value":9,"toc":35},"minimark",[10],[11,12,13,14,18,19,22,23,26,27,30,31,34],"p",{},"The article on simony from Angelus de Clavasio's ",[15,16,17],"em",{},"Summa angelica de casibus conscientiae",", the alphabetically arranged confessor's manual first printed in 1486. Opening on folio 313v with a decorated initial immediately after the brief ",[15,20,21],{},"Sigillum"," article, the entry treats simony across twenty-six numbered sections: its definition as the deliberate buying or selling of something spiritual or annexed to the spiritual; the three modes by which it is committed — ",[15,24,25],{},"a manu, a lingua, ab obsequio","; simoniacal ordination, promotion, and the conferral of benefices; the standing of sacraments received from simoniacs; penalties, irregularity, and the conditions for dispensation. Throughout, Angelus digests the canon-law tradition — the ",[15,28,29],{},"Decretum",", the ",[15,32,33],{},"Decretals",", and the major glossators and doctors — into practical cases of conscience for the confessor.",{"title":36,"searchDepth":37,"depth":37,"links":38},"",2,[],"The article on simony from Angelus de Clavasio's Summa angelica de casibus conscientiae, the alphabetically arranged confessor's manual first printed in 1486. Opening on folio 313v with a decorated initial immediately after the brief Sigillum article, the entry treats simony across twenty-six numbered sections: its definition as the deliberate buying or selling of something spiritual or annexed to the spiritual; the three modes by which it is committed — a manu, a lingua, ab obsequio; simoniacal ordination, promotion, and the conferral of benefices; the standing of sacraments received from simoniacs; penalties, irregularity, and the conditions for dispensation. Throughout, Angelus digests the canon-law tradition — the Decretum, the Decretals, and the major glossators and doctors — into practical cases of conscience for the confessor.","angelus-summa-angelica-1486","md","angelus-summa-angelica-simony",{"start_text":44,"end_text":45},"Simonia primo quid est","et sic beneficium poterit retinere",true,"320ra","313vb","\u002Freadings\u002Fmeta\u002Fangelus-summa-angelica-simony",639,626,"Littera S, s.v. Simonia",{"title":5,"description":39},"readings\u002Fmeta\u002Fangelus-summa-angelica-simony","Simony",null,1486,"2W7A9t-MtFXQ-PmgBZ2oADx5_LmZVOuhDNur_kSuJH0",[60,98,140,177,202,220,240,278,308,344,371,413,458,509,531,555,585,612,646,679,705,736,763,792,819,859,890,916,937,958,992,1018,1039,1074,1094,1124,1145,1166,1187,1220,1249,1279,1309,1334,1364,1383,1419,1444,1469,1497,1526,1553,1583,1612,1632,1658],{"id":61,"title":62,"body":63,"born":86,"description":87,"died":88,"extension":41,"image":89,"key":90,"meta":91,"name":70,"name_en":92,"navigation":46,"path":93,"seo":94,"stem":95,"wikipedia":96,"__hash__":97},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":64,"toc":84},[65],[11,66,67,68,71,72,75,76,79,80,83],{},"Albert the Great (",[15,69,70],{},"Albertus Magnus",", c. 1200–1280) was a German Dominican friar, philosopher, bishop of Regensburg, and one of the most learned figures of the thirteenth century, known as the ",[15,73,74],{},"Doctor Universalis",". He was among the first medieval scholars to integrate the newly translated Aristotelian corpus into Christian thought, producing extensive paraphrases and commentaries on nearly all of Aristotle's works, as well as a massive ",[15,77,78],{},"Commentary on the Sentences"," of Peter Lombard, a ",[15,81,82],{},"Summa Theologiae",", and treatises on natural philosophy, botany, and mineralogy. He taught at Paris and Cologne — where Thomas Aquinas was his most famous student — and shaped the Dominican intellectual tradition for generations. He was canonized in 1931 and declared a Doctor of the Church.",{"title":36,"searchDepth":37,"depth":37,"links":85},[],1200,"Albert the Great (Albertus Magnus, c. 1200–1280) was a German Dominican friar, philosopher, bishop of Regensburg, and one of the most learned figures of the thirteenth century, known as the Doctor Universalis. He was among the first medieval scholars to integrate the newly translated Aristotelian corpus into Christian thought, producing extensive paraphrases and commentaries on nearly all of Aristotle's works, as well as a massive Commentary on the Sentences of Peter Lombard, a Summa Theologiae, and treatises on natural philosophy, botany, and mineralogy. He taught at Paris and Cologne — where Thomas Aquinas was his most famous student — and shaped the Dominican intellectual tradition for generations. He was canonized in 1931 and declared a Doctor of the Church.",1280,"\u002Fa\u002Falbert-the-great.jpg","albert-the-great",{},"Albert the Great","\u002Fauthors\u002Falbert-the-great",{"description":87},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":99,"title":100,"body":101,"born":128,"description":129,"died":130,"extension":41,"image":131,"key":132,"meta":133,"name":108,"name_en":134,"navigation":46,"path":135,"seo":136,"stem":137,"wikipedia":138,"__hash__":139},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":102,"toc":126},[103],[11,104,105,106,109,110,113,114,117,118,121,122,125],{},"Alexander of Hales (",[15,107,108],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[15,111,112],{},"Doctor Irrefragabilis"," (\"Irrefragable Doctor\"). After entering the Order of Friars Minor around 1236 as an established master, he transferred his chair in theology to the Franciscans, making him the first Franciscan regent master at Paris. He is credited with being the first scholastic to use Peter Lombard's ",[15,115,116],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[15,119,120],{},"Summa Theologica"," (the ",[15,123,124],{},"Summa Halensis",") — a massive synthesis assembled, after his death, by his Franciscan students and collaborators. The work exerted profound influence on Bonaventure and the early Franciscan school.",{"title":36,"searchDepth":37,"depth":37,"links":127},[],1185,"Alexander of Hales (Alexander Halensis, c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the Doctor Irrefragabilis (\"Irrefragable Doctor\"). After entering the Order of Friars Minor around 1236 as an established master, he transferred his chair in theology to the Franciscans, making him the first Franciscan regent master at Paris. He is credited with being the first scholastic to use Peter Lombard's Sentences as a textbook for systematic theology, and his lectures and disputations form the nucleus of the Summa Theologica (the Summa Halensis) — a massive synthesis assembled, after his death, by his Franciscan students and collaborators. The work exerted profound influence on Bonaventure and the early Franciscan school.",1245,"\u002Fa\u002Falexander-of-hales.jpg","alexander-of-hales",{},"Alexander of Hales","\u002Fauthors\u002Falexander-of-hales",{"description":129},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":141,"title":142,"body":143,"born":164,"description":165,"died":166,"extension":41,"image":167,"key":168,"meta":169,"name":170,"name_en":171,"navigation":46,"path":172,"seo":173,"stem":174,"wikipedia":175,"__hash__":176},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":144,"toc":162},[145],[11,146,147,148,151,152,151,155,151,158,161],{},"Ambrose of Milan (c. 339–397) was bishop of Milan from 374 until his death and is counted among the four traditional Latin Doctors of the Church. Born at Trier into a Roman senatorial family, he was serving as governor of Aemilia-Liguria when the people of Milan acclaimed him bishop while he was still only a catechumen; he was baptized, ordained, and consecrated within a single week. As bishop he confronted Arian factions at court, defended ecclesiastical independence against the emperors Valentinian II and Theodosius — most famously imposing public penance on Theodosius after the massacre at Thessalonica — and instructed and baptized Augustine of Hippo. His exegetical works (commentaries on Luke, the Psalms, Genesis, and the patriarchs), dogmatic treatises (",[15,149,150],{},"De fide",", ",[15,153,154],{},"De Spiritu Sancto",[15,156,157],{},"De mysteriis",[15,159,160],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":36,"searchDepth":37,"depth":37,"links":163},[],339,"Ambrose of Milan (c. 339–397) was bishop of Milan from 374 until his death and is counted among the four traditional Latin Doctors of the Church. Born at Trier into a Roman senatorial family, he was serving as governor of Aemilia-Liguria when the people of Milan acclaimed him bishop while he was still only a catechumen; he was baptized, ordained, and consecrated within a single week. As bishop he confronted Arian factions at court, defended ecclesiastical independence against the emperors Valentinian II and Theodosius — most famously imposing public penance on Theodosius after the massacre at Thessalonica — and instructed and baptized Augustine of Hippo. His exegetical works (commentaries on Luke, the Psalms, Genesis, and the patriarchs), dogmatic treatises (De fide, De Spiritu Sancto, De mysteriis, De officiis ministrorum), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",397,"\u002Fa\u002Fambrose-of-milan.jpg","ambrose-of-milan",{},"Ambrosius Mediolanensis","Ambrose of Milan","\u002Fauthors\u002Fambrose-of-milan",{"description":165},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":178,"title":179,"body":180,"born":190,"description":191,"died":192,"extension":41,"image":193,"key":6,"meta":194,"name":195,"name_en":196,"navigation":46,"path":197,"seo":198,"stem":199,"wikipedia":200,"__hash__":201},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":181,"toc":188},[182],[11,183,184,185,187],{},"Angelus de Clavasio (Angelo Carletti di Chivasso, c. 1411–1495) was an Italian Observant Franciscan friar, moral theologian, and papal legate. Born at Chivasso in Piedmont, he studied at Bologna, earning doctorates in canon and civil law and in theology, before entering the Observant Franciscans, among whom he repeatedly served as vicar general. He was best known for his ",[15,186,17],{},", an alphabetically arranged confessor's manual that became one of the most widely printed handbooks of moral and canonical casuistry of the late fifteenth century — so prominent that Luther consigned it to the flames alongside the canon law in 1520. He was beatified in 1753.",{"title":36,"searchDepth":37,"depth":37,"links":189},[],1411,"Angelus de Clavasio (Angelo Carletti di Chivasso, c. 1411–1495) was an Italian Observant Franciscan friar, moral theologian, and papal legate. Born at Chivasso in Piedmont, he studied at Bologna, earning doctorates in canon and civil law and in theology, before entering the Observant Franciscans, among whom he repeatedly served as vicar general. He was best known for his Summa angelica de casibus conscientiae, an alphabetically arranged confessor's manual that became one of the most widely printed handbooks of moral and canonical casuistry of the late fifteenth century — so prominent that Luther consigned it to the flames alongside the canon law in 1520. He was beatified in 1753.",1495,"\u002Fa\u002Fangelus-de-clavasio.jpg",{},"Angelus de Clavasio","Angelo Carletti di Chivasso","\u002Fauthors\u002Fangelus-de-clavasio",{"description":191},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":203,"title":204,"body":205,"born":56,"description":209,"died":56,"extension":41,"image":212,"key":213,"meta":214,"name":215,"name_en":204,"navigation":46,"path":216,"seo":217,"stem":218,"wikipedia":56,"__hash__":219},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":206,"toc":210},[207],[11,208,209],{},"Author unknown.",{"title":36,"searchDepth":37,"depth":37,"links":211},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":209},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":221,"title":222,"body":223,"born":230,"description":227,"died":231,"extension":41,"image":232,"key":233,"meta":234,"name":222,"name_en":222,"navigation":46,"path":235,"seo":236,"stem":237,"wikipedia":238,"__hash__":239},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":224,"toc":228},[225],[11,226,227],{},"Anthony Tuckney (1599–1670) was an English Puritan theologian and Cambridge divine. He served successively as Master of Emmanuel College (1645–1653) and Master of St John's College (1653–1660), and held the Regius Professorship of Divinity at Cambridge. A prominent member of the Westminster Assembly, he played a significant role in drafting the Westminster Confession and Catechisms. He is remembered particularly for his correspondence with Benjamin Whichcote, in which he defended Reformed orthodoxy against the latitude of the Cambridge Platonists. His forty sermons, preached over the course of his ministry and published posthumously by his son Jonathan in 1676, represent the breadth of his practical and doctrinal preaching.",{"title":36,"searchDepth":37,"depth":37,"links":229},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":227},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":241,"title":242,"body":243,"born":266,"description":267,"died":268,"extension":41,"image":269,"key":270,"meta":271,"name":272,"name_en":242,"navigation":46,"path":273,"seo":274,"stem":275,"wikipedia":276,"__hash__":277},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":244,"toc":264},[245],[11,246,247,248,251,252,255,256,259,260,263],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[15,249,250],{},"Sapiens Persa","), was a fourth-century Syriac Christian writer who lived under the Sasanian Empire, almost certainly as a celibate ascetic and possibly as a bishop or head of the monastery of Mar Mattai near Mosul. He is the earliest substantial witness to Syriac Christian thought, writing entirely outside the Greco-Roman world and apparently in no significant contact with the Greek theological tradition. Between 337 and 345 he composed twenty-three ",[15,253,254],{},"Demonstrations"," (",[15,257,258],{},"tahwyātā","), the first twenty-two arranged as an alphabetical acrostic on the Syriac alphabet and treating the Christian life — faith, love, fasting, prayer, war, monasticism, penitents, the resurrection, humility, pastors, the dispute with the Jews, the messiah, the foods, virginity, almsgiving, persecution, and death — and the twenty-third, on the grape (",[15,261,262],{},"De Acino","), serving as a recapitulation of salvation history. His expositions are notable for their extensive scriptural argumentation, their preservation of pre-Nicene exegesis, and their detailed engagement with Jewish interlocutors during the persecution of Shapur II.",{"title":36,"searchDepth":37,"depth":37,"links":265},[],280,"Aphrahat (c. 280–c. 345), called the Persian Sage (Sapiens Persa), was a fourth-century Syriac Christian writer who lived under the Sasanian Empire, almost certainly as a celibate ascetic and possibly as a bishop or head of the monastery of Mar Mattai near Mosul. He is the earliest substantial witness to Syriac Christian thought, writing entirely outside the Greco-Roman world and apparently in no significant contact with the Greek theological tradition. Between 337 and 345 he composed twenty-three Demonstrations (tahwyātā), the first twenty-two arranged as an alphabetical acrostic on the Syriac alphabet and treating the Christian life — faith, love, fasting, prayer, war, monasticism, penitents, the resurrection, humility, pastors, the dispute with the Jews, the messiah, the foods, virginity, almsgiving, persecution, and death — and the twenty-third, on the grape (De Acino), serving as a recapitulation of salvation history. His expositions are notable for their extensive scriptural argumentation, their preservation of pre-Nicene exegesis, and their detailed engagement with Jewish interlocutors during the persecution of Shapur II.",345,"\u002Fa\u002Faphrahat.jpg","aphrahat",{},"Aphraates Sapiens Persa","\u002Fauthors\u002Faphrahat",{"description":267},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":279,"title":280,"body":281,"born":56,"description":296,"died":297,"extension":41,"image":298,"key":299,"meta":300,"name":301,"name_en":302,"navigation":46,"path":303,"seo":304,"stem":305,"wikipedia":306,"__hash__":307},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":282,"toc":294},[283],[11,284,285,286,289,290,293],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[15,287,288],{},"Summa de casibus conscientiae"," (c. 1317), became one of the most widely circulated confessors' manuals of the later Middle Ages, surviving in numerous manuscripts and early printed editions. Drawing on both civil and canon law, it was valued as a practical reference for cases of conscience, with its sections ",[15,291,292],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":36,"searchDepth":37,"depth":37,"links":295},[],"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the Summa de casibus conscientiae (c. 1317), became one of the most widely circulated confessors' manuals of the later Middle Ages, surviving in numerous manuscripts and early printed editions. Drawing on both civil and canon law, it was valued as a practical reference for cases of conscience, with its sections De significatione verborum singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",1330,"\u002Fa\u002Fastesanus-of-asti.jpg","astesanus-of-asti",{},"Astesanus de Ast","Astesanus of Asti","\u002Fauthors\u002Fastesanus-of-asti",{"description":296},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":309,"title":310,"body":311,"born":331,"description":332,"died":333,"extension":41,"image":334,"key":335,"meta":336,"name":337,"name_en":338,"navigation":46,"path":339,"seo":340,"stem":341,"wikipedia":342,"__hash__":343},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":312,"toc":329},[313],[11,314,315,316,319,320,151,322,151,325,328],{},"Augustine of Hippo (354–430) was a bishop, theologian, and philosopher from Roman North Africa, widely considered one of the most influential figures in the history of Christianity and Western philosophy. Born in Thagaste (modern Algeria) and educated in rhetoric at Carthage, he converted to Christianity in 386 after years of intellectual searching, an experience recounted in his ",[15,317,318],{},"Confessions",". As bishop of Hippo Regius from 396 until his death, he wrote prolifically on theology, scripture, ethics, and church discipline; his major works — including the ",[15,321,318],{},[15,323,324],{},"The City of God",[15,326,327],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":36,"searchDepth":37,"depth":37,"links":330},[],354,"Augustine of Hippo (354–430) was a bishop, theologian, and philosopher from Roman North Africa, widely considered one of the most influential figures in the history of Christianity and Western philosophy. Born in Thagaste (modern Algeria) and educated in rhetoric at Carthage, he converted to Christianity in 386 after years of intellectual searching, an experience recounted in his Confessions. As bishop of Hippo Regius from 396 until his death, he wrote prolifically on theology, scripture, ethics, and church discipline; his major works — including the Confessions, The City of God, On the Trinity, and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",430,"\u002Fa\u002Faugustine.jpg","augustine",{},"Aurelius Augustinus Hipponensis","Augustine of Hippo","\u002Fauthors\u002Faugustine",{"description":332},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":345,"title":346,"body":347,"born":358,"description":359,"died":360,"extension":41,"image":361,"key":362,"meta":363,"name":364,"name_en":365,"navigation":46,"path":366,"seo":367,"stem":368,"wikipedia":369,"__hash__":370},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":348,"toc":356},[349],[11,350,351,352,355],{},"Basil of Caesarea (c. 329–379), also known as Basil the Great, was bishop of Caesarea in Cappadocia from 370 until his death and is counted among the four Greek Doctors of the Church. Educated in Athens alongside Gregory of Nazianzus, he became one of the foremost theologians of the Nicene party in the Arian controversy, defending the full divinity of both the Son and the Holy Spirit. His voluminous correspondence — over three hundred letters survive — documents the political and theological struggles of the post-Nicene church and his efforts to unite Eastern bishops around Nicene orthodoxy. He is also the founder of the cenobitic monastic tradition in the Greek East, whose rules (",[15,353,354],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":36,"searchDepth":37,"depth":37,"links":357},[],329,"Basil of Caesarea (c. 329–379), also known as Basil the Great, was bishop of Caesarea in Cappadocia from 370 until his death and is counted among the four Greek Doctors of the Church. Educated in Athens alongside Gregory of Nazianzus, he became one of the foremost theologians of the Nicene party in the Arian controversy, defending the full divinity of both the Son and the Holy Spirit. His voluminous correspondence — over three hundred letters survive — documents the political and theological struggles of the post-Nicene church and his efforts to unite Eastern bishops around Nicene orthodoxy. He is also the founder of the cenobitic monastic tradition in the Greek East, whose rules (Asketikon) shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",379,"\u002Fa\u002Fbasil-of-caesarea.jpg","basil-of-caesarea",{},"Basilius Caesariensis","Basil of Caesarea","\u002Fauthors\u002Fbasil-of-caesarea",{"description":359},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":372,"title":373,"body":374,"born":402,"description":403,"died":404,"extension":41,"image":405,"key":406,"meta":407,"name":381,"name_en":373,"navigation":46,"path":408,"seo":409,"stem":410,"wikipedia":411,"__hash__":412},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":375,"toc":400},[376],[11,377,378,379,382,383,386,387,389,390,151,393,30,396,399],{},"Bonaventure of Bagnoregio (",[15,380,381],{},"Bonaventura",", c. 1217–1274), known as the ",[15,384,385],{},"Doctor Seraphicus",", was an Italian Franciscan theologian, philosopher, and cardinal. A student of Alexander of Hales at the University of Paris, he became regent master in theology there alongside his contemporary Thomas Aquinas. Elected Minister General of the Order of Friars Minor in 1257, he guided the Franciscans through a period of internal crisis and is often called the order's \"second founder.\" His commentary on Peter Lombard's ",[15,388,116],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[15,391,392],{},"Itinerarium mentis in Deum",[15,394,395],{},"Breviloquium",[15,397,398],{},"Legenda Maior"," of Francis) shaped Franciscan spirituality. Created Cardinal Bishop of Albano in 1273, he died at the Second Council of Lyon (1274); he was canonized in 1482 and named a Doctor of the Church in 1588.",{"title":36,"searchDepth":37,"depth":37,"links":401},[],1217,"Bonaventure of Bagnoregio (Bonaventura, c. 1217–1274), known as the Doctor Seraphicus, was an Italian Franciscan theologian, philosopher, and cardinal. A student of Alexander of Hales at the University of Paris, he became regent master in theology there alongside his contemporary Thomas Aquinas. Elected Minister General of the Order of Friars Minor in 1257, he guided the Franciscans through a period of internal crisis and is often called the order's \"second founder.\" His commentary on Peter Lombard's Sentences — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (Itinerarium mentis in Deum, Breviloquium, the Legenda Maior of Francis) shaped Franciscan spirituality. Created Cardinal Bishop of Albano in 1273, he died at the Second Council of Lyon (1274); he was canonized in 1482 and named a Doctor of the Church in 1588.",1274,"\u002Fa\u002Fbonaventure.jpg","bonaventure",{},"\u002Fauthors\u002Fbonaventure",{"description":403},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":414,"title":415,"body":416,"born":446,"description":447,"died":448,"extension":41,"image":449,"key":450,"meta":451,"name":452,"name_en":452,"navigation":46,"path":453,"seo":454,"stem":455,"wikipedia":456,"__hash__":457},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":417,"toc":444},[418],[11,419,420,421,424,425,428,429,432,433,436,437,440,441,443],{},"Dante Alighieri (1265–1321) was a Florentine poet, political thinker, and moral philosopher, widely regarded as the greatest writer of the Italian Middle Ages and one of the foundational figures of European literature. Born into a minor noble family in Florence, he served in civic offices of the Florentine republic until his exile in 1302 after the victory of the Black Guelphs, after which he never returned to his city. His literary output includes the ",[15,422,423],{},"Vita Nuova",", the philosophical ",[15,426,427],{},"Convivio",", the Latin treatises ",[15,430,431],{},"De vulgari eloquentia"," and ",[15,434,435],{},"Monarchia",", and above all the ",[15,438,439],{},"Commedia",", completed shortly before his death in Ravenna. The ",[15,442,439],{}," established the Tuscan vernacular as a literary language and exerted a shaping influence on theology, political thought, and poetic form in the centuries that followed.",{"title":36,"searchDepth":37,"depth":37,"links":445},[],1265,"Dante Alighieri (1265–1321) was a Florentine poet, political thinker, and moral philosopher, widely regarded as the greatest writer of the Italian Middle Ages and one of the foundational figures of European literature. Born into a minor noble family in Florence, he served in civic offices of the Florentine republic until his exile in 1302 after the victory of the Black Guelphs, after which he never returned to his city. His literary output includes the Vita Nuova, the philosophical Convivio, the Latin treatises De vulgari eloquentia and Monarchia, and above all the Commedia, completed shortly before his death in Ravenna. The Commedia established the Tuscan vernacular as a literary language and exerted a shaping influence on theology, political thought, and poetic form in the centuries that followed.",1321,"\u002Fa\u002Fdante.jpg","dante",{},"Dante Alighieri","\u002Fauthors\u002Fdante",{"description":447},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":459,"title":460,"body":461,"born":446,"description":498,"died":499,"extension":41,"image":500,"key":501,"meta":502,"name":468,"name_en":503,"navigation":46,"path":504,"seo":505,"stem":506,"wikipedia":507,"__hash__":508},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":462,"toc":496},[463],[11,464,465,466,469,470,473,474,476,477,480,481,484,485,488,489,491,492,495],{},"John Duns Scotus (",[15,467,468],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[15,471,472],{},"Doctor Subtilis",", was a Scottish Franciscan theologian and philosopher whose work shaped late-medieval scholasticism. After joining the Order of Friars Minor and studying at Oxford and Paris, he lectured on Peter Lombard's ",[15,475,116],{}," at both universities; his successive lecture courses survive as the ",[15,478,479],{},"Lectura"," (Oxford), the ",[15,482,483],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[15,486,487],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[15,490,483],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[15,493,494],{},"haecceitas",", the will's primacy, and the Immaculate Conception founded the Scotist school — which alongside Thomism became one of the two great currents of late-medieval Catholic theology. He was beatified in 1993.",{"title":36,"searchDepth":37,"depth":37,"links":497},[],"John Duns Scotus (Joannes Duns Scotus, c. 1265\u002F66–1308), known as the Doctor Subtilis, was a Scottish Franciscan theologian and philosopher whose work shaped late-medieval scholasticism. After joining the Order of Friars Minor and studying at Oxford and Paris, he lectured on Peter Lombard's Sentences at both universities; his successive lecture courses survive as the Lectura (Oxford), the Ordinatio (the revised \"Oxford work\" he was preparing for publication at his death), and the Reportationes (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the Ordinatio unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by haecceitas, the will's primacy, and the Immaculate Conception founded the Scotist school — which alongside Thomism became one of the two great currents of late-medieval Catholic theology. He was beatified in 1993.",1308,"\u002Fa\u002Fduns-scotus.jpg","duns-scotus",{},"John Duns Scotus","\u002Fauthors\u002Fduns-scotus",{"description":498},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":510,"title":511,"body":512,"born":519,"description":516,"died":520,"extension":41,"image":521,"key":522,"meta":523,"name":524,"name_en":525,"navigation":46,"path":526,"seo":527,"stem":528,"wikipedia":529,"__hash__":530},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":513,"toc":517},[514],[11,515,516],{},"Durand of Saint-Pourçain (Durandus de Sancto Porciano) was a French Dominican theologian and philosopher, born around 1275 in the Auvergne region of France. He studied and taught in Paris and became one of the most original scholastic thinkers of the early fourteenth century, known for diverging from the Thomistic positions dominant in his order on questions of cognition, individuation, and the soul's powers. He served as Bishop of Limoux (1317), Le Puy-en-Velay (1318), and Meaux (1326) until his death in 1334. His commentary on the Sentences of Peter Lombard, which went through multiple redactions, remains his most influential work and was widely read and disputed throughout the later medieval period.",{"title":36,"searchDepth":37,"depth":37,"links":518},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":516},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":532,"title":533,"body":534,"born":545,"description":546,"died":192,"extension":41,"image":547,"key":548,"meta":549,"name":533,"name_en":533,"navigation":46,"path":550,"seo":551,"stem":552,"wikipedia":553,"__hash__":554},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":535,"toc":543},[536],[11,537,538,539,542],{},"Gabriel Biel (c. 1425–1495) was a German Catholic theologian and one of the last major representatives of late scholasticism, often called \"the last of the scholastics.\" Born in Speyer, he studied at Heidelberg, Erfurt, and Cologne before becoming a cathedral preacher in Mainz and later joining the Brethren of the Common Life. In 1484 he was appointed to the newly founded University of Tübingen, where he taught theology until shortly before his death. His principal work, the ",[15,540,541],{},"Collectorium circa quattuor libros Sententiarum",", is a vast synthesis of nominalist theology drawing especially on William of Ockham, and exercised a profound influence on Martin Luther and other reformers.",{"title":36,"searchDepth":37,"depth":37,"links":544},[],1425,"Gabriel Biel (c. 1425–1495) was a German Catholic theologian and one of the last major representatives of late scholasticism, often called \"the last of the scholastics.\" Born in Speyer, he studied at Heidelberg, Erfurt, and Cologne before becoming a cathedral preacher in Mainz and later joining the Brethren of the Common Life. In 1484 he was appointed to the newly founded University of Tübingen, where he taught theology until shortly before his death. His principal work, the Collectorium circa quattuor libros Sententiarum, is a vast synthesis of nominalist theology drawing especially on William of Ockham, and exercised a profound influence on Martin Luther and other reformers.","\u002Fa\u002Fgabriel-biel.jpg","gabriel-biel",{},"\u002Fauthors\u002Fgabriel-biel",{"description":546},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":556,"title":557,"body":558,"born":573,"description":574,"died":575,"extension":41,"image":576,"key":577,"meta":578,"name":579,"name_en":557,"navigation":46,"path":580,"seo":581,"stem":582,"wikipedia":583,"__hash__":584},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":559,"toc":571},[560],[11,561,562,563,566,567,570],{},"Geert Groote (Gerardus Magnus, 1340–1384) was a Dutch preacher, deacon, and reformer of Deventer who, after a worldly youth and university studies at Paris, underwent a religious conversion around 1374 and devoted the rest of his life to the renewal of Christian piety in the IJssel region. Licensed to preach throughout the diocese of Utrecht, he attacked clerical abuses — including simony, concubinage, and the buying of admission to beguine houses — and gathered a community of women in his family home that became the seed of the Sisters of the Common Life; his followers among his student Florens Radewijns and others founded the Brethren of the Common Life shortly after his death. Groote is regarded as the father of the ",[15,564,565],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[15,568,569],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":36,"searchDepth":37,"depth":37,"links":572},[],1340,"Geert Groote (Gerardus Magnus, 1340–1384) was a Dutch preacher, deacon, and reformer of Deventer who, after a worldly youth and university studies at Paris, underwent a religious conversion around 1374 and devoted the rest of his life to the renewal of Christian piety in the IJssel region. Licensed to preach throughout the diocese of Utrecht, he attacked clerical abuses — including simony, concubinage, and the buying of admission to beguine houses — and gathered a community of women in his family home that became the seed of the Sisters of the Common Life; his followers among his student Florens Radewijns and others founded the Brethren of the Common Life shortly after his death. Groote is regarded as the father of the devotio moderna, the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's Imitatio Christi and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",1384,"\u002Fa\u002Fgeert-groote.jpg","geert-groote",{},"Gerardus Magnus","\u002Fauthors\u002Fgeert-groote",{"description":574},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":586,"title":587,"body":588,"born":56,"description":602,"died":56,"extension":41,"image":603,"key":604,"meta":605,"name":606,"name_en":607,"navigation":46,"path":608,"seo":609,"stem":610,"wikipedia":56,"__hash__":611},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":589,"toc":600},[590],[11,591,592,593,596,597,599],{},"Geoffrey of Poitiers (Gaufridus Pictaviensis, fl. early 13th century) was a master of theology at the University of Paris, active in the circle of Peter the Chanter and a student of Stephen Langton. His ",[15,594,595],{},"Summa"," (composed ca. 1213–1215) is one of the earliest systematic Parisian summas to draw extensively on Langton's lectures, treating God, creation, the fall, the incarnation, the sacraments, and Christian ethics in the order of Peter Lombard's ",[15,598,116],{},". Though widely cited by later scholastics and surviving in several manuscripts, the Summa was never printed and remains largely unedited; only excerpts have appeared in modern scholarship.",{"title":36,"searchDepth":37,"depth":37,"links":601},[],"Geoffrey of Poitiers (Gaufridus Pictaviensis, fl. early 13th century) was a master of theology at the University of Paris, active in the circle of Peter the Chanter and a student of Stephen Langton. His Summa (composed ca. 1213–1215) is one of the earliest systematic Parisian summas to draw extensively on Langton's lectures, treating God, creation, the fall, the incarnation, the sacraments, and Christian ethics in the order of Peter Lombard's Sentences. Though widely cited by later scholastics and surviving in several manuscripts, the Summa was never printed and remains largely unedited; only excerpts have appeared in modern scholarship.","\u002Fa\u002Fgeoffrey-poitiers.jpg","geoffrey-poitiers",{},"Gaufridus Pictaviensis","Geoffrey of Poitiers","\u002Fauthors\u002Fgeoffrey-poitiers",{"description":602},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":613,"title":614,"body":615,"born":633,"description":634,"died":635,"extension":41,"image":636,"key":637,"meta":638,"name":639,"name_en":640,"navigation":46,"path":641,"seo":642,"stem":643,"wikipedia":644,"__hash__":645},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":616,"toc":631},[617],[11,618,619,620,30,623,626,627,630],{},"Gerhoch of Reichersberg (1093–1169) was a German Augustinian canon, reformer, and prolific polemical theologian who served as provost of the monastery of Reichersberg in Bavaria from 1132 until his death. A committed adherent of the Gregorian Reform, he wrote extensively against simony, lay investiture, and the perceived corruption of the imperial church, while also engaging in doctrinal controversies with the schools of Paris over the nature of Christ and the sacraments. His major works include the ",[15,621,622],{},"Liber de edificio Dei",[15,624,625],{},"De investigatione Antichristi",", and extensive commentaries on the Psalms, which weave together ecclesiological polemic and spiritual exegesis. His writings occupy the bulk of the third volume of the MGH ",[15,628,629],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":36,"searchDepth":37,"depth":37,"links":632},[],1093,"Gerhoch of Reichersberg (1093–1169) was a German Augustinian canon, reformer, and prolific polemical theologian who served as provost of the monastery of Reichersberg in Bavaria from 1132 until his death. A committed adherent of the Gregorian Reform, he wrote extensively against simony, lay investiture, and the perceived corruption of the imperial church, while also engaging in doctrinal controversies with the schools of Paris over the nature of Christ and the sacraments. His major works include the Liber de edificio Dei, the De investigatione Antichristi, and extensive commentaries on the Psalms, which weave together ecclesiological polemic and spiritual exegesis. His writings occupy the bulk of the third volume of the MGH Libelli de Lite, reflecting his central importance in twelfth-century debates over ecclesiastical reform.",1169,"\u002Fa\u002Fgerhoh.jpg","gerhoh",{},"Gerhohus Reichersbergensis","Gerhoch of Reichersberg","\u002Fauthors\u002Fgerhoh",{"description":634},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":647,"title":648,"body":649,"born":667,"description":668,"died":669,"extension":41,"image":670,"key":671,"meta":672,"name":673,"name_en":648,"navigation":46,"path":674,"seo":675,"stem":676,"wikipedia":677,"__hash__":678},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":650,"toc":665},[651],[11,652,653,654,657,658,660,661,664],{},"Gratian was a twelfth-century monk and jurist, probably active at the Camaldolese monastery of Saints Felix and Nabor in Bologna, where he compiled the ",[15,655,656],{},"Concordia Discordantium Canonum"," (later called the ",[15,659,29],{},") around 1140. The work reconciled contradictory statements from patristic writings, papal decretals, and conciliar canons using the scholastic method, creating the first systematic synthesis of canon law. It became the foundational text of the ",[15,662,663],{},"Corpus Iuris Canonici"," and remained the basis of Catholic canonical studies until the promulgation of the 1917 Code of Canon Law. Gratian's biography is largely unknown; his dates, origin, and even his status as a historical individual have been subjects of scholarly debate.",{"title":36,"searchDepth":37,"depth":37,"links":666},[],1080,"Gratian was a twelfth-century monk and jurist, probably active at the Camaldolese monastery of Saints Felix and Nabor in Bologna, where he compiled the Concordia Discordantium Canonum (later called the Decretum) around 1140. The work reconciled contradictory statements from patristic writings, papal decretals, and conciliar canons using the scholastic method, creating the first systematic synthesis of canon law. It became the foundational text of the Corpus Iuris Canonici and remained the basis of Catholic canonical studies until the promulgation of the 1917 Code of Canon Law. Gratian's biography is largely unknown; his dates, origin, and even his status as a historical individual have been subjects of scholarly debate.",1160,"\u002Fa\u002Fgratian.jpg","gratian",{},"Gratianus","\u002Fauthors\u002Fgratian",{"description":668},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":680,"title":681,"body":682,"born":693,"description":694,"died":695,"extension":41,"image":696,"key":697,"meta":698,"name":699,"name_en":681,"navigation":46,"path":700,"seo":701,"stem":702,"wikipedia":703,"__hash__":704},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":683,"toc":691},[684],[11,685,686,687,690],{},"Gregory I, known as Gregory the Great, served as bishop of Rome from 590 until his death in 604, becoming one of the most influential popes of late antiquity and the early medieval period. Born into a Roman senatorial family around 540, he converted his family estate into a monastery before being drawn into papal diplomacy and ultimately elected pope. His voluminous correspondence, preserved in the ",[15,688,689],{},"Registrum Epistolarum",", reveals the broad scope of his administrative, pastoral, and theological concerns, from the organization of church property and the conversion of the Anglo-Saxons to the suppression of simony and the care of the Roman poor. He is recognized as a Doctor of the Church and patron saint of musicians and teachers.",{"title":36,"searchDepth":37,"depth":37,"links":692},[],540,"Gregory I, known as Gregory the Great, served as bishop of Rome from 590 until his death in 604, becoming one of the most influential popes of late antiquity and the early medieval period. Born into a Roman senatorial family around 540, he converted his family estate into a monastery before being drawn into papal diplomacy and ultimately elected pope. His voluminous correspondence, preserved in the Registrum Epistolarum, reveals the broad scope of his administrative, pastoral, and theological concerns, from the organization of church property and the conversion of the Anglo-Saxons to the suppression of simony and the care of the Roman poor. He is recognized as a Doctor of the Church and patron saint of musicians and teachers.",604,"\u002Fa\u002Fgregory-i.jpg","gregory-i",{},"Gregorius I","\u002Fauthors\u002Fgregory-i",{"description":694},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":706,"title":707,"body":708,"born":723,"description":724,"died":725,"extension":41,"image":726,"key":727,"meta":728,"name":729,"name_en":730,"navigation":46,"path":731,"seo":732,"stem":733,"wikipedia":734,"__hash__":735},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":709,"toc":721},[710],[11,711,712,713,716,717,720],{},"Gregory VII (born Hildebrand of Sovana, c. 1015–1085) served as bishop of Rome from 1073 until his death in exile at Salerno, and gave his name to the Gregorian Reform — the eleventh-century movement to free the church from lay investiture, clerical marriage, and the buying and selling of ecclesiastical offices. Before his pontificate he had served successive reforming popes as archdeacon and chief advisor at the Roman court, helping to shape the papal-election decree of 1059 and the Patarine alliance at Milan. His Lent synods of 1074 and 1075 promulgated the foundational legislation against simony and Nicolaitism, and his confrontation with Henry IV over the appointment of bishops produced the Investiture Controversy and the famous penance at Canossa (1077). The ",[15,714,715],{},"Dictatus papae",", preserved in his ",[15,718,719],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":36,"searchDepth":37,"depth":37,"links":722},[],1015,"Gregory VII (born Hildebrand of Sovana, c. 1015–1085) served as bishop of Rome from 1073 until his death in exile at Salerno, and gave his name to the Gregorian Reform — the eleventh-century movement to free the church from lay investiture, clerical marriage, and the buying and selling of ecclesiastical offices. Before his pontificate he had served successive reforming popes as archdeacon and chief advisor at the Roman court, helping to shape the papal-election decree of 1059 and the Patarine alliance at Milan. His Lent synods of 1074 and 1075 promulgated the foundational legislation against simony and Nicolaitism, and his confrontation with Henry IV over the appointment of bishops produced the Investiture Controversy and the famous penance at Canossa (1077). The Dictatus papae, preserved in his Registrum at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",1085,"\u002Fa\u002Fgregory-vii.jpg","gregory-vii",{},"Gregorius VII","Gregory VII","\u002Fauthors\u002Fgregory-vii",{"description":724},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":737,"title":738,"body":739,"born":750,"description":751,"died":752,"extension":41,"image":753,"key":754,"meta":755,"name":756,"name_en":757,"navigation":46,"path":758,"seo":759,"stem":760,"wikipedia":761,"__hash__":762},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":740,"toc":748},[741],[11,742,743,744,747],{},"Guido of Arezzo (ca. 991–1033) was a Benedictine monk and music theorist, best known for developing the modern system of musical notation and solmization (the basis of solfège). Born in Arezzo, he entered the monastery of Pomposa near Ferrara, where he wrote his influential treatise ",[15,745,746],{},"Micrologus"," (ca. 1026). His letter to Archbishop Heribert of Milan against simony, written in the early eleventh century, is one of the earliest systematic reform-era arguments against the purchase of holy orders, drawing on Gregory the Great and Augustine to argue that simoniacal ordination communicates no valid grace and that complicity in simony amounts to heresy.",{"title":36,"searchDepth":37,"depth":37,"links":749},[],991,"Guido of Arezzo (ca. 991–1033) was a Benedictine monk and music theorist, best known for developing the modern system of musical notation and solmization (the basis of solfège). Born in Arezzo, he entered the monastery of Pomposa near Ferrara, where he wrote his influential treatise Micrologus (ca. 1026). His letter to Archbishop Heribert of Milan against simony, written in the early eleventh century, is one of the earliest systematic reform-era arguments against the purchase of holy orders, drawing on Gregory the Great and Augustine to argue that simoniacal ordination communicates no valid grace and that complicity in simony amounts to heresy.",1033,"\u002Fa\u002Fguido-of-arezzo.jpg","guido-of-arezzo",{},"Guido Aretinus","Guido of Arezzo","\u002Fauthors\u002Fguido-of-arezzo",{"description":751},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":764,"title":765,"body":766,"born":781,"description":782,"died":783,"extension":41,"image":784,"key":785,"meta":786,"name":765,"name_en":765,"navigation":46,"path":787,"seo":788,"stem":789,"wikipedia":790,"__hash__":791},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":767,"toc":779},[768],[11,769,770,771,774,775,778],{},"Henry Burton (1578–1648) was an English Puritan clergyman and controversialist, best known as one of three men — alongside William Prynne and John Bastwick — pilloried and mutilated by the Star Chamber in 1637 for publishing anti-episcopal writings. He served as Clerk of the Closet to Princes Henry and Charles, and from 1625 was Rector of St. Matthew Friday Street, London. Released by Parliament in 1640, he continued to write and preach as an Independent. His works include ",[15,772,773],{},"A Censure of Simony"," (1624) and ",[15,776,777],{},"For God and the King"," (1636).",{"title":36,"searchDepth":37,"depth":37,"links":780},[],1578,"Henry Burton (1578–1648) was an English Puritan clergyman and controversialist, best known as one of three men — alongside William Prynne and John Bastwick — pilloried and mutilated by the Star Chamber in 1637 for publishing anti-episcopal writings. He served as Clerk of the Closet to Princes Henry and Charles, and from 1625 was Rector of St. Matthew Friday Street, London. Released by Parliament in 1640, he continued to write and preach as an Independent. His works include A Censure of Simony (1624) and For God and the King (1636).",1648,"\u002Fa\u002Fhenry-burton.jpg","henry-burton",{},"\u002Fauthors\u002Fhenry-burton",{"description":782},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":793,"title":794,"body":795,"born":806,"description":807,"died":808,"extension":41,"image":809,"key":810,"meta":811,"name":812,"name_en":813,"navigation":46,"path":814,"seo":815,"stem":816,"wikipedia":817,"__hash__":818},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":796,"toc":804},[797],[11,798,799,800,803],{},"Hermann von der Hardt (1660–1746) was a German Lutheran theologian, church historian, and orientalist who served as professor of Oriental languages at the University of Helmstedt from 1690 and as librarian to Duke Rudolf August of Brunswick-Lüneburg. A pupil of the Pietist August Hermann Francke, he combined wide philological learning with an appetite for documentary history. His best-known work is the six-volume ",[15,801,802],{},"Magnum Oecumenicum Constantiense Concilium"," (1697–1700), a vast collection of sources on the Council of Constance assembled from manuscripts across German and imperial libraries, which remained a standard reference for conciliar studies well into the modern era. His later allegorical readings of the Old Testament attracted controversy and cost him his theological chair, though he retained his oriental professorship until his death.",{"title":36,"searchDepth":37,"depth":37,"links":805},[],1660,"Hermann von der Hardt (1660–1746) was a German Lutheran theologian, church historian, and orientalist who served as professor of Oriental languages at the University of Helmstedt from 1690 and as librarian to Duke Rudolf August of Brunswick-Lüneburg. A pupil of the Pietist August Hermann Francke, he combined wide philological learning with an appetite for documentary history. His best-known work is the six-volume Magnum Oecumenicum Constantiense Concilium (1697–1700), a vast collection of sources on the Council of Constance assembled from manuscripts across German and imperial libraries, which remained a standard reference for conciliar studies well into the modern era. His later allegorical readings of the Old Testament attracted controversy and cost him his theological chair, though he retained his oriental professorship until his death.",1746,"\u002Fa\u002Fhermann-von-der-hardt.jpg","hermann-von-der-hardt",{},"Hermannus von der Hardt","Hermann von der Hardt","\u002Fauthors\u002Fhermann-von-der-hardt",{"description":807},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":820,"title":821,"body":822,"born":86,"description":847,"died":848,"extension":41,"image":849,"key":850,"meta":851,"name":852,"name_en":853,"navigation":46,"path":854,"seo":855,"stem":856,"wikipedia":857,"__hash__":858},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":823,"toc":845},[824],[11,825,826,827,829,830,833,834,836,837,840,841,844],{},"Henricus de Segusio (Henry of Susa, c. 1200–1271), known as Hostiensis from his late cardinal-bishopric of Ostia, was the leading canonist of the thirteenth century. After studying and teaching Roman and canon law at Bologna and Paris, he served as archdeacon of Paris, bishop of Sisteron, archbishop of Embrun, and finally Cardinal Bishop of Ostia (1262). His two great commentaries — the ",[15,828,595],{}," on the titles of the Decretals of Gregory IX (later called the ",[15,831,832],{},"Summa aurea",") and the ",[15,835,479],{}," (or ",[15,838,839],{},"Commentaria",") on the same Decretals — synthesised the ",[15,842,843],{},"ius commune"," of Roman and canon law and remained authoritative throughout the later Middle Ages. Hostiensis articulated influential doctrines on papal plenitude of power, the relationship between secular and ecclesiastical jurisdiction, and the rights of non-Christians.",{"title":36,"searchDepth":37,"depth":37,"links":846},[],"Henricus de Segusio (Henry of Susa, c. 1200–1271), known as Hostiensis from his late cardinal-bishopric of Ostia, was the leading canonist of the thirteenth century. After studying and teaching Roman and canon law at Bologna and Paris, he served as archdeacon of Paris, bishop of Sisteron, archbishop of Embrun, and finally Cardinal Bishop of Ostia (1262). His two great commentaries — the Summa on the titles of the Decretals of Gregory IX (later called the Summa aurea) and the Lectura (or Commentaria) on the same Decretals — synthesised the ius commune of Roman and canon law and remained authoritative throughout the later Middle Ages. Hostiensis articulated influential doctrines on papal plenitude of power, the relationship between secular and ecclesiastical jurisdiction, and the rights of non-Christians.",1271,"\u002Fa\u002Fhostiensis.jpg","hostiensis",{},"Henricus de Segusio","Henry of Susa","\u002Fauthors\u002Fhostiensis",{"description":847},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":860,"title":861,"body":862,"born":56,"description":880,"died":56,"extension":41,"image":881,"key":882,"meta":883,"name":884,"name_en":885,"navigation":46,"path":886,"seo":887,"stem":888,"wikipedia":56,"__hash__":889},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":863,"toc":878},[864],[11,865,866,867,870,871,873,874,877],{},"Huguccio of Pisa (Hugutio Pisanus, ca. 1140–1210) was an Italian canonist and grammarian who taught canon law at Bologna before being elected bishop of Ferrara in 1190. His ",[15,868,869],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[15,872,29],{},", synthesizing the work of earlier decretists and shaping every subsequent generation of canonical scholarship; his pupil Lothar of Segni later became Pope Innocent III. Huguccio also produced the ",[15,875,876],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":36,"searchDepth":37,"depth":37,"links":879},[],"Huguccio of Pisa (Hugutio Pisanus, ca. 1140–1210) was an Italian canonist and grammarian who taught canon law at Bologna before being elected bishop of Ferrara in 1190. His Summa Decretorum, composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's Decretum, synthesizing the work of earlier decretists and shaping every subsequent generation of canonical scholarship; his pupil Lothar of Segni later became Pope Innocent III. Huguccio also produced the Derivationes, a vast etymological lexicon that circulated widely through the later Middle Ages.","\u002Fa\u002Fhuguccio-pisa.jpg","huguccio-pisa",{},"Hugutio Pisanus","Huguccio of Pisa","\u002Fauthors\u002Fhuguccio-pisa",{"description":880},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":891,"title":892,"body":893,"born":723,"description":904,"died":905,"extension":41,"image":906,"key":907,"meta":908,"name":909,"name_en":910,"navigation":46,"path":911,"seo":912,"stem":913,"wikipedia":914,"__hash__":915},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":894,"toc":902},[895],[11,896,897,898,901],{},"Humbert of Silva Candida (ca. 1015–1061) was a Benedictine monk from Lorraine who became one of the foremost intellectual architects of the eleventh-century Gregorian Reform. Appointed cardinal-bishop of Silva Candida by Pope Leo IX around 1050, he served as the papacy's most forceful polemicist against simony and lay investiture, arguing in his ",[15,899,900],{},"Libri tres adversus simoniacos"," (ca. 1058) that the simoniacal ordination of clergy was heretical and void — a position more radical than most of his contemporaries. He also played a central role in the 1054 schism between Rome and Constantinople, personally delivering the bull of excommunication against Patriarch Michael Cerularius. His writings exercised a lasting influence on the theory of papal authority and the separation of clerical and lay power.",{"title":36,"searchDepth":37,"depth":37,"links":903},[],"Humbert of Silva Candida (ca. 1015–1061) was a Benedictine monk from Lorraine who became one of the foremost intellectual architects of the eleventh-century Gregorian Reform. Appointed cardinal-bishop of Silva Candida by Pope Leo IX around 1050, he served as the papacy's most forceful polemicist against simony and lay investiture, arguing in his Libri tres adversus simoniacos (ca. 1058) that the simoniacal ordination of clergy was heretical and void — a position more radical than most of his contemporaries. He also played a central role in the 1054 schism between Rome and Constantinople, personally delivering the bull of excommunication against Patriarch Michael Cerularius. His writings exercised a lasting influence on the theory of papal authority and the separation of clerical and lay power.",1061,"\u002Fa\u002Fhumbert-of-silva-candida.jpg","humbert-of-silva-candida",{},"Humbertus Silvae Candidae Episcopus","Humbert of Silva Candida","\u002Fauthors\u002Fhumbert-of-silva-candida",{"description":904},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":917,"title":918,"body":919,"born":926,"description":923,"died":927,"extension":41,"image":928,"key":929,"meta":930,"name":931,"name_en":918,"navigation":46,"path":932,"seo":933,"stem":934,"wikipedia":935,"__hash__":936},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":920,"toc":924},[921],[11,922,923],{},"Jan Hus (Latin: Iohannes Hus) was a Czech theologian, philosopher, and reformer who served as rector of Charles University in Prague. Influenced by the writings of John Wycliffe, Hus became a leading critic of ecclesiastical corruption, simony, and the sale of indulgences. His preaching in Czech at the Bethlehem Chapel drew a wide popular following. Hus was excommunicated in 1411 and summoned to the Council of Constance under a promise of safe conduct, where he was tried for heresy and burned at the stake on 6 July 1415. His execution provoked the Hussite Wars and made him a central figure in Czech national and religious identity.",{"title":36,"searchDepth":37,"depth":37,"links":925},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":923},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":938,"title":939,"body":940,"born":947,"description":944,"died":948,"extension":41,"image":949,"key":950,"meta":951,"name":952,"name_en":939,"navigation":46,"path":953,"seo":954,"stem":955,"wikipedia":956,"__hash__":957},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":941,"toc":945},[942],[11,943,944],{},"Jean Gerson (Latin: Iohannes Gersonius) was a French theologian, mystic, and ecclesiastical reformer who served as Chancellor of the University of Paris from 1395 until his death. A leading conciliarist, he played a decisive role at the Council of Constance (1414–1418) in ending the Western Schism and in the trials of Jan Hus and Jerome of Prague. Gerson wrote prolifically on pastoral theology, mystical contemplation, ecclesiastical governance, and the reform of the Church, and he was widely read throughout the late medieval and early modern periods. His works on simony, clerical discipline, and the limits of papal authority made him one of the most influential churchmen of the fifteenth century.",{"title":36,"searchDepth":37,"depth":37,"links":946},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":944},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":959,"title":960,"body":961,"born":982,"description":983,"died":130,"extension":41,"image":212,"key":984,"meta":985,"name":986,"name_en":960,"navigation":46,"path":987,"seo":988,"stem":989,"wikipedia":990,"__hash__":991},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":962,"toc":980},[963],[11,964,965,966,969,970,972,973,976,977,979],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[15,967,968],{},"Apparatus"," on Gratian's ",[15,971,29],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[15,974,975],{},"glossa ordinaria"," of the Decretum. He served as provost of the Halberstadt cathedral chapter and later as bishop-elect, and was active at the Fourth Lateran Council (1215), on whose canons he also wrote an apparatus. His gloss on the Decretum, revised by Bartholomaeus Brixiensis around 1245, dominated the teaching of canon law for the rest of the Middle Ages and was incorporated into every standard printed edition of the ",[15,978,663],{}," through the early modern period.",{"title":36,"searchDepth":37,"depth":37,"links":981},[],1170,"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the Apparatus on Gratian's Decretum around 1216 — the great running gloss that drew together the work of the earlier decretists and became the glossa ordinaria of the Decretum. He served as provost of the Halberstadt cathedral chapter and later as bishop-elect, and was active at the Fourth Lateran Council (1215), on whose canons he also wrote an apparatus. His gloss on the Decretum, revised by Bartholomaeus Brixiensis around 1245, dominated the teaching of canon law for the rest of the Middle Ages and was incorporated into every standard printed edition of the Corpus Iuris Canonici through the early modern period.","johannes-teutonicus",{},"Iohannes Teutonicus","\u002Fauthors\u002Fjohannes-teutonicus",{"description":983},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":993,"title":994,"body":995,"born":1006,"description":1007,"died":1008,"extension":41,"image":1009,"key":1010,"meta":1011,"name":1012,"name_en":994,"navigation":46,"path":1013,"seo":1014,"stem":1015,"wikipedia":1016,"__hash__":1017},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":996,"toc":1004},[997],[11,998,999,1000,1003],{},"John Calvin (1509–1564) was a French theologian and reformer who became the leading figure of Reformed Protestantism from his base in Geneva. Trained as a humanist lawyer, he converted to Reformed Christianity around 1533 and produced the ",[15,1001,1002],{},"Institutio Christianae Religionis"," in successive Latin editions from 1536 to 1559, which became the most systematic theological synthesis of the Reformation. As pastor and teacher in Geneva from 1541, he shaped Reformed church polity, doctrines of predestination and the sacraments, and biblical preaching across Europe and the wider Protestant world.",{"title":36,"searchDepth":37,"depth":37,"links":1005},[],1509,"John Calvin (1509–1564) was a French theologian and reformer who became the leading figure of Reformed Protestantism from his base in Geneva. Trained as a humanist lawyer, he converted to Reformed Christianity around 1533 and produced the Institutio Christianae Religionis in successive Latin editions from 1536 to 1559, which became the most systematic theological synthesis of the Reformation. As pastor and teacher in Geneva from 1541, he shaped Reformed church polity, doctrines of predestination and the sacraments, and biblical preaching across Europe and the wider Protestant world.",1564,"\u002Fa\u002Fjohn-calvin.jpg","john-calvin",{},"Ioannes Calvinus","\u002Fauthors\u002Fjohn-calvin",{"description":1007},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1019,"title":1020,"body":1021,"born":1028,"description":1025,"died":1029,"extension":41,"image":1030,"key":1031,"meta":1032,"name":1033,"name_en":1020,"navigation":46,"path":1034,"seo":1035,"stem":1036,"wikipedia":1037,"__hash__":1038},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1022,"toc":1026},[1023],[11,1024,1025],{},"John Major (Latin: Johannes Maioris) was a Scottish philosopher, theologian, and historian who taught at the universities of Paris, Glasgow, and St Andrews. He was one of the last major figures of late scholasticism and a significant influence on the development of early modern philosophy and political thought. His students included John Knox and George Buchanan. Major's commentaries on Peter Lombard's Sentences were widely read and represent an important contribution to nominalist theology.",{"title":36,"searchDepth":37,"depth":37,"links":1027},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1025},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1040,"title":1041,"body":1042,"born":1061,"description":1062,"died":1063,"extension":41,"image":1064,"key":1065,"meta":1066,"name":1067,"name_en":1068,"navigation":46,"path":1069,"seo":1070,"stem":1071,"wikipedia":1072,"__hash__":1073},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1043,"toc":1059},[1044],[11,1045,1046,1047,1050,1051,1054,1055,1058],{},"John of Freiburg (Johannes de Friburgo, c. 1250–1314) was a German Dominican friar and canonist who served as lector at the Dominican convent in Freiburg im Breisgau. He is best known for his ",[15,1048,1049],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[15,1052,1053],{},"Summa de casibus"," with material from Hostiensis, Goffredus of Trani, William of Rennes, and the moral theology of Thomas Aquinas. The work became the standard confessor's handbook of the later Middle Ages, surviving in hundreds of manuscripts and shaping pastoral practice for over two centuries. John also compiled the ",[15,1056,1057],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":36,"searchDepth":37,"depth":37,"links":1060},[],1250,"John of Freiburg (Johannes de Friburgo, c. 1250–1314) was a German Dominican friar and canonist who served as lector at the Dominican convent in Freiburg im Breisgau. He is best known for his Summa confessorum (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's Summa de casibus with material from Hostiensis, Goffredus of Trani, William of Rennes, and the moral theology of Thomas Aquinas. The work became the standard confessor's handbook of the later Middle Ages, surviving in hundreds of manuscripts and shaping pastoral practice for over two centuries. John also compiled the Libellus quaestionum casualium and other pastoral aids.",1314,"\u002Fa\u002Fjohn-of-freiburg.jpg","john-of-freiburg",{},"Johannes de Friburgo","John of Freiburg","\u002Fauthors\u002Fjohn-of-freiburg",{"description":1062},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1075,"title":1076,"body":1077,"born":1084,"description":1081,"died":575,"extension":41,"image":1085,"key":1086,"meta":1087,"name":1088,"name_en":1076,"navigation":46,"path":1089,"seo":1090,"stem":1091,"wikipedia":1092,"__hash__":1093},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1078,"toc":1082},[1079],[11,1080,1081],{},"John Wycliffe (Latin: Johannes Wycliffe) was an English scholastic philosopher, theologian, and reformer at the University of Oxford. He is widely regarded as a forerunner of the Protestant Reformation for his criticisms of papal authority, clerical wealth, and the doctrine of transubstantiation. His followers, known as Lollards, carried his ideas into popular religious movements. Wycliffe's prolific Latin writings include treatises on dominion, the Church, simony, and the Eucharist, and he sponsored the first complete English translation of the Bible. His works were condemned at the Council of Constance in 1415, and his remains were exhumed and burned in 1428.",{"title":36,"searchDepth":37,"depth":37,"links":1083},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1081},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1095,"title":1096,"body":1097,"born":1112,"description":1113,"died":1114,"extension":41,"image":1115,"key":1116,"meta":1117,"name":1118,"name_en":1096,"navigation":46,"path":1119,"seo":1120,"stem":1121,"wikipedia":1122,"__hash__":1123},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1098,"toc":1110},[1099],[11,1100,1101,1102,1105,1106,1109],{},"Martin Luther (1483–1546) was a German theologian, Augustinian friar, and professor of biblical theology at the University of Wittenberg, whose challenge to Catholic Church doctrine and practice ignited the Protestant Reformation. His ",[15,1103,1104],{},"Ninety-Five Theses"," (1517) sparked a controversy over indulgences that expanded into a comprehensive critique of papal authority, sacramental theology, and clerical corruption. Luther's translation of the Bible into German and his voluminous writings — collected in the 73-volume Weimar Edition (",[15,1107,1108],{},"Kritische Gesamtausgabe",") — shaped both Protestant theology and the German literary language. Among his most extensive works are the Lectures on Genesis, delivered between 1535 to 1545, which occupy ten volumes of the Weimar Edition.",{"title":36,"searchDepth":37,"depth":37,"links":1111},[],1483,"Martin Luther (1483–1546) was a German theologian, Augustinian friar, and professor of biblical theology at the University of Wittenberg, whose challenge to Catholic Church doctrine and practice ignited the Protestant Reformation. His Ninety-Five Theses (1517) sparked a controversy over indulgences that expanded into a comprehensive critique of papal authority, sacramental theology, and clerical corruption. Luther's translation of the Bible into German and his voluminous writings — collected in the 73-volume Weimar Edition (Kritische Gesamtausgabe) — shaped both Protestant theology and the German literary language. Among his most extensive works are the Lectures on Genesis, delivered between 1535 to 1545, which occupy ten volumes of the Weimar Edition.",1546,"\u002Fa\u002Fmartin-luther.jpg","martin-luther",{},"Martinus Luther","\u002Fauthors\u002Fmartin-luther",{"description":1113},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1125,"title":1126,"body":1127,"born":1134,"description":1131,"died":1135,"extension":41,"image":212,"key":1136,"meta":1137,"name":1138,"name_en":1139,"navigation":46,"path":1140,"seo":1141,"stem":1142,"wikipedia":1143,"__hash__":1144},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1128,"toc":1132},[1129],[11,1130,1131],{},"Maurice of Prague (Mauritius Rvačka, c. 1360–1434) was a Bohemian theologian, master and chancellor of the University of Prague, and a leading opponent of Jan Hus within the Bohemian church. Trained at Prague and Paris, he represented the Czech nation at the Council of Pisa (1409) and played a prominent role at the Council of Constance (1414–1418), where he served as an assessor and delivered a solemn oration calling for the reform of the ecclesiastical estate along the lines of the primitive Church. A staunch defender of Catholic orthodoxy against Wycliffite and Hussite doctrine, he later participated in disputations at the Council of Basel.",{"title":36,"searchDepth":37,"depth":37,"links":1133},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1131},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1146,"title":1147,"body":1148,"born":519,"description":1152,"died":1155,"extension":41,"image":1156,"key":1157,"meta":1158,"name":1159,"name_en":1160,"navigation":46,"path":1161,"seo":1162,"stem":1163,"wikipedia":1164,"__hash__":1165},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1149,"toc":1153},[1150],[11,1151,1152],{},"Peter of Palude (c. 1275–1342) was a French Dominican theologian and scholastic philosopher. He studied and taught at Paris, where he became a prominent defender of Thomism, engaging closely with the thought of Aquinas against competing scholastic schools. In 1329 Pope John XXII appointed him Latin Patriarch of Jerusalem, a largely honorific title he held while remaining active in European theological affairs. His commentaries on all four books of Peter Lombard's Sentences are his principal surviving works, notable for their thoroughgoing Thomism and detailed treatment of sacramental and moral theology.",{"title":36,"searchDepth":37,"depth":37,"links":1154},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1152},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1167,"title":1168,"body":1169,"born":1176,"description":1173,"died":1177,"extension":41,"image":1178,"key":1179,"meta":1180,"name":1181,"name_en":1168,"navigation":46,"path":1182,"seo":1183,"stem":1184,"wikipedia":1185,"__hash__":1186},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1170,"toc":1174},[1171],[11,1172,1173],{},"Nicolaus de Tudeschis (known as Panormitanus or Abbas Panormitanus) was a Sicilian Benedictine canonist, born in Catania. He studied under Francesco Zabarella at Padua and Bologna, and became the foremost canon lawyer of his age, earning the scholastic epithet \"lucerna juris\" (lamp of the law). In 1425 he was made abbot of the monastery of San Maria di Maniace near Messina, and in 1434 King Alfonso V of Aragon nominated him Archbishop of Palermo, from which office he took the name Panormitanus. His massive commentaries on the Decretals of Gregory IX became the standard reference work in canon law for over a century and were among the most frequently printed legal texts of the incunabula period.",{"title":36,"searchDepth":37,"depth":37,"links":1175},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1173},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1188,"title":1189,"body":1190,"born":86,"description":1209,"died":848,"extension":41,"image":1210,"key":1211,"meta":1212,"name":1213,"name_en":1214,"navigation":46,"path":1215,"seo":1216,"stem":1217,"wikipedia":1218,"__hash__":1219},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1191,"toc":1207},[1192],[11,1193,1194,1195,1198,1199,1202,1203,1206],{},"William Peraldus (Latin: Guillelmus Peraldus, French: Guillaume Peyraut) was a French Dominican friar and theologian. He served as prior of the Dominican convent in Lyon and was one of the most widely read moral theologians of the later Middle Ages. His two great works, the ",[15,1196,1197],{},"Summa de Virtutibus"," and the ",[15,1200,1201],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[15,1204,1205],{},"Summa de Virtutibus et Vitiis",". These practical handbooks for preachers and confessors offered systematic treatments of the virtues and vices, drawing on Scripture, the Church Fathers, and Aristotle. They were among the most copied and printed texts of the medieval period, surviving in hundreds of manuscripts and numerous incunabula editions.",{"title":36,"searchDepth":37,"depth":37,"links":1208},[],"William Peraldus (Latin: Guillelmus Peraldus, French: Guillaume Peyraut) was a French Dominican friar and theologian. He served as prior of the Dominican convent in Lyon and was one of the most widely read moral theologians of the later Middle Ages. His two great works, the Summa de Virtutibus and the Summa de Vitiis, were composed in the 1230s–1250s and circulated together as the Summa de Virtutibus et Vitiis. These practical handbooks for preachers and confessors offered systematic treatments of the virtues and vices, drawing on Scripture, the Church Fathers, and Aristotle. They were among the most copied and printed texts of the medieval period, surviving in hundreds of manuscripts and numerous incunabula editions.","\u002Fa\u002Fperaldus.jpg","peraldus",{},"Guillelmus Peraldus","William Peraldus","\u002Fauthors\u002Fperaldus",{"description":1209},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1221,"title":1222,"body":1223,"born":88,"description":1238,"died":1239,"extension":41,"image":1240,"key":1241,"meta":1242,"name":1243,"name_en":1222,"navigation":46,"path":1244,"seo":1245,"stem":1246,"wikipedia":1247,"__hash__":1248},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1224,"toc":1236},[1225],[11,1226,1227,1228,1231,1232,1235],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[15,1229,1230],{},"Scriptum super Sententias",", lectured at Paris c. 1316–1318, stands as one of the most sophisticated early fourteenth-century commentaries on Peter Lombard. A keen critic of Duns Scotus, Auriol developed a distinctive theory of cognition centered on ",[15,1233,1234],{},"esse apparens"," (the apparent being of the object in the mind) and contributed original positions on universals, predestination, and future contingents. He served as Archbishop of Aix-en-Provence from 1321 and was created cardinal shortly before his death. His influence on later scholastics including Gregory of Rimini and the fourteenth-century debates on divine foreknowledge was considerable.",{"title":36,"searchDepth":37,"depth":37,"links":1237},[],"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose Scriptum super Sententias, lectured at Paris c. 1316–1318, stands as one of the most sophisticated early fourteenth-century commentaries on Peter Lombard. A keen critic of Duns Scotus, Auriol developed a distinctive theory of cognition centered on esse apparens (the apparent being of the object in the mind) and contributed original positions on universals, predestination, and future contingents. He served as Archbishop of Aix-en-Provence from 1321 and was created cardinal shortly before his death. His influence on later scholastics including Gregory of Rimini and the fourteenth-century debates on divine foreknowledge was considerable.",1322,"\u002Fa\u002Fpeter-auriol.jpg","peter-auriol",{},"Petrus Aureolus","\u002Fauthors\u002Fpeter-auriol",{"description":1238},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1250,"title":1251,"body":1252,"born":1267,"description":1268,"died":1269,"extension":41,"image":1270,"key":1271,"meta":1272,"name":1273,"name_en":1251,"navigation":46,"path":1274,"seo":1275,"stem":1276,"wikipedia":1277,"__hash__":1278},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1253,"toc":1265},[1254],[11,1255,1256,1257,1260,1261,1264],{},"Peter Cantor (Petrus Cantor, ca. 1130–1197) was a Parisian theologian and precentor of Notre-Dame Cathedral, one of the most prominent moral theologians of the late twelfth century. His major work, the ",[15,1258,1259],{},"Verbum Abbreviatum",", is an expansive compendium on Christian morality, pastoral practice, and ecclesiastical abuses, drawing on Scripture, the Fathers, and canon law. He also produced the ",[15,1262,1263],{},"Summa de Sacramentis et Animae Consiliis",", a systematic treatment of the sacraments and moral cases. A fierce critic of simony, clerical avarice, and corruption, Peter was a formative influence on the Paris schools and on the generation of theologians who shaped the Fourth Lateran Council (1215).",{"title":36,"searchDepth":37,"depth":37,"links":1266},[],1130,"Peter Cantor (Petrus Cantor, ca. 1130–1197) was a Parisian theologian and precentor of Notre-Dame Cathedral, one of the most prominent moral theologians of the late twelfth century. His major work, the Verbum Abbreviatum, is an expansive compendium on Christian morality, pastoral practice, and ecclesiastical abuses, drawing on Scripture, the Fathers, and canon law. He also produced the Summa de Sacramentis et Animae Consiliis, a systematic treatment of the sacraments and moral cases. A fierce critic of simony, clerical avarice, and corruption, Peter was a formative influence on the Paris schools and on the generation of theologians who shaped the Fourth Lateran Council (1215).",1197,"\u002Fa\u002Fpeter-cantor.jpg","peter-cantor",{},"Petrus Cantor","\u002Fauthors\u002Fpeter-cantor",{"description":1268},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1280,"title":1281,"body":1282,"born":1297,"description":1298,"died":1299,"extension":41,"image":1300,"key":1301,"meta":1302,"name":1303,"name_en":1281,"navigation":46,"path":1304,"seo":1305,"stem":1306,"wikipedia":1307,"__hash__":1308},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1283,"toc":1295},[1284],[11,1285,1286,1287,1290,1291,1294],{},"Peter Damian (1007–1072) was an Italian Benedictine monk, reforming abbot of Fonte Avellana, and cardinal-bishop of Ostia. One of the most influential figures of the eleventh-century Gregorian Reform, he combined rigorous asceticism with prolific polemical and pastoral writing, directing his efforts against clerical concubinage, simony, and the corruption of the institutional church. His ",[15,1288,1289],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[15,1292,1293],{},"Liber Gratissimus"," (1052) addressed the thorny canonical question of whether ordinations performed by simoniacal bishops were valid — arguing, against Humbert of Silva Candida, that they were, so that the ordained recipients could retain their orders without reordination. He was declared a Doctor of the Church in 1828.",{"title":36,"searchDepth":37,"depth":37,"links":1296},[],1007,"Peter Damian (1007–1072) was an Italian Benedictine monk, reforming abbot of Fonte Avellana, and cardinal-bishop of Ostia. One of the most influential figures of the eleventh-century Gregorian Reform, he combined rigorous asceticism with prolific polemical and pastoral writing, directing his efforts against clerical concubinage, simony, and the corruption of the institutional church. His Liber Gomorrhianus attacked sexual immorality among the clergy, while his Liber Gratissimus (1052) addressed the thorny canonical question of whether ordinations performed by simoniacal bishops were valid — arguing, against Humbert of Silva Candida, that they were, so that the ordained recipients could retain their orders without reordination. He was declared a Doctor of the Church in 1828.",1072,"\u002Fa\u002Fpeter-damian.jpg","peter-damian",{},"Petrus Damiani","\u002Fauthors\u002Fpeter-damian",{"description":1298},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1310,"title":1311,"body":1312,"born":1323,"description":1324,"died":669,"extension":41,"image":1325,"key":1326,"meta":1327,"name":1328,"name_en":1311,"navigation":46,"path":1329,"seo":1330,"stem":1331,"wikipedia":1332,"__hash__":1333},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1313,"toc":1321},[1314],[11,1315,1316,1317,1320],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[15,1318,1319],{},"Sententiarum libri quatuor"," (Four Books of the Sentences), a systematic compilation of patristic and early medieval theological opinion organized around the doctrines of the Trinity, Creation, the Incarnation, and the Sacraments. Composed around 1150, the Sentences became the standard theological textbook of the medieval university, and every major scholastic theologian — including Aquinas, Bonaventure, Scotus, and Ockham — was required to lecture on it. Lombard studied in Bologna and Paris, taught at the cathedral school of Notre-Dame, and was appointed Bishop of Paris in 1159, a position he held until his death the following year.",{"title":36,"searchDepth":37,"depth":37,"links":1322},[],1096,"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the Sententiarum libri quatuor (Four Books of the Sentences), a systematic compilation of patristic and early medieval theological opinion organized around the doctrines of the Trinity, Creation, the Incarnation, and the Sacraments. Composed around 1150, the Sentences became the standard theological textbook of the medieval university, and every major scholastic theologian — including Aquinas, Bonaventure, Scotus, and Ockham — was required to lecture on it. Lombard studied in Bologna and Paris, taught at the cathedral school of Notre-Dame, and was appointed Bishop of Paris in 1159, a position he held until his death the following year.","\u002Fa\u002Fpeter-lombard.jpg","peter-lombard",{},"Petrus Lombardus","\u002Fauthors\u002Fpeter-lombard",{"description":1324},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1335,"title":1336,"body":1337,"born":1352,"description":1353,"died":1354,"extension":41,"image":1355,"key":1356,"meta":1357,"name":1358,"name_en":1358,"navigation":46,"path":1359,"seo":1360,"stem":1361,"wikipedia":1362,"__hash__":1363},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1338,"toc":1350},[1339],[11,1340,1341,1342,1345,1346,1349],{},"Silvestro Mazzolini (Silvester Prierias, 1456–1527) was an Italian Dominican theologian and inquisitor from Prierio in Piedmont. He taught Thomist philosophy and theology at Bologna and Padua, was named Master of the Sacred Palace by Leo X in 1515, and served as the papal censor of theological writings in Rome. He is remembered both as the first Catholic theologian to write publicly against Martin Luther — his ",[15,1343,1344],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[15,1347,1348],{},"Summa summarum quae Silvestrina nuncupatur",", an alphabetical confessor's manual that became one of the most widely consulted moral-theological works of the sixteenth century.",{"title":36,"searchDepth":37,"depth":37,"links":1351},[],1456,"Silvestro Mazzolini (Silvester Prierias, 1456–1527) was an Italian Dominican theologian and inquisitor from Prierio in Piedmont. He taught Thomist philosophy and theology at Bologna and Padua, was named Master of the Sacred Palace by Leo X in 1515, and served as the papal censor of theological writings in Rome. He is remembered both as the first Catholic theologian to write publicly against Martin Luther — his Dialogus de potestate papae (1518) opened the controversy — and as the author of the Summa summarum quae Silvestrina nuncupatur, an alphabetical confessor's manual that became one of the most widely consulted moral-theological works of the sixteenth century.",1527,"\u002Fa\u002Fprierias.jpg","prierias",{},"Silvester Prierias","\u002Fauthors\u002Fprierias",{"description":1353},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1365,"title":1366,"body":1367,"born":1374,"description":1371,"died":1375,"extension":41,"image":1376,"key":1377,"meta":1378,"name":1366,"name_en":1366,"navigation":46,"path":1379,"seo":1380,"stem":1381,"wikipedia":56,"__hash__":1382},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1368,"toc":1372},[1369],[11,1370,1371],{},"Ralph Cudworth (c. 1563–1624) was a Puritan divine and fellow of Emmanuel College, Cambridge. At the request of William Perkins's executors, he supplied the supplement on the sixth chapter of Galatians to complete Perkins's unfinished commentary, published in 1607. He is the father of the Cambridge Platonist philosopher Ralph Cudworth (1617–1688).",{"title":36,"searchDepth":37,"depth":37,"links":1373},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1371},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1384,"title":1385,"body":1386,"born":1407,"description":1408,"died":519,"extension":41,"image":1409,"key":1410,"meta":1411,"name":1412,"name_en":1413,"navigation":46,"path":1414,"seo":1415,"stem":1416,"wikipedia":1417,"__hash__":1418},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1387,"toc":1405},[1388],[11,1389,1390,1391,255,1394,1397,1398,1400,1401,1404],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[15,1392,1393],{},"Decretales Gregorii IX",[15,1395,1396],{},"Liber Extra",") at the commission of Pope Gregory IX, completing it in 1234. The compilation systematized five books of papal decretals into the authoritative canon law collection that governed the medieval Western church alongside Gratian's ",[15,1399,29],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[15,1402,1403],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":36,"searchDepth":37,"depth":37,"links":1406},[],1175,"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the Decretales Gregorii IX (Liber Extra) at the commission of Pope Gregory IX, completing it in 1234. The compilation systematized five books of papal decretals into the authoritative canon law collection that governed the medieval Western church alongside Gratian's Decretum. Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the Summa contra Gentiles. He was canonized in 1601 and is the patron saint of canon lawyers.","\u002Fa\u002Fraymond-of-penyafort.jpg","raymond-of-penyafort",{},"Raimundus de Penyafort","Raymond of Penyafort","\u002Fauthors\u002Fraymond-of-penyafort",{"description":1408},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1420,"title":1421,"body":1422,"born":1432,"description":1433,"died":499,"extension":41,"image":1434,"key":1435,"meta":1436,"name":1437,"name_en":1438,"navigation":46,"path":1439,"seo":1440,"stem":1441,"wikipedia":1442,"__hash__":1443},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1423,"toc":1430},[1424],[11,1425,1426,1427,1429],{},"Richard of Middleton (Ricardus de Mediavilla, c. 1249–c. 1308) was a Franciscan theologian and scholastic philosopher, probably of Norman French origin. He studied and taught at Paris, where he served as regent master at the Franciscan studium (1284–1287) and later as minister provincial of France. His commentary on Peter Lombard's ",[15,1428,116],{},", edited 1285–1295, is his principal surviving work, notable for its careful synthesis of Aristotelian philosophy and Franciscan theology. He also produced three sets of quodlibetal disputations and numerous disputed questions.",{"title":36,"searchDepth":37,"depth":37,"links":1431},[],1249,"Richard of Middleton (Ricardus de Mediavilla, c. 1249–c. 1308) was a Franciscan theologian and scholastic philosopher, probably of Norman French origin. He studied and taught at Paris, where he served as regent master at the Franciscan studium (1284–1287) and later as minister provincial of France. His commentary on Peter Lombard's Sentences, edited 1285–1295, is his principal surviving work, notable for its careful synthesis of Aristotelian philosophy and Franciscan theology. He also produced three sets of quodlibetal disputations and numerous disputed questions.","\u002Fa\u002Frichard-of-middleton.jpg","richard-of-middleton",{},"Ricardus de Mediavilla","Richard of Middleton","\u002Fauthors\u002Frichard-of-middleton",{"description":1433},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1445,"title":1446,"body":1447,"born":669,"description":1457,"died":1458,"extension":41,"image":1459,"key":1460,"meta":1461,"name":1462,"name_en":1463,"navigation":46,"path":1464,"seo":1465,"stem":1466,"wikipedia":1467,"__hash__":1468},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1448,"toc":1455},[1449],[11,1450,1451,1452,1454],{},"Robert of Courson (Robertus de Corcun, ca. 1160\u002F70–1218) was an English-born theologian who studied under Peter the Chanter at the University of Paris, where he later became a master of theology. His ",[15,1453,595],{}," (c. 1208–1214) is a massive compendium of moral theology treating simony, usury, oaths, vows, and ecclesiastical discipline, drawing on canon law, Scripture, and the Parisian schools. Appointed cardinal legate by Pope Innocent III in 1212, he conducted sweeping reform councils across France and played a formative role in preparing the Fourth Lateran Council (1215). He died at the Crusaders' camp at Damietta in 1218.",{"title":36,"searchDepth":37,"depth":37,"links":1456},[],"Robert of Courson (Robertus de Corcun, ca. 1160\u002F70–1218) was an English-born theologian who studied under Peter the Chanter at the University of Paris, where he later became a master of theology. His Summa (c. 1208–1214) is a massive compendium of moral theology treating simony, usury, oaths, vows, and ecclesiastical discipline, drawing on canon law, Scripture, and the Parisian schools. Appointed cardinal legate by Pope Innocent III in 1212, he conducted sweeping reform councils across France and played a formative role in preparing the Fourth Lateran Council (1215). He died at the Crusaders' camp at Damietta in 1218.",1218,"\u002Fa\u002Frobert-de-courson.jpg","robert-de-courson",{},"Robertus de Corcun","Robert of Courson","\u002Fauthors\u002Frobert-de-courson",{"description":1457},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1470,"title":1471,"body":1472,"born":1486,"description":1487,"died":404,"extension":41,"image":1488,"key":1489,"meta":1490,"name":1491,"name_en":1471,"navigation":46,"path":1492,"seo":1493,"stem":1494,"wikipedia":1495,"__hash__":1496},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1473,"toc":1484},[1474],[11,1475,1476,1477,1480,1481,1483],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[15,1478,1479],{},"Doctor Angelicus",". His ",[15,1482,82],{}," is the foremost systematic work of medieval scholastic theology, integrating Aristotelian philosophy with Catholic doctrine across questions of God, creation, ethics, and law. He was declared a Doctor of the Church in 1568 and remains the preeminent authority in Thomistic philosophy.",{"title":36,"searchDepth":37,"depth":37,"links":1485},[],1225,"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the Doctor Angelicus. His Summa Theologiae is the foremost systematic work of medieval scholastic theology, integrating Aristotelian philosophy with Catholic doctrine across questions of God, creation, ethics, and law. He was declared a Doctor of the Church in 1568 and remains the preeminent authority in Thomistic philosophy.","\u002Fa\u002Fthomas-aquinas.jpg","thomas-aquinas",{},"Thomas de Aquino","\u002Fauthors\u002Fthomas-aquinas",{"description":1487},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1498,"title":1499,"body":1500,"born":519,"description":1514,"died":1515,"extension":41,"image":1516,"key":1517,"meta":1518,"name":1519,"name_en":1520,"navigation":46,"path":1521,"seo":1522,"stem":1523,"wikipedia":1524,"__hash__":1525},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1501,"toc":1512},[1502],[11,1503,1504,1505,1508,1509,1511],{},"Thomas of Strasbourg (Thomas de Argentina, c. 1275–1357) was an Augustinian Hermit theologian and philosopher who served as Prior General of his order from 1345 until his death. He studied and taught at Paris, Oxford, and other major schools, becoming one of the most prominent Augustinian scholastics of the fourteenth century. His principal work, the ",[15,1506,1507],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[15,1510,116],{}," that engages extensively with Thomas Aquinas, John Duns Scotus, and William of Ockham. He is sometimes considered a representative of an Augustinian school standing between the via antiqua and via moderna.",{"title":36,"searchDepth":37,"depth":37,"links":1513},[],"Thomas of Strasbourg (Thomas de Argentina, c. 1275–1357) was an Augustinian Hermit theologian and philosopher who served as Prior General of his order from 1345 until his death. He studied and taught at Paris, Oxford, and other major schools, becoming one of the most prominent Augustinian scholastics of the fourteenth century. His principal work, the Commentaria in quatuor libros Sententiarum (composed c. 1335–1337), is a substantial commentary on Peter Lombard's Sentences that engages extensively with Thomas Aquinas, John Duns Scotus, and William of Ockham. He is sometimes considered a representative of an Augustinian school standing between the via antiqua and via moderna.",1357,"\u002Fa\u002Fthomas-of-strasbourg.jpg","thomas-of-strasbourg",{},"Thomas de Argentina","Thomas of Strasbourg","\u002Fauthors\u002Fthomas-of-strasbourg",{"description":1514},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1527,"title":1528,"body":1529,"born":1540,"description":1541,"died":1542,"extension":41,"image":1543,"key":1544,"meta":1545,"name":1546,"name_en":1547,"navigation":46,"path":1548,"seo":1549,"stem":1550,"wikipedia":1551,"__hash__":1552},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1530,"toc":1538},[1531],[11,1532,1533,1534,1537],{},"Francis Turretin (1623–1687) was a Genevan Reformed theologian of Italian Protestant descent, pastor at the Italian congregation in Geneva and professor of theology at the Genevan Academy. His principal work, the ",[15,1535,1536],{},"Institutio Theologiae Elencticae"," (3 vols., 1679–1685), became the standard dogmatics text of high Reformed orthodoxy, shaping confessional Calvinist theology well into the nineteenth century, particularly in Scotland and America through Princeton Seminary. He was a fierce defender of Reformed doctrine against Arminianism, Socinianism, and Roman Catholicism, and a key figure in the formation of the Helvetic Consensus Formula (1675).",{"title":36,"searchDepth":37,"depth":37,"links":1539},[],1623,"Francis Turretin (1623–1687) was a Genevan Reformed theologian of Italian Protestant descent, pastor at the Italian congregation in Geneva and professor of theology at the Genevan Academy. His principal work, the Institutio Theologiae Elencticae (3 vols., 1679–1685), became the standard dogmatics text of high Reformed orthodoxy, shaping confessional Calvinist theology well into the nineteenth century, particularly in Scotland and America through Princeton Seminary. He was a fierce defender of Reformed doctrine against Arminianism, Socinianism, and Roman Catholicism, and a key figure in the formation of the Helvetic Consensus Formula (1675).",1687,"\u002Fa\u002Fturretin.jpg","turretin",{},"Franciscus Turrettinus","Francis Turretin","\u002Fauthors\u002Fturretin",{"description":1541},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1554,"title":1555,"body":1556,"born":1571,"description":1572,"died":1573,"extension":41,"image":1574,"key":1575,"meta":1576,"name":1577,"name_en":1555,"navigation":46,"path":1578,"seo":1579,"stem":1580,"wikipedia":1581,"__hash__":1582},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1557,"toc":1569},[1558],[11,1559,1560,1561,1564,1565,1568],{},"William Ames (1576–1633) was an English Puritan theologian and philosopher who became one of the most influential Reformed thinkers of the seventeenth century. Educated at Christ's College, Cambridge under William Perkins, he was driven from England for his nonconformity and eventually appointed professor of theology at the University of Franeker in Friesland (1622–1633). His two major works, the ",[15,1562,1563],{},"Medulla Theologica"," (1627) and ",[15,1566,1567],{},"De Conscientia"," (1630), provided compact systematic treatments of Reformed doctrine and casuistry that were widely used as textbooks in both European and New England universities. His emphasis on practical, experiential piety shaped the Puritan tradition on both sides of the Atlantic.",{"title":36,"searchDepth":37,"depth":37,"links":1570},[],1576,"William Ames (1576–1633) was an English Puritan theologian and philosopher who became one of the most influential Reformed thinkers of the seventeenth century. Educated at Christ's College, Cambridge under William Perkins, he was driven from England for his nonconformity and eventually appointed professor of theology at the University of Franeker in Friesland (1622–1633). His two major works, the Medulla Theologica (1627) and De Conscientia (1630), provided compact systematic treatments of Reformed doctrine and casuistry that were widely used as textbooks in both European and New England universities. His emphasis on practical, experiential piety shaped the Puritan tradition on both sides of the Atlantic.",1633,"\u002Fa\u002Fwilliam-ames.jpg","william-ames",{},"Gulielmus Amesius","\u002Fauthors\u002Fwilliam-ames",{"description":1572},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1584,"title":1585,"body":1586,"born":1599,"description":1600,"died":1601,"extension":41,"image":1602,"key":1603,"meta":1604,"name":1605,"name_en":1606,"navigation":46,"path":1607,"seo":1608,"stem":1609,"wikipedia":1610,"__hash__":1611},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1587,"toc":1597},[1588],[11,1589,1590,1591,1593,1594,1596],{},"William of Auxerre (Guillelmus Altissiodorensis, c. 1150–1231) was a French scholastic theologian and master at the University of Paris in the first decades of the thirteenth century, and archdeacon of Beauvais. His ",[15,1592,832],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[15,1595,116],{}," and the great Dominican and Franciscan summae of the mid-thirteenth century; it was widely read and influenced Alexander of Hales, Albert the Great, and Thomas Aquinas. He was among the first scholastics to make extensive theological use of the newly available Aristotelian corpus. In 1231 he was appointed by Gregory IX to the commission charged with examining and expurgating Aristotle's natural philosophy, but died in Rome that same year before the work could begin.",{"title":36,"searchDepth":37,"depth":37,"links":1598},[],1150,"William of Auxerre (Guillelmus Altissiodorensis, c. 1150–1231) was a French scholastic theologian and master at the University of Paris in the first decades of the thirteenth century, and archdeacon of Beauvais. His Summa aurea, composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's Sentences and the great Dominican and Franciscan summae of the mid-thirteenth century; it was widely read and influenced Alexander of Hales, Albert the Great, and Thomas Aquinas. He was among the first scholastics to make extensive theological use of the newly available Aristotelian corpus. In 1231 he was appointed by Gregory IX to the commission charged with examining and expurgating Aristotle's natural philosophy, but died in Rome that same year before the work could begin.",1231,"\u002Fa\u002Fwilliam-of-auxerre.jpg","william-of-auxerre",{},"Guillelmus Altissiodorensis","William of Auxerre","\u002Fauthors\u002Fwilliam-of-auxerre",{"description":1600},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1613,"title":1614,"body":1615,"born":1622,"description":1619,"died":1623,"extension":41,"image":1624,"key":1625,"meta":1626,"name":1614,"name_en":1614,"navigation":46,"path":1627,"seo":1628,"stem":1629,"wikipedia":1630,"__hash__":1631},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1616,"toc":1620},[1617],[11,1618,1619],{},"William Perkins (1558–1602) was an influential English Puritan theologian and fellow of Christ's College, Cambridge. One of the leading Reformed theologians of his generation, he was renowned for his plain preaching style and prolific writings on predestination, casuistry, and practical divinity. His commentary on the Epistle to the Galatians, covering the first five chapters, was published posthumously in 1607 alongside a supplement on the sixth chapter supplied by Ralph Cudworth. His works were widely read across Protestant Europe and exerted a formative influence on early Puritanism in England and New England.",{"title":36,"searchDepth":37,"depth":37,"links":1621},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1619},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1633,"title":1634,"body":1635,"born":86,"description":1646,"died":1647,"extension":41,"image":1648,"key":1649,"meta":1650,"name":1651,"name_en":1652,"navigation":46,"path":1653,"seo":1654,"stem":1655,"wikipedia":1656,"__hash__":1657},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1636,"toc":1644},[1637],[11,1638,1639,1640,1643],{},"William of Saint-Amour (c. 1200–1272) was a French theologian and doctor of the Faculty of Theology of Paris, where he was a prominent secular master and member of the Sorbonne. He became the leading voice of the secular clergy in their conflict with the Franciscan and Dominican friars over the right to preach, hear confessions, and hold university chairs. His treatise ",[15,1641,1642],{},"De Periculis Novissimorum Temporum"," (On the Dangers of the Last Times, 1256), which identified the mendicant orders with the false prophets foretold in Scripture, was condemned by Pope Alexander IV, who expelled William from France. He was permitted to return after Alexander's death and died in his native Saint-Amour in Franche-Comté. His collected works were published posthumously in 1632 at Constance by editors sympathetic to the Gallican and secular clerical tradition.",{"title":36,"searchDepth":37,"depth":37,"links":1645},[],"William of Saint-Amour (c. 1200–1272) was a French theologian and doctor of the Faculty of Theology of Paris, where he was a prominent secular master and member of the Sorbonne. He became the leading voice of the secular clergy in their conflict with the Franciscan and Dominican friars over the right to preach, hear confessions, and hold university chairs. His treatise De Periculis Novissimorum Temporum (On the Dangers of the Last Times, 1256), which identified the mendicant orders with the false prophets foretold in Scripture, was condemned by Pope Alexander IV, who expelled William from France. He was permitted to return after Alexander's death and died in his native Saint-Amour in Franche-Comté. His collected works were published posthumously in 1632 at Constance by editors sympathetic to the Gallican and secular clerical tradition.",1272,"\u002Fa\u002Fwilliam-saint-amour.jpg","william-saint-amour",{},"Guillelmus de Sancto Amore","William of Saint-Amour","\u002Fauthors\u002Fwilliam-saint-amour",{"description":1646},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1659,"title":1660,"body":1661,"born":1676,"description":1677,"died":1678,"extension":41,"image":1679,"key":1680,"meta":1681,"name":1660,"name_en":1660,"navigation":46,"path":1682,"seo":1683,"stem":1684,"wikipedia":1685,"__hash__":1686},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1662,"toc":1674},[1663],[11,1664,1665,1666,1669,1670,1673],{},"William Tyndale (c. 1494–1536) was an English scholar and reformer who became the principal translator of the Bible into English in the Reformation era. Working in exile on the Continent, he produced the first printed English New Testament (1526) directly from the Greek, along with portions of the Old Testament from the Hebrew, shaping the language of all later English Bibles. He also wrote influential polemical and doctrinal works, including ",[15,1667,1668],{},"The Obedience of a Christian Man"," (1528) and ",[15,1671,1672],{},"The Parable of the Wicked Mammon"," (1528). Betrayed and arrested near Brussels, he was tried for heresy and executed by strangling and burning at Vilvoorde in 1536; his dying prayer, \"Lord, open the King of England's eyes,\" was answered within a few years by the licensing of the English Bible.",{"title":36,"searchDepth":37,"depth":37,"links":1675},[],1494,"William Tyndale (c. 1494–1536) was an English scholar and reformer who became the principal translator of the Bible into English in the Reformation era. Working in exile on the Continent, he produced the first printed English New Testament (1526) directly from the Greek, along with portions of the Old Testament from the Hebrew, shaping the language of all later English Bibles. He also wrote influential polemical and doctrinal works, including The Obedience of a Christian Man (1528) and The Parable of the Wicked Mammon (1528). Betrayed and arrested near Brussels, he was tried for heresy and executed by strangling and burning at Vilvoorde in 1536; his dying prayer, \"Lord, open the King of England's eyes,\" was answered within a few years by the licensing of the English Bible.",1536,"\u002Fa\u002Fwilliam-tyndale.jpg","william-tyndale",{},"\u002Fauthors\u002Fwilliam-tyndale",{"description":1677},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1688,"title":17,"authors":1689,"body":1690,"cover":1700,"description":1701,"document":1702,"editors":56,"extension":41,"filesize":1703,"key":40,"language":1704,"meta":1705,"navigation":46,"ocr_model":1706,"pages":1707,"pagination_starts":1708,"path":1713,"seo":1714,"stem":1715,"title_en":1716,"typeface":1717,"url":1718,"year":57,"__hash__":1719},"documentsMeta\u002Fdocuments\u002Fangelus-summa-angelica-1486.md",[6],{"type":8,"value":1691,"toc":1698},[1692],[11,1693,1694,1695,1697],{},"Angelus de Clavasio's ",[15,1696,17],{},", an alphabetically arranged confessor's manual of cases of conscience first compiled in the 1480s. It treats moral and canonical questions — including a substantial entry on simony — in 659 articles ordered A–Z, drawing on the canon-law and theological tradition. This editio princeps was printed at Chivasso by Jacobino Suigo, 13 May 1486. This copy is from the Biblioteca Nazionale Centrale di Roma.",{"title":36,"searchDepth":37,"depth":37,"links":1699},[],"\u002Fd\u002Fangelus-summa-angelica-1486\u002Fcover.jpg","Angelus de Clavasio's Summa angelica de casibus conscientiae, an alphabetically arranged confessor's manual of cases of conscience first compiled in the 1480s. It treats moral and canonical questions — including a substantial entry on simony — in 659 articles ordered A–Z, drawing on the canon-law and theological tradition. This editio princeps was printed at Chivasso by Jacobino Suigo, 13 May 1486. This copy is from the Biblioteca Nazionale Centrale di Roma.","\u002Fd\u002Fangelus-summa-angelica-1486.pdf","823.7MB","latin",{},"10.5281\u002Fzenodo.11113737",730,[1709],{"pdf_page":1710,"printed_page":1710,"numeral_type":1711,"pagination":1712},1,"arabic","folio-two-column","\u002Fdocuments\u002Fangelus-summa-angelica-1486",{"title":17,"description":1701},"documents\u002Fangelus-summa-angelica-1486","Angelic Summa on Cases of Conscience","gothic","https:\u002F\u002Farchive.org\u002Fdetails\u002Fita-bnc-in2-00001628-001","6nvghnRIaID3-chUacjSPfylxT670wVbWLAuj-A4OLM",[1721,1749,1781,1811,1852,1900,1941,2013,2070,2124,2173,2231,2280,2344,2417,2481,2578,2642,2669,2694,2735,2778,2819,2867,2900,2956],{"id":1722,"title":44,"body":1723,"description":1731,"extension":41,"meta":1743,"navigation":46,"page":48,"path":1744,"pdf_page":51,"reading":42,"seo":1745,"sortable_pagination_id":1746,"stem":1747,"__hash__":1748},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F313vb.md",{"type":8,"value":1724,"toc":1740},[1725,1729,1732,1737],[1726,1727,44],"h1",{"id":1728},"simonia-primo-quid-est",[11,1730,1731],{},"Respondeo quod est spiritualium, vel spiritualibus annexorum, aut a spiritualibus dependentium vel consequentium, vel ad spiritualia antecedenter ordinativum, precedente pacto, promissionis, omissionis, conditionis, modi, servicii, precu, vel cuiusvis temporalitatis recepto sive donato. Hanc descriptionem elico ex dictis doctorum, que clarius infra patebit.",[1733,1734,1736],"h2",{"id":1735},"quero-quid-in-predicta-descriptione-intelligatur","Quero quid in predicta descriptione intelligatur",[11,1738,1739],{},"nomine spiritualium. Respondeo, ut colligo ex Pa. in c. consulere. de simo. et aliis doc. maxime Ricar. in 4. di. 25. articulo 3. q. 2. et Alte. li. 6. 11. ss. Spirituale dicitur dupliciter in proposito. Primo per comparationem ad spiritum sanctum. Secundo per comparationem ad spiritum humanum. Spirituale primo modo dictum tripliciter accipitur, scilicet: Primo per essentiam, ut gratia et virtutes gratuite, et istud spirituale nec de iure, nec de scito potest vendi, quia non cadit in conventionem, et de his habes 1. q. 1. c. 1. et ibi glosa. Secundo accipitur per causalitatem et dispositionem, ut sunt sacra que sunt quodammodo causa gratie et virtutum, quia per ea consequimur gratiam et virtutes, et ista cum sint corporalia cadunt in pactum, sed non sine simonia",{"title":36,"searchDepth":37,"depth":37,"links":1741},[1742],{"id":1735,"depth":37,"text":1736},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F313vb",{"title":44,"description":1731},626.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F313vb","n5_y-FIBOulzsR5CO3KDKT0oIqgtZAG8FYFRfiopM4s",{"id":1750,"title":1751,"body":1752,"description":1756,"extension":41,"meta":1774,"navigation":46,"page":1751,"path":1775,"pdf_page":1776,"reading":42,"seo":1777,"sortable_pagination_id":1778,"stem":1779,"__hash__":1780},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314ra.md","314ra",{"type":8,"value":1753,"toc":1772},[1754,1757,1760,1763,1766,1769],[11,1755,1756],{},"vt i.c. non satis. et c. cum in ecclie. eo. Tertio accipitur spuale primo modo dictum per effectus. vt sunt ea que pueniunt alicui ex aliquo dono vel officio spuali. vt prophetare. miracula facere. diuina officia celebrare. et talia spualia non possunt vendi redimi vel resignari pro pecunia. c. querella. eo. i.q.i. nullus eps. el.2. nisi f3. s. dica. Spuale vero secundo modo dictum per ppatoes ad spuz humani dicitur duplex. Primo per essentia vt sunt scientie omnes que per inuestigationem humanaz et doctrina acquirunt. et hec nec de iure nec de facto vendi possunt. vt patet pro.17. quid inquit prodest stulto habere diuitias. cum non possit emere sapientiam. Secundo dicitur spuale per causam. vt doctrina predictaz scientiarum que de iure et facto vendi potest aliquando. aliquando vero non sine simonia. vt patebit. infra.",[11,1758,1759],{},"Quid sit annexum spiale primo modo dictum. scilicet per ppationem ad spum sancti. Respondeo p ocillo in quo spuale ministratur. vt vasa sacra. ecclesia cimiteriuz. religio scoporum. vestis sacerdotalis vt sacra est et huiusmodi.",[11,1761,1762],{},"Quid sit dependere vel proseg a spiali primo modo. Respondeo quod omne illud quod ex spuali dependet siue prosequitur. vt habere ecclam vel dignitate ecclesiastica canonia vel prebenda. siue aliud beneficium ecclesiasticum. vel ius percipiendi decias. primitias. vel oblationes. et quicquid competit clericis ratione ordinis. vt pulsare campanas. claudere hostia ecclesie et similia. quia hec omnia ordinis clericali sunt annexa que solis clericis pueniunt. et istud annexum vel dependens non potest vendi. c. ad aures. c. ad nostra eo. tamen aliter committitur simonia. et propterea procuratores rerum ecclesiasticarum. vt prepositus. yconomus. et qualiter vicedominus. qui est gestor rebus episcopi. et similiter panis defensores. vt aduocatus vniuersitatis. ecclesie syndicus. qui gerit causis ecclesie. et castaldus. siue maior dominus. qui scilicet habet curam rerum exteriorum episcopi et iudex episcopi. et similiter subiecti regule. vt archidiaconus. archipresbiter. canonicus monachus. et qualiter ecclesiastico mancipatus officio. tales si pro pecunia ordinant. simoniaci iudicantur. secundum Ago. et Archi. i.q.3. saluator. Sed Ray. limitat verum. quando talis administratio habet annexum aliquid spualitatis.",[11,1764,1765],{},"Quid sit ad spuale primo modo accepti antecedens ordinarium. Respondeo ius patronatus quod est potestas presentandi ad officium ecclesiasticum quod quidem de se vendi non potest sine simonia. vt i.c.i. de iure patro. sed transit cum vniuersitate temporali. vt in.c. ex literis. de iure patro.",[11,1767,1768],{},"Quid sit annexa spuali secundo modo accepti. scilicet per ppationem ad spim humana vel dependes. Respondeo quod sunt scole. libri et huiusmodi. et talia vendi possunt et emere. nisi ecclesia loci scolaz assignasset doctori.",[11,1770,1771],{},"Vtrum sola voluntas vendendi vel emendi",{"title":36,"searchDepth":37,"depth":37,"links":1773},[],{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314ra",627,{"description":1756},627.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314ra","EScg_6tXGWgpNdbLQf9NkoDbTArq4U4LgqUi3TuQwTU",{"id":1782,"title":1783,"body":1784,"description":1788,"extension":41,"meta":1805,"navigation":46,"page":1783,"path":1806,"pdf_page":1776,"reading":42,"seo":1807,"sortable_pagination_id":1808,"stem":1809,"__hash__":1810},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314rb.md","314rb",{"type":8,"value":1785,"toc":1802},[1786,1789,1792,1796,1799],[11,1787,1788],{},"spualia faciat aliquem simoniacum. Respondeo secundum Hosti. et Ber. c. vlti. eo. ti. infra quod non. et per eos secundum fac. c. tua nos i fi. et d.c.fi. eo. ti. et. c. vt nf3 vt ecclastica beneficia. sed ego distinguo cum Hostien. quod ad veniale et peccatum mortale sola voluntate committur. Dico quod quo ad veniale dicit missam. audit professiones. exhibet sacra et huiusmodi principaliter hac intentione. vt pro id recipiat pecunia vel aliud temporale peccat mortaliter et simoniace quo ad intentione dat. Sed si daret pro sustentatione ministri dei. illa quidem hac principali. vel ob fueretiam sacri. vel ad fundi laudabile psuetudinez. quia sic 13. i.q.2. si epm. facit. c. quid pro pecunia. l.q.1 ecclaz non. vt in. c. tua nos. eo. et ideo sola intentione. sed quo ad si alia restitutione debet. vt i.c.fi. eo. et quidem limitat Do. ibidem verum in casu quo simonia est solum de iure positiuo. ymo 13 quod nec etiam peccat. sed vbi simonia est de iure diuino licet 13. quod talis 03 induci ad restituendum quicquid accepit. sic et vsurarii metallum. et placet Pa. in. d.c.fi. Sed hoc tamen teneo quo ad peccatum. quod sine dubio peccat mortaliter si habet voluntate deliberata ad dandum spualia pro temporalibus. Et hoc verum quod nisi sequatur effectus. scilicet dato spuali pro temporali. nunquam erit simoniacus. vt notatur in.c. ndo. eo. Quo autem ad restitutionez dic vt infra. Simonia. 7. in principio. Quo ad alias penas impositas a iure secundum simoniacos firmiter teneo quod requiritur pactio. prout in diffinitione dixi precedente pacto.",[11,1790,1791],{},"Sed quid si neque ministrans spiale. neque accipiens aliquid dat vel accipit. vel paciscitur de dando. vel accipiendo sed ipsis ignorantibus amici accipientis spiale dat aliquid cum ministrante. vt ad ministrandum inducat. Respondeo plerique dans pacto psiliario ministrans spiale et recipiens non sint simoniaci ex quo non scuit aliquid. tamen ipsi amici dici psiliarii simoniaci sunt. i.q.i. statum. et.c. liga simoniacis.",[1733,1793,1795],{"id":1794},"simonia-ij","Simonia ij.",[11,1797,1798],{},"In quibus casibus pacto pmissionis. diffidis. conditionis modi. forme vinij. peni. et huiusmodi temporaliu pro re spuali vel annexo. seu dependeti a spuali non inducit simonia. Respondeo .q. 17. casibus.",[11,1800,1801],{},"Primo quando possessio datur cum pacto vt in ea construatur ecclesia. vt in.c. olica z. de resti. spo. Vnde etiam potest dari licentia construendi ipsam ecclaz sub certo pacto. vt i.c. sto. de censi. et in.c. ex insinuatione. eodem. quia talia pacta reputantur spualia. sicut et in.c. significati. de pbe. vbi datur prebenda cum pacto quod quotidie celebret in tali ecclesia. et quod non possit eam dimittere. et licet. quia traditione rei sue qualiter potest quod sibi placuerit apponere pactum. c. ver. de cod. appo. Vtrum laicus dando rem temporale ecclesie possit apponere conditionez spuale. puta quod fiat anuersarium. vel dicatur tot misse. vide. infra. Simonia. 3. § ii.",{"title":36,"searchDepth":37,"depth":37,"links":1803},[1804],{"id":1794,"depth":37,"text":1795},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314rb",{"description":1788},627.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314rb","Z--QDb0gdej4oAsFSIvCZgDWgKg7nnY9frc4nWAhNrI",{"id":1812,"title":1813,"body":1814,"description":1818,"extension":41,"meta":1845,"navigation":46,"page":1813,"path":1846,"pdf_page":1847,"reading":42,"seo":1848,"sortable_pagination_id":1849,"stem":1850,"__hash__":1851},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314va.md","314va",{"type":8,"value":1815,"toc":1840},[1816,1819,1823,1826,1830,1833,1837],[11,1817,1818],{},"Item offerens bona sua ecclesie vt efficiatur canonicus. et ex illi bonis post mortuum instituatur sibi prebenda sit simoniacus. Respondetur quod sic. text. est i. c. suanos. eo. secus si pure et liberaliter donasset. et post humiliter peteret admitti in canonicum et retinere predicta in prebenda. et clerici pure consentirent. quia tunc liceret.",[1733,1820,1822],{"id":1821},"quid-de-eo","Quid de eo",[11,1824,1825],{},"qui constituit de bonis suis prebendam in aliqua ecclesia sibi retinendo potestatem conferendi eam alicui alteri. Respondetur quod potest sine simonia retinere sibi ius patronatus si in perpetuum. si ad ipsam sed non valet. nisi fiat de consensu episcopi et fratrum eius si qui sunt ibi in constitutione eius.",[1733,1827,1829],{"id":1828},"pone-quod-statuto","Pone quod statuto",[11,1831,1832],{},"cauetur quod nouiter receptus in canonicum siue monacum teneatur soluere certum quid. Queritur vtrum sit simonia per receptionem illud soluere. Respondetur. Panormitanus i. c. dilectus. el. et. eo. quod sic. ex quo precessit taxatio. quia talis solutio videtur facta virtute illius taxationis et non libere. facit tex. prefati. c. dilectus. et. c. ex multis. i. q. 3. et. c. veniens. eo. ti. Quod limitant verum aliqui. quando tale solutum cedit in vtilitatem priuatam. aut canonicorum. secus si solueret pro frabrica ecclesie. vel alijs ad diuinum cultum pertinentibus secundum Hostiensem. ar. de constitutionibus. c. cum omnes. et. c. ex parte. Nam laudabilis consuetudo debet seruari. c. ad apostolicam. eo. et. c. significatum. de prebendis. non tamen debet retineri prebenda loco pignoris. ar. de. c. significatum. vel et potest retineri. si consuetudo sit quod non assignetur ibidem quousque tale quod soluerit. In hoc tamen non sit permutatio spiritualis ad spirituale. quod licet de re. permutatio. c. ad quaestiones. Panormitanus tamen in. c. Jacobus. eo. ti. quod si statutum imponit tale onus recipiendo vel recepto de nouo vt teneatur soluere certum quid et ecclesie vel ad cultum dei quod non valet. sine simonia. et facit. de. c. ex multis cum alijs. Si vero statutum imponit onus prebende. sic valet in fauorem cultus diuini. ar. c. significatum. de prebendis. et. c. vnico. vt ecclesia benefi. et ar. in. c. si pro tua debita. de rescriptis. li. 6. et hec magis placet. sed nec primam opinionem condemno.",[1733,1834,1836],{"id":1835},"secundus-est","Secundus est",[11,1838,1839],{},"cum aliquid pro operibus spiritualibus alicui presbitero datur. qui ad ea alias non tenetur. 12. q. 1. caritate. Aduerte tamen quod in hoc fuerunt opiniones. vt refert Panormitanus in. c. significatum. de prebendis. magis ista opinio placet Panormitanus et glosa. in. de. c. significatum. et Ricardus. in. 4. di. 15. articulo. 3. q. 1. et Hostiensis et Bonifacius et Innocentius in. c. quoniam plerunque. vi. furto. qui tenet quod licite potest aliquid recipere sacerdos pro missis celebrandis et alijs spiritualibus administrandis. dummodo non intendat vendere spirituale seu recipere pecuniam pro spiritualibus. sed potius pro furtio et recompensatione laborum damnorum que sustinet trahendo ibi moram et sua sustentatione. Et quod ad ca exhibenda",{"title":36,"searchDepth":37,"depth":37,"links":1841},[1842,1843,1844],{"id":1821,"depth":37,"text":1822},{"id":1828,"depth":37,"text":1829},{"id":1835,"depth":37,"text":1836},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314va",628,{"description":1818},628.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314va","RLAAnKtLNyuq4dVkA36u-2wAG1HVPUlC_pwWBwFurPs",{"id":1853,"title":1854,"body":1855,"description":1859,"extension":41,"meta":1894,"navigation":46,"page":1854,"path":1895,"pdf_page":1847,"reading":42,"seo":1896,"sortable_pagination_id":1897,"stem":1898,"__hash__":1899},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314vb.md","314vb",{"type":8,"value":1856,"toc":1888},[1857,1860,1864,1867,1871,1874,1878,1881,1885],[11,1858,1859],{},"non sit ex officio obligatus. quia si intenderet recipere pro spirituali esset simonia. c. iudices. i. q. 1. Similiter esset simonia. si sacerdos prochialis a suis subditis hoc exigeret. quia ad hoc tenetur quia nec etiam pro sumptu aliquid potest accipere ab eis sine simonia pro quocunque spirituali. c. vendentes. i. q. 3. ab alijs autem bene potest. Verum est quod Hostiensis et Raymundus dicunt quod si talis sacerdos qui etiam non obligatur ex officio habet sumptus necessarios aliunde pro debet gratis cantare. quod si facit pro pecunia aut erit simonia aut auaricia. sed cum simonia non possit esse cum non intendat vendere spirituale et nemo teneatur suis stipendijs militare. c. cum sit. eo. ergo ibi videtur turpe lucrum. vt patet in. de. c. iudices. et ar. 12. q. i. Illi qui. vel ad minus habet speciem mali. Tu vero tene quod tria concurrere debent vt liceat. Primum quod non capiat nisi pro sumptu vel labore. Secundum quod non sit ex officio obligatus ministrare. Tertium quod non habeat aliunde sumptus necessarios.",[1733,1861,1863],{"id":1862},"sed-si-sacerdos-prochialis","Sed si sacerdos prochialis",[11,1865,1866],{},"non habet sumptus necessarios. nunquid poterit sine simonia exigere aliquid pro spiritualibus. Respondetur secundum Panormitanum in. c. dilectus. el primo. eo. quod si potest aliunde sibi honeste victum quaerere. puta scribendo et huiusmodi. sic non potest exigere. sed laborare debet manibus. 91. di. c. clericus. Si vero non potest tunc episcopus debet sibi prouidere. vel populus potest compelli ad prestandum sibi necessaria pro victu. et facit glosa bona. in. c. omnis christianus. de penitentia. di. i. quae dicit quod potest subtrahi sacra populo nisi oblationem faciat. et secundum hanc distinctionem intellige glosam et tex. in. c. precipimus. 11. q. 2. et secundum predicta limita. quia vnum sine reliquo non procedit. i. q. 3. si quis obiecerit.",[1733,1868,1870],{"id":1869},"tertius-est","Tertius est",[11,1872,1873],{},"quando datur aliquid pro vita eterna. vel remissione suorum peccatorum secundum illud dantes. 4. peccata tua eleemosynis redime. de testamento. c. fi. 13. q. 2. anime. 82. di. presbiter. i glosa. Romana. quia predicta proponuntur nobis venalia. et ideo pro moneta dilectionis et operibus caritatis. quia eleemosyna non est precium vite eterne. nisi in quantum imperatur a caritate. non sic alia spiritualia que conferuntur pro ministros ecclesie.",[1733,1875,1877],{"id":1876},"vtrum-faciens-votum-deo","Vtrum faciens votum deo",[11,1879,1880],{},"vt obtineat quid temporale sit simoniacus. vide. infra. votum primo. §. 9.",[1733,1882,1884],{"id":1883},"quartus-est","Quartus est",[11,1886,1887],{},"quando datur aliquid pro redimenda vexatione que sibi fit in re spirituali. c. dilectus el primo. eo. Quod limito verum. quando certus est de iniustitia que sibi fit. secus esset in dubio. quia non liceret. Unde si episcopus me iniuste excommunicet possum sibi dare pecuniam. vt sententiam reuocet et me absoluat. secundum glosam in. c. ad aures. eo. Innocentius ibidem habet contrarium. scilicet quod",{"title":36,"searchDepth":37,"depth":37,"links":1889},[1890,1891,1892,1893],{"id":1862,"depth":37,"text":1863},{"id":1869,"depth":37,"text":1870},{"id":1876,"depth":37,"text":1877},{"id":1883,"depth":37,"text":1884},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314vb",{"description":1859},628.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F314vb","9-OBJW07wym6OiF6GRnsSMjisqsbMGH2gveXitz8Zhc",{"id":1901,"title":1902,"body":1903,"description":1907,"extension":41,"meta":1934,"navigation":46,"page":1902,"path":1935,"pdf_page":1936,"reading":42,"seo":1937,"sortable_pagination_id":1938,"stem":1939,"__hash__":1940},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315ra.md","315ra",{"type":8,"value":1904,"toc":1929},[1905,1908,1912,1915,1919,1922,1926],[11,1906,1907],{},"non possit sine simonia. Sed Jo. An. ibidem et sequitur Pa. dicit quod si tale imminet aliquod graue preiudicium ex dilatata absolutione, puta quod debebat eligere vel eligi, vel currit sibi prescriptio et huiusmodi, sic vera est opinio glo. que tunc redimit vexationem suam, d. c. dilectus. Si non subest sibi aliquod preiudicium ex dilatione absolutionis, tunc est vera opinio Inno. et io habeat recursum ad superiorem ar. c. nullus. de iure patro. Idem dic de suspensione vel interdicto.",[1733,1909,1911],{"id":1910},"utrum-possit-aliquid-dari-condicenti-mihi","Utrum possit aliquid dari condicenti mihi:",[11,1913,1914],{},"iure vel de facto, ne sequar aliquod spirituale. Responsio. Pa. in. c. Matheus. eo. quod non licet per iure querendo sine simonia. ar. c. significasti. de ele. Nec etiam per possessione bona postquam quesitum secundum Inno. in. c. ad aures. de simo. et glo. 16. q. 7. decimas. sed per iure quesito sic in. d. c. dilectus. Ibi Pa. et addit limitando predicta, si per potentiam aduersarii non posset apud superiorem de facili consequi possessione, tunc ut euitet magnum incommodum posset aliquid dare sine simonia, sicut dictum est de absolutione ab excommunicatione. Si vero iniuste possidet non potest aliquid dare sine simonia ut non vexetur. Similiter ne episcopus eum iuste deponat, vel ne accusetur iuste vere illi qui prendit ius in beneficio, quia tunc non est redimere vexationem, ut no. in. c. nemo. eo. ti. Hic aduerte quod reddens spirituale quod usurpat solum ex pecunia, sed dans possit sine simonia redimere; sed ille a quo redimitur est simoniacus secundum Hosti.",[1733,1916,1918],{"id":1917},"utrum-possit-sine-simonia-aliquid-dari-presbitero-pro-baptismo","Utrum possit sine simonia aliquid dari presbitero pro baptismo:",[11,1920,1921],{},"qui non vult aliter baptizare. Pa. in. c. cum in ecclesie. eo. ti. per 12. et in adulto non, quia per contritionem potest saluari. ar. c. debitum. et quod ibi notatur. et bap. in. c. 2. de presbi. non bap. Sed pro infante sunt opiniones. Aliqui, ut Tho. 2. 2. et De. de tare, De. de palu. in. 4. et glo. i. c. baptizandis. i. q. i. dicunt quod non licet, quia non sunt facienda mala ut ueniant bona. 14. di. c. quod ait Loth. de glo. 7. 46. di. sicut. Sed Pa. ubi supra, Ricar. et Ladul. in. 4. di. 25. reputant verum in adulto, quia bona voluntas ei sufficit in tali casu. Sed quia quis habet puerum et non reperitur alius qui possit baptizare vel sciat, ut puta quod est mutus vel non habet manum ille qui querit quod baptizetur, nec alium habet, tunc licite dat, quia non emit spirituale, nec hoc debet intendere sed remouere vexationem et impedimentum, et debet intendere emere temporale, scilicet aquam solum, et hoc tene.",[1733,1923,1925],{"id":1924},"utrum-licite-detur-pecunia-pagano-ut-se-baptizari-permittat","Utrum licite detur pecunia pagano ut se baptizari permittat:",[11,1927,1928],{},"Pa. in glo. i. q. 2. in. c. quod",{"title":36,"searchDepth":37,"depth":37,"links":1930},[1931,1932,1933],{"id":1910,"depth":37,"text":1911},{"id":1917,"depth":37,"text":1918},{"id":1924,"depth":37,"text":1925},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315ra",629,{"description":1907},629.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315ra","KxEyrToGjP-dKuYCZoiWMdy69DI7enuVcvGgZyHlYYs",{"id":1942,"title":1943,"body":1944,"description":1948,"extension":41,"meta":2007,"navigation":46,"page":1943,"path":2008,"pdf_page":1936,"reading":42,"seo":2009,"sortable_pagination_id":2010,"stem":2011,"__hash__":2012},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315rb.md","315rb",{"type":8,"value":1945,"toc":1998},[1946,1949,1953,1956,1960,1963,1967,1970,1974,1977,1981,1984,1988,1991,1995],[11,1947,1948],{},"pio recitantur opi. sed tene opi. Pa. in. c. cum in ecclesie. eo. qui dicit quod si propter paupertate timeret venire ad fide tunc licet ei aliquid dare ut veniat. Si vero non habet voluntatem veniendi, nisi propter cupiditatem, tunc non licet. quia baptismus ei parum prodesset. 15. q. i. non est. ymo peccat, quia abutitur bono. et similiter dantes. ar. 23. q. 5. ad fidem. nisi probabiliter presumeret quod postea mutabit voluntatem.",[1733,1950,1952],{"id":1951},"quid-si-ecclesia-mea-vel-prebenda-mea","Quid si ecclesia mea vel prebenda mea:",[11,1954,1955],{},"remoto alteri est assignata. Responsio. quod si per precio eam recupero vel redimo, simonia est, siue iuste siue iniuste sum dimotus. Secus ante priuationem si iuste tenebam, quia sic est redimere vexationem meam. concordat Inno. in c. ad aures. eo. ti. Pa. in. c. Matheus. eo. Intellige quando remotus est a prelato superiori, quia secus si expelleret ab aliquo tirano, nam tunc et post remotionem posset dare.",[1733,1957,1959],{"id":1958},"atque-sit-simonia-si-pecunia-datur-episcopo-ut-non-conferat-simoniace","Atque sit simonia si pecunia datur episcopo ut non conferat simoniace:",[11,1961,1962],{},"Responsio. Pa. in. d. c. cum in ecclesie quod sic ex parte recipientis, sed nec parte dantis.",[1733,1964,1966],{"id":1965},"atque-capitulum-dans-aliquid-alicui-qui-electione-impedit","Atque capitulum dans aliquid alicui qui electione impedit:",[11,1968,1969],{},"de quo constat quod in electione nullum ius habet ut desistat, sit simoniacum. Responsio. quod non, si impediret ne simpliciter electio fieret. Sed si impediret ne iste vel ille eligeretur, sic non posset; sic nec ille cuius electionem impediret, secundum Rodo.",[1733,1971,1973],{"id":1972},"quintus-casus-est-quando-procuratio-datur-episcopo","Quintus casus est quando procuratio datur episcopo:",[11,1975,1976],{},"pro visitatione vel consecratione ecclesie. de celi. c. cum apostolus. et de simo. c. cum sit romana. de prescrip. c. cum ex officii. et 10. q. 3. statuit. et licet doc. diuersi mode velint assignare rationem. tu tamen dic quod si fit legis auctoritate, tunc non peccat. 23. q. 4. qui peccat. Aduerte in quo tunc licite potest dari: quando est procuratio moderata, de qua vide. i. visitatio. §. 3. aliter non liceret.",[1733,1978,1980],{"id":1979},"sextus-casus-est-quando-exigitur-in-pactum-expresse","Sextus casus est quando exigitur in pactum expresse:",[11,1982,1983],{},"quod tamen promittitur, ut dictum cum precedenti. § sequitur vide. vii. c. oli. el. i. de resti. spo. et ibi Pa. Jo. ut dicit idem Pa. in. c. i. de eo qui mittit in possessionem, quia licet spiritualia non accipiant existimationem, tamen interesse ex eis proueniens bene potest esse existimabile et super eo tantum quam super temporali procedi potest, ut dicit glo. i. c. coram. de offi. dele.",[1733,1985,1987],{"id":1986},"atque-vicarius-recipiendo-salarium-fit-simoniacus","Atque vicarius recipiendo salarium fit simoniacus:",[11,1989,1990],{},"Responsio. Pa. in. c. i. ne prelati. ut supra. quod non. quia locat operas suas. sic nec assessor, ut i. c. statuti. de prescrip. i. 6. nec aduocatus. 14. q. 5. non sane.",[1733,1992,1994],{"id":1993},"septimus-casus-est-quando-aliquid-exigitur-pro-mora","Septimus casus est quando aliquid exigitur pro mora:",[11,1996,1997],{},"insinuationis exigitur, ut si dicatur volenti intrare religionem quod aliquid secum portet, an possit viuere. Non vere credo si Pa. in. c. non satis. eo. dummodo non ducatur in pactum. et ita procedendo Inno. in. c. tua eo. ti. quod ut tenere quod non licet dicere. si vis",{"title":36,"searchDepth":37,"depth":37,"links":1999},[2000,2001,2002,2003,2004,2005,2006],{"id":1951,"depth":37,"text":1952},{"id":1958,"depth":37,"text":1959},{"id":1965,"depth":37,"text":1966},{"id":1972,"depth":37,"text":1973},{"id":1979,"depth":37,"text":1980},{"id":1986,"depth":37,"text":1987},{"id":1993,"depth":37,"text":1994},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315rb",{"description":1948},629.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315rb","-8w1q_4s7KS1pthqpCFKwEdarWUQh4pt183szjSOXI4",{"id":2014,"title":2015,"body":2016,"description":2020,"extension":41,"meta":2063,"navigation":46,"page":2015,"path":2064,"pdf_page":2065,"reading":42,"seo":2066,"sortable_pagination_id":2067,"stem":2068,"__hash__":2069},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315va.md","315va",{"type":8,"value":2017,"toc":2056},[2018,2021,2025,2028,2032,2035,2039,2042,2046,2049,2053],[11,2019,2020],{},"vinere mecum porta tecum. et glo.i.d.c. non satis\nquod dicit quod licet sic dicere. de quo tamen dic. vt.i.Simonia.4.",[1733,2022,2024],{"id":2023},"octauus-casus","Octauus casus",[11,2026,2027],{},"est quando subest consuetudo vt aliquid pro spualibus exigatur. de quo tamen dic. vt s.Consuetudo.§.i.Adverte et quod illud habet locum vbi a laicis debetur aliquid clericis. Sed vbi consuetudo est vt a clericis aliquid exigatur. tunc dic secundum Pa.i.c.Jacobus.eo. quod ad priuatum commodum clericorum non valet. sed bene in fauorem diuini cultus si non precessit intellige exactio ante sacrorum exhibitionem. et propterea dicit Inno. et Jo.de ligna.i.d.c. ad apostolicam. quod consuetudo qua datur aliquid an receptionem sacrorum est corruptella. nec valet quantumcumque longa. et quando non precessit exactio. quare valeat in laicis et non clericis. Ratio diuersitatis est. quare laici videntur se obligasse sub nomine cuiusdam oblationis. facit quod notatur.i.c.nouum genus.de deci.",[1733,2029,2031],{"id":2030},"nonus-casus","Nonus casus",[11,2033,2034],{},"est quando quis causa permutationis aliquid dat in recompensationem maioris beneficii. de quo dic vt s. Permutatio.§.6. Et adverte quod tractatus permutationis inter presbiteros super beneficiis non inducit simoniam. vt s. Permutatio. §. 4. ymo vt dicit Car.in Cle.vnica.de re.permu. in renuntiatione expresse imponi potest. quod causa permutationis renuntiat sine simonia. quare a iure permittitur.de ele.significasti. et re.permu.c.vniuersorum.et.c. vnico de re.permu.li.6. et.d.Cle.vnica.",[1733,2036,2038],{"id":2037},"decimus-casus","Decimus casus",[11,2040,2041],{},"est quando vasa sacra vendantur. quod licet sit annexa spualibus tamen vendi possunt sine simonia. non habito respectu ad formam consecrationis secundum Rica. in quol.2.q.12.ita tamen quod alteri ecclesie in eadem forma vendatur. Sed persone seculari non licet vendere. nisi redacta in pristinam massam. Et idem dico de vestibus sacris quod alteri ecclesie vendi possunt.",[1733,2043,2045],{"id":2044},"sed-numquid","Sed numquid",[11,2047,2048],{},"licet aliquid exigere pro crismate habito respectu ad liquorem. Responde.Pa.in.c.ea que de auaricie.eo.ti. quod non sine simonia. quare crisma in quantum sacramentum est. non solum est spuale. sed et in quantum liquor est quod spuale.i.q.i.placuit.el primo. similiter nec panis benedictus vel candele benedicte.",[1733,2050,2052],{"id":2051},"undecimus-casus","Undecimus casus",[11,2054,2055],{},"est quando venditur dependens siue consequens ad id quod dependet a spuali secundum Ricar.vbi.s.sicut est preceptio deciarum et fructus beneficiorum. panis oblationis vel cera. grani. et huiusmodi que offeruntur in ecclesia. Nam in quantum precise dispualem est et vendi non potest. sed bene fructus. Et ideo dicit Pa.i.c.i.ne presbiteri.vi.su. quod prelatus bene potest vendere obuentiones iurisditionis tanquam fructus secundum glo.ibidem. sed tamen secundum Inno. non debent vendi exerceti illam iurisditionem. et bene quare propter conexitatem videtur vendere ipsam iurisditionem.i.q.3.c.si quis obiecerit: Similiter alii fructus ecclesie secundum Hostiensem vendi possunt cum sint corporales. intellige verum a beneficiato quamdiu ipse viuit. non a pra-",{"title":36,"searchDepth":37,"depth":37,"links":2057},[2058,2059,2060,2061,2062],{"id":2023,"depth":37,"text":2024},{"id":2030,"depth":37,"text":2031},{"id":2037,"depth":37,"text":2038},{"id":2044,"depth":37,"text":2045},{"id":2051,"depth":37,"text":2052},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315va",630,{"description":2020},630.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315va","t0itXyvzGkxWMQ--nKJSzr5b9N1-XRaljDDDeGU-FEI",{"id":2071,"title":2072,"body":2073,"description":2077,"extension":41,"meta":2118,"navigation":46,"page":2072,"path":2119,"pdf_page":2065,"reading":42,"seo":2120,"sortable_pagination_id":2121,"stem":2122,"__hash__":2123},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315vb.md","315vb",{"type":8,"value":2074,"toc":2111},[2075,2078,2082,2085,2089,2092,2096,2099,2101,2104,2108],[11,2076,2077],{},"-to qui habet ius preferendi.ar.c. vnici.§.fi. vt eccle.ben. et similiter dicit idem Pa.i.c.fi.ne presbiteri.vi.su. quod possunt locari laico obuentiones ecclesie. dummodo ponat clericum loco sui pro recolligendis. ne presumptuose ad altare accedat vbi sunt oblationes.ar.c.i.et.2.ne clerici.vel mo.",[1733,2079,2081],{"id":2080},"utrum-dans-pecuniam","Utrum dans pecuniam",[11,2083,2084],{},"pro administratione rerum ecclasticarum committat simoniam. Responde.Pa.in.c.consulere.eo. quod sic. et ibi tex. Hoc limito secundum glo.i.c.Saluator.i.q.3.quando talis administratio habet aliquod spuale annexum. alias non. quare temporale iurisditionem posset dare sub pensione annua. Et idem dic. scilicet simoniacum si datur pro administratione pauperum hospitalium.i.q.7.si quis oblationem in glo. et in aut.de sancti. epis.§.sed neque secundum Pe.de pusio.tractatu.de canonica portione epi. c.4.siue hospitalia sint auctoritate episcopi constructa. siue non. secus si dat vt recipiatur ad seruiendum solum sine aliquo iure consequendo. Et sic intellige.c.vnicum.vt ecclesia.bene. quod ecclesia.i.prelatura sub annuo censu concedi non potest.de simo.c.non sat.11.q.2.precipimus.Unde emens preposituram. yconomicatum. vicedominum aduocationem.castaldiam et huiusmodi simoniacus est.i.q.i.si quis episcopus.secundum tamen litationem predictam.",[1733,2086,2088],{"id":2087},"utrum-dans-aliquid","Utrum dans aliquid",[11,2090,2091],{},"vt seruiat tanquam vicarius in ecclesia sit simoniacus. Responde.Pa.i.c. ad nostram. eo. quod sic.vide bonum tex.cum glo.i.c.licet.de presbiteris.",[1733,2093,2095],{"id":2094},"utrum-vendens-villam-et-ius-patronatus","Utrum vendens villam et ius patronatus",[11,2097,2098],{},"quod habet in ea sit simoniacus. Responde.Pa.in.c.arellani.de simo. quod sic.quare copulatiua facit venire copulatum principaliter. et non accessorie.Secus si dicatur.vendo villam cum iure patronatus. et sic intellige Jo.An.in.c.i.de iure patro.li.6.Ego vero quo ad conscientiam recurrerem ad intentionem si habuit.scilicet animum vendendi ius patronatus specialiter. et sic fit simoniacus. quod patet quando plus vendit villam. alias non.",[1733,2100,2052],{"id":2051},[11,2102,2103],{},"est quando episcopus recipit clericum ad seruitium spuale et temporale prestandum sibi cum promissione. quod annuatim soluet sibi certum salarium donec sibi prouiderit de beneficio. Nam licet hic secundum Hostiensem dummodo specialiter non se obligauerit ad seruitium temporale prestandum. nec committit simoniam postmodum remittendo salarium cum confertur beneficium. quare salarium erat sub conditione. et facta collatione beneficii expirat conditio.Insti.de ver. ob.§.omnis.Secus si promissio salarii fuisset pura et perpetua.ar.c. veniens.eo.ti. Hoc quidem Pa.i.c.cum essent.eo.condit verum quod licet quando prelatus non inducit principaliter propter seruitium. sed quare ille meretur. alias si causa finalis sit seruitium non licet.ar.c. graue.de prebendis.secus si sit causa impulsiua.",[1733,2105,2107],{"id":2106},"quid-de-illo","Quid de illo",[11,2109,2110],{},"qui recipit promissionem beneficii prestandi pro voce electionis danda. Responde.simo-",{"title":36,"searchDepth":37,"depth":37,"links":2112},[2113,2114,2115,2116,2117],{"id":2080,"depth":37,"text":2081},{"id":2087,"depth":37,"text":2088},{"id":2094,"depth":37,"text":2095},{"id":2051,"depth":37,"text":2052},{"id":2106,"depth":37,"text":2107},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315vb",{"description":2077},630.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F315vb","m9TwgI1Z4OWo7TQf03SHdo96EhEVLBGOyFpdaxW4H_U",{"id":2125,"title":2126,"body":2127,"description":2131,"extension":41,"meta":2166,"navigation":46,"page":2126,"path":2167,"pdf_page":2168,"reading":42,"seo":2169,"sortable_pagination_id":2170,"stem":2171,"__hash__":2172},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316ra.md","316ra",{"type":8,"value":2128,"toc":2160},[2129,2132,2136,2139,2143,2146,2150,2153,2157],[11,2130,2131],{},"niacus est.c.de hoc.eo.ti. Idem dic si recipit pro electione non impedienda.sive an.sive post.dummodo nudum sit ius acquisitum in ea electione.nam acquisito iure licet redimere suam vexationem.vt.s.4.casu.",[1733,2133,2135],{"id":2134},"tertiusdecimus-casus","Tertiusdecimus casus",[11,2137,2138],{},"est quando pecunia datur pro temporali iurisditione vendenda.licet Pa.s.c.i.ne. pro vices su. licet tamen licet non sit simonia est graue peccatum. Facit ad hoc.c.neo. quod ibi no.eo.ti.et.i.q.i in summa.Et glo.i.i.c.quoniam.nep.vi.su. quod licet quod est simonia.debet intelligi vera secundum Pa.in.d.c. quoniam.quando temporalis iurisditio habet dependentiam ab officio ecclesiastico.quare per talem connexitatem committitur simonia d.c.consulere.eo.ti.sed quando non habet dependentiam ab officio ecclesiastico.non est simonia sed turpe lucrum.et sic lege secundum Pa.in.d.c.i.vt in aut. vt iudi.sine quo.suffra.et in aut.de man.princi.§.illo Do.tamen tenet quod sit simonia dare pecuniam vt promoueat quis in imperatorem.vel regem.potestatem.vel rectorem alicuius ciuitatis. quare iurisditio est spiritualis.i.q.3. ex multis. Unde vendere gastaldionatum.vel yconomatum est simoniacum.i.q.i.si quis eps. et.i.q.3. Saluator.Dignitas non potestas a deo est. et tunc spiritualis videtur. Sed credo sit verior opinio Pa.ynno Be.licet quod et licet dare aliquid pro habendo officio temporali.de quo vide.s.in cui.§.i. et dic vt ibi.",[1733,2140,2142],{"id":2141},"quartusdecimus-casus","Quartusdecimus casus",[11,2144,2145],{},"est. quando spirituale pro spirituali exigitur.vt puta.vnus debet dicere primam missam.alius famam. Conveniunt adinvicem quod vnus dicat missam pro alio. et econverso.Tho.vero tenet quod si interveniat pactum erit viciosum.nisi beneficio.vel personatui sit anexum tale onus.vt puta prebendae.s.quod qui eam habuerit dicat missam de beata virgine.vt extra de prebe.c.significasti. Simile videtur tenere Ricar. in.4.di.25.articulo.3.q.1.dicens quod si duo sunt baptizandi. vnus dicat baptizabo te tali pacto quod baptizes me.quod est simoniacum. Ratio quia in talibus nulla pacto vel conventio debet intervenire.c.tua nobis.eo.ti.et hoc propter duo. Primo.quia res ante dominium emitur. sic a ministro sacrorum qui non est dominus.Secundo.quare est contra rationem gratiae quod vendatur. Sed tu adverte quod quando vnus tenetur dicere primam missam et convenit cum eo qui tenetur dicere famam.pro fama dicenda.vt alius dicat primam. quod licet propter non denotat appreciationem sed adminiculationes.cum ille non possit dicere missam pro alio. nisi dicat pro eo. et ideo licet.sed in casu praedictorum doc.licet propter dicit appreciationem. et ideo illicitum est pactum.sed bene posset dicere secundum praedictos doc.Hodie ego dico pro te.vel te baptizo. et rogo vt cras dicas pro me.vel baptizes me postea et huiusmodi sine pactione.",[1733,2147,2149],{"id":2148},"quintusdecimus-casus","Quintusdecimus casus",[11,2151,2152],{},"quando datur ratione provocationis ad orandum.sicut quando datur eleemosyna religiosis pauperibus vt provocentur orare et missas dicere pro eis.de quo dic.ut.j. Simonia.3.§.9",[1733,2154,2156],{"id":2155},"sextusdecimus","Sextusdecimus",[11,2158,2159],{},"ratione punitionis sicut in absolutione",{"title":36,"searchDepth":37,"depth":37,"links":2161},[2162,2163,2164,2165],{"id":2134,"depth":37,"text":2135},{"id":2141,"depth":37,"text":2142},{"id":2148,"depth":37,"text":2149},{"id":2155,"depth":37,"text":2156},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316ra",631,{"description":2131},631.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316ra","QfpW-j_89GAaAJuzhsXoddEZPoOEiypP_r7X33ywC18",{"id":2174,"title":2175,"body":2176,"description":2180,"extension":41,"meta":2225,"navigation":46,"page":2175,"path":2226,"pdf_page":2168,"reading":42,"seo":2227,"sortable_pagination_id":2228,"stem":2229,"__hash__":2230},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316rb.md","316rb",{"type":8,"value":2177,"toc":2220},[2178,2181,2185,2188,2192,2195,2198,2201,2204,2207,2210,2214,2217],[11,2179,2180],{},"excommunicationis exigitur pecunia non pro absolutione quae esset simonia.sed pro punitione peccati.c.ad aures eo.cor.Ricar.vbi.s.et addit: caveat absolvens ne in hoc magis intendat deservire cupiditati.quam correctioni.",[1733,2182,2184],{"id":2183},"decimusseptimus","Decimusseptimus",[11,2186,2187],{},"ratione liberalitatis quia gratis datur et gratis accipitur non ratione alicuius spiritualis.i.q.i.quicquid.sed tamen nobilitas in tali daro facit praesumptam simoniam.vt i.c.et si quones.co.ti.",[1733,2189,2191],{"id":2190},"simonia-3","Simonia 3",[11,2193,2194],{},"Circa beneficia.dignitates et officia. et primo circa electionem seu promotionem queritur.",[11,2196,2197],{},"Utrum reges et principes et alij recipientes pecuniam vt consentiant electioni seu promotioni ad aliquam dignitatem vel praelaturam sint simoniaci. Respondetur Pa.in.c.de hoc.eo.quod sic. et tenentur restituere illi ecclesiae de cuius praelatura agebat: licet non eciam de bonis ecclesiae.vt patet in eodem.c.de hoc.",[11,2199,2200],{},"Quid de canonico qui convenit cum alijs canonicis vt complaceat sibi de aliquo canonico recipiendo: et postea ipse eis complacebit de alio.quod simonia est.c.contra pio.i.q.2.",[11,2202,2203],{},"Quid si dicat aliquis eorum nunquam consentiam quod aliquis fiat canonicus nisi mihi consentias de meo. Secundum Ray. Simoniacus est. Si tamen consuetudo esset quod quando vnus fuit exauditus in vna.quod alius postea exaudiat in alia.posset tunc tale consuetudine rogare suadere.ar.63.di.quia igitur.de constitu.c.cum omnes",[11,2205,2206],{},"Utrum committat simoniam qui facit pactum cum illo cui beneficium confert vt retineat aliquam portionem ex redditibus beneficij. Respondetur Pa.i.c.i.vt ecclesia. beneficia.quod sic: Modo tamen quod episcopus ex iusta causa et necessaria potest statuere vt redditus certi temporis beneficij vacantis deputentur.ad certum vsum laudabilem.facit.c.vltimum de v.li. Item pro solutione suorum debitorum.intellige factorum nomine ecclesiae.secus si exiisset nomine privato.vt no.glo.in.c.i.de solut. facit.c.si pro tua.de rescrip.li.6.",[11,2208,2209],{},"Utrum promovendus in rectorem alicuius ecclesiae et pacisces vt soluat pensionem maiorem collatori sit simoniacus. Respondetur Pa.in.c.cum clerici.de pact.quod sic. Similiter eciam si promovendus propria auctoritate obliget se ad pensionem: et non tenet collatio secundum Pa. ibidem:licet Jo.An.teneat quod tenet.",[1733,2211,2213],{"id":2212},"circa-officia","Circa officia",[11,2215,2216],{},"queritur.quid de presbytero qui vendit officium portandi aquam benedictam per suam parochiam. Respondetur secundum Rodon. quod licite potest fieri si vendit emolumenta sibi ex consuetudine provenire suetae:Si autem vendit tale officium. non est simonia.sed turpe lucrum:Si autem vendit aquam benedictam vel panem benedictum sic est simonia licet Alex. et Rodon.quare in receptione talium confertur remissio venialium peccatorum.",[11,2218,2219],{},"Quid si quis vendat officium claudendi hostia",{"title":36,"searchDepth":37,"depth":37,"links":2221},[2222,2223,2224],{"id":2183,"depth":37,"text":2184},{"id":2190,"depth":37,"text":2191},{"id":2212,"depth":37,"text":2213},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316rb",{"description":2180},631.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316rb","zlVOPMitUKtmJ6KbYthQNLPTGODaJbw2SBg8cdYE_oY",{"id":2232,"title":2233,"body":2234,"description":2238,"extension":41,"meta":2273,"navigation":46,"page":2233,"path":2274,"pdf_page":2275,"reading":42,"seo":2276,"sortable_pagination_id":2277,"stem":2278,"__hash__":2279},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316va.md","316va",{"type":8,"value":2235,"toc":2267},[2236,2239,2243,2246,2250,2253,2257,2260,2264],[11,2237,2238],{},"vel pulsandi campanas z huiusmodi. Fz Rodo. q ſioniacus eſt. ſumpto noie ſimonie large. ut talia officia ſi ſpualia large. Si tñ dati ſit alicui tale offin gratis. z pſuetudo ſit loci. q poſſit pone aliu loco ſui. z locar z vendere ad vita ipſio dantis. no eſt ſionia Fz Rodo. Sed tu aduerte. qz.i.q.z.c.i. df q no eſt ſacri muneris offin claudere hostia ecclesie. ſz tñ ſibi annexu vel vnitu. Et dicit glo. ibi. q tunc eſt ſionia emer aliqua admiſtratoem vel offin ecclesie qñ e anexu alicui ſpuali. vel cofueuit p clericu exerceri ſola. z ſic tene q e ſionia vendere offin. ſecus vendere redditus.",[1733,2240,2242],{"id":2241},"quid-de-dantibus-aliquid-vt-poſſint-in-prochia-l-epatu","Quid de dantibus aliquid vt poſſint in prochia l epatu",[11,2244,2245],{},"qref l qſtuar. Rz. ſm Tho. i qſl. q ſacerdotes. plati recipietes. ſioniaci ſunt ci pſuaſio ſacerdotis ſpualis ſit z ei credatur. qz plati aut pſbri ſunt. ſic eſt ſionia reſpectu plati l pſbiteri concedentis. reſpectu vero dantis. ſacrilegiu eſt. quibi eſt ofraudatio eleaz ſ intentoem dantiu. z tñr vterqz ad reſtitutoem. ſi tales qſtores ſunt ſcelerata vt ſunt chiaratani. ſed quo ad reſtitutoez dic. l Reſtitutio pmo in v. turpiter. §.i.",[1733,2247,2249],{"id":2248},"atz-liceat-dare-l-accipe-pecunia-p-ozoe-pdicatoe-dei-laude-l-pceſſione","Atz liceat dare l accipe pecunia p ozoe-pdicatoe. dei laude. l pceſſione",[11,2251,2252],{},"Rz. ſz Ric. vbi. s. z Aſte. li.6.ti.ſſ.q ñ. Dec. n. z ſilia dicuntur ſpualia i qtu ex gra pcedut. z ad giam diſponunt. q tñp boium miſterium exhibentur. z to vendere in his q e ſpuale ſionia eſt. Et to q pdicat pncipale vt laude l fauoze cofequatur humanu vel lucruz ſioniac eſt. ſalte metalis. i.q.z. no ſolu. Aduerte tñ q dantes eleas paupibus aut religioſis. vt ipetrent ozois ſuffragiñ no dat qi intendant emere ozoes. ſed qi p gratuita beneficentiam eos puocare ad ozañ p ſe gratis z ex caritate. z ſic no peccant.",[1733,2254,2256],{"id":2255},"quid-de-ſtatuentibus-in-aliqua-eccla-q-pceſſio-no-fiat-in-aliquo-ſunere","Quid de ſtatuentibus in aliqua eccla q pceſſio no fiat in aliquo ſunere",[11,2258,2259],{},"niſi tanta pecunia legaſſet eccle. Rz. ſz Ray. z Tho. ſioniaci ſunt. ar. ſ uf inf. c. ſicut. el pmo Tho. ſeco ſi ſtatueret. q legantibus tale ſima ſicret talis honoz l pceſſio. ar. ex. eo. c. cu fi. Ko diuſitate. qz i pzio e exacto. qz plup ponit q p minozi no fiat. in ko bz ſpez gratuite recopeſatois. qz ñ negat. ne et fiat p legantibo. ar. ſ iur. inf. c. ſicut. el pmo z",[1733,2261,2263],{"id":2262},"atz-liceat-dare-pecunia-p-anniuerſario-celebrando-z-huiomoi","Atz liceat dare pecunia p anniuerſario celebrando. z huiomoi",[11,2265,2266],{},"Rz. Ri.i.4. di.xx q non bz p hoc pactu facere de danda pecunia. ſed ſi ex duotoe deb eccla dz celebrare. Inno. bo in. c. qñ enozmis. ne p. vi. ſu. dicit q ñ ſolu bz. ſed et e meritoziu aliquos",{"title":36,"searchDepth":37,"depth":37,"links":2268},[2269,2270,2271,2272],{"id":2241,"depth":37,"text":2242},{"id":2248,"depth":37,"text":2249},{"id":2255,"depth":37,"text":2256},{"id":2262,"depth":37,"text":2263},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316va",632,{"description":2238},632.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316va","apHNwdLj-qm_mQJU6yIOekAvNB3KUUUc8yrEfUQByik",{"id":2281,"title":2282,"body":2283,"description":2287,"extension":41,"meta":2338,"navigation":46,"page":2282,"path":2339,"pdf_page":2275,"reading":42,"seo":2340,"sortable_pagination_id":2341,"stem":2342,"__hash__":2343},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316vb.md","316vb",{"type":8,"value":2284,"toc":2330},[2285,2288,2292,2295,2299,2302,2306,2309,2313,2316,2320,2323,2327],[11,2286,2287],{},"redditus pſtituer i ecclia vt ibi fiat anniuerſarii p aliquo: ſz b pſtitui ñ pot p donatores qz ñ bz ei codictioes ſpuales appone: ſed iftpzales vt redeptioez captuoz. ir.q.z.au. ſed pt pſtitui p illos q bñt aniuſariu facere ex ſ pben. c. ſignificatu. Doſti. i. d. c. qm. tx q pot iponi tale ono redditibo: bz dicit tun fore relinqre ſic. relinquo tali ecclie anuatio. libz. ſup tali poſſeſſione diuidedas iter eos ſolumo: q meo anniuerſario itererut: z rogo vt fiat omni anno.",[1733,2289,2291],{"id":2290},"atz-canonicus-vadens-ad-horas-canonicas-pncipali-p-denarijs-horarijs-ſit-ſimoniac","Atz canonicus vadens ad horas canonicas pncipali p denarijs horarijs ſit ſimoniac",[11,2293,2294],{},"Rz Doſti. i. c. olim de v. ſig. z ſequitur Jo. an. ſ cle. no re. c. vnico. li.6. bz q ñ e vera ſimonia: qz nulla expſſa pactio intecedit bz y grauiter peccat: metale ſimonia committit fed p ſola pñiaz ſatiſfacit. c. tua nos & ſimo.",[1733,2296,2298],{"id":2297},"quid-ſi-clericus-p-pcio-vigilet-ad-officiu-z-dicat-pſalteriu","Quid ſi clericus p pcio vigilet ad officiu z dicat pſalteriu",[11,2300,2301],{},"Rz. Doſti. q ſi fecit pactu p eo legere pſalteriu q ſimonia i. Si aito vigilaret ñ e ſimonia bz ſciat tacite y debeat legere pſalteriu. ar. de pben. c. ſignificatu: qz ſic vedit laboze. quem ñ tenet. ipendere.",[1733,2303,2305],{"id":2304},"quid-ſi-maioz-crux-no-pozetur-niſi-pro-certo-pcio","Quid ſi maioz crux. no pozetur niſi pro certo pcio",[11,2307,2308],{},"Rz. Doſti. q e ſignu auaricie. z iducit viciu ſimonie. c. audiuimus eo. Sili e ſimonia qñ taxat. p quanta pecunia. quis poatur i tali ſepultura. cu ibi ſint plures ſz Doſti.",[1733,2310,2312],{"id":2311},"atz-pactu-ſ-lecto-redimedo-anos-corp-ſi-ad-eccliam-oferat-ſit-ſimonia","Atz pactu ſ lecto redimedo anos corp ſi ad eccliam oferat ſit ſimonia",[11,2314,2315],{},"bz no: q electus z huiuſmodi e qd tpzale z io pot vedi redimi z huiuſmoi: ſi tñ clerici nollent ſepelire niſi pus ipoſito pcio de eo redimedo ſic vf ſimonia cu fiat pactu de tpzale ad ſpialem Doſti: facit. c. vlt. ſ re. pmu. Sili committitur ſimonia ſi clerici nollet ſepelire niſi fieret eis cautio ab heredibus defuncti de receptioe eoz que cum funere portantur. z ſimiliter qñ nolunt ſepeliri ſine pecunia. c. quanta. eſt.iz.q.z.",[1733,2317,2319],{"id":2318},"atz-ſit-ſimonia-p-matrimonio-dar-pecuniaz","Atz ſit ſimonia p matrimonio dar pecuniaz",[11,2321,2322],{},"Rz. ſm Ricar. in.4. di.zſ. ar.z.q.i quod prout matrimoniu e ſacm cadens idiſpeſatioe miniſtrop ecclefie. ſic vedi ñ pot. z io ſimoniac eſt qui p bñdictioe nubetiu pecunia exacta accipit. c. cum in ecclesie. eo. put vo matrimoniu e offin nature: ſic bz daret accipe precium ſic z palijs officijs ciuilibo corporalibo",[1733,2324,2326],{"id":2325},"sed-qd-ſi-nolit-bñdicere-niſi-data-pecunia","Sed qd ſi nolit bñdicere niſi data pecunia",[11,2328,2329],{},"Rz. Alex. q dz recurrere ad ſupioreg ſi noluerit cogez pſbitez vt bñdicat gratis. tutius e abstinere quod peccadi occaſioem dare. Pa. tñ in. c. dilectus el. z. zo. ti. bz quod in ſacris volutarijs ñ bz aligd dare p eis hidis. ſz i",{"title":36,"searchDepth":37,"depth":37,"links":2331},[2332,2333,2334,2335,2336,2337],{"id":2290,"depth":37,"text":2291},{"id":2297,"depth":37,"text":2298},{"id":2304,"depth":37,"text":2305},{"id":2311,"depth":37,"text":2312},{"id":2318,"depth":37,"text":2319},{"id":2325,"depth":37,"text":2326},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316vb",{"description":2287},632.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F316vb","3KJOnKexxehE3vDEbHnMXW6TxdkQQweH0NfQaPSLmpc",{"id":2345,"title":2346,"body":2347,"description":2351,"extension":41,"meta":2410,"navigation":46,"page":2346,"path":2411,"pdf_page":2412,"reading":42,"seo":2413,"sortable_pagination_id":2414,"stem":2415,"__hash__":2416},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317ra.md","317ra",{"type":8,"value":2348,"toc":2401},[2349,2352,2356,2359,2363,2366,2370,2373,2377,2380,2384,2387,2391,2394,2398],[11,2350,2351],{},"necessariis sic. Et sic videretur tenendo opinionem quod non possum cumulare matrimonium sine benedictione ubi consuetum est quod licite dare potest cum intentione dandi pro redimenda vexatione non emendi benedictiones.",[1733,2353,2355],{"id":2354},"quid-de-sacerdote","Quid de sacerdote",[11,2357,2358],{},"qui non vult dare licentiam pro parochiano alteri profitendi nisi data pecunia. Responde secundum Rodon. quod simoniacus est. Idem dic de licentia communicandi aut benedicendi sponsas. Adverte tamen quod si non intenderet licentiam confitendi communicandi vel benedicendi sponsas et huiusmodi vendere: sed sibi providere de obventionibus et oblationibus quae eum contingerent et non plus, non esset simoniacus secundum Rodon.",[1733,2360,2362],{"id":2361},"utrum-sit-simonia","Utrum sit simonia",[11,2364,2365],{},"ex pacto dare aliquid pro calicibus vestibus et linteaminibus benedicendis. Responde secundum Ray. tunc quod non: quia non invenitur nisi in crismate baptismo communione eucharistia balsamo sepultura et basilica de quibus. extra. cum cetera. infra. quaestione prima. divina. capitulo placuit. capitulo ut unusquisque ex eo. titulo: cum in ecclesia. Sed tu dic verius cum Hostiensi et Hostiensi quod est simonia. capitulo ad nostram. eodem. Item dic pro benedictione abbatum, idest abbatissarum, vel consecratione virginum, ad quas benedictiones et huiusmodi secundum praedictum de palude.",[1733,2367,2369],{"id":2368},"utrum-archidiaconus","Utrum archidiaconus",[11,2371,2372],{},"qui habet examinare promovendos vel ille qui respondet in scrutinio ordinandi secundum formam. capitulo secundo de scrutinio, vel ille minister qui legit evangelium cum sit ordinatio, sit simoniacus si aliquid recipit ab ordinandis. Responde quod sic secundum dominum Anto. in capitulo penultimo extra eodem.",[1733,2374,2376],{"id":2375},"utrum-praedicens-scientiam","Utrum praedicens scientiam",[11,2378,2379],{},"quam non habet ut promoveatur ad ordines vel beneficia sit simoniacus. Responde quod non sed debet agere paenitentiam. capitulo mandato extra eodem.",[1733,2381,2383],{"id":2382},"utrum-notarius","Utrum notarius",[11,2385,2386],{},"sine simonia possit aliquid recipere pro scriptura facta de ordinatione. Responde secundum Laur. et sequitur Ber. bur. in capitulo sicut episcopus prima quaestione secunda quod non nec pro labore nec pro carta: sed episcopus debet sibi procurare. Pa. vero in capitulo primo de simonia tenet cum glossa ibidem et communiter doctores. quod verum est in notario qui habet salarium de publico. secus est in illo qui non habet salarium. quia recipere potest pro suo labore solum. considerata qualitate negocii non ordinis. sicut faciunt qui pro clericatu non: pro dyaconatu plus et huiusmodi quia sic est simonia. argumentum. infra. quaestione secunda. pro carie. Idem dic quod est simonia exigere aliquid pro sigillo nisi expensas cerae et sigillationis et clericorum ad hoc deputatorum: intellige si fiat respectu spiritualitatis et iurisdictionis ecclesiasticae cum nihil aliud sit, nisi quaedam testificatio iudicis super illud.",[1733,2388,2390],{"id":2389},"utrum-recipiens","Utrum recipiens",[11,2392,2393],{},"aliquam promissionem spiritualitatis, puta, beneficii et huiusmodi pro aliquo negocio promovendo apud sedem apostolicam sit simoniacus. Responde capitulo cum eo extra eodem, et plene ut ibi.",[1733,2395,2397],{"id":2396},"utrum-statuta","Utrum statuta",[11,2399,2400],{},"in fundatione alicuius ecclesiae factum quo cavetur quod quisquis tantum in redditibus annuatim dederit imperpetuum recipiatur pro canonico, et habeat quod dederit pro praebenda, sit simoniacum. Responde secundum Rodon.",{"title":36,"searchDepth":37,"depth":37,"links":2402},[2403,2404,2405,2406,2407,2408,2409],{"id":2354,"depth":37,"text":2355},{"id":2361,"depth":37,"text":2362},{"id":2368,"depth":37,"text":2369},{"id":2375,"depth":37,"text":2376},{"id":2382,"depth":37,"text":2383},{"id":2389,"depth":37,"text":2390},{"id":2396,"depth":37,"text":2397},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317ra",633,{"description":2351},633.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317ra","sL2uLhs9kZL2oVmR6nFRaFjcLHPWvFgrQfaAxtoHroQ",{"id":2418,"title":2419,"body":2420,"description":2424,"extension":41,"meta":2475,"navigation":46,"page":2419,"path":2476,"pdf_page":2412,"reading":42,"seo":2477,"sortable_pagination_id":2478,"stem":2479,"__hash__":2480},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317rb.md","317rb",{"type":8,"value":2421,"toc":2467},[2422,2425,2429,2432,2436,2439,2443,2446,2450,2453,2457,2460,2464],[11,2423,2424],{},"quod si tale statutum fiat ad tempus et principaliter intentione augendi divinum cultum. et quod dans principaliter propter devotiones det et sit dignus tollerari potest. Et idem dic de monasteriis de novo fundatis et egenis, scilicet quod quisquis daret tantum recipietur ad illud monasterium usque ad certum numerum. argumentum. capitulo tua nos. extra eodem.",[1733,2426,2428],{"id":2427},"utrum-aliquis-dignus-ordinari","Utrum aliquis dignus ordinari",[11,2430,2431],{},"vel beneficiari dans ex pacto vel exactus a ianitore ut eum ad episcopum permittat intrare ad petendum beneficium vel ordinem vel electionis confirmationem sit simoniacus. Responde secundum Rodon. quod non: si non dat intentione corrupta, scilicet ut processionem eius cui dat consequatur, intentum. quia si cum tali intentione daret esset simoniacus.",[1733,2433,2435],{"id":2434},"utrum-aliquis-possit-induci","Utrum aliquis possit induci",[11,2437,2438],{},"ut intret religionem propter pecuniam dandam. Responde quod non, capitulo dilectus. eldem secundo eodem titulo. Sed ut quis convertatur ad fidem dic glossa in distinctione capitulo dilectus. quod potest dari. Hostiensis addit idem posse dici in sacris necessariis: sed non in voluntariis. Sed ego teneo cum Pa. in distinctione capitulo dilectus. quod ex pacto ut quis convertatur intret religionem vel recipiat sacra non licet sed bene sine pacto: ut alliciatur ad praedicta capienda.",[1733,2440,2442],{"id":2441},"quid-de-fraternitatibus","Quid de fraternitatibus",[11,2444,2445],{},"ita constitutum quod nullus recipiatur ad eas nisi promittat vel iuret quod annuatim solvet decem denarios. Responde secundum Ray. quod si fiat propter causam honestam, puta pauperibus alendis, captivis redimendis et huiusmodi non est ibi simonia, ymo licite fit et qui eas despicit anathematizandus est. quadragesima secunda distinctione si quis despicit. et argumentum sexta decima quaestione septima sane. Rodon. tamen dicit quod si statutum est sub forma negativa non bene quia excludit pietatem. Sed sub forma affirmativa licet scilicet ut quisquis fuerit receptus det tantum: sed non placet quod fiat iuramentum propter periculum periurii.",[1733,2447,2449],{"id":2448},"utrum-pro-iustitia-facienda","Utrum pro iustitia facienda",[11,2451,2452],{},"dare pecuniam vel aequipollens sit simonia. Ricar. in quarto distinctione vigesima quinta articulo tertio quaestione secunda tenet quod sic loquendo de iustitia ecclesiastica ut quando dat episcopo vel aliis pro reddendo iure super spiritualibus. in quo concordat glossa in capitulo vendentes prima quaestione tertia. Idem tenet Rodon. et super temporalibus si sit persona ecclesiastica quae debet reddere ius ratione iurisdictionis ecclesiasticae. secus est si est iudex secularis seu laicus: licet alias graviter peccet. Alexander de Ales tamen tenet quod et in iudice seculari vendere iudicium iustum sit simonia: quia hoc est actus virtutis et ita quoad aliquid est spirituale. sed pro advocatione aut procuratione et in causa spirituali licet aliquid accipere sine simonia. Sed glossa in distinctione capitulo vendentes et Ricar. ubi supra et forte plures tenent contrarium. et quod est solum graue peccatum accipere pro iustitia in rebus temporalibus et ei qui est iudex.",[1733,2454,2456],{"id":2455},"utrum-sit-simoniacum","Utrum sit simoniacum",[11,2458,2459],{},"occultare peccatum alicuius pro pecunia quando ad eius officium pertinet illud revelare. Responde quod sic. capitulo nemo. eodem. ymo et occultare respectu personae consanguinitatis vel affinitatis ut ibi dicitur. Sed Ricar. ubi supra limitat verum si talia respiciunt causam spiritualem. alias non sed est graue peccatum.",[1733,2461,2463],{"id":2462},"utrum-testificari","Utrum testificari",[11,2465,2466],{},"pro pecunia sit simonia. Responde",{"title":36,"searchDepth":37,"depth":37,"links":2468},[2469,2470,2471,2472,2473,2474],{"id":2427,"depth":37,"text":2428},{"id":2434,"depth":37,"text":2435},{"id":2441,"depth":37,"text":2442},{"id":2448,"depth":37,"text":2449},{"id":2455,"depth":37,"text":2456},{"id":2462,"depth":37,"text":2463},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317rb",{"description":2424},633.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317rb","T20zy6KbZQSuMC3xGouR6Y9--XSZ7CxIPM4vrfiJQbc",{"id":2482,"title":2483,"body":2484,"description":2488,"extension":41,"meta":2571,"navigation":46,"page":2483,"path":2572,"pdf_page":2573,"reading":42,"seo":2574,"sortable_pagination_id":2575,"stem":2576,"__hash__":2577},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317va.md","317va",{"type":8,"value":2485,"toc":2559},[2486,2489,2493,2496,2500,2503,2507,2510,2514,2517,2521,2524,2528,2531,2535,2538,2542,2545,2549,2552,2556],[11,2487,2488],{},"Ricar.vbi.s.tamen quod sic in causa spuali aliter non: licet sit graue peccatum. Alex. vero dicit. quod in causis ecclesiasticis et a personis ecclesiasticis si testimonium vendaſ est simonia. In alijs grauiter peccatur.",[1733,2490,2492],{"id":2491},"sed-nunquid-advocatus-similiter-committit-simoniam","Sed nunquid advocatus similiter committit simoniam",[11,2494,2495],{},"si pro pecunia patrocinaſ. Responde quod non: quia patrocinium et consilium adminiculat exterius cause: sed testimonium est de substantia cause et ideo testes coguntur non aduocati secundum Alex.",[1733,2497,2499],{"id":2498},"de-simonia-magistrorum","De simonia magistrorum",[11,2501,2502],{},"vide.s. Magister.§.10.cum sequentibus",[1733,2504,2506],{"id":2505},"de-simonia-sepulture","De simonia sepulture",[11,2508,2509],{},"vide.s. Sepultura.in principio. Et.§.1.et.43.et.44.",[1733,2511,2513],{"id":2512},"aŭt-patronus-siue-dominus-ius-presentandi-gratis-adrecipit-pro-presentando-sit-simoniacus","Aŭt patronus siue dominus ius presentandi gratis adrecipit pro presentando sit simoniacus",[11,2515,2516],{},"Responde Dauid in.c.veniens.1.de testi. quod sic.tex.bonus: de transac.c.preterea quoniam inter.",[1733,2518,2520],{"id":2519},"circa-permutatione","Circa permutatione",[11,2522,2523],{},"vide.s. Permutatio.§.3.et.4.et.6.",[1733,2525,2527],{"id":2526},"circa-trasactione","Circa trasactione",[11,2529,2530],{},"vide.j. Trasactio.§.4.",[1733,2532,2534],{"id":2533},"circa-renunciatione-et-remissionem","Circa renunciatione et remissionem",[11,2536,2537],{},"vltra id quod habes.s. Renuntiatio. Quero Aŭ renuncians litis super beneficio ecclesiastico obtinendo. sit simoniacus. Responde Dauid in.c.ad audiam de rescrip. quod sic: si sit ex pacto de aliquo temporali recipiendo. siue pro certa pensione recipienda.glo.in.d.c.ad audiam licet sit simonia ideo quod consecutus est beneficium. sed in eo quod nundum consecutus est beneficium quod non sit simonia. Sed tu tene quod est simonia et in hoc casu. si detur aliquid ex pactione partium: secus si ex officio iudicis vel mediantibus bonis viris renuciatio ex vna parte pure fiat: et ex altera parte aliquid temporale detur. Et colligit.in.c.sane. de renun. et 3.q.6.pac. c.cum prede. Similiter non est simonia si renunciet talibus litibus ex eo quod datur sibi spuale puta. beneficium secundum Jano. et Hosti. de rescrip .c.ad audiam: quod limita cum sit permutatio si cocurrat quod.s.dixi. Permutatio.§.3.",[1733,2539,2541],{"id":2540},"aŭt-dans-aliquid-temporale-prelato-ne-remoueat-eum-a-prelatu-vel-beneficio-sit-simoniacus","Aŭt dans aliquid temporale prelato ne remoueat eum a prelatu vel beneficio sit simoniacus",[11,2543,2544],{},"Responde Rodon. quod sic si necessitas vel vtilitas sit quod amoueat. alias non: dummodo intentio non sit corrupta: Similiter simoniacus est qui dat spuale vt obtineat debitum temporale quod sui est secundum Tho. in.4.di.25.de quo ego dubito propter ea quod dixi.s. Simonia.2.§.17.et.18.et potius credo quod non sit simonia.ar.c.1.de vsu.",[1733,2546,2548],{"id":2547},"aŭt-renuntians-beneficio-vt-altericerte-persone-detur-sit-simoniacus","Aŭt renuntians beneficio. vt alteri.certe persone detur sit simoniacus",[11,2550,2551],{},"Responde quod non nisi in pactum deducatur.c.dilectio.de preben. Nam habere spem de hoc non est simonia.c.cum prede.de pac.1.q.1.ordinationes.",[1733,2553,2555],{"id":2554},"aŭt-remittens-debitum-temporale-pro-spuali-consequendo-sit-simoniacus","Aŭt remittens debitum temporale pro spuali consequendo sit simoniacus",[11,2557,2558],{},"Responde Pa.in.c.veniens",{"title":36,"searchDepth":37,"depth":37,"links":2560},[2561,2562,2563,2564,2565,2566,2567,2568,2569,2570],{"id":2491,"depth":37,"text":2492},{"id":2498,"depth":37,"text":2499},{"id":2505,"depth":37,"text":2506},{"id":2512,"depth":37,"text":2513},{"id":2519,"depth":37,"text":2520},{"id":2526,"depth":37,"text":2527},{"id":2533,"depth":37,"text":2534},{"id":2540,"depth":37,"text":2541},{"id":2547,"depth":37,"text":2548},{"id":2554,"depth":37,"text":2555},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317va",634,{"description":2488},634.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317va","OK2V-F4-mzF7Us6LWAAbB9hwZKVa5A1dT_75H1IdQIM",{"id":2579,"title":2580,"body":2581,"description":2585,"extension":41,"meta":2636,"navigation":46,"page":2580,"path":2637,"pdf_page":2573,"reading":42,"seo":2638,"sortable_pagination_id":2639,"stem":2640,"__hash__":2641},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317vb.md","317vb",{"type":8,"value":2582,"toc":2628},[2583,2586,2590,2593,2597,2600,2604,2607,2611,2614,2618,2621,2625],[11,2584,2585],{},"el.1.de testi. quod sic: quia remittere idem est quod donare. vt in glo.predicti.c. et in.l.gn et.ff.de calup. Limitat tn glo.in.d.c.veru: quando ex tali remissione aliquod comodum applicaſ parti. Addit Pa. ibidem aliam limitationem.scilicet quod est veruni: quod remittere est dare: quando debitum est liquidum. Sed quando debitum est dubium: tunc dicitur potius facere quam donare.vt dicitur in transactione in.l.siue ap.ff. de transac.",[1733,2587,2589],{"id":2588},"aŭt-promittens-nihil-petere-ab-ordinatore-vel-presentatore-vsque-ad-tot-annos-sit-simoniacus","Aŭt promittens nihil petere ab ordinatore vel presentatore vsque ad tot annos sit simoniacus",[11,2591,2592],{},"Responde Pa.in.c.tuas.el.2.eo. quod sic. quia ex quo ordinator tenet assignare isti pro ordiatione porcionem qui consideratis fructibus est spuale: talis remittit spuale pro spuali consequendo. et ideo simonia est.",[1733,2594,2596],{"id":2595},"aŭt-dans-pecuniam-vt-quis-in-ordinem-vel-religionem-recipiatur-vel-electionem-confirmet-aut-ecclie-non-consecrentur-et-huiusmodi-sit-simoniacus","Aŭt dans pecuniam vt quis in ordinem vel religionem recipiatur vel electionem confirmet aut ecclie non consecrentur et huiusmodi sit simoniacus",[11,2598,2599],{},"Responde sic ex.co.n.nemo. Idem dic: quando propter gratiam consanguinitatis vel affinitatis. vel penitentem non recociliat: vel minus penitentem absoluit: vel peccatum celat vt.in.d.c.nemo. Dicit in Inno.ibidem. quod verum est quod similitudinarie est simoniacus talis pro gratiam sic faciens: quia sic punit. ac si simoniacus esset. Pa et glo.in.d.c nemo tenet quod est simonia. et est verius.",[1733,2601,2603],{"id":2602},"aŭt-corripiens-iudicem-vel-testem-in-causa-spuali-propter-pecuniam-sit-simoniacus","Aŭt corripiens iudicem vel testem in causa spuali propter pecuniam. sit simoniacus",[11,2605,2606],{},"Responde Pa.in.c.tuanos.eo.titulo.cum Hosti. quod sic propter quandam conexitate quam habent cum spualibus. vel est quasi simonia.ar.d.c.nemo. Secus in causa mere temporali.",[1733,2608,2610],{"id":2609},"aŭt-aliquid-accipere-pro-inuestitura-ecclesiarum-sit-simonia","Aŭt aliquid accipere pro inuestitura ecclesiarum sit simonia",[11,2612,2613],{},"Responde sic tex.in.c.1.tantum.eo. titulo. ibi dicit. Pa. quod non tantum pro inuestitura iuris: sed etiam facti.scilicet pro inductione in corporalem possessionem etiam si ibi sit consuetudo",[1733,2615,2617],{"id":2616},"quid-de-dantibus-primos-fructus-beneficii-in-curia-et-soluentibus-taxam-bullarum-et-ceterorumsecundum-stillum-curie","Quid de dantibus primos fructus beneficii in curia. et soluentibus taxam bullarum. et ceterorum.secundum stillum curie",[11,2619,2620],{},"Responde quod non sunt credendi simoniaci quia talia non soluunt pro spualibus sed pro sustentatione curie et officialium: sic tene quod illa de voluntate pape sunt ordinata. Sed secus iudico in curijs episcoporum et aliorum prelatorum. habentibus vnde viuant secundum decentiam non secundum pompam quia simoniacum est tales taxas facere pro dispensationibus absolutionibus et huiusmodi.1.q.3.ex multis Secus si propter vicius decentia: quam alias non habent hoc facerent.",[1733,2622,2624],{"id":2623},"simonia-iiii","Simonia iiii",[11,2626,2627],{},"Circa ingressum religionis. Aŭt intrans monasterium cum",{"title":36,"searchDepth":37,"depth":37,"links":2629},[2630,2631,2632,2633,2634,2635],{"id":2588,"depth":37,"text":2589},{"id":2595,"depth":37,"text":2596},{"id":2602,"depth":37,"text":2603},{"id":2609,"depth":37,"text":2610},{"id":2616,"depth":37,"text":2617},{"id":2623,"depth":37,"text":2624},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317vb",{"description":2585},634.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F317vb","MGun5BoihoMdF7FTdAuvDpMVfCRvJiggt-zdKHNJ_3Y",{"id":2643,"title":2644,"body":2645,"description":2649,"extension":41,"meta":2662,"navigation":46,"page":2644,"path":2663,"pdf_page":2664,"reading":42,"seo":2665,"sortable_pagination_id":2666,"stem":2667,"__hash__":2668},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318ra.md","318ra",{"type":8,"value":2646,"toc":2659},[2647,2650,2653,2656],[11,2648,2649],{},"pacto de dandis spiritualibus fit simoniacus. R. quod sic. c. in tantum. c. veniens eo. dicit tamen Hosti. Gofre. Ray. et Ber. et i. c. quum simoniaca. eo. quod si monasterium esset tenue quod posset dicere volenti intrare. Si vis vivere mecum porta tecum: quia licet te libenter recipere vellemus tamen bona nostra non sufficiunt. Sed in tene in conscia opinionem Tho. in summa qui dicit quod pro ingressu monasterii non licet aliquid recipere vel exigere quasi pro pretio: sed pro victu personae recipiende licet aliquid recipere si non sufficiant opes ad hoc monasterii. Similiter et licitum est episcopo devotionem quam quis ostendit monasterio largas eleemosynas faciendo eidem quod facilius recipiat sicut licitum est. et e converso quod cogere aliquem propter spiritualia beneficia ad devotionem monasterii: licet in suum licitum aliquid ex pacto dare vel recipere vt recipiat. c. pro. i. q. 2. Rodon. et tamen quod quum monasterium est tenue et indiges, quod non est simoniacum et pacisci in talibus: dummodo non fiat pro spiritualibus conferendis sed pro expensis faciendis vel recompensandis. unde licet quod licet exprimere nomina et quantitatem numeris, et placet mihi quo ad conscientiam, et ad. c. qui videntur, maxime. d. c. qui simoniaca, dico quod loquantur quo ad forum periculosum propter fraudes: et illi fundant se super praesumptione quae cessat in foro animae: vel loquuntur vt nihil in ingressu: sed non loquuntur de praelevatione sumptus quum monasterium aliter non potest.",[1733,2651,5],{"id":2652},"simonia",[11,2654,2655],{},"Circa ea quae prohibent. dare vel deducere in pactum pro aliquo spirituali vel annexo vel ab eo dependente. Et primo.",[11,2657,2658],{},"Vtrum soli sit simonia quum intervenit pactum de pecunia. R. quod non: sed dico quod triplex est munus quod inducit simoniam in spiritualibus si deducat in pactum. Primum est munus a manu vt est pecunia a capiendo prout accipit. i. q. 3. totum pro omni re spirituali. Secundum munus est a lingua. Tertium ab obsequio vt. i. q. i. sit nulli. Additur ab aliquibus. Quartum munus sanguinis quod est cum quis confert ecclesiam vel praebendam alicui intuitu praesanguinitatis vel amicicie. Nam secundum glo. i. c. i. vt ecclesia. distinctione si solum confert propter consanguinitatem vel amiciciam, et alias non praeferret simoniacus est. Sed alex. et al. 2. 2. Tho. 2. 2. et in. 4. et in quol. limitant verum quum intendit ex hoc aliquid boni redundans in se ipso. vt puta. quod magnificet vel nobilitet. vel vt faciat sibi aliquam recompensationem et huiusmodi. Secus si solum intendens bonum spirituale illius cui datur et non alterius. quod tunc licet sit grave peccatum non tamen simonia est in hoc. 4. munere: quia nihil dat vel recipit, et magis placet. De hoc in vide Pa. in. c. tuam de cetera, et quia",{"title":36,"searchDepth":37,"depth":37,"links":2660},[2661],{"id":2652,"depth":37,"text":5},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318ra",635,{"description":2649},635.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318ra","7yZpUH1shhohSKYic4PNxOFTCLrqlI1qYdHqTOOO7ZU",{"id":2670,"title":2671,"body":2672,"description":2676,"extension":41,"meta":2688,"navigation":46,"page":2671,"path":2689,"pdf_page":2664,"reading":42,"seo":2690,"sortable_pagination_id":2691,"stem":2692,"__hash__":2693},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318rb.md","318rb",{"type":8,"value":2673,"toc":2686},[2674,2677,2680,2683],[11,2675,2676],{},"li. 02. et. i. q. i. c. si quis. et. c. sunt nonnulli. Possumus tamen dici etiam tunc esse simoniacum: quum prelatus alii quod beneficium ecclesiasticum daret alicui cum pacto vel intentione vt ipse suis praesanguineis provideret.",[11,2678,2679],{},"Sed numquid quodcunque munus a manu inducit simoniam in spiritualibus. R. quod sic: si pactum praecessit. Si vero non praecessit tunc si sit adeo parvum quod non debeat inducere promoventis animum ispecta qualitate et qualitate personarum, sic non facit simoniam. c. et si quaestiones eo. titulo. Valde enim inhumanum est a nemine velle recipere: sed vilissimum est omnia ab omnibus. ff. de officio proconsulis. l. solet. §. ultimo. Et hoc verum quo ad ecclesiam: sed quo ad deum quicquid datur vel recipitur corrupta intentione dico quod animum quo ad spirituale simoniacum est: sed sola poenitentia sine resignatione beneficii purgatur, et sic intellige. c. nemo. eo. secundum Gofre. Adverte tamen quod quum datur aliquid sine pacto non vt debitum: sed vt dari consuetum non est simonia secundum Rodon.",[11,2681,2682],{},"Quid si id quod datur sit de rebus ecclesie. R. quod nihilominus simonia erit. secundum scilicet Tho.",[11,2684,2685],{},"Quid si non detur munus a manu sed a lingua pro spirituali bono. R. simonia est. Adverte tamen quod manus a lingua aliter dicitur: ipsa laus pertinens ad favorem humanum et sub pretio cadit. Aliae preces ex quibus favor humanus quaeritur vel odium vitatur. Et ideo si quis principaliter ad hoc intendit simoniam committit. Et principaliter debet intendere quum pro indigno ad mittendo datur vel recipitur. Sed circa dignum distinguit Gofre. et Hosti. quod Aut promovet quis precibus suis et sic si petit prelationem quandam per electionem tunc est simonia. i. q. 6. sicut id quod. Si autem non datur per electionem si sit simplex beneficium sic licet si indiget. Si non est simplex sed habens dignitatem vel curam animae sic non licet. ar. i. q. i. ordinationes. et. 8. q. i. in scripturis Et simonia. secundum vero Ray. et Hosti. Tho. 2. 2. et Directorium. li. 3. quia eo ipso quod petit. indignus est. Sed Rodon. credit quod et licet in dignitate et cura. fac. c. tua nos. eo. titulo. Et tamen ego credo verum si indiget. puta. quod non habet. aliunde unde vivat. alias non. c. ad aures. eo. titulo. si modo dignus est et intendat prodesse et non praeesse. Si vero promovetur precibus alienis si pro indigno. sic secundum omnes simonia est. i. q. i. de ordinationibus. Si vero pro digno tunc si sunt spirituales non est simonia. i. q. i. latorem. Si vero preces sunt carnales. Et dicuntur carnales quum illi qui rogant attendunt ad parentellam principaliter. vel amiciciam rogantium et prelatus propter ipsas principaliter movetur sic est simonia. quia preces succedunt loco precii. d. c. ordinationes et. c.",{"title":36,"searchDepth":37,"depth":37,"links":2687},[],{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318rb",{"description":2676},635.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318rb","MqE2qY9RRBbNR4pGnu7fdApq69rVExi621ZHiRw0PvA",{"id":2695,"title":2696,"body":2697,"description":2701,"extension":41,"meta":2728,"navigation":46,"page":2696,"path":2729,"pdf_page":2730,"reading":42,"seo":2731,"sortable_pagination_id":2732,"stem":2733,"__hash__":2734},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318va.md","318va",{"type":8,"value":2698,"toc":2723},[2699,2702,2706,2709,2713,2716,2720],[11,2700,2701],{},"fuit non nulli.i.q.i. Si vero prelatus principaliter\nnon sequitur preces sed merita seu quia digne. non est\nsimonia.c.quibusdam.i.q.i. et ar.c.tua.eo.ti. Tenet\net Pa.i.c.tua nos eo.ti. quod humiles preces\nemisse a digno non inducit simoniam.nec et aliquo\nmodo.vt ex dictis.c.tua nos.et.c.latorem.patet\nymo fortius tenet Pa.ibidem. quod donans aliquid\ncardinalibus prelatis. et rogans pro aliquo beneficio.dummodo non\nducat principali intentione vt per talia exenia et preces adipiscatur spirituale.quamuis\nsecundario habeant talem spem. quod ex omni noxa iudicatur quod iuste ista possunt fieri sine spe primaria.\nvt dicit Inno. et Hostiensis facit.c.quod prederit.6i.di.\ni.q.i.fuit non nulli. et i.c.tua.de etate. et qualitate.",[1733,2703,2705],{"id":2704},"circa-munus-ab-obsequio","Circa munus ab obsequio.",[11,2707,2708],{},"Quero vtrum serui-\nens alicui prelato vt consequatur beneficia spiritualia\nvel monasterio vt recipiatur a huiusmodi sit si-\nmoniacus. Da.i.c.cum eterne.eo.ti. glo. ibi\ntenet quod non.quando sine omni pactione seruit. et intentione\nsecundario predicta habendi.non primaria.si modo sit ydo-\nneus.nec prelatus aut monasterii directe propter\nhoc seruitium intendat ei de beneficio providere vel\nrecipere quod si sic esset munus ab obsequio. et simo-\nnia quando principaliter et directe.de.c.ordinationes.\nJo dicit quod si in seruitio interuenit pactum. semper est\nsimonia.c.cum eterne.eo.ti. Si non interuenit pac-\ntum.si seruiat principaliter gratis.sed secundario vt habe-\nat aliquid spirituale non est simonia secundum Hostiensem. et sic con-\ncorda iura que videntur contraria.Hostiensis tamen et tenu-\nit quod si seruitium corporale sit honestum et dignum\ndigno obsequio prestat.quod licite potest et seruire prin-\ncipaliter.dummodo pactum non interueniat. vt si quis episcopo\nserviat romam eundo.eius negotia procurando\ncontrario sensu.i.c.fuit non nulli.i.q.i. Sed in ser-\nuitio indigno vel pro indigno sic erit simonia.\nSimiliter dic in seruitio spirituali.quod si pactum inter-\nuenit simonia est.nisi tali beneficio sit anexum illo",[1733,2710,2712],{"id":2711},"unde-nota","Unde nota.",[11,2714,2715],{},"Quod non solum predicta inducunt simoniam in datibus seu paciscentibus.sed et in con-\nsentientibus siue mediatoribus et c.per inquisitiones\nde ele. 2.c.2.de professis.necnon in paciscenti-\nbus aliquid dare vel facere ministrantibus.sed et\nministris seu familiaribus administratis.sicut dici-\nmus in Jezi qui fuit seruus Helisei.i.q.i.in sum-\nma. Dicit tamen Ricardus.quod licet episcopus fecerit pactum siue pro-\nmissione pro aliquo beneficio dando. et postea\nobliuiscens talis pacti pure offert quod non est simoniacus quod tale beneficium\nad ecclesiam.nec et ille qui recepit tale beneficium\nsi hoc pactum ignorabat. et ideo non tenetur resi-\ngnare.quod bene nota.",[1733,2717,2719],{"id":2718},"utrum-auctoritas-pape-excuset-a-simonia","Utrum auctoritas pape excuset a simonia.",[11,2721,2722],{},"Pa.in.c.i.eo.ti.Dicunt doctores quod in curia ro-\nmana.titulus de simonia non habet locum sicut nec\nlex iulia.de abitu in curia principis.glo.ve-\nro et Hostiensis.in.c.ex diligenti.eo.ti.dicit. et sequitur",{"title":36,"searchDepth":37,"depth":37,"links":2724},[2725,2726,2727],{"id":2704,"depth":37,"text":2705},{"id":2711,"depth":37,"text":2712},{"id":2718,"depth":37,"text":2719},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318va",636,{"description":2701},636.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318va","8IxpoG7BJtrirj7s9tLsaDWOJUxWHSJnYDfefhJJ_Fo",{"id":2736,"title":2737,"body":2738,"description":2742,"extension":41,"meta":2772,"navigation":46,"page":2737,"path":2773,"pdf_page":2730,"reading":42,"seo":2774,"sortable_pagination_id":2775,"stem":2776,"__hash__":2777},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318vb.md","318vb",{"type":8,"value":2739,"toc":2767},[2740,2743,2746,2750,2753,2757,2760,2764],[11,2741,2742],{},"Pa.in.d.c.i. verum in his que sunt simoniaca de\niure positiuo solum:sed non in his que sunt simoniaca\nde iure diuino.Et ideo tenet Pa.ibidem quod cum titu-\nlus beneficij habens administrationem ordinis vel\nexecutione clauium sit de iure diuino sicut\nipsa executio clauium quod papa tale titulum ven-\ndens est simoniacus:sicut ille qui emit:nec va-\nlet excusare eius auctoritas.habes bonam glo.\nin.c.13.de penis. et tex.cum glo.in.c.ex diligen-\nti de simonia.quamuis dominus Cardinalis.teneat quod omnis titu-\nlus beneficij sit de iure positiuo: et sic sed eum ex-\ncusaret eius dispensatio. Sed tu tene cum\nPa.Secus in alijs non habentibus exe-\ncutionem clauium.",[11,2744,2745],{},"Sed nunquid eo ipso videat dispensare ex\nquo scit ex certa scientia et tollerat. Respondet Jo.de li-\ngnano.eo.ti.c.i.dicit sic.ita quod non committit si-\nmoniam:quod ego credo verum:quando simonia co-\nmittitur.cum papa vt.puta quis habuit beneficium me-\ndiate pecunia a papa hoc sciente et ad hoc con-\nsentiente: quia tunc scientia principis purgat hoc vitium\net ita talis non incurreret penas iuris: siue si-\nmonia sit de iure diuino siue positiuo:nec te-\nneret resignare si simonia est de iure positiuo\nSed de datis alijs a papa licet ipse sciat quod do-\nmini et curiales exigunt et tolleret non propter hoc\ndispensare videt: et ideo in penis inuoluuntur. Fa-\ncit.§.Dispensatio.§.12.",[1733,2747,2749],{"id":2748},"simonia-videlicet-quo-ad-penam","Simonia videlicet quo ad penam.",[11,2751,2752],{},"Sciendum quod quadruplex prima est suspensio. Que-\nritur Utrum omnis simoniacus in ordine recipien-\ndo sit suspensus ipso iure. vt colligo ex In-\nno. Pa.in.c.tanta et capitulo per tuas et 2.eo.ti.\nquod sic et quo ad se et quo ad alios: et non solum\nquo ad ordine sic suscepti: sed ab omnibus ali-\nis ordinibus et licite receptis. propter esse re-\nmotus ab administratione temporalium beneficio-\nrum suorum.facit glo.i.q.i.repiunt. et vide glo.in\nCle.cupientes de penis nec potest dispensari cum\neo nisi per papam.i.q.i.gratia.",[1733,2754,2756],{"id":2755},"utrum-simoniacus-in-ordine-dando-similiter-sit-suspensus","Utrum simoniacus in ordine dando similiter sit suspensus.",[11,2758,2759],{},"Respondet Goffredus.tenet quod sic per triennium. Sed In-\nno.in.c.presbiterum.eo.ti. Pa.in.d.c.per tuas tenet\nquod perpetuo sit suspensus: et videtur verius per\nhoc tex.iuncta glo.i.c.si quis a simoniacis. et\ni.q.i. et.§.Verum.32.di.",[1733,2761,2763],{"id":2762},"utrum-simoniacus-in-beneficio-sit-suspensus","Utrum simoniacus in beneficio sit suspensus.",[11,2765,2766],{},"Pa.in dictis.c.vbi.supra.quod sic.Sed si est ocul-\ntus est suspensus quo ad se non quo ad alios.\nsed suspendendus.ar.i.q.3.c.1.et.2.vnde si renun-\ntiat beneficio taliter acquisito potest vti ordine suo\npost pacta penitentias et alijs beneficijs licite habere:\nsed beneficio illo reteto in quo simonia est\ncomissa non potest agere penitentias.vt in.c.inquisiti",{"title":36,"searchDepth":37,"depth":37,"links":2768},[2769,2770,2771],{"id":2748,"depth":37,"text":2749},{"id":2755,"depth":37,"text":2756},{"id":2762,"depth":37,"text":2763},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318vb",{"description":2742},636.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F318vb","pQFRagLKTiPWQzRMZ1wJc_PFPumclqOQ1hvic0NWaOo",{"id":2779,"title":2780,"body":2781,"description":2785,"extension":41,"meta":2812,"navigation":46,"page":2780,"path":2813,"pdf_page":2814,"reading":42,"seo":2815,"sortable_pagination_id":2816,"stem":2817,"__hash__":2818},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319ra.md","319ra",{"type":8,"value":2782,"toc":2807},[2783,2786,2790,2793,2797,2800,2804],[11,2784,2785],{},"ois de accusati. Si vo e manifestus sic e suspensus quo ad se z ad alios ipo iure.d.§. vep. vn quis renunciet bnificio iter indiget dispesatioe sicut qliber notorius criminosus.vt in.c.fi.de tepo.ord.Sed eps pot dispesare dumo n sit ille cum quo coisit simonia.vt no.i.q.s.psentia.Et aduerte q tn dr occulto sm Rodo.qn no costat psniam vel cofessionem inure facta.nec pret euidecia q nulla possit tergiuersatioe celari. Limita in pdicta oia qn simonia est coissa cosciente.Secus si eo ignorate.puta.p prem vel anticos:qr tunc no e suspensus quo ad alios nec quo ad se:nisi in ordine z beneficio sic hito:n aut in alijs ordinib susceptis aut bnificijs hitis vel hndis.c.de simoniace eo.ti.vbi hoc voluit Inno.",[1733,2787,2789],{"id":2788},"sed-qro","Sed qro",[11,2791,2792],{},"go pt dispesare in simoniaco in ordine vel bnificio.r.glo. z Calde.i.c.p? traslatione d reni. z dns Anto. z Pa.i.d c.de simoniace p'multa tenet. q in simoiaco i ordine solus papa qn scieter. Sz qn eo ignorate coilla e simonia:tnc eps pot dispesare.i.q.s.pntius: z ei pot eps dispensar cu tali.13 qn hoc sciuit no renunciauit sed ministrauit in ordine suscepto.aut ad alios accedit sm Rodo. In simoniaco vo in bnificio scieter sol' papa pot dispesare F3 Ber. Ray. z Gofre.siue in illo bnificio siue i alio quocus sm glo. z Jo.An.in.d.c.simoniace. Sed Hosti.tz q pot eps dispensare in simplici bnificio soli. Pa.vo in.c.ex diligenti eo.ti.13 q pot et dispesare in curato vt pbat.i.q.i.c.i.nec obstat.c.pe.de elec.Fz eudem Pa.qr dicit. logtur de dispensatione ad illud bnificii in quo fuit simonia coissa vt illud beat:qr no pot nisi p papai fieri. Ite in ecclia epta no pot ex dispesatione epi here nisi simplex bnificium z cu execcutione minop ordinu solu. In eo vo qui ignorate pmot ad bnificiu ipot nisi sol' papa ve illud beat:fz i alijs pt eps.vt no.i.d c.patia. t qd no.i.c.fut.t.c.nob.eo.ti. Sz Tacre.in.c.sicut nobis eo.ti.tz eit in bnificio illo in quo fuit pmotus pot eps dispensare supe eps no est in culpa. z placet.",[1733,2794,2796],{"id":2795},"sz-nugd","Sz nugd",[11,2798,2799],{},"ide sit iuditiu de mediatorib q ad suspensione z quo ad dispesatione. q sic p regulaz accessorum.de re.iur.li.6.",[1733,2801,2803],{"id":2802},"utz-epus","Utz epus",[11,2805,2806],{},"possit dispensare cu simoniaco circa officia mortuoz.bndictiones nubentium.sepulturas.crisma.bndictioes vasop z huiusmodi.R.Hosti.q sic post pactam pniam qr non phibet ar.c.nup.de sen.ex co.nec obstat.c.Erga.i.q.i.qz logt. de si",{"title":36,"searchDepth":37,"depth":37,"links":2808},[2809,2810,2811],{"id":2788,"depth":37,"text":2789},{"id":2795,"depth":37,"text":2796},{"id":2802,"depth":37,"text":2803},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319ra",637,{"description":2785},637.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319ra","8RCpRG0KGTsG8OSW0pfKd2ND8e7UoKM_z50tEHqqKyM",{"id":2820,"title":2821,"body":2822,"description":2826,"extension":41,"meta":2861,"navigation":46,"page":2821,"path":2862,"pdf_page":2814,"reading":42,"seo":2863,"sortable_pagination_id":2864,"stem":2865,"__hash__":2866},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319rb.md","319rb",{"type":8,"value":2823,"toc":2855},[2824,2827,2831,2834,2838,2841,2845,2848,2852],[11,2825,2826],{},"moniaco in dignitate.",[1733,2828,2830],{"id":2829},"quid-de-plato","Quid de plato",[11,2832,2833],{},"qui pmisit bnificiu alicui p pecunia z re itegra reuocat pactioem.R.Fz Rica.q.s.q talis peccauit grauiter faciedo pactum qr in ad effectum pacti non pcessit. non icurrit penas suspensionis z irregularitatis.",[1733,2835,2837],{"id":2836},"utz-ordinat","Utz ordinat'",[11,2839,2840],{},"ab epo que audiuit simonia cu possit ministrare.R.q pot i suscepto ministrare sed n poterit alios ab eode reciper nisi sponat sciaz.c.p tuas.el.2.eo.ti.Ubi not Hosti.s.nobilia. Pumus q ex varijs dictis i aliqus pindiciu n e pscia formadae Scom q sic formata.e ad psiliu plati deponeda. Tertiu q si oponi no pot e oibus modis seqnda. Quartuz q est vtus cuz d pscia scripulosa sit bona. t i melius iformatur t ez io est debilitas animi z niniua simplicitas.Quintus q i idifferentib' pot vnusqsq prout sibi placuerit psciam informare:qd bn no. z ideo talis d3 ministrare z psciam deponere",[1733,2842,2844],{"id":2843},"secuda-pena","Secuda pena",[11,2846,2847],{},"5 simoiacos est deposito z ifamia z hec iponit si de hoc i iudicio pstiterit.5.q.3.sane.de accusa. in glitionis",[1733,2849,2851],{"id":2850},"tertia-pena","Tertia pena",[11,2853,2854],{},"est excoicatio.papalis. Maz Martin' in pcilio pstanciensi in extrauaganti q icipit. Bulte.ita inqt Sacro approbate pcilio declaramus q ordinati simoiace ab execucoe suop ordini sint ipo iur suspensi. Electiones at postulaciocs.pfirmationes. quasuis puisiones simoniace ecclesiap monasterioz dignitatuz psonatuuz officioz z bnificioz quorucunos dinceps facte nulle sint ipo iure nulliqs p illas ius cuiqs acqral. nec pmoti pfirmati aut puisi faciant fructus suos:fz ad illop restone tanq iiuste ablatop teneat:statuetes isup q dans z icipies ipo fco sniaz excoicatiois icurrat et si potificali aut cardialat' refulgeat dignitate. In alia exuagati fca anno 2 sui potificat mantue data dicipit.danabile.pfirmat oes excoicacoes suspesioes puacioes z interdcta z alias cesuras latas a summis potificab 5 simoniacos quas vult icurrere ipo fco oem simoniacuz ocultuz vel manifestu vbicz simoniaz cofit:cuiucucs Fat' et si epat aut cardinalat' vel quis alia ecclesiastica vel iprali pfulgeat dignitate dictap excoicacionuz suspesionu z penaruz absolutioem sibi rehude:nisi i mortis articulo.nec vult q vtute pcessiois idulta aut cuiscunqs facultatis absoluendi pcesse vel pcedende a sede aplica possint absolui nisi spalr d pco simonie auctoritatem absoluendi ptineant",{"title":36,"searchDepth":37,"depth":37,"links":2856},[2857,2858,2859,2860],{"id":2829,"depth":37,"text":2830},{"id":2836,"depth":37,"text":2837},{"id":2843,"depth":37,"text":2844},{"id":2850,"depth":37,"text":2851},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319rb",{"description":2826},637.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319rb","9MVlbmNhEFhdHaQSDi7Vs3lqUrDwkhRTLy6TiI3biSg",{"id":2868,"title":2869,"body":2870,"description":2874,"extension":41,"meta":2893,"navigation":46,"page":2869,"path":2894,"pdf_page":2895,"reading":42,"seo":2896,"sortable_pagination_id":2897,"stem":2898,"__hash__":2899},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319va.md","319va",{"type":8,"value":2871,"toc":2889},[2872,2875,2879,2882,2886],[11,2873,2874],{},"Hoc idem Eugenius in alia extrauaganti que incipit Cum detestabile. data rome apud sancti Grisogoni. anno sui pontificatus. 4. Pauli. 2. in processu que in die ascensionis sancte fecit. excoicat oes simoniacos tam in ordine quam etiam in beneficio et absolutionem reseruat sibi et successoribus eius. preter quam in morte. nec vult sicut Martinus quod possint absolui ex quacumque concessione. nisi faciant mentionem de simonia. Idem fecit Sixtus. 4. Et sic teneat quod oes simoniaci in ordine et beneficio solum sunt excoicati. Alij vero simoniaci non. sed ipso facto cadunt in penas ipsos latas a iure. de quibus dictum est hic. §. Nec te moueat.c.reperiunt.i.q.i. Similiter.c.quacumque ibidem. et.c.placuit ibidem. Similiter et.c. ex multis.i.q.3.que licet sub anathemate prohibeant tamen loquuntur solum de ordine et beneficio. et sic in nullo iure inuenitur sub pena excoicationis prohibita omnis simonia. nisi vt dixi in ordine et beneficio. et ideo illi soli sunt excoicati.",[1733,2876,2878],{"id":2877},"quarta-pena-simoniacorum-est","Quarta pena simoniacorum est:",[11,2880,2881],{},"quod precipit sub pena excoicationis late sententie omnibus cuiuscumque dignitatis aut status quod si sunt presentes in romana curia reuellare. teneantur pape vel eius apostolice sedis camerario. aut suo vices gerenti in vniuersali. vel duorum terminorum spatia infra duos dies naturales postquam sciuerit. aut ad eorum noticiam uenerit aliquem comisisse simonia a quibus nisi pro romano pontifice possint preter quam in mortis articulo absolui. et hoc per predicta extrauagante Martini que damnabile. Cui Eugenius in dicta extrauaganti. Cum detestabile addit. quod non solum qui sciunt aliquem simonia comisisse vel procurasse. sed et qui sciunt illos qui fuerunt mediatores teneantur reuellare pape vel eius camerario. vel cui ipse duxerit comitten per se vel per alios quam citius. et quod non possint absolui. donec reuelauerint. quod intelligo si comode possunt. et si sciunt veraciter non per suspitiones aliquas non credo incurrere dicta excoicatione. Credo et hodie non ligare cum sit abrogata per non vsum. Aduerte tamen secundum Astensem li. 6. ti. 55. quod quando simonia est solum mentalis sine omni pactione quod non ligatur talis aliqua predictarum penarum. quod nota.",[1733,2883,2885],{"id":2884},"simonia-vij","Simonia. vij.",[11,2887,2888],{},"quod ad restitutionem. Queritur Utrum datum simoniace sit restituendum. Responde. Panormitanus.in.c.fi.eo.ti. quod aut datum est sine pactione. sed cum sola intentione bndi spualia. et tunc dicunt aliqui quem sequitur Panormitanus. quod si talis simonia est de iure positiuo. sic restitutio non est necessaria ad salutem. Si vero est de iure diuino. sic necessario est restituendum acceptum. Alij indistincte quod e restituendum de necessitate per dictum.c.fi. vbi est tex",{"title":36,"searchDepth":37,"depth":37,"links":2890},[2891,2892],{"id":2877,"depth":37,"text":2878},{"id":2884,"depth":37,"text":2885},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319va",638,{"description":2874},638.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319va","HNMJGw1QpIz4ZNKtzHIWHauQblQCVg6ZAFw_fkHraNw",{"id":2901,"title":2902,"body":2903,"description":2907,"extension":41,"meta":2950,"navigation":46,"page":2902,"path":2951,"pdf_page":2895,"reading":42,"seo":2952,"sortable_pagination_id":2953,"stem":2954,"__hash__":2955},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319vb.md","319vb",{"type":8,"value":2904,"toc":2943},[2905,2908,2912,2915,2919,2922,2926,2929,2933,2936,2940],[11,2906,2907],{},"aptus. Sed quia dictum.c.fi. loquitur in symonia que e de iure positiuo io dico quod in tali casu non e necessaria. Et que sit ratio: licet Jo. an. et Hosti. multas adducat tamen nulla efficax e secundum hoc solum quia ius sic declarauit secundum ipsum non extendam ad simonia que e de iure diuino: et ideo necessario restituendum et sit licet Panormitanus. secundum tamen distinctionem vsurarii mentalis de qua. Restitutio.i.i. lfa vsurarii in principio. Si vero datum sit mediante pactione sic absque dubio de necessitate restituendum est secundum communiter doctores.",[1733,2909,2911],{"id":2910},"cui-debet-restitui-accepta-simoniace-pro-ingressu-monasterij-vel-ecclie","Cui debet restitui accepta simoniace pro ingressu monasterij vel ecclie.",[11,2913,2914],{},"Responde. Panormitanus.i.c.8 b.eo.ti. Si loquimur de ecclia seculari. tunc si ille qui dedit non habet vnde viuat restituetur ei. ar.c.veniens eo.ti. Si vero habet vnde viuat tunc si oes de ecclia delinqrunt debet dari ecclie et criminosi expelli. Si autem non expellatur debet dari fisco pape secundum Hosti. qui distribuat in pias casus. Turpia lucra a fisco extorquentur.l.fiscus i qñone.ff. de iur.fisci. Si vero non oes delinqrunt sed solum prelatus vel particularis: tunc dabit ecclie in cuius ignominia erat datum. Si loquimur de ecclesia regulari si oes delinqrunt dabit ei qui dedit vt itret scdm monasterium. vt in.d.c.veniens cum non possit stare in pmo monasterio vt in.c.qñ eo.ti. Si vero pticulares deliqrunt. tunc pecunia dabitur scdo monasterio quo ad vsufructum tantum: et mortuo igresso redibit ad primum monasterii: et sic intellige.glo.i.d c.de hoc: et cocordat cum predictis Hosti. et dominus. Anto.",[1733,2916,2918],{"id":2917},"quid-fien-cum-comode-non-potest-applicari","Quid fien cum comode non potest applicari:",[11,2920,2921],{},"vbi vel i cuius ptumelia e data pecunia. pura. quia i remotis ptibus est. vel videretur incoueniens eam ibi dari: cum ecclia sit quasi derelicta et huiusmodi. Responde. quod pauperibus dabitur.",[1733,2923,2925],{"id":2924},"atque-recipiens-bnficii-simoniace-teneatur-illud-resigre","Atque recipiens bnficii simoniace teneatur illud resigre.",[11,2927,2928],{},"Responde. quod sic. et restitue oes fructus pceptos ex eo. et qui recipi pomeriit a diligenti possessore.c.si rec.14.q.6.d rest.spo.c.grauis. Intellige qñ scient simoniace brut: vel cuius ignorat tamen postea sciunt: d pceptus postea sciam non tenet: si at i bona fide: nisi extates vel i quantum factus e locupletor.l.certum.L. de re. pen.",[1733,2930,2932],{"id":2931},"cui-debet-restitui-datum-pro-ordine-bndo","Cui debet restitui datum pro ordine bndo.",[11,2934,2935],{},"Responde. videtur quod ecclie cathedrali in cuius iniuria videtur datum. si non est ordinatus ad titulu alicuius ecclie: sed si e ordinatus ad titulum alicuius beneficij vel ecclesie illi dabitur secundum Alde. et Rodo.",[1733,2937,2939],{"id":2938},"quid-si-pecunia-ex-pacto-sit-data-pape","Quid si pecunia ex pacto sit data pape.",[11,2941,2942],{},"Responde. Panormitanus.in.c.i.eo.ti. quod nihilominus non poterit retinere tale bnficii et i casu i quo. papa non comitteret simonia: sicut i fili disputat. Jo. an. ire",{"title":36,"searchDepth":37,"depth":37,"links":2944},[2945,2946,2947,2948,2949],{"id":2910,"depth":37,"text":2911},{"id":2917,"depth":37,"text":2918},{"id":2924,"depth":37,"text":2925},{"id":2931,"depth":37,"text":2932},{"id":2938,"depth":37,"text":2939},{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319vb",{"description":2907},638.2,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F319vb","JmU35V61YSPuQZ_QnCd3gKKj31RceiJtcivaqoRe58A",{"id":2957,"title":47,"body":2958,"description":2962,"extension":41,"meta":2965,"navigation":46,"page":47,"path":2966,"pdf_page":50,"reading":42,"seo":2967,"sortable_pagination_id":2968,"stem":2969,"__hash__":2970},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F320ra.md",{"type":8,"value":2959,"toc":2963},[2960],[11,2961,2962],{},"gula cui li. de re. iu. li. 6. in mercu. de ludente cum epo ad azardum. q eps fecerat statutum excoicas ludentes. quia licet eps non liget tali statuto. ligatur tamen ille q secum ludit. Sic in pposito papa recipiendo pecuniam non suspendit pstitutionem de simonia. et plene disputauit idem Pa. i. c. extirpande. i. §. q vex. de pbe. Sed scriptum dixi. supra Simonia. §. §. 7. et est verius. Nec ob. similitudo de ludente cum epo. quia eps non potest facere quod stante statuto suo iuenies non ligetur. Sed bene papa potest. Et ideo tene quod dixi. scilicet quod non est simonia. et sic beneficium poterit retinere",{"title":36,"searchDepth":37,"depth":37,"links":2964},[],{},"\u002Freadings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F320ra",{"description":2962},639.1,"readings\u002Ftranscription\u002Fangelus-summa-angelica-simony\u002F320ra","QWI-RJuExX8k-DOkX0TVQ2oMOmRyI5epudApAB_8TKs",[2972,3012,3117,3228,3372,3500,3627,3807,3953,4094,4218,4319,4401,4523,4651,4762,4950,5067,5149,5257,5370,5480,5593,5658,5727,5831],{"id":2973,"title":2974,"body":2975,"description":2982,"extension":41,"meta":3007,"navigation":46,"page":48,"path":3008,"pdf_page":51,"reading":42,"seo":3009,"sortable_pagination_id":1746,"stem":3010,"__hash__":3011},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F313vb.md","Simony: first, what it is",{"type":8,"value":2976,"toc":3004},[2977,2980,2983,2987],[1726,2978,2974],{"id":2979},"simony-first-what-it-is",[11,2981,2982],{},"I answer that it is [a willing] directed toward spiritual things, or things attached to spiritual things, or things depending on or following from spiritual things, or things antecedently ordered toward spiritual things—where there has first occurred a pact involving a promise, an omission, a condition, a manner, a service, an entreaty, or any temporal benefit whatsoever, whether received or given. I draw this description from the statements of the doctors, and it will become clearer below.",[1733,2984,2986],{"id":2985},"i-ask-what-is-to-be-understood-in-the-foregoing-description","I ask what is to be understood in the foregoing description",[11,2988,2989,2990,151,2993,2996,2997,2999,3000,3003],{},"by the term “spiritual things.” I answer, as I gather from Panormitanus on the chapter ",[15,2991,2992],{},"Consulere",[15,2994,2995],{},"de simonia"," [Extra, ",[15,2998,2995],{},"], and from other doctors, especially Ricardus in book 4, distinction 25, article 3, question 2, and Alexander [of Hales] in book 6, 11, section. “Spiritual” is said in two ways in the present matter. First, by comparison to the Holy Spirit; second, by comparison to the human spirit. “Spiritual” said in the first way is taken in three senses, namely: First, by essence, as grace and the gratuitous virtues, and this kind of spiritual thing can be sold neither by law nor knowingly, because it does not fall within an agreement; and on this you have ",[15,3001,3002],{},"1. q. 1. c. 1."," and the gloss there. Second, it is taken by causality and disposition, as are the sacred things which are in a certain way the cause of grace and the virtues, since through them we obtain grace and the virtues; and since these are corporeal, they do fall within a pact, but not without simony,",{"title":36,"searchDepth":37,"depth":37,"links":3005},[3006],{"id":2985,"depth":37,"text":2986},{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F313vb",{"title":2974,"description":2982},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F313vb","-c_WPJW72SkV1SxH-n5DJ7TZxRPMh7RM8Ql5NNTGQ7A",{"id":3013,"title":1751,"body":3014,"description":3111,"extension":41,"meta":3112,"navigation":46,"page":1751,"path":3113,"pdf_page":1776,"reading":42,"seo":3114,"sortable_pagination_id":1778,"stem":3115,"__hash__":3116},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314ra.md",{"type":8,"value":3015,"toc":3109},[3016,3053,3056,3083,3103,3106],[11,3017,3018,3019,3022,3023,3026,3027,3030,3031,3033,3034,3037,3038,432,3041,3044,3045,3048,3049,3052],{},"as in the chapter ",[15,3020,3021],{},"“Non satis”"," and the chapter ",[15,3024,3025],{},"“Cum in ecclesia,”"," in the same title. Third, the spiritual in the first sense [i.e., by comparison with the Holy Spirit] is taken with respect to its effects, namely the things that come to someone from some spiritual gift or office, such as to prophesy, to work miracles, to celebrate the divine offices, and the like; and such spiritual things cannot be sold, redeemed, or resigned for money, as in the chapter ",[15,3028,3029],{},"“Querela,”"," in the same title, and [",[15,3032,29],{},"] ",[15,3035,3036],{},"1. q. 1. c."," ",[15,3039,3040],{},"“Nullus episcopus,”",[15,3042,3043],{},"“Eligendi”"," 2, ",[15,3046,3047],{},"“Nisi forte”","—see above in the section on ",[15,3050,3051],{},"“Dica”"," [i.e., what is to be said]. The spiritual in the second sense [i.e., by comparison with the human spirit], taken with respect to dispositions of the human spirit, is said to be twofold. First, by essence, as are all the branches of knowledge that are acquired through human investigation and teaching; and these can be sold neither by law nor in fact, as is clear from Proverbs 17: “What does it profit a fool to have riches, since he cannot buy wisdom?” Second, something is called spiritual by reason of its cause, such as the teaching of the aforesaid branches of knowledge, which can sometimes be sold both by law and in fact, but sometimes not without simony, as will appear below.",[11,3054,3055],{},"What is annexed to the spiritual taken in the first sense, that is, by relation to the Holy Spirit? I answer: that by means of which the spiritual is administered, such as the sacred vessels, the church, the cemetery, the dwelling of bishops, the priestly vestment insofar as it is sacred, and things of this kind.",[11,3057,3058,3059,3022,3062,3065,3066,3069,3070,3073,3074,3033,3076,3037,3079,3082],{},"What is it to depend upon or follow from the spiritual taken in the first sense? I answer that it is everything which depends upon or follows from the spiritual, such as to hold a church or an ecclesiastical dignity, a canonry or prebend, or any other ecclesiastical benefice, or the right of receiving tithes, first-fruits, or offerings, and whatever belongs to clerics by reason of their order, such as to ring the bells, to close the doors of the church, and the like; for all these are annexed to the clerical order and pertain to clerics alone. And this thing annexed to or dependent upon the spiritual cannot be sold, as in the chapter ",[15,3060,3061],{},"“Ad aures”",[15,3063,3064],{},"“Ad nostra,”"," in the same title; yet simony is committed in this case in a different way. And therefore the administrators of ecclesiastical property—such as the provost, the steward, and likewise the ",[15,3067,3068],{},"vicedominus",", who is the manager of the bishop’s property; and likewise the defenders of these, such as the advocate of a corporation, the syndic of a church, who manages the church’s lawsuits; and the ",[15,3071,3072],{},"castaldus"," or major-domo, who has charge of the bishop’s external affairs, and the bishop’s judge; and likewise those subject to a rule, such as the archdeacon, archpriest, canon, monk, and anyone bound to an ecclesiastical office—if such persons ordain anyone for money, they are judged simoniacs, according to Augustinus and Archidiaconus [Guido de Baysio], [",[15,3075,29],{},[15,3077,3078],{},"1. q. 3. c.",[15,3080,3081],{},"“Salvator.”"," But Raymundus restricts this as true when such an administration has something of spirituality annexed to it.",[11,3084,3085,3086,3089,3090,3033,3093,3096,3097,3037,3100,3102],{},"What is the ordinary antecedent to the spiritual taken in the first sense? I answer: the right of patronage, which is the power of presenting someone to an ecclesiastical office, which of itself cannot be sold without simony, as in ",[15,3087,3088],{},"c. 1"," [",[15,3091,3092],{},"Extra",[15,3094,3095],{},"de iure patronatus","; but it passes along with a temporal estate, as in the chapter ",[15,3098,3099],{},"“Ex litteris,”",[15,3101,3095],{},".",[11,3104,3105],{},"What are the things annexed to the spiritual taken in the second sense, that is, by relation to the human spirit, or dependent upon it? I answer that they are schools, books, and the like; and such things can be sold and bought, unless the church of the place has assigned the school to a teacher.",[11,3107,3108],{},"Whether the mere will of selling or buying",{"title":36,"searchDepth":37,"depth":37,"links":3110},[],"as in the chapter “Non satis” and the chapter “Cum in ecclesia,” in the same title. Third, the spiritual in the first sense [i.e., by comparison with the Holy Spirit] is taken with respect to its effects, namely the things that come to someone from some spiritual gift or office, such as to prophesy, to work miracles, to celebrate the divine offices, and the like; and such spiritual things cannot be sold, redeemed, or resigned for money, as in the chapter “Querela,” in the same title, and [Decretum] 1. q. 1. c. “Nullus episcopus,” and “Eligendi” 2, “Nisi forte”—see above in the section on “Dica” [i.e., what is to be said]. The spiritual in the second sense [i.e., by comparison with the human spirit], taken with respect to dispositions of the human spirit, is said to be twofold. First, by essence, as are all the branches of knowledge that are acquired through human investigation and teaching; and these can be sold neither by law nor in fact, as is clear from Proverbs 17: “What does it profit a fool to have riches, since he cannot buy wisdom?” Second, something is called spiritual by reason of its cause, such as the teaching of the aforesaid branches of knowledge, which can sometimes be sold both by law and in fact, but sometimes not without simony, as will appear below.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314ra",{"description":3111},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314ra","EfUhpqFjX-AekuMnRszDqPpafxTv4USIq8YdKEUOknA",{"id":3118,"title":1783,"body":3119,"description":3222,"extension":41,"meta":3223,"navigation":46,"page":1783,"path":3224,"pdf_page":1776,"reading":42,"seo":3225,"sortable_pagination_id":1808,"stem":3226,"__hash__":3227},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314rb.md",{"type":8,"value":3120,"toc":3219},[3121,3163,3176,3180,3183],[11,3122,3123,3124,3127,3128,3131,3132,3135,3136,3033,3138,3037,3141,3022,3144,3089,3147,3033,3149,3037,3152,3155,3156,3158,3159,3162],{},"spiritual things makes someone a simoniac. I answer, according to Hostiensis and Bernardus on the last chapter of the same title below, that it does not; and they argue this from the chapter ",[15,3125,3126],{},"“Tua nos”"," at the end, and from the said final chapter of the same title, and the chapter ",[15,3129,3130],{},"“Ut nostrum”"," [at the title] ",[15,3133,3134],{},"“Ut ecclesiastica beneficia.”"," But I draw a distinction with Hostiensis, that with respect to venial sin and mortal sin it is committed by the will alone. I say that as regards venial sin: a man says Mass, hears confessions, administers the sacraments and the like principally with this intention, that he may receive money or some other temporal thing for it—he sins mortally and simoniacally as regards the intention with which he gives. But if he were to take it for the support of God’s minister, doing so with this as his principal purpose, or out of reverence for the sacred thing, or in keeping with a praiseworthy custom of the place, then it is allowed, as in [",[15,3137,29],{},[15,3139,3140],{},"1. q. 2.",[15,3142,3143],{},"“Si episcopum,”",[15,3145,3146],{},"“Quid pro pecunia,”",[15,3148,29],{},[15,3150,3151],{},"1. q. 1.",[15,3153,3154],{},"“Ecclesiarum non,”"," and as in the chapter ",[15,3157,3126],{}," in the same title; and therefore it is by the intention alone. But as to whether restitution is otherwise owed, see the final chapter of the same title; and indeed Dominicus restricts this as true in the case where simony is only a matter of positive law—indeed, he says that in such a case one does not even sin. But where simony is a matter of divine law, he says that such a person ought to be compelled to restore whatever he received, just as usurers must restore the money; and this is the view that pleases Panormitanus on the said final chapter. But this much I hold as regards sin: that without doubt he sins mortally if he has a deliberate will to give spiritual things for temporal things. And this is true—that unless the effect follows, namely that the spiritual thing is actually given for the temporal, he will never be a simoniac, as is noted in the chapter ",[15,3160,3161],{},"“Nemo deinceps”"," of the same title. As to restitution, see below, “Simony” 7, at the beginning. As to the other penalties imposed by law against simoniacs, I firmly hold that a pact is required, as I said in the definition above—”a preceding pact.”",[11,3164,3165,3166,3033,3168,3037,3170,3022,3173],{},"But what if neither the one administering the spiritual thing nor the one receiving it gives or receives anything, nor makes any agreement about giving or receiving, but, without their knowledge, friends of the one receiving the spiritual thing give something to the one administering it, so as to induce him to administer it? I answer that, since most authorities hold that the one who gives by a pact in an advisory capacity, the one administering the spiritual thing, and the one receiving it are not simoniacs—because the latter knew nothing—yet those friends themselves, who may be called advisers, are simoniacs, [",[15,3167,29],{},[15,3169,3151],{},[15,3171,3172],{},"“Statuimus,”",[15,3174,3175],{},"“Liga simoniacis.”",[1733,3177,3179],{"id":3178},"simony-2","Simony 2",[11,3181,3182],{},"In what cases does a pact of promise, of a deadline, of a condition, of a manner, of a form, of wine, of provisions, and of temporal things of this kind, given for a spiritual thing or for something annexed to or dependent upon the spiritual, not bring about simony? I answer: in 17 cases.",[11,3184,3185,3186,3189,3190,3193,3194,3189,3197,3200,3201,3204,3205,3037,3208,3211,3212,3037,3215,3218],{},"First, when a possession is given with the pact that a church be built upon it, as in the chapter ",[15,3187,3188],{},"“Ecclesia”"," [?] ",[15,3191,3192],{},"de restitutione spoliatorum",". Hence permission may also be given to build the church itself under a certain pact, as in the chapter ",[15,3195,3196],{},"“Sane”",[15,3198,3199],{},"de censibus",", and in the chapter ",[15,3202,3203],{},"“Ex insinuatione”"," in the same title, because such pacts are reckoned as spiritual—as also in the chapter ",[15,3206,3207],{},"“Significavit”",[15,3209,3210],{},"de praebendis",", where a prebend is given with the pact that the recipient celebrate daily in a particular church and that he not be permitted to relinquish it; and this is allowed, because in handing over one’s own property one may in some way attach whatever pact one pleases, as in the chapter ",[15,3213,3214],{},"“Verum”",[15,3216,3217],{},"de conditionibus appositis",". Whether a layman, in giving a temporal thing to a church, may attach a spiritual condition—for instance, that an anniversary be kept, or that so many Masses be said—see below, “Simony” 3, § 2.",{"title":36,"searchDepth":37,"depth":37,"links":3220},[3221],{"id":3178,"depth":37,"text":3179},"spiritual things makes someone a simoniac. I answer, according to Hostiensis and Bernardus on the last chapter of the same title below, that it does not; and they argue this from the chapter “Tua nos” at the end, and from the said final chapter of the same title, and the chapter “Ut nostrum” [at the title] “Ut ecclesiastica beneficia.” But I draw a distinction with Hostiensis, that with respect to venial sin and mortal sin it is committed by the will alone. I say that as regards venial sin: a man says Mass, hears confessions, administers the sacraments and the like principally with this intention, that he may receive money or some other temporal thing for it—he sins mortally and simoniacally as regards the intention with which he gives. But if he were to take it for the support of God’s minister, doing so with this as his principal purpose, or out of reverence for the sacred thing, or in keeping with a praiseworthy custom of the place, then it is allowed, as in [Decretum] 1. q. 2. “Si episcopum,” and the chapter “Quid pro pecunia,” [Decretum] 1. q. 1. “Ecclesiarum non,” and as in the chapter “Tua nos” in the same title; and therefore it is by the intention alone. But as to whether restitution is otherwise owed, see the final chapter of the same title; and indeed Dominicus restricts this as true in the case where simony is only a matter of positive law—indeed, he says that in such a case one does not even sin. But where simony is a matter of divine law, he says that such a person ought to be compelled to restore whatever he received, just as usurers must restore the money; and this is the view that pleases Panormitanus on the said final chapter. But this much I hold as regards sin: that without doubt he sins mortally if he has a deliberate will to give spiritual things for temporal things. And this is true—that unless the effect follows, namely that the spiritual thing is actually given for the temporal, he will never be a simoniac, as is noted in the chapter “Nemo deinceps” of the same title. As to restitution, see below, “Simony” 7, at the beginning. As to the other penalties imposed by law against simoniacs, I firmly hold that a pact is required, as I said in the definition above—”a preceding pact.”",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314rb",{"description":3222},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314rb","s4iSAkRrd4Y85DDo7gHwKn4jcU_i5ktApswtXQlDOyU",{"id":3229,"title":1813,"body":3230,"description":3366,"extension":41,"meta":3367,"navigation":46,"page":1813,"path":3368,"pdf_page":1847,"reading":42,"seo":3369,"sortable_pagination_id":1849,"stem":3370,"__hash__":3371},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314va.md",{"type":8,"value":3231,"toc":3361},[3232,3243,3247,3250,3254,3331,3335],[11,3233,3234,3235,3238,3239,3242],{},"Likewise, is one a simoniac who offers his goods to a church so that he may be made a canon, and out of those goods, after his death, a prebend is established for him? The answer is yes. There is a text on this in chapter ",[15,3236,3237],{},"Suanos"," under the same title [",[15,3240,3241],{},"Extra, de simonia","]. It is otherwise if he had given purely and freely, and afterward humbly asked to be admitted as a canon and to retain the aforesaid goods within the prebend, and the clergy purely consented — for then it would be lawful.",[1733,3244,3246],{"id":3245},"concerning-him","Concerning him",[11,3248,3249],{},"who establishes a prebend out of his own goods in some church, retaining for himself the power of conferring it on some other person. The answer is that he can, without simony, retain for himself the right of patronage if it is in perpetuity; but if it is over the prebend itself, it does not hold valid unless it is done with the consent of the bishop and his brethren, if any are there, at its establishment.",[1733,3251,3253],{"id":3252},"suppose-that-a-statute","Suppose that a statute",[11,3255,3256,3257,3260,3261,3263,3264,151,3267,3270,3271,3274,3275,3278,3279,3282,3283,3286,3287,3290,3291,151,3294,3297,3298,3300,3301,151,3304,3307,3308,3311,3312,3314,3315,151,3317,3319,3320,3323,3324,151,3327,3330],{},"provides that one newly received as a canon or monk is bound to pay a certain sum. The question is whether it is simony to pay that sum on account of the reception. The answer, according to Panormitanus on chapter ",[15,3258,3259],{},"Dilectus"," the first, under the same title, is that it is — since an assessment preceded it, because such a payment seems to be made by virtue of that assessment and not freely. The text of the aforesaid chapter ",[15,3262,3259],{}," supports this, as do chapter ",[15,3265,3266],{},"Ex multis",[15,3268,3269],{},"1. q. 3.",", and chapter ",[15,3272,3273],{},"Veniens"," under the same title. Some, however, limit this to be true only when what is paid goes to private benefit, or to that of the canons; it is otherwise if one were to pay for the fabric of the church or for other things pertaining to divine worship, according to Hostiensis, by the argument of ",[15,3276,3277],{},"de constitutionibus",", chapter ",[15,3280,3281],{},"Cum omnes"," and chapter ",[15,3284,3285],{},"Ex parte",". For a praiseworthy custom ought to be observed, chapter ",[15,3288,3289],{},"Ad apostolicam"," under the same title, and chapter ",[15,3292,3293],{},"Significatum",[15,3295,3296],{},"de prebendis",". Nevertheless the prebend ought not to be retained in the manner of a pledge, by the argument of chapter ",[15,3299,3293],{},"; or rather it can be retained, if the custom is that no one is assigned there until he has paid such a sum. In this, however, let there be no exchange of one spiritual thing for another, which is permitted concerning a material thing — chapter ",[15,3302,3303],{},"Ad quaestiones",[15,3305,3306],{},"de permutatione",". Panormitanus, however, on chapter ",[15,3309,3310],{},"Jacobus"," under the same title, holds that if a statute imposes such a burden on one being received, or one newly received, that he is bound to pay a certain sum either to the church or for the worship of God, it does not hold valid without simony; and chapter ",[15,3313,3266],{}," with others supports this. But if the statute imposes the burden on the prebend, then it holds valid in favor of divine worship, by the argument of chapter ",[15,3316,3293],{},[15,3318,3296],{},", and the single chapter ",[15,3321,3322],{},"Ut ecclesiastica beneficia",", and by the argument in chapter ",[15,3325,3326],{},"Si pro tua debita",[15,3328,3329],{},"de rescriptis",", book 6. And this latter view pleases me more — yet neither do I condemn the first opinion.",[1733,3332,3334],{"id":3333},"the-second-is","The second is",[11,3336,3337,3338,3037,3341,3344,3345,151,3347,3349,3350,3352,3353,3356,3357,3360],{},"when something is given to some priest for spiritual works to which he is not otherwise bound, ",[15,3339,3340],{},"12. q. 1.",[15,3342,3343],{},"Caritate",". Note, however, that there have been differing opinions on this, as Panormitanus reports on chapter ",[15,3346,3293],{},[15,3348,3296],{},". The opinion that pleases more is that of Panormitanus and the gloss on chapter ",[15,3351,3293],{},", and of Ricardus on book 4, distinction 15, article 3, q. 1, and of Hostiensis and Bonifacius and Innocentius on chapter ",[15,3354,3355],{},"Quoniam plerumque",", book 6, ",[15,3358,3359],{},"de furto"," — who hold that a priest may lawfully receive something for masses to be celebrated and for other spiritual things to be administered, provided he does not intend to sell a spiritual thing or to receive money for spiritual things, but rather for the support and recompense of the labors and losses he sustains by tarrying there and for his own sustenance. And provided that for the rendering of these things",{"title":36,"searchDepth":37,"depth":37,"links":3362},[3363,3364,3365],{"id":3245,"depth":37,"text":3246},{"id":3252,"depth":37,"text":3253},{"id":3333,"depth":37,"text":3334},"Likewise, is one a simoniac who offers his goods to a church so that he may be made a canon, and out of those goods, after his death, a prebend is established for him? The answer is yes. There is a text on this in chapter Suanos under the same title [Extra, de simonia]. It is otherwise if he had given purely and freely, and afterward humbly asked to be admitted as a canon and to retain the aforesaid goods within the prebend, and the clergy purely consented — for then it would be lawful.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314va",{"description":3366},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314va","NV1Zaw4LZKFAMNJzIi40QvWrZ6GF2D2OxH_-Hzmn6lE",{"id":3373,"title":1854,"body":3374,"description":3494,"extension":41,"meta":3495,"navigation":46,"page":1854,"path":3496,"pdf_page":1847,"reading":42,"seo":3497,"sortable_pagination_id":1897,"stem":3498,"__hash__":3499},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314vb.md",{"type":8,"value":3375,"toc":3488},[3376,3404,3408,3437,3441,3463,3467,3474,3478],[11,3377,3378,3379,151,3382,3384,3385,151,3388,3390,3391,3394,3395,3397,3398,3037,3400,3403],{},"he is not obligated by his office; for if he were to intend to receive payment for the spiritual thing, it would be simony, chapter ",[15,3380,3381],{},"Iudices",[15,3383,3151],{}," Likewise it would be simony if a parish priest were to exact this from his own subjects, because he is bound to this duty for them — indeed he cannot accept anything from them even for his expenses, without simony, for any spiritual thing whatsoever, chapter ",[15,3386,3387],{},"Vendentes",[15,3389,3269],{},"; but from others he may well do so. It is true that Hostiensis and Raymundus say that if such a priest, who is moreover not obligated by his office, has the necessary means of support from elsewhere, he ought to sing the mass freely; and if he does it for money, it will be either simony or avarice. But since it cannot be simony, given that he does not intend to sell a spiritual thing, and no one is bound to serve as a soldier at his own expense, chapter ",[15,3392,3393],{},"Cum sit"," under the same title — therefore in that case it appears to be base gain, as is clear in chapter ",[15,3396,3381],{}," under the same title, and by the argument of ",[15,3399,3340],{},[15,3401,3402],{},"Illi qui"," — or at the least it has the appearance of evil. But you should hold that three things must concur for it to be lawful. First, that he take nothing except for his expenses or labor. Second, that he not be obligated by his office to minister. Third, that he not have the necessary means of support from elsewhere.",[1733,3405,3407],{"id":3406},"but-if-a-parish-priest","But if a parish priest",[11,3409,3410,3411,3413,3414,3417,3418,151,3421,3424,3425,151,3428,3431,3432,3037,3434,3102],{},"does not have the necessary means of support, can he in any way, without simony, exact something for spiritual things? The answer, according to Panormitanus on chapter ",[15,3412,3259],{}," the first, under the same title, is that if he can honestly seek his livelihood from elsewhere — for instance by writing and the like — then he cannot exact it, but ought to labor with his hands, distinction 91, chapter ",[15,3415,3416],{},"Clericus",". But if he cannot, then the bishop ought to provide for him, or the people can be compelled to furnish him with the necessities for his livelihood. And the good gloss on chapter ",[15,3419,3420],{},"Omnis christianus",[15,3422,3423],{},"de penitentia",", distinction 1, supports this, which says that the sacraments may be withheld from the people unless they make an offering. And according to this distinction understand the gloss and the text on chapter ",[15,3426,3427],{},"Precipimus",[15,3429,3430],{},"11. q. 2.","; and according to the aforesaid, set the limit, because the one does not proceed without the other, ",[15,3433,3269],{},[15,3435,3436],{},"Si quis obiecerit",[1733,3438,3440],{"id":3439},"the-third-is","The third is",[11,3442,3443,3444,3447,3448,3037,3451,3454,3455,3458,3459,3462],{},"when something is given for eternal life or for the remission of one’s sins, according to that saying: “Redeem your sins by almsgiving,” Daniel 4 — ",[15,3445,3446],{},"de testamento",", final chapter, ",[15,3449,3450],{},"13. q. 2.",[15,3452,3453],{},"Anime",", distinction 82, ",[15,3456,3457],{},"Presbiter",", in the gloss ",[15,3460,3461],{},"Romana"," — because the aforesaid things are set before us as things for sale, and therefore are obtained for the coin of love and the works of charity, since almsgiving is not the price of eternal life except insofar as it is commanded by charity. It is not so with other spiritual things that are conferred through the ministers of the church.",[1733,3464,3466],{"id":3465},"whether-one-who-makes-a-vow-to-god","Whether one who makes a vow to God",[11,3468,3469,3470,3473],{},"in order to obtain something temporal is a simoniac — see below, ",[15,3471,3472],{},"Votum"," the first, § 9.",[1733,3475,3477],{"id":3476},"the-fourth-is","The fourth is",[11,3479,3480,3481,3483,3484,3487],{},"when something is given to redeem a vexation that is inflicted on one in a spiritual matter, chapter ",[15,3482,3259],{}," the first, under the same title. This I hold true with a limitation: when one is certain of the injustice being done to him; it would be otherwise in a case of doubt, because then it would not be lawful. Hence if a bishop unjustly excommunicates me, I may give him money so that he may revoke the sentence and absolve me, according to the gloss on chapter ",[15,3485,3486],{},"Ad aures"," under the same title. Innocentius in the same place holds the contrary, namely that",{"title":36,"searchDepth":37,"depth":37,"links":3489},[3490,3491,3492,3493],{"id":3406,"depth":37,"text":3407},{"id":3439,"depth":37,"text":3440},{"id":3465,"depth":37,"text":3466},{"id":3476,"depth":37,"text":3477},"he is not obligated by his office; for if he were to intend to receive payment for the spiritual thing, it would be simony, chapter Iudices, 1. q. 1. Likewise it would be simony if a parish priest were to exact this from his own subjects, because he is bound to this duty for them — indeed he cannot accept anything from them even for his expenses, without simony, for any spiritual thing whatsoever, chapter Vendentes, 1. q. 3.; but from others he may well do so. It is true that Hostiensis and Raymundus say that if such a priest, who is moreover not obligated by his office, has the necessary means of support from elsewhere, he ought to sing the mass freely; and if he does it for money, it will be either simony or avarice. But since it cannot be simony, given that he does not intend to sell a spiritual thing, and no one is bound to serve as a soldier at his own expense, chapter Cum sit under the same title — therefore in that case it appears to be base gain, as is clear in chapter Iudices under the same title, and by the argument of 12. q. 1. Illi qui — or at the least it has the appearance of evil. But you should hold that three things must concur for it to be lawful. First, that he take nothing except for his expenses or labor. Second, that he not be obligated by his office to minister. Third, that he not have the necessary means of support from elsewhere.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314vb",{"description":3494},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F314vb","ANBXvkAzWp8Wco1_d_0Unx4-IWGKa14_GRWqRtkaE7Q",{"id":3501,"title":1902,"body":3502,"description":3621,"extension":41,"meta":3622,"navigation":46,"page":1902,"path":3623,"pdf_page":1936,"reading":42,"seo":3624,"sortable_pagination_id":1938,"stem":3625,"__hash__":3626},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315ra.md",{"type":8,"value":3503,"toc":3616},[3504,3517,3521,3555,3559,3603,3607],[11,3505,3506,3507,3510,3511,3037,3514,3516],{},"cannot be done without simony. But Jo. An. [Johannes Andreae] in the same place, and Pa. [Panormitanus] following him, says that if some grave prejudice threatens from the deferral of absolution—for instance, that he was to elect or be elected, or prescription is running against him, and the like—then the opinion of the glo. [gloss] is true, since he then redeems his own harassment, in the said chapter ",[15,3508,3509],{},"“dilectus.”"," If no prejudice attaches to him from the delay of absolution, then the opinion of Inno. [Innocentius] is true, and so let him have recourse to a superior, by the argument of the chapter ",[15,3512,3513],{},"“nullus,”",[15,3515,3095],{},". Say the same about suspension or interdict.",[1733,3518,3520],{"id":3519},"whether-something-may-be-given-to-one-who-litigates-against-me","Whether something may be given to one who litigates against me:",[11,3522,3523,3524,3527,3528,3037,3531,3534,3535,3037,3538,3540,3541,3037,3544,3547,3548,3550,3551,3554],{},"whether by right or in fact, so that I may not pursue some spiritual matter. Response. Pa., in the chapter ",[15,3525,3526],{},"“Matheus,”"," same title, says that it cannot be done without simony while one is still seeking the right by legal process, by the argument of the chapter ",[15,3529,3530],{},"“significasti,”",[15,3532,3533],{},"de electione",". Nor even by good possession after the thing has been sought, according to Inno. in the chapter ",[15,3536,3537],{},"“ad aures,”",[15,3539,2995],{},", and the gloss at ",[15,3542,3543],{},"16. q. 7.",[15,3545,3546],{},"“decimas.”"," But when the right has already been acquired, then it is licit, as in the said chapter ",[15,3549,3509],{}," There Pa. adds, limiting the foregoing: if, because of the adversary’s power, he could not easily obtain possession before a superior, then, in order to avoid great inconvenience, he could give something without simony, just as was said about absolution from excommunication. But if he possesses unjustly, he cannot give anything without simony in order not to be harassed. Likewise he cannot give something so that the bishop will not justly depose him, or so that he will not be justly accused—indeed, this applies to one who lays claim to a right in a benefice—because then it is not a redeeming of harassment, as is noted in the chapter ",[15,3552,3553],{},"“nemo,”"," same title. Here note that the one who restores a spiritual thing which he usurps solely for money—but the one giving may, without simony, redeem it; yet the one from whom it is redeemed is a simoniac, according to Hosti. [Hostiensis].",[1733,3556,3558],{"id":3557},"whether-something-may-be-given-without-simony-to-a-priest-for-baptism","Whether something may be given without simony to a priest for baptism:",[11,3560,3561,3562,3565,3566,3569,3570,3573,3574,3577,3578,3581,3582,3037,3585,3587,3588,3591,3592,3595,3596,3037,3599,3602],{},"when he is unwilling to baptize otherwise. Pa., in the chapter ",[15,3563,3564],{},"“cum in ecclesie,”"," same title, treats this in twelve points: and in the case of an adult, no, because through contrition he can be saved, by the argument of the chapter ",[15,3567,3568],{},"“debitum”"," and what is noted there, and ",[15,3571,3572],{},"“bap.”"," in the second chapter, ",[15,3575,3576],{},"de presbitero non baptizato",". But concerning an infant there are differing opinions. Some—such as Tho. [Thomas], ",[15,3579,3580],{},"2. 2.",", and De. de tare [Durandus?], De. de palu. [Petrus de Palude] on book 4, and the gloss at the chapter ",[15,3583,3584],{},"“baptizandis,”",[15,3586,3151],{},"—say that it is not licit, because evil things must not be done that good may come, ",[15,3589,3590],{},"14. di."," chapter ",[15,3593,3594],{},"“quod ait Loth,”"," and the gloss, 7., ",[15,3597,3598],{},"46. di.",[15,3600,3601],{},"“sicut.”"," But Pa. as above, Ricar. [Ricardus] and Ladul. on book 4, dist. 25, hold this true in the case of an adult, because in such a case his good will suffices for him. But because someone has a child and no one else is found who can baptize or knows how—for instance, because the one who seeks to have it baptized is mute or has no hand, and he has no other—then he gives licitly, because he is not buying a spiritual thing, nor ought he to intend this; rather he ought to intend to remove the harassment and the impediment, and he ought to intend to buy a temporal thing, namely the water alone—and hold this.",[1733,3604,3606],{"id":3605},"whether-money-may-licitly-be-given-to-a-pagan-so-that-he-will-allow-himself-to-be-baptized","Whether money may licitly be given to a pagan so that he will allow himself to be baptized:",[11,3608,3609,3610,3612,3613],{},"Pa. in the gloss at ",[15,3611,3140],{},", in the chapter ",[15,3614,3615],{},"“quod",{"title":36,"searchDepth":37,"depth":37,"links":3617},[3618,3619,3620],{"id":3519,"depth":37,"text":3520},{"id":3557,"depth":37,"text":3558},{"id":3605,"depth":37,"text":3606},"cannot be done without simony. But Jo. An. [Johannes Andreae] in the same place, and Pa. [Panormitanus] following him, says that if some grave prejudice threatens from the deferral of absolution—for instance, that he was to elect or be elected, or prescription is running against him, and the like—then the opinion of the glo. [gloss] is true, since he then redeems his own harassment, in the said chapter “dilectus.” If no prejudice attaches to him from the delay of absolution, then the opinion of Inno. [Innocentius] is true, and so let him have recourse to a superior, by the argument of the chapter “nullus,” de iure patronatus. Say the same about suspension or interdict.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315ra",{"description":3621},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315ra","uY3S0qVtFm8aFpCNGqiN8IOA7AK5fMcJ1WVsCtKx11Q",{"id":3628,"title":1943,"body":3629,"description":3801,"extension":41,"meta":3802,"navigation":46,"page":1943,"path":3803,"pdf_page":1936,"reading":42,"seo":3804,"sortable_pagination_id":2010,"stem":3805,"__hash__":3806},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315rb.md",{"type":8,"value":3630,"toc":3792},[3631,3654,3658,3667,3671,3677,3681,3684,3688,3727,3731,3754,3758,3777,3781],[11,3632,3633,3636,3637,3639,3640,3037,3643,3646,3647,3037,3650,3653],{},[15,3634,3635],{},"pio”"," the opinions are recited; but hold the opinion of Pa. in the chapter ",[15,3638,3564],{}," same title, who says that if, because of poverty, he feared to come to the faith, then it is licit to give him something so that he will come. But if he has no will to come except out of greed, then it is not licit, because baptism would profit him little, ",[15,3641,3642],{},"15. q. 1.",[15,3644,3645],{},"“non est”","—indeed he sins, because he abuses a good thing, and likewise those who give, by the argument of ",[15,3648,3649],{},"23. q. 5.",[15,3651,3652],{},"“ad fidem”","—unless one could presume with probability that he will afterward change his will.",[1733,3655,3657],{"id":3656},"what-if-my-church-or-my-prebend","What if my church or my prebend:",[11,3659,3660,3661,3663,3664,3666],{},"has, upon another’s removal, been assigned to me. Response: that if I recover or redeem it for a price, it is simony, whether I was removed justly or unjustly. It is otherwise before the deprivation, if I was holding it justly, because then it is a redeeming of my harassment. Inno. agrees, in the chapter ",[15,3662,3537],{}," same title, and Pa. in the chapter ",[15,3665,3526],{}," same title. Understand this of when one is removed by a higher prelate, because it is otherwise if he were expelled by some tyrant, for then, even after the removal, he could give.",[1733,3668,3670],{"id":3669},"and-whether-it-is-simony-if-money-is-given-to-a-bishop-so-that-he-will-not-confer-simoniacally","And whether it is simony if money is given to a bishop so that he will not confer simoniacally:",[11,3672,3673,3674,3676],{},"Response. Pa., in the said chapter ",[15,3675,3564],{}," says that yes, on the part of the recipient—but not on the part of the giver.",[1733,3678,3680],{"id":3679},"and-whether-a-chapter-that-gives-something-to-someone-who-impedes-an-election","And whether a chapter that gives something to someone who impedes an election:",[11,3682,3683],{},"—someone of whom it is established that he has no right in the election—so that he will desist, commits simony. Response: that it does not, if he were impeding so that an election simply not take place. But if he were impeding so that this or that man not be elected, then he could not; nor likewise could the one whose election he was impeding, according to Rodo. [Rodoricus].",[1733,3685,3687],{"id":3686},"the-fifth-case-is-when-a-procuration-is-given-to-a-bishop","The fifth case is when a procuration is given to a bishop:",[11,3689,3690,3691,3278,3693,3696,3697,3278,3699,3702,3703,3278,3706,3696,3709,3037,3712,3715,3716,3037,3719,3722,3723,3726],{},"for the visitation or consecration of a church. ",[15,3692,3199],{},[15,3694,3695],{},"“cum apostolus”","; and ",[15,3698,2995],{},[15,3700,3701],{},"“cum sit romana”","; ",[15,3704,3705],{},"de praescriptionibus",[15,3707,3708],{},"“cum ex officii”",[15,3710,3711],{},"10. q. 3.",[15,3713,3714],{},"“statuit.”"," And although different doctors wish to assign the reason in different ways, you, however, should say that if it is done by the authority of the law, then he does not sin, ",[15,3717,3718],{},"23. q. 4.",[15,3720,3721],{},"“qui peccat.”"," Note in what case it can then licitly be given: when it is a moderate procuration, concerning which see below, ",[15,3724,3725],{},"“visitatio,”"," § 3; otherwise it would not be licit.",[1733,3728,3730],{"id":3729},"the-sixth-case-is-when-something-is-expressly-demanded-as-part-of-a-pact","The sixth case is when something is expressly demanded as part of a pact:",[11,3732,3733,3734,3737,3738,3037,3741,3743,3744,3747,3748,3037,3751,3102],{},"which is nonetheless promised, as was said with the preceding paragraph. See the seventh chapter ",[15,3735,3736],{},"“oli.”"," [?], ",[15,3739,3740],{},"“el. i,”",[15,3742,3192],{},", and Pa. there, and Jo., as the same Pa. says in the first chapter, ",[15,3745,3746],{},"de eo qui mittit in possessionem",", because although spiritual things do not receive a valuation, nevertheless the interest arising from them can well be valued, and one may proceed only over that, as much as over a temporal thing, as the gloss says in the chapter ",[15,3749,3750],{},"“coram,”",[15,3752,3753],{},"de officio delegati",[1733,3755,3757],{"id":3756},"and-whether-a-vicar-becomes-a-simoniac-by-receiving-a-salary","And whether a vicar becomes a simoniac by receiving a salary:",[11,3759,3760,3761,3764,3765,3037,3768,3770,3771,3037,3774],{},"Response. Pa., in the first chapter, ",[15,3762,3763],{},"ne praelati",", as above: that he does not, because he is hiring out his labors. So too the assessor does not, as in the chapter ",[15,3766,3767],{},"“statuti,”",[15,3769,3705],{},", 1. 6., nor the advocate, ",[15,3772,3773],{},"14. q. 5.",[15,3775,3776],{},"“non sane.”",[1733,3778,3780],{"id":3779},"the-seventh-case-is-when-something-is-demanded-for-a-delay","The seventh case is when something is demanded for a delay:",[11,3782,3783,3784,3787,3788,3791],{},"—when something is demanded for the delay of the intimation, as if it were said to one wishing to enter religion that he should bring something with him, whether he can live. I truly do not believe so, if Pa. in the chapter ",[15,3785,3786],{},"“non satis,”"," same title, provided it is not brought into a pact. And so Inno., proceeding likewise in the chapter ",[15,3789,3790],{},"“tua,”"," same title, holds that it is not licit to say: if you wish",{"title":36,"searchDepth":37,"depth":37,"links":3793},[3794,3795,3796,3797,3798,3799,3800],{"id":3656,"depth":37,"text":3657},{"id":3669,"depth":37,"text":3670},{"id":3679,"depth":37,"text":3680},{"id":3686,"depth":37,"text":3687},{"id":3729,"depth":37,"text":3730},{"id":3756,"depth":37,"text":3757},{"id":3779,"depth":37,"text":3780},"pio” the opinions are recited; but hold the opinion of Pa. in the chapter “cum in ecclesie,” same title, who says that if, because of poverty, he feared to come to the faith, then it is licit to give him something so that he will come. But if he has no will to come except out of greed, then it is not licit, because baptism would profit him little, 15. q. 1. “non est”—indeed he sins, because he abuses a good thing, and likewise those who give, by the argument of 23. q. 5. “ad fidem”—unless one could presume with probability that he will afterward change his will.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315rb",{"description":3801},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315rb","6dOxT6Rfqs080Sgb0zYjNUnuYe9UO0YjABU1K4XbTtE",{"id":3808,"title":2015,"body":3809,"description":3947,"extension":41,"meta":3948,"navigation":46,"page":2015,"path":3949,"pdf_page":2065,"reading":42,"seo":3950,"sortable_pagination_id":2067,"stem":3951,"__hash__":3952},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315va.md",{"type":8,"value":3810,"toc":3940},[3811,3821,3825,3849,3853,3891,3895,3902,3906,3922,3926],[11,3812,3813,3814,3817,3818,3820],{},"“come live with me, bring it along with you,” and the gloss on ",[15,3815,3816],{},"1. d. c. non satis",", which says that it is permissible to speak in this way. But concerning this, see what is said below at ",[15,3819,5],{},". 4.",[1733,3822,3824],{"id":3823},"eighth-case","Eighth case",[11,3826,3827,3828,3831,3832,3089,3834,3836,3837,3089,3839,3842,3843,151,3846,3102],{},"This is when there is a custom that something be exacted for spiritual things. But concerning this, see what is said above at ",[15,3829,3830],{},"Consuetudo",", § 1. And note that this holds where something is owed by laypersons to clerics. But where the custom is that something be exacted from clerics, then say, following Panormitanus on the chapter ",[15,3833,3310],{},[15,3835,3241],{},"], that for the private advantage of clerics it is not valid; but it is indeed valid in favor of divine worship, provided that the exaction did not precede the bestowal of the sacred things — understand it of the time before the rendering of the sacraments. And for this reason Innocentius and Johannes de Lignano say, on the chapter ",[15,3838,3289],{},[15,3840,3841],{},"1. d. c. ad apostolicam","], that a custom by which something is given before the reception of the sacraments is a corrupt practice, and it is not valid however long-standing it may be, even when no exaction preceded. Why, then, is it valid for laypersons and not for clerics? The reason for the difference is that laypersons seem to have bound themselves under the name of a certain oblation. This is supported by what is noted at the chapter ",[15,3844,3845],{},"Novum genus",[15,3847,3848],{},"de decimis",[1733,3850,3852],{"id":3851},"ninth-case","Ninth case",[11,3854,3855,3856,3859,3860,3862,3863,151,3866,3089,3869,3872,3873,3696,3876,3319,3879,3881,3882,3885,3886,3591,3889,3102],{},"This is when someone, for the sake of an exchange, gives something in compensation for a greater benefice. Concerning this, see what is said above at ",[15,3857,3858],{},"Permutatio",", § 6. And note that a transaction of exchange between priests over benefices does not induce simony, as said above at ",[15,3861,3858],{},", § 4. Indeed, as Cardinalis says on the chapter ",[15,3864,3865],{},"Unica",[15,3867,3868],{},"de rerum permutatione",[15,3870,3871],{},"Clementines","], in a resignation it can be expressly stipulated that one resigns for the sake of an exchange without simony, since this is permitted by law: ",[15,3874,3875],{},"de electione, c. significasti",[15,3877,3878],{},"de rerum permutatione, c. universorum",[15,3880,3868],{}," in the ",[15,3883,3884],{},"Sext","; and the said ",[15,3887,3888],{},"Clementine",[15,3890,3865],{},[1733,3892,3894],{"id":3893},"tenth-case","Tenth case",[11,3896,3897,3898,3901],{},"This is when sacred vessels are sold. Although they are annexed to spiritual things, nevertheless they can be sold without simony — provided no regard is had to the form of consecration — according to Ricardus in ",[15,3899,3900],{},"Quodlibet"," 2, q. 12, yet in such a way that they are sold to another church in the same form. But it is not permitted to sell them to a secular person, unless they have been reduced again to their original mass of metal. And I say the same about sacred vestments, that they can be sold to another church.",[1733,3903,3905],{"id":3904},"but-surely","But surely",[11,3907,3908,3909,151,3912,3915,3916,3037,3918,3921],{},"Is it permitted to exact something for chrism, with regard to the liquid? Panormitanus replies, on the chapter ",[15,3910,3911],{},"Ea que",[15,3913,3914],{},"de avaricia"," in the same title, that this is not possible without simony, since chrism, insofar as it is a sacrament, is not only spiritual, but even insofar as it is a liquid it is spiritual: ",[15,3917,3151],{},[15,3919,3920],{},"placuit",", or the first chapter. Likewise neither blessed bread nor blessed candles.",[1733,3923,3925],{"id":3924},"eleventh-case","Eleventh case",[11,3927,3928,3929,151,3932,3935,3936,3939],{},"This is when there is sold something dependent on, or consequent to, that which depends upon a spiritual thing, according to Ricardus as above — such as the levying of tithes and the fruits of benefices, the bread of oblation or wax, grain, and the like which are offered in the church. For insofar as a thing is precisely spiritual it cannot be sold; but the fruits indeed can. And therefore Panormitanus says, on the chapter ",[15,3930,3931],{},"primum",[15,3933,3934],{},"ne presbiteri, vi. su.",", that a prelate may well sell the revenues of jurisdiction as fruits, according to the gloss there. Yet, according to Innocentius, they ought not to be sold to one who exercises that jurisdiction, and rightly so, since on account of the connection he would seem to be selling the jurisdiction itself: ",[15,3937,3938],{},"1. q. 3. c. si quis obiecerit",". Likewise the other fruits of the church, according to Hostiensis, can be sold, since they are corporeal — understand this to be true of the beneficed holder so long as he himself lives, not of a pre-",{"title":36,"searchDepth":37,"depth":37,"links":3941},[3942,3943,3944,3945,3946],{"id":3823,"depth":37,"text":3824},{"id":3851,"depth":37,"text":3852},{"id":3893,"depth":37,"text":3894},{"id":3904,"depth":37,"text":3905},{"id":3924,"depth":37,"text":3925},"“come live with me, bring it along with you,” and the gloss on 1. d. c. non satis, which says that it is permissible to speak in this way. But concerning this, see what is said below at Simonia. 4.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315va",{"description":3947},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315va","4Bc1gKk4L4aBKQivr570ApKDMKbjFq33jFNYuTNNBtA",{"id":3954,"title":2072,"body":3955,"description":4088,"extension":41,"meta":4089,"navigation":46,"page":2072,"path":4090,"pdf_page":2065,"reading":42,"seo":4091,"sortable_pagination_id":2121,"stem":4092,"__hash__":4093},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315vb.md",{"type":8,"value":3956,"toc":4081},[3957,3970,3974,4012,4016,4029,4033,4049,4051,4074,4078],[11,3958,3959,3960,3963,3964,3966,3967,3102],{},"-decessor who has the right of preferment: argument from the single chapter, § final, ",[15,3961,3962],{},"ut ecclesiastica beneficia",". And the same Panormitanus likewise says, on the final chapter ",[15,3965,3934],{},", that the revenues of a church may be leased to a layperson, provided he puts a cleric in his own place for collecting them, lest he presumptuously approach the altar where the oblations are: argument from chapters 1 and 2, ",[15,3968,3969],{},"ne clerici vel monachi",[1733,3971,3973],{"id":3972},"whether-one-who-gives-money","Whether one who gives money",[11,3975,3976,3977,3979,3980,151,3983,3985,3986,3989,3990,3993,3994,3997,3998,4000,4001,3702,4004,4007,4008,4011],{},"for the administration of ecclesiastical property commits simony. Panormitanus replies, on the chapter ",[15,3978,2992],{}," in the same title, that he does; and the text is there. I limit this, following the gloss on the chapter ",[15,3981,3982],{},"Salvator",[15,3984,3269],{},", to the case when such an administration has some spiritual thing annexed to it; otherwise not — since one could grant temporal jurisdiction under an annual pension. And say the same — namely, that it is simoniacal — if it is given for the administration of the poor in hospitals: ",[15,3987,3988],{},"1. q. 7. si quis oblationem",", in the gloss; and in the ",[15,3991,3992],{},"Authentica de sanctissimis episcopis",", § ",[15,3995,3996],{},"sed neque",", according to Petrus de Pusio in his treatise on the canonical portion of the bishop, c. 4 — whether the hospitals were built by the authority of the bishop or not. It is otherwise if one gives something in order to be received merely to serve, without acquiring any right thereby. And understand in this way the single chapter, ",[15,3999,3962],{},", namely that a church — that is, a prelacy — cannot be granted under an annual rent: ",[15,4002,4003],{},"de simonia, c. non sat.",[15,4005,4006],{},"11. q. 2. precipimus",". Hence one who buys a provostship, a stewardship, a vice-domain, an advocacy, a castaldy, and the like, is a simoniac: ",[15,4009,4010],{},"1. q. 1. si quis episcopus"," — subject, however, to the limitation stated above.",[1733,4013,4015],{"id":4014},"whether-one-who-gives-something","Whether one who gives something",[11,4017,4018,4019,4022,4023,151,4026,3102],{},"in order to serve as a vicar in a church is a simoniac. Panormitanus replies, on the chapter ",[15,4020,4021],{},"Ad nostram"," in the same title, that he is. See the good text together with the gloss on the chapter ",[15,4024,4025],{},"Licet",[15,4027,4028],{},"de presbiteris",[1733,4030,4032],{"id":4031},"whether-one-who-sells-a-villa-and-the-right-of-patronage","Whether one who sells a villa and the right of patronage",[11,4034,4035,4036,151,4039,4041,4042,151,4044,3881,4046,4048],{},"which he has in it is a simoniac. Panormitanus replies, on the chapter ",[15,4037,4038],{},"Arellani",[15,4040,2995],{},", that he is, since a conjunctive expression brings in the conjoined thing as a principal object and not as an accessory. It is otherwise if one says “I sell the villa with the right of patronage” — and understand Johannes Andreae in this way, on the chapter ",[15,4043,3931],{},[15,4045,3095],{},[15,4047,3884],{},". For my part, as regards conscience, I would have recourse to the intention, if he had one — namely, the deliberate purpose of selling the right of patronage specifically — and in that case he becomes a simoniac, which is evident when he sells the villa for more; otherwise not.",[1733,4050,3925],{"id":3924},[11,4052,4053,4054,3993,4057,4060,4061,4063,4064,4067,4068,151,4071,4073],{},"This is when a bishop receives a cleric to render him spiritual and temporal service, with a promise that he will pay him annually a certain salary until he provides him with a benefice. For although this is permitted, according to Hostiensis — provided he has not specifically bound himself to render temporal service — he does not commit simony by afterwards remitting the salary when the benefice is conferred, since the salary was conditional, and once the conferral of the benefice is made the condition expires: ",[15,4055,4056],{},"Institutes, de verborum obligationibus",[15,4058,4059],{},"omnis",". It is otherwise if the promise of the salary had been absolute and perpetual: argument from the chapter ",[15,4062,3273],{}," in the same title. This indeed Panormitanus lays down on the chapter ",[15,4065,4066],{},"Cum essent"," in the same title — namely that it is permitted when the prelate is not principally moved by the service, but because the man deserves it; otherwise, if the final cause is the service, it is not permitted: argument from the chapter ",[15,4069,4070],{},"Grave",[15,4072,3296],{},". It is otherwise if it is an impelling cause.",[1733,4075,4077],{"id":4076},"what-about-the-one","What about the one",[11,4079,4080],{},"who receives a promise of a benefice to be conferred on him in return for casting his vote in an election. The answer: he is a simo-",{"title":36,"searchDepth":37,"depth":37,"links":4082},[4083,4084,4085,4086,4087],{"id":3972,"depth":37,"text":3973},{"id":4014,"depth":37,"text":4015},{"id":4031,"depth":37,"text":4032},{"id":3924,"depth":37,"text":3925},{"id":4076,"depth":37,"text":4077},"-decessor who has the right of preferment: argument from the single chapter, § final, ut ecclesiastica beneficia. And the same Panormitanus likewise says, on the final chapter ne presbiteri, vi. su., that the revenues of a church may be leased to a layperson, provided he puts a cleric in his own place for collecting them, lest he presumptuously approach the altar where the oblations are: argument from chapters 1 and 2, ne clerici vel monachi.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315vb",{"description":4088},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F315vb","Yz0XcoidxPMwWW3K17pd23P1whVE3K0_InIqGdlsuBE",{"id":4095,"title":2126,"body":4096,"description":4212,"extension":41,"meta":4213,"navigation":46,"page":2126,"path":4214,"pdf_page":2168,"reading":42,"seo":4215,"sortable_pagination_id":2170,"stem":4216,"__hash__":4217},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316ra.md",{"type":8,"value":4097,"toc":4206},[4098,4108,4112,4174,4178,4189,4193,4199,4203],[11,4099,4100,4101,4104,4105,4107],{},"a simoniac, ",[15,4102,4103],{},"c. de hoc",", in the same title [",[15,4106,3241],{},"]. Say the same if someone accepts money so as not to obstruct an election, whether before or after, provided that a mere right has been acquired in that election; for once the right has been acquired it is permitted to buy off one’s own harassment, as above in the fourth case.",[1733,4109,4111],{"id":4110},"the-thirteenth-case","The thirteenth case",[11,4113,4114,4115,4118,4119,4122,4123,3881,4125,4127,4128,151,4131,4134,4135,4138,4139,4142,4143,4146,4147,4150,4151,4154,4155,4158,4159,4162,4163,4165,4166,4169,4170,4173],{},"is when money is given for the sale of a temporal jurisdiction. Panormitanus permits this, ",[15,4116,4117],{},"c. i. ne pro vices su.","; yet although it is permitted, even if it is not simony, it is a grave sin. The chapter ",[15,4120,4121],{},"neo."," supports this, as is noted there in the same title, and ",[15,4124,3151],{},[15,4126,595],{},", and the gloss on ",[15,4129,4130],{},"1. q. 1. c. quoniam",[15,4132,4133],{},"ne presbiteri vi. su.",", which says that it is simony — and this must be understood, according to Panormitanus on the said ",[15,4136,4137],{},"c. quoniam",", of the case when the temporal jurisdiction has a dependence on an ecclesiastical office, since through such a connection simony is committed, ",[15,4140,4141],{},"d. c. consulere",", in the same title. But when it has no dependence on an ecclesiastical office, it is not simony but base gain; and so read it according to Panormitanus on the said ",[15,4144,4145],{},"c. i.",", as in the ",[15,4148,4149],{},"Authentica “ut iudices sine quoquo suffragio”"," and in the ",[15,4152,4153],{},"Authentica “de mandatis principum,”"," § ",[15,4156,4157],{},"illo",". Dominicus, however, holds that it is simony to give money to procure someone’s promotion to emperor, or king, or to a magistracy, or to the governorship of some city, since jurisdiction is spiritual, ",[15,4160,4161],{},"1. q. 3. ex multis",". Hence to sell a stewardship or an administratorship is simoniacal, ",[15,4164,4010],{},", and ",[15,4167,4168],{},"1. q. 3. Salvator",": “Dignity, not power, is from God” — and then it appears to be spiritual. But I believe the truer opinion is that of Panormitanus, Innocentius, and Bernardus, that it is also permitted to give something to obtain a temporal office; on which see above in ",[15,4171,4172],{},"cui",", § i, and say as there.",[1733,4175,4177],{"id":4176},"the-fourteenth-case","The fourteenth case",[11,4179,4180,4181,4184,4185,4188],{},"is when a spiritual thing is demanded for a spiritual thing — as, for example, one man is supposed to say the early Mass, another the High Mass, and they agree between themselves that one will say the Mass for the other and conversely. Thomas indeed holds that if a pact intervenes it will be wrongful, unless such an obligation is annexed to a benefice or personage — as, for example, to a prebend, namely that whoever holds it is to say the Mass of the Blessed Virgin, as in ",[15,4182,4183],{},"Extra, de prebendis, c. significasti",". Ricardus seems to hold something similar in book 4, dist. 25, article 3, q. 1, saying that if two persons are to be baptized, and one says, “I will baptize you on condition that you baptize me,” that is simoniacal. The reason is that in such matters no pact or agreement ought to intervene, ",[15,4186,4187],{},"c. tua nobis",", in the same title — and this for two reasons. First, because the thing is bought before there is ownership of it, thus from a minister of sacred things who is not its owner. Second, because it is contrary to the nature of grace that it be sold. But note that when one man is bound to say the early Mass and agrees with the man bound to say the High Mass that, in exchange for saying the High Mass, the other will say the early Mass, this is permitted, because “for” [i.e. the bargain] does not denote a pricing but an assistance, since the one cannot say the Mass on the other’s behalf unless he says it for him — and therefore it is permitted. But in the case put by the aforesaid doctors, “for” indicates a pricing, and therefore the pact is illicit; yet according to the aforesaid doctors one could well say: “Today I say [Mass] for you,” or “I baptize you, and I ask that tomorrow you say [Mass] for me,” or “baptize me afterward,” and the like, without a pact.",[1733,4190,4192],{"id":4191},"the-fifteenth-case","The fifteenth case",[11,4194,4195,4196,4198],{},"is when something is given by reason of an inducement to prayer — as when alms are given to religious paupers so that they may be moved to pray and to say Masses for the givers; on which say as below, ",[15,4197,5],{}," 3, § 9.",[1733,4200,4202],{"id":4201},"the-sixteenth","The sixteenth",[11,4204,4205],{},"is by reason of punishment, as in the absolution",{"title":36,"searchDepth":37,"depth":37,"links":4207},[4208,4209,4210,4211],{"id":4110,"depth":37,"text":4111},{"id":4176,"depth":37,"text":4177},{"id":4191,"depth":37,"text":4192},{"id":4201,"depth":37,"text":4202},"a simoniac, c. de hoc, in the same title [Extra, de simonia]. Say the same if someone accepts money so as not to obstruct an election, whether before or after, provided that a mere right has been acquired in that election; for once the right has been acquired it is permitted to buy off one’s own harassment, as above in the fourth case.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316ra",{"description":4212},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316ra","_yEXPgGjUfalU8pcmU75JQiK9TEyCGiXQGK7QMIIxoU",{"id":4219,"title":2175,"body":4220,"description":4313,"extension":41,"meta":4314,"navigation":46,"page":2175,"path":4315,"pdf_page":2168,"reading":42,"seo":4316,"sortable_pagination_id":2228,"stem":4317,"__hash__":4318},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316rb.md",{"type":8,"value":4221,"toc":4308},[4222,4233,4237,4248,4252,4255,4258,4264,4273,4291,4298,4302,4305],[11,4223,4224,4225,4228,4229,4232],{},"from excommunication: money is demanded not for the absolution — which would be simony — but for the punishment of the sin, ",[15,4226,4227],{},"c. ad aures",", in the same title, ",[15,4230,4231],{},"“de correctione.”"," Ricardus, where above; and he adds: let the one absolving take care that in this he be not intent on serving covetousness rather than correction.",[1733,4234,4236],{"id":4235},"the-seventeenth","The seventeenth",[11,4238,4239,4240,4243,4244,4247],{},"is by reason of liberality, because it is given freely and received freely, not by reason of anything spiritual, ",[15,4241,4242],{},"1. q. 1. quicquid",". Yet nevertheless rank in such a gift creates a presumption of simony, as in ",[15,4245,4246],{},"1. c. et si quoniam",", in the same title.",[1733,4249,4251],{"id":4250},"simony-3","Simony 3",[11,4253,4254],{},"Concerning benefices, dignities, and offices. And first, concerning election or promotion, it is asked.",[11,4256,4257],{},"Whether kings and princes and others who receive money in order to consent to an election or promotion to some dignity or prelacy are simoniacs. The answer of Panormitanus on c. de hoc, in the same title, is that they are; and they are bound to make restitution to that church about whose prelacy the matter concerned — though not, however, from the goods of the church, as is plain in the same c. de hoc.",[11,4259,4260,4261],{},"What of a canon who agrees with the other canons that they should oblige him regarding the reception of a certain canon, and afterward he will oblige them regarding another? This is simony, ",[15,4262,4263],{},"c. contra, 1. q. 2.",[11,4265,4266,4267,151,4270,3102],{},"What if one of them says, “I will never consent to anyone’s being made a canon unless you consent to mine”? According to Raymundus, he is a simoniac. If, however, there were a custom that when one man had been granted his request in one matter, another should afterward grant a request in another, then one could ask and urge by such a custom, by the argument of ",[15,4268,4269],{},"63. dist. quia igitur",[15,4271,4272],{},"de constitutionibus, c. cum omnes",[11,4274,4275,4276,4279,4280,4283,4284,3702,4287,4290],{},"Whether one commits simony who makes a pact with the man on whom he confers a benefice that he should retain some portion of the benefice’s revenues. The answer of Panormitanus on ",[15,4277,4278],{},"c. i. ut ecclesia beneficia"," is that he does. Yet, however, a bishop, for a just and necessary cause, can decree that the revenues of a vacant benefice for a certain period be assigned to a certain praiseworthy use; ",[15,4281,4282],{},"c. ultimum de v. li."," supports this. Likewise for the payment of his debts — understand, debts incurred in the name of the church; otherwise if he had incurred them in a private name, as the gloss notes on ",[15,4285,4286],{},"c. i. de solutionibus",[15,4288,4289],{},"c. si pro tua, de rescriptis",", in book 6, supports this.",[11,4292,4293,4294,4297],{},"Whether one to be promoted to the rectorship of some church, and who bargains to pay a larger pension to the collator, is a simoniac. The answer of Panormitanus on ",[15,4295,4296],{},"c. cum clerici, de pactis",", is that he is. Likewise also if the one to be promoted binds himself on his own authority to a pension, the collation does not hold, according to Panormitanus in the same place — although Johannes Andreae holds that it does hold.",[1733,4299,4301],{"id":4300},"concerning-offices","Concerning offices",[11,4303,4304],{},"it is asked: what of a priest who sells the office of carrying holy water through his parish? The answer, according to Rodoanus, is that it can lawfully be done if he sells the emoluments that are accustomed to accrue to him by custom. But if he sells such an office, it is not simony but base gain. If, however, he sells the holy water or the blessed bread, then it is simony — although Alexander and Rodoanus [hold otherwise], since in the reception of such things the remission of venial sins is conferred.",[11,4306,4307],{},"What if someone sells the office of closing the doors",{"title":36,"searchDepth":37,"depth":37,"links":4309},[4310,4311,4312],{"id":4235,"depth":37,"text":4236},{"id":4250,"depth":37,"text":4251},{"id":4300,"depth":37,"text":4301},"from excommunication: money is demanded not for the absolution — which would be simony — but for the punishment of the sin, c. ad aures, in the same title, “de correctione.” Ricardus, where above; and he adds: let the one absolving take care that in this he be not intent on serving covetousness rather than correction.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316rb",{"description":4313},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316rb","_BVsW0XE3L9gY3ur338cj00wkLAFGTjkVCUPGJrCqNU",{"id":4320,"title":2233,"body":4321,"description":4395,"extension":41,"meta":4396,"navigation":46,"page":2233,"path":4397,"pdf_page":2275,"reading":42,"seo":4398,"sortable_pagination_id":2277,"stem":4399,"__hash__":4400},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316va.md",{"type":8,"value":4322,"toc":4389},[4323,4330,4334,4340,4344,4353,4357,4372,4376],[11,4324,4325,4326,4329],{},"or of ringing the bells and the like. Rodericus replies that he is a simoniac, taking the name “simony” broadly, inasmuch as such offices are spiritual in a broad sense. If, however, such an office has been given to someone freely, and it is the custom of the place that he may appoint another in his stead, and may lease it out and sell it for the lifetime of the one granting it, this is not simony, according to Rodericus. But note that in ",[15,4327,4328],{},"1. q. 2. c. 1."," it is said that to close the doors of a church is not a sacred office, yet it is something annexed or united to one. And the gloss there says that it is then simony to buy some administration or office of the church when it is annexed to something spiritual, or when it has customarily been exercised by a cleric alone. And so hold that it is simony to sell an office, but not so to sell its revenues.",[1733,4331,4333],{"id":4332},"what-of-those-who-give-something-so-that-they-may-preach-in-a-parish-or-diocese","What of those who give something so that they may [preach] in a parish or diocese",[11,4335,4336,4337,4339],{},"[that is,] who seek alms or beg for funds. The reply, according to Thomas in his [",[15,4338,3900],{},"], is that priests and prelates who receive [such payment] are simoniacs, since the persuasion of a priest is spiritual and is believed because it comes from prelates or priests; thus it is simony with respect to the prelate or priest who grants permission, but with respect to the giver it is sacrilege, because there is a defrauding of alms against the intention of the givers, and both parties are bound to restitution. If such collectors of funds are wicked men, as the charlatans are, then as to restitution see “Restitution,” first part, under “shamefully,” §1.",[1733,4341,4343],{"id":4342},"and-whether-it-is-permitted-to-give-or-receive-money-for-prayer-preaching-the-praise-of-god-or-a-procession","And whether it is permitted to give or receive money for prayer, preaching, the praise of God, or a procession",[11,4345,4346,4347,3037,4349,4352],{},"The reply, according to Ricardus as above and Astesanus, book 6, title [on Simony], is that it is not. For preaching and the like are called spiritual inasmuch as they proceed from grace and dispose toward grace, although they are performed through the ministry of men; and therefore to sell that which is spiritual in them is simony. And so one who preaches chiefly in order to obtain human praise or favor or gain is a simoniac, at least mentally; see ",[15,4348,3140],{},[15,4350,4351],{},"“Non solum.”"," Note, however, that those who give alms to the poor or to religious in order to obtain the support of their prayers do not give because they intend to buy prayers, but in order to move them by gratuitous beneficence to pray for them freely and out of charity; and so they do not sin.",[1733,4354,4356],{"id":4355},"what-of-those-who-decree-in-some-church-that-a-procession-shall-not-take-place-at-any-funeral","What of those who decree in some church that a procession shall not take place at any funeral",[11,4358,4359,4360,4363,4364,4367,4368,4371],{},"unless one has bequeathed a certain sum of money to the church. The reply, according to Raymundus and Thomas, is that they are simoniacs; argument from [the canon] ",[15,4361,4362],{},"“Sicut”"," below, or rather from the first part of Thomas. Secondly, if one were to decree that for those bequeathing such a sum a certain honor or procession would be performed, the argument from the same source, the canon ",[15,4365,4366],{},"“Cum fine,”"," shows a diversity: because there the price is exacted, since it presupposes that for a lesser sum it would not be done; whereas in the former case there is a hope of gratuitous recompense, since it is not denied that it be done even for those who make bequests; argument from the law below, the canon ",[15,4369,4370],{},"“Sicut,”"," first part.",[1733,4373,4375],{"id":4374},"and-whether-it-is-permitted-to-give-money-for-celebrating-an-anniversary-and-the-like","And whether it is permitted to give money for celebrating an anniversary, and the like",[11,4377,4378,4379,3037,4382,3089,4385,4388],{},"The reply, according to Ricardus on book 4, distinction 20, is that one may not make a pact about money to be given for this purpose, but if by reason of a debt of devotion the church ought to celebrate [it may do so]. Innocentius, however, on the canon ",[15,4380,4381],{},"“Quum enormis,”",[15,4383,4384],{},"“Ne prelati vicem suam”",[15,4386,4387],{},"Liber Sextus","], says that not only is it permitted, but it is even meritorious for certain persons",{"title":36,"searchDepth":37,"depth":37,"links":4390},[4391,4392,4393,4394],{"id":4332,"depth":37,"text":4333},{"id":4342,"depth":37,"text":4343},{"id":4355,"depth":37,"text":4356},{"id":4374,"depth":37,"text":4375},"or of ringing the bells and the like. Rodericus replies that he is a simoniac, taking the name “simony” broadly, inasmuch as such offices are spiritual in a broad sense. If, however, such an office has been given to someone freely, and it is the custom of the place that he may appoint another in his stead, and may lease it out and sell it for the lifetime of the one granting it, this is not simony, according to Rodericus. But note that in 1. q. 2. c. 1. it is said that to close the doors of a church is not a sacred office, yet it is something annexed or united to one. And the gloss there says that it is then simony to buy some administration or office of the church when it is annexed to something spiritual, or when it has customarily been exercised by a cleric alone. And so hold that it is simony to sell an office, but not so to sell its revenues.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316va",{"description":4395},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316va","J-Ndt1MwR5yKjqxZ5lyzMPblQa-wbluZLASMFs2OvmM",{"id":4402,"title":2282,"body":4403,"description":4517,"extension":41,"meta":4518,"navigation":46,"page":2282,"path":4519,"pdf_page":2275,"reading":42,"seo":4520,"sortable_pagination_id":2341,"stem":4521,"__hash__":4522},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316vb.md",{"type":8,"value":4404,"toc":4509},[4405,4425,4429,4446,4450,4461,4465,4472,4476,4488,4492,4498,4502],[11,4406,4407,4408,3037,4411,4414,4415,3089,4418,4420,4421,4424],{},"to establish revenues in a church so that an anniversary may be celebrated there for someone. But such an endowment cannot be established by donors, since they may not attach spiritual conditions to it, but only temporal ones, such as the redemption of captives; see ",[15,4409,4410],{},"12. q. 2.",[15,4412,4413],{},"“Aurum.”"," Yet it can be established by those who are bound to perform the anniversary out of their prebend; see the canon ",[15,4416,4417],{},"“Significatum”",[15,4419,3210],{},"]. Hostiensis on the same canon ",[15,4422,4423],{},"“Quoniam”"," [holds] that such a burden can be imposed on the revenues; he says then that it ought to be left thus: “I leave to such-and-such a church annually a pound, to be divided from such-and-such a property only among those who attend my anniversary, and I ask that it be done every year.”",[1733,4426,4428],{"id":4427},"and-whether-a-canon-who-goes-to-the-canonical-hours-chiefly-for-the-sake-of-the-hourly-pennies-is-a-simoniac","And whether a canon who goes to the canonical hours chiefly for the sake of the hourly pennies is a simoniac",[11,4430,4431,4432,3037,4435,4438,4439,4442,4443,4445],{},"The reply, according to Hostiensis on the canon ",[15,4433,4434],{},"“Olim”",[15,4436,4437],{},"de verborum significatione",", and following him Johannes Andreae on the single canon [in the title] ",[15,4440,4441],{},"“Ne clerici vel monachi,”"," book 6, is that it is not true simony, since no express pact intervenes; yet he sins gravely and commits mental simony, but makes satisfaction by penance alone; see the canon ",[15,4444,3126],{}," on Simony.",[1733,4447,4449],{"id":4448},"what-if-a-cleric-for-a-price-keeps-vigil-at-the-office-and-recites-the-psalter","What if a cleric for a price keeps vigil at the office and recites the psalter",[11,4451,4452,4453,4456,4457,4460],{},"The reply, according to Hostiensis, is that if he made a pact to read the psalter for a price, it is simony. If he were keeping vigil of his own accord, it is not simony; but he should know that tacitly he is bound to read the psalter; argument from ",[15,4454,4455],{},"“de praebendis,”"," the canon ",[15,4458,4459],{},"“Significatum,”"," since in this way he sells the labor which he is not bound to expend.",[1733,4462,4464],{"id":4463},"what-if-the-greater-cross-is-not-carried-unless-for-a-certain-price","What if the greater cross is not carried unless for a certain price",[11,4466,4467,4468,4471],{},"The reply, according to Hostiensis, is that it is a mark of avarice and induces the vice of simony; see the canon ",[15,4469,4470],{},"“Audivimus”"," on the same matter. Likewise it is simony when one fixes how much money [is required] for a person to be carried in a particular burial place, when there are several there, according to Hostiensis.",[1733,4473,4475],{"id":4474},"and-whether-a-pact-for-redeeming-a-bed-in-which-a-body-is-to-be-brought-to-the-church-for-burial-is-simony","And whether a pact for redeeming a bed in which a body is to be brought to the church for burial is simony",[11,4477,4478,4479,4482,4483,3037,4486],{},"[The answer is] no, because a bier and the like is a temporal thing and therefore can be sold, redeemed, and so forth. If, however, the clerics were unwilling to bury [the dead] unless a price had first been imposed for redeeming it, this seems to be simony, since a pact is being made about a temporal thing in relation to a spiritual one; Hostiensis [so holds]; the last canon of ",[15,4480,4481],{},"“de regulis iuris,”"," first part, supports this. Likewise simony is committed if the clerics are unwilling to bury unless security is given them by the heirs of the deceased concerning the receipt of those things which are carried with the funeral; and similarly when they are unwilling to bury without money; see the canon ",[15,4484,4485],{},"“Quanta,”",[15,4487,4410],{},[1733,4489,4491],{"id":4490},"and-whether-it-is-simony-to-give-money-for-marriage","And whether it is simony to give money for marriage",[11,4493,4494,4495,4497],{},"The reply, according to Ricardus on book 4, distinction 25, argument 2, question 1, is that insofar as marriage is a sacrament falling under the dispensation of the ministers of the church, it cannot be sold; and therefore one who, for the blessing of those being married, accepts money that has been exacted is a simoniac; see the canon ",[15,4496,3025],{}," on the same matter. But insofar as marriage is an office of nature, it is permitted to give and receive a price, just as for other civil and bodily offices.",[1733,4499,4501],{"id":4500},"but-what-if-he-is-unwilling-to-bless-except-when-money-has-been-given","But what if he is unwilling to bless except when money has been given",[11,4503,4504,4505,4508],{},"The reply, according to Alexander, is that one ought to have recourse to a superior, if he is unwilling, to compel the priest to bless freely; it is safer to abstain than to give an occasion of sinning. Panormitanus, however, on the canon ",[15,4506,4507],{},"“Dilectus,”"," and others on that title, hold that in sacred matters that are voluntary one is not bound to give anything for those things; but in",{"title":36,"searchDepth":37,"depth":37,"links":4510},[4511,4512,4513,4514,4515,4516],{"id":4427,"depth":37,"text":4428},{"id":4448,"depth":37,"text":4449},{"id":4463,"depth":37,"text":4464},{"id":4474,"depth":37,"text":4475},{"id":4490,"depth":37,"text":4491},{"id":4500,"depth":37,"text":4501},"to establish revenues in a church so that an anniversary may be celebrated there for someone. But such an endowment cannot be established by donors, since they may not attach spiritual conditions to it, but only temporal ones, such as the redemption of captives; see 12. q. 2. “Aurum.” Yet it can be established by those who are bound to perform the anniversary out of their prebend; see the canon “Significatum” [de praebendis]. Hostiensis on the same canon “Quoniam” [holds] that such a burden can be imposed on the revenues; he says then that it ought to be left thus: “I leave to such-and-such a church annually a pound, to be divided from such-and-such a property only among those who attend my anniversary, and I ask that it be done every year.”",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316vb",{"description":4517},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F316vb","XO-aKKSugBitO3RrPSTz8g3wYbrcF1sIS0Us8Iy-DA0",{"id":4524,"title":2346,"body":4525,"description":4529,"extension":41,"meta":4646,"navigation":46,"page":2346,"path":4647,"pdf_page":2412,"reading":42,"seo":4648,"sortable_pagination_id":2414,"stem":4649,"__hash__":4650},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317ra.md",{"type":8,"value":4526,"toc":4637},[4527,4530,4534,4537,4541,4569,4573,4586,4590,4599,4603,4617,4621,4630,4634],[11,4528,4529],{},"in the necessary ones thus. And so it would seem, holding the opinion that I cannot complete a marriage without the blessing where it is customary, that one may lawfully give [money] with the intention of giving it to redeem harassment, not to buy blessings.",[1733,4531,4533],{"id":4532},"concerning-a-priest","Concerning a priest",[11,4535,4536],{},"who is unwilling to give his parishioner permission to make confession to another unless money is given. Reply, according to Rodon., that he is a simoniac. Say the same of permission to receive communion or to bless brides. Note, however, that if he did not intend to sell the permission to confess, to receive communion, or to bless brides and the like, but rather to provide for himself out of the proceeds and offerings that would accrue to him, and no more, he would not be a simoniac, according to Rodon.",[1733,4538,4540],{"id":4539},"whether-it-is-simony","Whether it is simony",[11,4542,4543,4544,3033,4547,4550,4551,4554,4555,4554,4557,4560,4561,4564,4565,4568],{},"to give something by agreement for the blessing of chalices, vestments, and altar linens. Reply, according to Ray., that in that case it is not, since [simony] is found only in the case of chrism, baptism, communion, the eucharist, balsam, burial, and a church, concerning which see [",[15,4545,4546],{},"Extra,",[15,4548,4549],{},"cum cetera","; below, in the first question, ",[15,4552,4553],{},"divina",", the chapter ",[15,4556,3920],{},[15,4558,4559],{},"ut unusquisque ex eo",", the title ",[15,4562,4563],{},"cum in ecclesia",". But you should say, more truly, with Hostiensis and Hostiensis, that it is simony; the chapter ",[15,4566,4567],{},"ad nostram",", in the same title. Likewise say the same for the blessing of abbots, that is, of abbesses, or the consecration of virgins, with regard to which blessings and the like [hold] according to the aforesaid de Palude.",[1733,4570,4572],{"id":4571},"whether-an-archdeacon","Whether an archdeacon",[11,4574,4575,4576,151,4579,4582,4583,4585],{},"who has the task of examining those to be promoted, or the one who responds in the scrutiny of an ordinand according to the form [set out] in the chapter ",[15,4577,4578],{},"secundo",[15,4580,4581],{},"de scrutinio",", or that minister who reads the gospel, since it is part of the ordination, is a simoniac if he receives something from the ordinands. Reply that he is, according to lord Anto., in the second-to-last chapter of [",[15,4584,4546],{},"] the same title.",[1733,4587,4589],{"id":4588},"whether-one-who-claims-knowledge","Whether one who claims knowledge",[11,4591,4592,4593,4596,4597,4585],{},"which he does not have, in order to be promoted to orders or benefices, is a simoniac. Reply that he is not, but he must do penance; the chapter ",[15,4594,4595],{},"mandato",", [",[15,4598,4546],{},[1733,4600,4602],{"id":4601},"whether-a-notary","Whether a notary",[11,4604,4605,4606,4609,4610,4612,4613,4616],{},"can, without simony, receive anything for a written record made of an ordination. Reply, according to Laur., and Ber. Bur. follows him, in the chapter ",[15,4607,4608],{},"sicut episcopus",", first question, second [part], that he cannot, neither for his labor nor for the paper; rather, the bishop ought to provide this for himself. But Pa., in the first chapter ",[15,4611,2995],{},", holds, together with the gloss there and the doctors commonly, that this is true of a notary who has a salary from public funds; it is otherwise with one who has no salary, since he can receive payment for his labor alone, the nature of the business being considered, not the order — as do those who take nothing for [a record of] the clericate, but more for the diaconate and so on, since that is simony; see the argument below, second question, ",[15,4614,4615],{},"pro carie",". Likewise say that it is simony to demand anything for a seal, except the cost of the wax and of the sealing and of the clerks deputed for this purpose — understand this to apply if it is done with respect to spiritual matters and ecclesiastical jurisdiction, since it is nothing other than a certain attestation by the judge concerning that matter.",[1733,4618,4620],{"id":4619},"whether-one-who-receives","Whether one who receives",[11,4622,4623,4624,4596,4627,4629],{},"some promise of a spiritual thing — for instance, of a benefice and the like — for promoting some piece of business at the apostolic see is a simoniac. Reply by the chapter ",[15,4625,4626],{},"cum eo",[15,4628,4546],{},"] the same title, and fully as it is there.",[1733,4631,4633],{"id":4632},"whether-a-statute","Whether a statute",[11,4635,4636],{},"made at the founding of some church, by which it is provided that whoever gives a certain amount in annual revenues shall be received in perpetuity as a canon, and shall hold what he has given as a prebend, is simoniacal. Reply, according to Rodon.,",{"title":36,"searchDepth":37,"depth":37,"links":4638},[4639,4640,4641,4642,4643,4644,4645],{"id":4532,"depth":37,"text":4533},{"id":4539,"depth":37,"text":4540},{"id":4571,"depth":37,"text":4572},{"id":4588,"depth":37,"text":4589},{"id":4601,"depth":37,"text":4602},{"id":4619,"depth":37,"text":4620},{"id":4632,"depth":37,"text":4633},{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317ra",{"description":4529},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317ra","7GulmfpCpqRXSMp8TrAzBOwvlUcly0HyBy3I81G4gJc",{"id":4652,"title":2419,"body":4653,"description":4756,"extension":41,"meta":4757,"navigation":46,"page":2419,"path":4758,"pdf_page":2412,"reading":42,"seo":4759,"sortable_pagination_id":2478,"stem":4760,"__hash__":4761},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317rb.md",{"type":8,"value":4654,"toc":4748},[4655,4663,4667,4670,4674,4692,4696,4709,4713,4728,4732,4741,4745],[11,4656,4657,4658,4596,4661,4585],{},"that if such a statute is made for a limited time and principally with the intention of increasing divine worship, and [provided] that the one who gives gives principally out of devotion and is worthy, it can be tolerated. And say the same of monasteries newly founded and poor, namely that whoever gives a certain amount shall be received into that monastery, up to a fixed number; see the argument in the chapter ",[15,4659,4660],{},"tua nos",[15,4662,4546],{},[1733,4664,4666],{"id":4665},"whether-someone-worthy-to-be-ordained","Whether someone worthy to be ordained",[11,4668,4669],{},"or beneficed, who gives by agreement, or who is exacted from by a doorkeeper so that the latter will let him in to the bishop to seek a benefice or order or the confirmation of an election, is a simoniac. Reply, according to Rodon., that he is not, if he does not give with a corrupt intention — namely, in order to obtain the advancement of the one to whom he gives — since if he gave with such an intention he would be a simoniac.",[1733,4671,4673],{"id":4672},"whether-someone-may-be-induced","Whether someone may be induced",[11,4675,4676,4677,4680,4681,4554,4684,4686,4687,4554,4689,4691],{},"to enter religion by money given to him. Reply that he may not; the chapter ",[15,4678,4679],{},"dilectus",", [and] the same in the second [chapter] of the same title. But as for inducing someone to be converted to the faith, the gloss in the ",[15,4682,4683],{},"Distinctio",[15,4685,4679],{},", says that money may be given. Hostiensis adds that the same may be said in the case of necessary sacred things, but not in voluntary ones. But I hold, with Pa., in the ",[15,4688,4683],{},[15,4690,4679],{},", that to give by agreement so that someone be converted, enter religion, or receive sacred things is not lawful, but that it is quite lawful without an agreement, so that he may be enticed to take up the aforesaid things.",[1733,4693,4695],{"id":4694},"concerning-confraternities","Concerning confraternities",[11,4697,4698,4699,151,4701,4704,4705,4708],{},"constituted in such a way that no one is received into them unless he promises or swears that he will pay ten denarii annually. Reply, according to Ray., that if it is done for an honorable cause — for instance, to feed the poor, to ransom captives, and the like — there is no simony there; indeed, it is done lawfully, and whoever despises such confraternities is to be anathematized; [see] the forty-second ",[15,4700,4683],{},[15,4702,4703],{},"si quis despicit",", and the argument at the sixteenth question, seventh [part], ",[15,4706,4707],{},"sane",". Rodon., however, says that if the statute is framed in negative form it is not good, because it excludes piety; but in affirmative form it is lawful — namely, that whoever is received shall give a certain amount — but he does not approve that an oath be taken, because of the danger of perjury.",[1733,4710,4712],{"id":4711},"whether-to-give-money","Whether to give money",[11,4714,4715,4716,4718,4719,4722,4723,4554,4725,4727],{},"or its equivalent for the doing of justice is simony. Ricar., in the fourth [book], the twenty-fifth ",[15,4717,4683],{},", third article, second question, holds that it is, speaking of ecclesiastical justice — as when one gives to a bishop or others for rendering judgment over spiritual matters; in this the gloss on the chapter ",[15,4720,4721],{},"vendentes",", first question, third [part], agrees. Rodon. holds the same, and [likewise] over temporal matters if it is an ecclesiastical person who must render judgment by reason of ecclesiastical jurisdiction; it is otherwise if he is a secular or lay judge, although in that case he sins gravely on other grounds. Alexander de Ales, however, holds that even in the case of a secular judge to sell a just judgment is simony, since this is an act of virtue and so in a certain respect is something spiritual; but for advocacy or representation, even in a spiritual case, it is lawful to accept something without simony. But the gloss on the ",[15,4724,4683],{},[15,4726,4721],{},", and Ricar. in the place cited above, and perhaps more [authorities], hold the contrary — and [hold] that it is only a grave sin to accept payment for justice in temporal matters and from one who is a [secular] judge.",[1733,4729,4731],{"id":4730},"whether-it-is-simoniacal","Whether it is simoniacal",[11,4733,4734,4735,4596,4738,4740],{},"to conceal someone’s sin for money when it pertains to one’s office to reveal it. Reply that it is; the chapter ",[15,4736,4737],{},"nemo",[15,4739,4546],{},"] the same title. Indeed, it is also [simoniacal] to conceal it out of regard for a relationship of consanguinity or affinity, as is said there. But Ricar., in the place cited above, qualifies this as true if such matters bear on a spiritual case; otherwise it is not [simony], but it is a grave sin.",[1733,4742,4744],{"id":4743},"whether-to-bear-witness","Whether to bear witness",[11,4746,4747],{},"for money is simony. Reply",{"title":36,"searchDepth":37,"depth":37,"links":4749},[4750,4751,4752,4753,4754,4755],{"id":4665,"depth":37,"text":4666},{"id":4672,"depth":37,"text":4673},{"id":4694,"depth":37,"text":4695},{"id":4711,"depth":37,"text":4712},{"id":4730,"depth":37,"text":4731},{"id":4743,"depth":37,"text":4744},"that if such a statute is made for a limited time and principally with the intention of increasing divine worship, and [provided] that the one who gives gives principally out of devotion and is worthy, it can be tolerated. And say the same of monasteries newly founded and poor, namely that whoever gives a certain amount shall be received into that monastery, up to a fixed number; see the argument in the chapter tua nos, [Extra,] the same title.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317rb",{"description":4756},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317rb","8d0AzIIUJicsqD_EJovFpC8tpICwd3xgmWsFTgyqM5c",{"id":4763,"title":2483,"body":4764,"description":4768,"extension":41,"meta":4945,"navigation":46,"page":2483,"path":4946,"pdf_page":2573,"reading":42,"seo":4947,"sortable_pagination_id":2575,"stem":4948,"__hash__":4949},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317va.md",{"type":8,"value":4765,"toc":4933},[4766,4769,4773,4776,4780,4787,4791,4797,4801,4818,4822,4828,4832,4839,4843,4885,4889,4899,4903,4924,4928],[11,4767,4768],{},"Ricardus, in the place cited above, holds nonetheless that this is so in a spiritual case, but not otherwise—although it is a grave sin. Alexander, however, says that in ecclesiastical cases, and where it is the testimony of ecclesiastical persons that is sold, it is simony; in other cases one sins gravely.",[1733,4770,4772],{"id":4771},"but-does-an-advocate-likewise-commit-simony","But does an advocate likewise commit simony",[11,4774,4775],{},"if he pleads a case for money? Answer that he does not, because pleading and counsel assist a case only externally, whereas testimony belongs to the substance of the case; and therefore witnesses are compelled, but advocates are not, according to Alexander.",[1733,4777,4779],{"id":4778},"on-the-simony-of-teachers","On the simony of teachers",[11,4781,4782,4783,4786],{},"see above, ",[15,4784,4785],{},"“Magister,”"," §10, with what follows.",[1733,4788,4790],{"id":4789},"on-the-simony-of-burial","On the simony of burial",[11,4792,4782,4793,4796],{},[15,4794,4795],{},"“Sepultura,”"," at the beginning, and §1 and §43 and §44.",[1733,4798,4800],{"id":4799},"whether-a-patron-or-lord-who-has-the-right-of-presentation-and-receives-something-for-presenting-is-a-simoniac","Whether a patron or lord who has the right of presentation, and receives something for presenting, is a simoniac",[11,4802,4803,4804,4807,4808,4811,4812,4554,4815],{},"Answer with David in the chapter ",[15,4805,4806],{},"“Veniens,”"," 1, ",[15,4809,4810],{},"de testibus",", that he is—a good text—[and] ",[15,4813,4814],{},"de transactionibus",[15,4816,4817],{},"“Praeterea quoniam inter.”",[1733,4819,4821],{"id":4820},"concerning-exchange","Concerning exchange",[11,4823,4782,4824,4827],{},[15,4825,4826],{},"“Permutatio,”"," §3 and §4 and §6.",[1733,4829,4831],{"id":4830},"concerning-settlement-of-a-dispute","Concerning settlement [of a dispute]",[11,4833,4834,4835,4838],{},"see below, ",[15,4836,4837],{},"“Transactio,”"," §4.",[1733,4840,4842],{"id":4841},"concerning-renunciation-and-remission","Concerning renunciation and remission",[11,4844,4845,4846,4849,4850,3037,4853,4855,4856,4859,4860,3037,4863,4165,4866,3037,4869,4872,4873,4876,4877,4554,4879,4881,4882,4884],{},"beyond what you have above under ",[15,4847,4848],{},"“Renuntiatio.”"," I ask whether someone who renounces a lawsuit over a benefice still to be obtained is a simoniac. Answer with David in the chapter ",[15,4851,4852],{},"“Ad audientiam,”",[15,4854,3329],{},", that he is, if it is done by agreement to receive something temporal, or for the sake of a fixed pension to be received. The gloss on the said chapter ",[15,4857,4858],{},"“Ad audientiam”"," holds that it is indeed simony when one has obtained the benefice, but that where one has not yet obtained the benefice it is not simony. But you should hold that it is simony in this case as well, if something is given by agreement of the parties; it is otherwise if, by the office of the judge or through the mediation of good men, the renunciation is made purely on the one side, and on the other side something temporal is given. And this is gathered from the chapter ",[15,4861,4862],{},"“Sane,”",[15,4864,4865],{},"de renuntiatione",[15,4867,4868],{},"3. q. 6.",[15,4870,4871],{},"“Pac.”"," [and] the chapter ",[15,4874,4875],{},"“Cum prede.”"," Likewise it is not simony if someone renounces such lawsuits because something spiritual is given to him—say, a benefice—according to Iohannes and Hostiensis, ",[15,4878,3329],{},[15,4880,4858],{},"; but limit this to the case where there is an exchange, if the conditions concur which I stated above under ",[15,4883,4826],{}," §3.",[1733,4886,4888],{"id":4887},"whether-someone-who-gives-something-temporal-to-a-prelate-so-that-he-will-not-remove-him-from-a-prelacy-or-benefice-is-a-simoniac","Whether someone who gives something temporal to a prelate so that he will not remove him from a prelacy or benefice is a simoniac",[11,4890,4891,4892,4895,4896,3102],{},"Answer with Rodon. that he is, if there is a necessity or advantage that he be removed; otherwise not, provided the intention is not corrupt. Likewise he is a simoniac who gives something spiritual in order to obtain a temporal due that is his own, according to Thomas in book 4, dist. 25—about which I am in doubt, because of what I said above under ",[15,4893,4894],{},"“Simonia,”"," 2, §17 and §18, and I rather believe that it is not simony, by the argument of the chapter 1, ",[15,4897,4898],{},"de usu",[1733,4900,4902],{"id":4901},"whether-someone-who-renounces-a-benefice-so-that-it-may-be-given-to-another-a-certain-person-is-a-simoniac","Whether someone who renounces a benefice so that it may be given to another, a certain person, is a simoniac",[11,4904,4905,4906,3037,4909,4911,4912,3037,4915,4918,4919,3037,4921],{},"Answer that he is not, unless it is brought into an agreement, the chapter ",[15,4907,4908],{},"“Dilectio,”",[15,4910,3296],{},". For to have a hope of this is not simony, the chapter ",[15,4913,4914],{},"“Cum prede,”",[15,4916,4917],{},"de pactis",", [and] ",[15,4920,3151],{},[15,4922,4923],{},"“Ordinationes.”",[1733,4925,4927],{"id":4926},"whether-someone-who-remits-a-temporal-debt-in-order-to-obtain-something-spiritual-is-a-simoniac","Whether someone who remits a temporal debt in order to obtain something spiritual is a simoniac",[11,4929,4930,4931],{},"Answer with Panormitanus on the chapter ",[15,4932,4806],{},{"title":36,"searchDepth":37,"depth":37,"links":4934},[4935,4936,4937,4938,4939,4940,4941,4942,4943,4944],{"id":4771,"depth":37,"text":4772},{"id":4778,"depth":37,"text":4779},{"id":4789,"depth":37,"text":4790},{"id":4799,"depth":37,"text":4800},{"id":4820,"depth":37,"text":4821},{"id":4830,"depth":37,"text":4831},{"id":4841,"depth":37,"text":4842},{"id":4887,"depth":37,"text":4888},{"id":4901,"depth":37,"text":4902},{"id":4926,"depth":37,"text":4927},{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317va",{"description":4768},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317va","qa2fdI1pISj_Dl3siiQv3-Zt39jDsUoL0vQXt9Tebzg",{"id":4951,"title":2580,"body":4952,"description":5061,"extension":41,"meta":5062,"navigation":46,"page":2580,"path":5063,"pdf_page":2573,"reading":42,"seo":5064,"sortable_pagination_id":2639,"stem":5065,"__hash__":5066},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317vb.md",{"type":8,"value":4953,"toc":5053},[4954,4981,4985,4991,4995,5009,5013,5022,5026,5033,5037,5046,5050],[11,4955,4956,4957,4959,4960,3089,4963,4966,4967,4970,4971,4974,4975,3037,4978,3102],{},"1, ",[15,4958,4810],{},", that he is, because to remit is the same as to give, as in the gloss on the said chapter and in the law ",[15,4961,4962],{},"“Gn.”",[15,4964,4965],{},"Generaliter","], ",[15,4968,4969],{},"ff. de calumniatoribus",". The gloss on the said chapter ",[15,4972,4973],{},"“Verum,”"," however, limits this to when some benefit accrues to a party from such a remission. Panormitanus adds another limitation in the same place, namely that it is true that to remit is to give when the debt is liquidated; but when the debt is doubtful, then one is said rather to make a bargain than to give a gift, as is said with regard to settlement in the law ",[15,4976,4977],{},"“Sive ap.,”",[15,4979,4980],{},"ff. de transactionibus",[1733,4982,4984],{"id":4983},"whether-someone-who-promises-to-demand-nothing-from-the-one-ordaining-or-presenting-him-for-so-many-years-is-a-simoniac","Whether someone who promises to demand nothing from the one ordaining or presenting him for so many years is a simoniac",[11,4986,4930,4987,4990],{},[15,4988,4989],{},"“Tuas,”"," 2, on the same title, that he is; because, since the one ordaining is bound to assign him a portion for the ordination—which, considering its fruits, is something spiritual—such a man remits something spiritual in order to obtain something spiritual, and therefore it is simony.",[1733,4992,4994],{"id":4993},"whether-someone-who-gives-money-so-that-a-person-may-be-received-into-an-order-or-a-religious-community-or-to-confirm-an-election-or-so-that-churches-not-be-consecrated-and-the-like-is-a-simoniac","Whether someone who gives money so that a person may be received into an order or a religious community, or to confirm an election, or so that churches not be consecrated, and the like, is a simoniac",[11,4996,4997,4998,5001,5002,5004,5005,5008],{},"Answer that he is, from the chapter ",[15,4999,5000],{},"“Nemo.”"," Say the same when, for the sake of a favor of consanguinity or affinity, one does not reconcile a penitent, or absolves one who is insufficiently penitent, or conceals a sin, as in the said chapter ",[15,5003,5000],{}," Innocentius says in the same place that it is true that such a man, acting thus for the sake of a favor, is a simoniac by likeness, because he is punished as if he were a simoniac. Panormitanus and the gloss on the said chapter ",[15,5006,5007],{},"“Nemo”"," hold that it is simony, and this is more true.",[1733,5010,5012],{"id":5011},"whether-someone-who-rebukes-a-judge-or-witness-in-a-spiritual-case-for-the-sake-of-money-is-a-simoniac","Whether someone who rebukes a judge or witness in a spiritual case for the sake of money is a simoniac",[11,5014,4930,5015,5018,5019,5021],{},[15,5016,5017],{},"“Tua nos,”"," in the same title, together with Hostiensis, that he is, because of a certain connection these things have with spiritual matters; or it is quasi-simony, by the argument of the said chapter ",[15,5020,5000],{}," It is otherwise in a purely temporal case.",[1733,5023,5025],{"id":5024},"whether-to-accept-something-for-the-investiture-of-churches-is-simony","Whether to accept something for the investiture of churches is simony",[11,5027,5028,5029,5032],{},"Answer that it is, the text in the chapter 1, ",[15,5030,5031],{},"“Tantum,”"," in the same title. There Panormitanus says that this holds not only for the investiture of right, but also of fact—namely, for induction into corporeal possession—even if there is a custom there [to do so].",[1733,5034,5036],{"id":5035},"what-of-those-who-pay-the-first-fruits-of-a-benefice-at-the-curia-and-those-who-pay-the-tax-on-bulls-and-the-rest-according-to-the-practice-of-the-curia","What of those who pay the first fruits of a benefice at the curia, and those who pay the tax on bulls and the rest, according to the practice of the curia",[11,5038,5039,5040,3037,5042,5045],{},"Answer that they are not to be reckoned simoniacs, because such payments are not made for spiritual things but for the support of the curia and its officials; hold thus, that these things have been ordained by the will of the pope. But I judge otherwise in the curias of bishops and other prelates who have means to live on according to decency, not according to pomp; because it is simoniacal to make such taxes for dispensations, absolutions, and the like, ",[15,5041,3269],{},[15,5043,5044],{},"“Ex multis.”"," It is otherwise if they were to do this on account of a decency which they do not otherwise have.",[1733,5047,5049],{"id":5048},"simony-4","Simony 4",[11,5051,5052],{},"Concerning entry into religious life. Whether someone who enters a monastery with",{"title":36,"searchDepth":37,"depth":37,"links":5054},[5055,5056,5057,5058,5059,5060],{"id":4983,"depth":37,"text":4984},{"id":4993,"depth":37,"text":4994},{"id":5011,"depth":37,"text":5012},{"id":5024,"depth":37,"text":5025},{"id":5035,"depth":37,"text":5036},{"id":5048,"depth":37,"text":5049},"1, de testibus, that he is, because to remit is the same as to give, as in the gloss on the said chapter and in the law “Gn.” [Generaliter], ff. de calumniatoribus. The gloss on the said chapter “Verum,” however, limits this to when some benefit accrues to a party from such a remission. Panormitanus adds another limitation in the same place, namely that it is true that to remit is to give when the debt is liquidated; but when the debt is doubtful, then one is said rather to make a bargain than to give a gift, as is said with regard to settlement in the law “Sive ap.,” ff. de transactionibus.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317vb",{"description":5061},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F317vb","ayLUjevBx4pijYqy6NIawU3wREYIc0ZUmrVK5Hg26Eg",{"id":5068,"title":2644,"body":5069,"description":5143,"extension":41,"meta":5144,"navigation":46,"page":2644,"path":5145,"pdf_page":2664,"reading":42,"seo":5146,"sortable_pagination_id":2666,"stem":5147,"__hash__":5148},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318ra.md",{"type":8,"value":5070,"toc":5140},[5071,5102,5105,5108],[11,5072,5073,5074,3022,5077,5079,5080,5083,5084,5086,5087,3089,5090,5093,5094,5097,5098,5101],{},"[Whether one who enters a monastery] under a pact concerning the giving of spiritual things becomes a simoniac. The answer is: yes, by the chapter ",[15,5075,5076],{},"In tantum",[15,5078,3273],{}," of the same title. Yet Hostiensis, Gofredus, Raymundus, and Bernardus, and on the chapter ",[15,5081,5082],{},"Cum simoniaca"," of the same title, say that if a monastery were so poor that it could say to one wishing to enter, “If you wish to live with us, bring something with you, for although we would gladly receive you, our goods do not suffice” — [then it is permitted]. But hold rather, as a matter of conscience, the opinion of Thomas in his ",[15,5085,595],{},", who says that for entry into a monastery it is not permitted to receive or demand anything as though for a price; but it is permitted to receive something toward the maintenance of the person to be received, if the monastery’s resources do not suffice for this. Likewise it is lawful for a bishop [to consider] the devotion that someone shows to a monastery by giving generous alms to it, so that he may be the more readily received, just as it is lawful — and conversely, that to compel someone, on account of spiritual benefits, to devotion toward a monastery, it is lawful for him to give or receive something by pact so that he may be received [as in] the chapter ",[15,5088,5089],{},"Pro",[15,5091,5092],{},"Causa","] 1, question 2, [per] Rodonensis. And likewise that, when a monastery is poor and needy, it is not simoniacal to make a pact in such matters, provided it is not done for spiritual things to be conferred but for expenses to be made or recompensed. Hence it is permitted to express the names and the quantity in figures, and this pleases me as regards conscience, and as to the chapter ",[15,5095,5096],{},"Qui videntur",", especially the said chapter ",[15,5099,5100],{},"Qui simoniaca",": I say that they speak as regards the perilous [external] forum, on account of frauds, and that those [authorities] ground themselves on a presumption that ceases in the forum of the soul; or they speak so that nothing [be given] at entry, but they do not speak of advancing a sum when the monastery cannot otherwise [manage].",[1733,5103,55],{"id":5104},"simony",[11,5106,5107],{},"Concerning the things that are forbidden: to give or to bring into a pact for anything spiritual, or annexed [to the spiritual], or dependent on it. And first.",[11,5109,5110,5111,5113,5114,5116,5117,5120,5121,5123,5124,5127,5128,5131,5132,5135,5136,5139],{},"Whether there is simony only when a pact concerning money intervenes. The answer is: no; rather I say that there is a threefold gift that induces simony in spiritual matters, if it is brought into a pact. The first is a gift of the hand, such as money, [so called] from “taking” inasmuch as one receives it, [as in] ",[15,5112,5092],{}," 1, question 3, the whole [causa], for every spiritual thing. The second gift is of the tongue. The third is of service, as in ",[15,5115,5092],{}," 1, question 1, ",[15,5118,5119],{},"Sit nulli",". By some a fourth is added: the gift of blood, which is when someone confers a church or a prebend on another out of regard for blood-kinship or friendship. For according to the gloss on ",[15,5122,5092],{}," 1, chapter 1, ",[15,5125,5126],{},"Vt ecclesia",", distinction [?], if he confers it solely on account of consanguinity or friendship, and would not otherwise prefer that person, he is a simoniac. But Alexander and others, and Thomas in the ",[15,5129,5130],{},"Secunda secundae"," and in the [Commentary on the] Fourth [Book of Sentences] and in the ",[15,5133,5134],{},"Quodlibets",", qualify this as true when from this he intends some good redounding to himself — for instance, that it may magnify or ennoble him, or that he may make for himself some recompense and the like. It is otherwise if he intends only the spiritual good of the one to whom it is given and not of another: for then, although it be a grave sin, nevertheless there is no simony in this fourth gift, because he gives or receives nothing, and [this opinion] pleases more. On this, see Panormitanus on the chapter ",[15,5137,5138],{},"Tuam de cetera",", and because",{"title":36,"searchDepth":37,"depth":37,"links":5141},[5142],{"id":5104,"depth":37,"text":55},"[Whether one who enters a monastery] under a pact concerning the giving of spiritual things becomes a simoniac. The answer is: yes, by the chapter In tantum and the chapter Veniens of the same title. Yet Hostiensis, Gofredus, Raymundus, and Bernardus, and on the chapter Cum simoniaca of the same title, say that if a monastery were so poor that it could say to one wishing to enter, “If you wish to live with us, bring something with you, for although we would gladly receive you, our goods do not suffice” — [then it is permitted]. But hold rather, as a matter of conscience, the opinion of Thomas in his Summa, who says that for entry into a monastery it is not permitted to receive or demand anything as though for a price; but it is permitted to receive something toward the maintenance of the person to be received, if the monastery’s resources do not suffice for this. Likewise it is lawful for a bishop [to consider] the devotion that someone shows to a monastery by giving generous alms to it, so that he may be the more readily received, just as it is lawful — and conversely, that to compel someone, on account of spiritual benefits, to devotion toward a monastery, it is lawful for him to give or receive something by pact so that he may be received [as in] the chapter Pro [Causa] 1, question 2, [per] Rodonensis. And likewise that, when a monastery is poor and needy, it is not simoniacal to make a pact in such matters, provided it is not done for spiritual things to be conferred but for expenses to be made or recompensed. Hence it is permitted to express the names and the quantity in figures, and this pleases me as regards conscience, and as to the chapter Qui videntur, especially the said chapter Qui simoniaca: I say that they speak as regards the perilous [external] forum, on account of frauds, and that those [authorities] ground themselves on a presumption that ceases in the forum of the soul; or they speak so that nothing [be given] at entry, but they do not speak of advancing a sum when the monastery cannot otherwise [manage].",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318ra",{"description":5143},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318ra","InH4qHIF8Lf8rH7MQvubrQ-B9HdeOE3f9Y9l3SGBbxM",{"id":5150,"title":2671,"body":5151,"description":5251,"extension":41,"meta":5252,"navigation":46,"page":2671,"path":5253,"pdf_page":2664,"reading":42,"seo":5254,"sortable_pagination_id":2691,"stem":5255,"__hash__":5256},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318rb.md",{"type":8,"value":5152,"toc":5249},[5153,5166,5188,5191],[11,5154,5155,5156,5158,5159,3282,5162,5165],{},"[Book] 2, and ",[15,5157,5092],{}," 1, question 1, chapter ",[15,5160,5161],{},"Si quis",[15,5163,5164],{},"Sunt nonnulli",". Yet we can say that even then he is a simoniac, when a prelate [gives] another an ecclesiastical benefice to be given to someone with a pact or intention that the latter should provide for his own blood-relatives.",[11,5167,5168,5169,5172,5173,3033,5176,5179,5180,5183,5184,5187],{},"But does just any gift of the hand induce simony in spiritual matters? The answer is: yes, if a pact has gone before. But if it has not gone before, then, if it be so small that it ought not to sway the mind of the one promoting — the quality [of the thing] and the quality of the persons being considered — then it does not constitute simony, [as in] the chapter ",[15,5170,5171],{},"Etsi quaestiones"," of the same title. For it is very inhuman to be unwilling to receive anything from anyone; but it is most base to receive everything from everyone, [",[15,5174,5175],{},"Digest,",[15,5177,5178],{},"De officio proconsulis",", law ",[15,5181,5182],{},"Solet",", final paragraph. And this is true as regards the Church; but as regards God, whatever is given or received with a corrupt intention — I say that as to the spiritual thing the mind is simoniacal; yet it is purged by penance alone without resignation of the benefice, and so understand the chapter ",[15,5185,5186],{},"Nemo"," of the same title, according to Gofredus. Note, however, that when something is given without a pact, not as a debt but as customarily given, it is not simony, according to Rodonensis.",[11,5189,5190],{},"What if what is given is from the goods of the Church? The answer is: it will nonetheless be simony, namely according to Thomas.",[11,5192,5193,5194,5197,5198,5200,5201,5204,5205,5116,5207,4165,5210,5212,5213,432,5216,5219,5220,5222,5223,5226,5227,5230,5231,5233,5234,5116,5236,5239,5240,5116,5242,5245,5246,5248],{},"What if a gift be given not of the hand but of the tongue, for a spiritual good? The answer is: it is simony. Note, however, that “of the tongue” [a ",[15,5195,5196],{},"manus a lingua","] is understood otherwise: praise itself, pertaining to human favor and falling under a price. Other prayers are those by which human favor is sought or hatred avoided. And therefore if someone aims principally at this, he commits simony. And he must be aiming principally [at it] when it is given or received for the admitting of an unworthy person. But concerning a worthy person Gofredus and Hostiensis distinguish: either someone advances himself by his own prayers — and so, if he seeks a certain prelacy through election, then it is simony, [as in] ",[15,5199,5092],{}," 1, question 6, ",[15,5202,5203],{},"Sicut id quod",". But if it is not given through election, if it be a simple benefice, then it is permitted, if he is in need. If it is not simple but one carrying a dignity or the cure of souls, then it is not permitted, by the argument of ",[15,5206,5092],{},[15,5208,5209],{},"Ordinationes",[15,5211,5092],{}," 8, question 1, ",[15,5214,5215],{},"In scripturis",[15,5217,5218],{},"Et simonia",". But according to Raymundus and Hostiensis, Thomas in the ",[15,5221,5130],{},", and the ",[15,5224,5225],{},"Directorium",", book 3, by the very fact that he seeks it he is unworthy. But Rodonensis believes that it is permitted even in a dignity and a cure, [citing] the chapter ",[15,5228,5229],{},"Tua nos"," of the same title. And yet I believe it true if he is in need — for instance, that he has nothing elsewhere from which to live; otherwise not, [as in] the chapter ",[15,5232,3486],{}," of the same title — provided only that he is worthy and intends to be of profit and not to preside. But if he is advanced by the prayers of others: if for an unworthy person, then according to all it is simony, [as in] ",[15,5235,5092],{},[15,5237,5238],{},"De ordinationibus",". But if for a worthy person, then, if they are spiritual [prayers], it is not simony, [as in] ",[15,5241,5092],{},[15,5243,5244],{},"Latorem",". But if the prayers are carnal — and they are called carnal when those who entreat attend principally to the kinship or the friendship of the petitioners, and the prelate is moved principally on account of these — then it is simony, because the prayers take the place of a price, [as in] the said chapter ",[15,5247,5209],{}," and the chapter",{"title":36,"searchDepth":37,"depth":37,"links":5250},[],"[Book] 2, and Causa 1, question 1, chapter Si quis and chapter Sunt nonnulli. Yet we can say that even then he is a simoniac, when a prelate [gives] another an ecclesiastical benefice to be given to someone with a pact or intention that the latter should provide for his own blood-relatives.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318rb",{"description":5251},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318rb","UsnUFrdcQB_mOAFL-ehfbb3D5nx-LnXEjCr5MZNthEg",{"id":5258,"title":2696,"body":5259,"description":5364,"extension":41,"meta":5365,"navigation":46,"page":2696,"path":5366,"pdf_page":2730,"reading":42,"seo":5367,"sortable_pagination_id":2732,"stem":5368,"__hash__":5369},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318va.md",{"type":8,"value":5260,"toc":5359},[5261,5298,5302,5320,5324,5337,5341],[11,5262,5263,5264,5267,5268,5271,5272,5275,5276,5279,5280,432,5283,5286,5287,5290,5291,5294,5295,3102],{},"[c.] ",[15,5265,5266],{},"fuit non nulli, 1. q. 1."," But if the prelate is moved chiefly not by the entreaties but by the merits [of the candidate], or because [he is] worthy, it is not simony — ",[15,5269,5270],{},"c. quibusdam, 1. q. 1.",", and the argument of ",[15,5273,5274],{},"c. tua, eo. ti."," Panormitanus also holds, on ",[15,5277,5278],{},"c. tua nos, eo. ti.",", that humble entreaties made by a worthy person do not induce simony, nor in any way, as is clear from what is said in ",[15,5281,5282],{},"c. tua nos",[15,5284,5285],{},"c. latorem",". Indeed Panormitanus holds even more strongly, in the same place, that one who gives something to cardinals or prelates and asks on behalf of someone for some benefice — provided he does not act with the principal intention of obtaining the spiritual thing through such gifts and entreaties, although secondarily he may have such a hope — is judged free of all fault, since these things can lawfully be done without the primary hope [of reward], as Innocentius says and Hostiensis confirms: ",[15,5288,5289],{},"c. quod prederit",", distinction 61, ",[15,5292,5293],{},"1. q. 1. fuit non nulli",", and in ",[15,5296,5297],{},"c. tua, de etate et qualitate",[1733,5299,5301],{"id":5300},"on-a-gift-consisting-in-service","On a gift consisting in service.",[11,5303,5304,5305,5308,5309,5312,5313,5315,5316,5319],{},"I ask whether one who serves a prelate in order to obtain spiritual benefices, or [serves] a monastery in order to be received into it, is in this way a simoniac. [Look at] ",[15,5306,5307],{},"c. cum eterne, eo. ti."," The gloss there holds that he is not — when he serves without any agreement, and with the intention of obtaining the aforesaid things secondarily, not as the primary aim, provided he is suitable, and provided the prelate or the monastery does not directly intend, on account of this service, to provide him with a benefice or to receive him; for if it were so, it would be a gift consisting in service, and simony, when [done] principally and directly: de [i.e. on] ",[15,5310,5311],{},"c. ordinationes",". Johannes says that if an agreement enters into the service, it is always simony: ",[15,5314,5307],{}," If no agreement enters in: if he serves principally without charge, but secondarily in order to obtain something spiritual, it is not simony, according to Hostiensis; and thus the laws that seem to contradict one another are reconciled. Hostiensis nevertheless also held that, if the bodily service is honorable and worthy, [and] is rendered as worthy service to a worthy person, one may lawfully serve even principally [for this end], provided no agreement enters in — as if someone serves a bishop by going to Rome [for him], by managing his affairs: this is the contrary sense of ",[15,5317,5318],{},"c. fuit non nulli, 1. q. 1."," But in the case of unworthy service, or service for an unworthy person, it will be simony. Likewise say, regarding spiritual service, that if an agreement enters in it is simony, unless [such service] is annexed to that benefice.",[1733,5321,5323],{"id":5322},"wherefore-note","Wherefore note.",[11,5325,5326,5327,5330,5331,5333,5334,5336],{},"That not only do the aforesaid things induce simony in those who give or make agreements, but also in those who consent or act as intermediaries, etc., ",[15,5328,5329],{},"per inquisitiones, de electione, 2. c. 2., de professis","; and also in those who make an agreement to give or do something for the ministers, and even in the ministers themselves, or in the household servants of those administering — just as we say of Gehazi, who was the servant of Elisha: ",[15,5332,3151],{},", in the ",[15,5335,595],{},". Ricardus says, however, that even if a bishop has made an agreement or promise to give some benefice, and afterwards, forgetting such an agreement, simply offers that benefice to the church, he is not a simoniac; nor is the one who received such a benefice, if he was ignorant of this agreement, and therefore he is not bound to resign it — note this well.",[1733,5338,5340],{"id":5339},"whether-the-authority-of-the-pope-excuses-from-simony","Whether the authority of the pope excuses from simony.",[11,5342,5343,5344,5347,5348,5350,5351,5354,5355,5358],{},"Panormitanus, on ",[15,5345,5346],{},"c. 1, eo. ti.",": The doctors say that in the Roman curia the title [of law] ",[15,5349,2995],{}," does not apply, just as neither does the ",[15,5352,5353],{},"lex Iulia"," concerning conduct in the curia of the prince. But the gloss and Hostiensis, on ",[15,5356,5357],{},"c. ex diligenti, eo. ti.",", say — and [Panormitanus] follows",{"title":36,"searchDepth":37,"depth":37,"links":5360},[5361,5362,5363],{"id":5300,"depth":37,"text":5301},{"id":5322,"depth":37,"text":5323},{"id":5339,"depth":37,"text":5340},"[c.] fuit non nulli, 1. q. 1. But if the prelate is moved chiefly not by the entreaties but by the merits [of the candidate], or because [he is] worthy, it is not simony — c. quibusdam, 1. q. 1., and the argument of c. tua, eo. ti. Panormitanus also holds, on c. tua nos, eo. ti., that humble entreaties made by a worthy person do not induce simony, nor in any way, as is clear from what is said in c. tua nos and c. latorem. Indeed Panormitanus holds even more strongly, in the same place, that one who gives something to cardinals or prelates and asks on behalf of someone for some benefice — provided he does not act with the principal intention of obtaining the spiritual thing through such gifts and entreaties, although secondarily he may have such a hope — is judged free of all fault, since these things can lawfully be done without the primary hope [of reward], as Innocentius says and Hostiensis confirms: c. quod prederit, distinction 61, 1. q. 1. fuit non nulli, and in c. tua, de etate et qualitate.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318va",{"description":5364},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318va","1LfnG9FpPZLcKvwf-lqj4PlgpL0qmFsYHoj57Lvvm24",{"id":5371,"title":2737,"body":5372,"description":5474,"extension":41,"meta":5475,"navigation":46,"page":2737,"path":5476,"pdf_page":2730,"reading":42,"seo":5477,"sortable_pagination_id":2775,"stem":5478,"__hash__":5479},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318vb.md",{"type":8,"value":5373,"toc":5469},[5374,5388,5399,5403,5428,5432,5455,5459],[11,5375,5376,5377,5379,5380,5383,5384,5387],{},"Panormitanus in the said ",[15,5378,3088],{}," — [that this is] true in those things which are simoniacal by positive law only, but not in those things which are simoniacal by divine law. And therefore Panormitanus holds, in the same place, that since the title of a benefice carrying the administration of an order or the exercise of the keys is of divine law, just as the exercise of the keys itself is, the pope who sells such a title is a simoniac, just as the one who buys it; nor can his authority excuse him. You have a good gloss in ",[15,5381,5382],{},"c. 13, de penis",", and the text with the gloss in ",[15,5385,5386],{},"c. ex diligenti, de simonia"," — although the lord Cardinal [Hostiensis] holds that every title of a benefice is of positive law, and so his dispensation would excuse him. But you, hold with Panormitanus. It is otherwise in other [titles] not carrying the exercise of the keys.",[11,5389,5390,5391,5394,5395,5398],{},"But does [the pope] by that very fact seem to dispense, from the fact that he knows with certain knowledge and tolerates [it]? Johannes de Lignano replies, ",[15,5392,5393],{},"eo. ti. c. 1",", saying that he does — so that he does not commit simony; which I believe to be true, when simony is committed together with the pope, as, for instance, when someone has obtained a benefice by means of money from the pope, the pope knowing this and consenting to it: because then the knowledge of the prince purges this fault, and so such a person would not incur the penalties of the law, whether the simony be of divine law or of positive law; nor would he be bound to resign, if the simony is of positive law. But concerning other things given to the pope, even though he himself knows that the [curial] lords and courtiers demand and tolerate them, he is not on that account seen to dispense, and therefore they are involved in the penalties. [This view is] supported by §. ",[15,5396,5397],{},"Dispensatio",", §. 12.",[1733,5400,5402],{"id":5401},"simony-namely-with-respect-to-penalty","Simony, namely with respect to penalty.",[11,5404,5405,5406,3022,5409,5412,5413,5416,5417,5420,5421,5424,5425,3102],{},"It must be known that the first [penalty] is fourfold suspension. It is asked whether every simoniac, in receiving an order, is suspended by the law itself. As I gather from Innocentius and Panormitanus, on ",[15,5407,5408],{},"c. tanta",[15,5410,5411],{},"per tuas"," and 2., ",[15,5414,5415],{},"eo. ti.",", [the answer is] yes — both with respect to himself and with respect to others; and not only with respect to the order so received, but [suspended] from all other orders also lawfully received, on account of being removed from the administration of the temporal goods of his benefices. The gloss supports this: ",[15,5418,5419],{},"1. q. 1. repiunt",". And see the gloss on ",[15,5422,5423],{},"Clem. cupientes, de penis",". Nor can he be dispensed with except by the pope: ",[15,5426,5427],{},"1. q. 1. gratia",[1733,5429,5431],{"id":5430},"whether-a-simoniac-in-conferring-an-order-is-likewise-suspended","Whether a simoniac in conferring an order is likewise suspended.",[11,5433,5434,5435,5438,5439,5442,5443,4165,5446,5448,5449,151,5452],{},"Goffredus replies, holding that he is, for a three-year period. But Innocentius, on ",[15,5436,5437],{},"c. presbiterum, eo. ti.",", [and] Panormitanus, on the said ",[15,5440,5441],{},"c. per tuas",", hold that he is suspended in perpetuity; and this seems truer, by reason of this text together with the gloss on ",[15,5444,5445],{},"c. si quis a simoniacis",[15,5447,3151],{},", and §. ",[15,5450,5451],{},"Verum",[15,5453,5454],{},"32. di.",[1733,5456,5458],{"id":5457},"whether-a-simoniac-in-a-benefice-is-suspended","Whether a simoniac in a benefice is suspended.",[11,5460,5461,5462,5465,5466],{},"Panormitanus, in the said chapters cited above, [says] that he is. But if he is hidden, he is suspended with respect to himself, not with respect to others, but ought to be suspended: see the argument of ",[15,5463,5464],{},"1. q. 3. c. 1 and 2",". Hence, if he renounces the benefice so acquired, he can use his order after [making] the agreed-upon penances, and lawfully hold other benefices; but while retaining that benefice in which the simony was committed, he cannot perform the penances, as in ",[15,5467,5468],{},"c. inquisiti",{"title":36,"searchDepth":37,"depth":37,"links":5470},[5471,5472,5473],{"id":5401,"depth":37,"text":5402},{"id":5430,"depth":37,"text":5431},{"id":5457,"depth":37,"text":5458},"Panormitanus in the said c. 1 — [that this is] true in those things which are simoniacal by positive law only, but not in those things which are simoniacal by divine law. And therefore Panormitanus holds, in the same place, that since the title of a benefice carrying the administration of an order or the exercise of the keys is of divine law, just as the exercise of the keys itself is, the pope who sells such a title is a simoniac, just as the one who buys it; nor can his authority excuse him. You have a good gloss in c. 13, de penis, and the text with the gloss in c. ex diligenti, de simonia — although the lord Cardinal [Hostiensis] holds that every title of a benefice is of positive law, and so his dispensation would excuse him. But you, hold with Panormitanus. It is otherwise in other [titles] not carrying the exercise of the keys.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318vb",{"description":5474},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F318vb","W8tvuhkSboHA557H6c_2JBKhn1_RvTwnMrE-Y1QLmUs",{"id":5481,"title":2780,"body":5482,"description":5587,"extension":41,"meta":5588,"navigation":46,"page":2780,"path":5589,"pdf_page":2814,"reading":42,"seo":5590,"sortable_pagination_id":2816,"stem":5591,"__hash__":5592},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319ra.md",{"type":8,"value":5483,"toc":5582},[5484,5501,5505,5551,5555,5562,5566],[11,5485,5486,5487,3033,5489,5492,5493,5496,5497,5500],{},"[continuing] of an accuser. But if he is notorious, then he is suspended both with respect to himself and with respect to others by the law itself, as noted above in the section [on] “let him renounce.” Furthermore, one needs a dispensation, just as does any notorious criminal, as in the final chapter [",[15,5488,3092],{},[15,5490,5491],{},"de tempore ordinandorum",". But a bishop can dispense, provided he is not the one with whom the simony was committed, as is noted in ",[15,5494,5495],{},"1. q. 1. c. presentia",". And note that something is nonetheless said to be occult, according to Rodoricus, when neither a sentence nor a confession made in law establishes it, nor an evidentness such that it cannot be concealed by any evasion. Restrict all of the foregoing to cases where the simony was committed knowingly. It is otherwise if he was ignorant of it — for instance, [where it was committed] by a father or by relatives — for then he is not suspended either with respect to others or with respect to himself, except as regards the order and the benefice thus obtained, but not as regards other orders received or benefices held or to be held, [as in] the chapter ",[15,5498,5499],{},"de simoniace",", same title, where Innocentius held this.",[1733,5502,5504],{"id":5503},"but-i-ask","But I ask",[11,5506,5507,5508,151,5511,5514,5515,5517,5518,5521,5522,5525,5526,5529,5530,5532,5533,5535,5536,5539,5540,3022,5543,5546,5547,5550],{},"who can dispense a simoniac as regards an order or a benefice. Answer: the gloss and Calderinus, on the chapter ",[15,5509,5510],{},"Quia propter",[15,5512,5513],{},"de translatione"," [episcopi or rei], and lord Antonius and Panormitanus, on the chapter ",[15,5516,5499],{},", hold through many [arguments] that, in the case of a simoniac as regards an order, only the pope [can dispense] when [the simony was committed] knowingly. But when the simony was committed in ignorance of it, then the bishop can dispense, [as in] ",[15,5519,5520],{},"1. q. 1. presentius","; and a bishop can dispense with such a person, provided that, when he knew of this, he did not renounce but ministered in the order he had received, or proceeds to other [orders], according to Rodoricus. But in the case of a simoniac as regards a benefice committed knowingly, only the pope can dispense, according to Bernardus, Raymundus, and Gofredus — whether in that benefice or in any other whatsoever, according to the gloss and Johannes Andreae on the said chapter ",[15,5523,5524],{},"simoniace",". But Hostiensis holds that the bishop can dispense only in a simple benefice. Panormitanus, however, on the chapter ",[15,5527,5528],{},"Ex diligenti",", same title, [holds] that he can dispense even as regards a benefice with cure of souls, as he proves from ",[15,5531,3002],{},"; nor does the penultimate chapter ",[15,5534,3533],{}," stand in the way, according to the same Panormitanus, for he says it speaks of a dispensation [to retain] that benefice in which the simony was committed, so that he may hold it — for this cannot be done except by the pope. Likewise, in a cathedral church one cannot, by a bishop’s dispensation, hold anything except a simple benefice, and with the exercise of the minor orders only. But in the case of one promoted in ignorance to a benefice, only the pope can [allow him] to hold it; whereas in other cases the bishop can, as is noted in the said chapter ",[15,5537,5538],{},"patientia",", and what is noted in the chapter ",[15,5541,5542],{},"futuram",[15,5544,5545],{},"nobis",", same title. But Tancredus, on the chapter ",[15,5548,5549],{},"Sicut nobis",", same title, holds that the bishop can dispense as regards that benefice in which he was promoted, [provided] the bishop himself is not at fault; and this is acceptable.",[1733,5552,5554],{"id":5553},"but-might","But might",[11,5556,5557,5558,5561],{},"the judgment be the same concerning intermediaries, as regards suspension and as regards dispensation? [Answer:] yes, by the rule “accessory things,” ",[15,5559,5560],{},"de regulis iuris",", book 6.",[1733,5563,5565],{"id":5564},"whether-a-bishop","Whether a bishop",[11,5567,5568,5569,151,5572,5575,5576,151,5579,5581],{},"can dispense a simoniac concerning the offices for the dead, the blessings of those marrying, burials, chrism, the blessings of vessels, and the like. Answer, Hostiensis, that he can, after the agreed-upon penance, because nothing forbids it, by the argument of the chapter ",[15,5570,5571],{},"nuper",[15,5573,5574],{},"de sententia et re iudicata","; nor does the chapter ",[15,5577,5578],{},"Erga",[15,5580,3151],{},", stand in the way, since it speaks of a si-",{"title":36,"searchDepth":37,"depth":37,"links":5583},[5584,5585,5586],{"id":5503,"depth":37,"text":5504},{"id":5553,"depth":37,"text":5554},{"id":5564,"depth":37,"text":5565},"[continuing] of an accuser. But if he is notorious, then he is suspended both with respect to himself and with respect to others by the law itself, as noted above in the section [on] “let him renounce.” Furthermore, one needs a dispensation, just as does any notorious criminal, as in the final chapter [Extra] de tempore ordinandorum. But a bishop can dispense, provided he is not the one with whom the simony was committed, as is noted in 1. q. 1. c. presentia. And note that something is nonetheless said to be occult, according to Rodoricus, when neither a sentence nor a confession made in law establishes it, nor an evidentness such that it cannot be concealed by any evasion. Restrict all of the foregoing to cases where the simony was committed knowingly. It is otherwise if he was ignorant of it — for instance, [where it was committed] by a father or by relatives — for then he is not suspended either with respect to others or with respect to himself, except as regards the order and the benefice thus obtained, but not as regards other orders received or benefices held or to be held, [as in] the chapter de simoniace, same title, where Innocentius held this.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319ra",{"description":5587},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319ra","9JGlWl4bT-tIaRdLR7-zvEW2zgREym01It-_Uf4RPyc",{"id":5594,"title":2821,"body":5595,"description":5599,"extension":41,"meta":5653,"navigation":46,"page":2821,"path":5654,"pdf_page":2814,"reading":42,"seo":5655,"sortable_pagination_id":2864,"stem":5656,"__hash__":5657},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319rb.md",{"type":8,"value":5596,"toc":5647},[5597,5600,5604,5607,5611,5618,5622,5632,5636],[11,5598,5599],{},"-moniac in a position of dignity.",[1733,5601,5603],{"id":5602},"what-of-a-prelate","What of a prelate",[11,5605,5606],{},"who promised a benefice to someone for money, and then, the matter being still intact, revokes the agreement? Answer: according to Ricardus, as above, that such a man has sinned gravely in making the pact, but because he did not proceed to carry the pact into effect, he does not incur the penalties of suspension and irregularity.",[1733,5608,5610],{"id":5609},"whether-one-ordained","Whether one ordained",[11,5612,5613,5614,5617],{},"by a bishop whom he heard [committing] simony may minister. Answer: that he can minister in the order he received, but he will not be able to receive other [orders] from the same bishop unless he sets aside his knowledge, [as in] the chapter ",[15,5615,5616],{},"Per tuas",", second [chapter] of the same title. There Hostiensis notes some notable points. First, that from various authorities, prejudice [of conscience] in some matters is not a properly formed conscience. Second, that a conscience thus formed is to be set aside at the counsel of a prelate. Third, that if it cannot be set aside, it must by all means be followed. Fourth, that it is useful, since a scrupulous conscience is good when it is informed for the better, and yet for that reason it is a weakness of mind and excessive simplicity. Fifth, that in indifferent matters anyone can form his conscience as he pleases, which is well noted; and therefore such a man ought to minister and set aside his conscience.",[1733,5619,5621],{"id":5620},"the-second-penalty","The second penalty",[11,5623,5624,5625,5628,5629,3102],{},"against simoniacs is deposition and infamy, and this is imposed if [the offense] has been established against him in court, [as in] ",[15,5626,5627],{},"5. q. 3. sane, de accusationibus",", in ",[15,5630,5631],{},"glossae",[1733,5633,5635],{"id":5634},"the-third-penalty","The third penalty",[11,5637,5638,5639,5642,5643,5646],{},"is papal excommunication. For Martinus, in the Council of Constance, in the extravagant that begins ",[15,5640,5641],{},"Bullae",", speaks thus: with the approval of the sacred council, we declare that those ordained simoniacally are suspended by the law itself from the exercise of their orders. Moreover, elections, postulations, confirmations, and any simoniacal provisions whatsoever of churches, monasteries, dignities, personates, offices, and benefices of whatever kind, made henceforth, are null by the law itself, nor is any right acquired for anyone through them; nor do those promoted, confirmed, or provided make the fruits their own, but rather are bound to the restitution of those [fruits] as of things unjustly taken away — establishing further that the giver and the procurer, by that very act, incur the sentence of excommunication, even if he be resplendent with pontifical or cardinalatial dignity. In another extravagant, made in the second year of his pontificate, given at Mantua, beginning ",[15,5644,5645],{},"Damnabile",", he confirms all excommunications, suspensions, deprivations, interdicts, and other censures pronounced by the supreme pontiffs against simoniacs — which he wills that every simoniac incur by that very act, whoever commits simony, occult or manifest, anywhere, of whatever rank he be, even if he be resplendent with episcopal or cardinalatial dignity or any other ecclesiastical or imperial dignity — reserving to himself the absolution from the said excommunications, suspensions, and penalties, except at the point of death; nor does he will that by virtue of any grant or any faculty of absolving whatsoever, granted or to be granted by the Apostolic See, they can be absolved, unless [the absolvers] specifically possess the authority of absolving in the matter of simony.",{"title":36,"searchDepth":37,"depth":37,"links":5648},[5649,5650,5651,5652],{"id":5602,"depth":37,"text":5603},{"id":5609,"depth":37,"text":5610},{"id":5620,"depth":37,"text":5621},{"id":5634,"depth":37,"text":5635},{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319rb",{"description":5599},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319rb","wPDUtae-aLdR8q_fWbm3J6WsE6Hlw0smdAYpUY8Fqn0",{"id":5659,"title":2869,"body":5660,"description":5721,"extension":41,"meta":5722,"navigation":46,"page":2869,"path":5723,"pdf_page":2895,"reading":42,"seo":5724,"sortable_pagination_id":2897,"stem":5725,"__hash__":5726},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319va.md",{"type":8,"value":5661,"toc":5717},[5662,5692,5696,5710,5714],[11,5663,5664,5665,5668,5669,151,5672,151,5675,5677,5678,5681,5682,5685,5686,151,5689,5691],{},"This same Eugenius, in another extravagant constitution beginning ",[15,5666,5667],{},"Cum detestabile",", given at Rome at Saint Chrysogonus in the fourth year of his pontificate—the second of Paul—in a process which he carried out on the holy day of the Ascension, excommunicates all simoniacs both in orders and also in benefice, and reserves the absolution to himself and his successors, except at the point of death; nor does he hold, as Martinus does, that they may be absolved by virtue of any grant whatsoever unless it makes express mention of simony. Sixtus IV did the same. And so hold that all simoniacs in orders and in benefice alone are excommunicated. Other simoniacs, however, are not; but by the very fact they fall into the penalties imposed on them by the law, concerning which it has been spoken here, in the section ",[15,5670,5671],{},"Nec te moveat",[15,5673,5674],{},"c. reperiunt",[15,5676,3151],{}," Likewise ",[15,5679,5680],{},"c. quacumque"," in the same place, and ",[15,5683,5684],{},"c. placuit"," in the same place. Likewise also ",[15,5687,5688],{},"c. ex multis",[15,5690,3269],{},", which, although they prohibit under anathema, nevertheless speak only of orders and benefice; and thus in no law is all simony found prohibited under penalty of excommunication, except, as I have said, in orders and benefice; and therefore those alone are excommunicated.",[1733,5693,5695],{"id":5694},"the-fourth-penalty-of-simoniacs-is","The fourth penalty of simoniacs is:",[11,5697,5698,5699,5702,5703,5706,5707,5709],{},"that it commands, under penalty of ",[15,5700,5701],{},"latae sententiae"," excommunication, that all persons of whatever dignity or status, if they are present in the Roman curia, be bound to reveal to the pope, or to the chamberlain of his apostolic see, or to his vicegerent in general—or within the span of two terms, within two natural days—after they have learned, or it has come to their notice, that someone has committed simony; from which [penalties] they cannot be absolved except by the Roman pontiff, save at the point of death. And this is by the aforesaid extravagant constitution of Martinus ",[15,5704,5705],{},"Quae damnabile",". To this Eugenius, in the said extravagant constitution ",[15,5708,5667],{},", adds that not only those who know that someone has committed or procured simony, but also those who know who the mediators were, are bound to reveal it to the pope or his chamberlain, or to whomever he shall have decided to commit the matter, by themselves or through others, as quickly as possible; and that they cannot be absolved until they have revealed it—which I understand to mean if they conveniently can; and if they know it truly, not through mere suspicions, I do not believe they incur the said excommunication. I also believe that today it does not bind, since it has been abrogated by disuse. Note, however, according to the Astensis, book 6, title 55, that when simony is only mental, without any pact, such a person is not bound by any of the aforesaid penalties; note this.",[1733,5711,5713],{"id":5712},"simony-7","Simony. 7.",[11,5715,5716],{},"which concerns restitution. It is asked: Whether what is given simoniacally must be restored. Reply: Panormitanus, on the final chapter of the same title, says that either the thing was given without a pact, but with the sole intention of obtaining spiritual things, and then some say—and Panormitanus follows them—that if such simony is of positive law, then restitution is not necessary for salvation; but if it is of divine law, then what was received must necessarily be restored. Others say without distinction that it must be restored of necessity, by the said final chapter, where there is the text",{"title":36,"searchDepth":37,"depth":37,"links":5718},[5719,5720],{"id":5694,"depth":37,"text":5695},{"id":5712,"depth":37,"text":5713},"This same Eugenius, in another extravagant constitution beginning Cum detestabile, given at Rome at Saint Chrysogonus in the fourth year of his pontificate—the second of Paul—in a process which he carried out on the holy day of the Ascension, excommunicates all simoniacs both in orders and also in benefice, and reserves the absolution to himself and his successors, except at the point of death; nor does he hold, as Martinus does, that they may be absolved by virtue of any grant whatsoever unless it makes express mention of simony. Sixtus IV did the same. And so hold that all simoniacs in orders and in benefice alone are excommunicated. Other simoniacs, however, are not; but by the very fact they fall into the penalties imposed on them by the law, concerning which it has been spoken here, in the section Nec te moveat, c. reperiunt, 1. q. 1. Likewise c. quacumque in the same place, and c. placuit in the same place. Likewise also c. ex multis, 1. q. 3., which, although they prohibit under anathema, nevertheless speak only of orders and benefice; and thus in no law is all simony found prohibited under penalty of excommunication, except, as I have said, in orders and benefice; and therefore those alone are excommunicated.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319va",{"description":5721},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319va","dsqQaOvWfUWJ-EQBsU_7Fh2J98DO9b3Srpp3VH6XvnU",{"id":5728,"title":2902,"body":5729,"description":5825,"extension":41,"meta":5826,"navigation":46,"page":2902,"path":5827,"pdf_page":2895,"reading":42,"seo":5828,"sortable_pagination_id":2953,"stem":5829,"__hash__":5830},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319vb.md",{"type":8,"value":5730,"toc":5818},[5731,5738,5742,5768,5772,5775,5779,5797,5801,5804,5808],[11,5732,5733,5734,5737],{},"fitting. But because the said final chapter speaks of simony that is of positive law, therefore I say that in such a case it is not necessary. And as for what the reason may be: although Jo. an. [Johannes Andreae] and Hosti. [Hostiensis] adduce many, nevertheless none is conclusive—solely because the law has thus declared it—; according to him, I would not extend it to simony that is of divine law, and therefore that must necessarily be restored. And so be it, although Panormitanus [holds otherwise]; yet according to the distinction of the mental usurer, concerning which see ",[15,5735,5736],{},"Restitutio"," 1, 1., the letter on the usurer, at the beginning. But if the thing was given by means of a pact, then beyond doubt it must be restored of necessity, according to the doctors commonly.",[1733,5739,5741],{"id":5740},"to-whom-must-what-was-received-simoniacally-for-entry-into-a-monastery-or-church-be-restored","To whom must what was received simoniacally for entry into a monastery or church be restored.",[11,5743,5744,5745,5748,5749,5752,5753,5756,5757,5759,5760,5763,5764,5767],{},"Reply: Panormitanus, on chapter 8 b of the same title. If we are speaking of a secular church, then if the one who gave does not have the means to live on, it shall be restored to him, by the argument of ",[15,5746,5747],{},"c. veniens"," of the same title. But if he has the means to live on, then if all the members of the church have offended, it must be given to the church and the offenders expelled. But if they are not expelled, it must be given to the pope’s treasury, according to Hostiensis, who shall distribute it for pious cases: shameful gains are extorted by the treasury, ",[15,5750,5751],{},"l. fiscus"," in the question, ",[15,5754,5755],{},"ff. de iure fisci",". But if not all have offended, but only the prelate or a particular person, then it shall be given to the church to whose disgrace it had been given. If we are speaking of a regular church: if all have offended, it shall be given back to the one who gave it, so that he may enter a second monastery, as in the said ",[15,5758,5747],{},", since he cannot remain in the first monastery, as in ",[15,5761,5762],{},"c. quando"," of the same title. But if particular persons have offended, then the money shall be given to the second monastery as regards usufruct only; and when the one who entered has died, it shall return to the first monastery; and so understand the gloss on the said chapter ",[15,5765,5766],{},"de hoc","; and Hostiensis and dominus Antoninus agree with the aforesaid.",[1733,5769,5771],{"id":5770},"what-is-to-be-done-when-it-cannot-conveniently-be-applied","What is to be done when it cannot conveniently be applied:",[11,5773,5774],{},"namely, where the money was given to the disgrace of the church, or in whose disgrace it was given—say, because it is in remote parts, or it would seem unfitting for it to be given there, since the church is, as it were, abandoned, and the like. Reply: that it shall be given to the poor.",[1733,5776,5778],{"id":5777},"and-whether-one-who-has-received-a-benefice-simoniacally-is-bound-to-resign-it","And whether one who has received a benefice simoniacally is bound to resign it.",[11,5780,5781,5782,151,5785,3037,5787,5790,5791,151,5794],{},"Reply: that yes; and let him restore all the fruits received from it, and those which a diligent possessor could have received, ",[15,5783,5784],{},"c. si rec. 14. q. 6.",[15,5786,3192],{},[15,5788,5789],{},"c. gravis",". Understand this to mean when they knew it was a simoniacal benefice, or one whose status was unknown but afterward they learn of it; for fruits received after one comes to know do not bind [the conscience]; but if in good faith, then not, except for those still extant or insofar as one has been enriched, ",[15,5792,5793],{},"l. certum",[15,5795,5796],{},"L. de re. pen.",[1733,5798,5800],{"id":5799},"to-whom-must-what-was-given-for-obtaining-orders-be-restored","To whom must what was given for obtaining orders be restored.",[11,5802,5803],{},"Reply: it seems that it should be restored to the cathedral church, to whose injury it seems to have been given, if the man is not ordained to the title of some church; but if he is ordained to the title of some benefice or church, it shall be given to that one, according to Alde. [Aldericus] and Rodo. [Rodolfus].",[1733,5805,5807],{"id":5806},"what-if-money-is-given-to-the-pope-by-pact","What if money is given to the pope by pact.",[11,5809,5810,5811,5813,5814,5817],{},"Reply: Panormitanus, on ",[15,5812,3088],{}," of the same title, says that nonetheless he will not be able to retain such a benefice; and in the case in which the pope would not commit simony, just as in the ",[15,5815,5816],{},"fili"," he disputes—Jo. an. [Johannes Andreae] holds otherwise",{"title":36,"searchDepth":37,"depth":37,"links":5819},[5820,5821,5822,5823,5824],{"id":5740,"depth":37,"text":5741},{"id":5770,"depth":37,"text":5771},{"id":5777,"depth":37,"text":5778},{"id":5799,"depth":37,"text":5800},{"id":5806,"depth":37,"text":5807},"fitting. But because the said final chapter speaks of simony that is of positive law, therefore I say that in such a case it is not necessary. And as for what the reason may be: although Jo. an. [Johannes Andreae] and Hosti. [Hostiensis] adduce many, nevertheless none is conclusive—solely because the law has thus declared it—; according to him, I would not extend it to simony that is of divine law, and therefore that must necessarily be restored. And so be it, although Panormitanus [holds otherwise]; yet according to the distinction of the mental usurer, concerning which see Restitutio 1, 1., the letter on the usurer, at the beginning. But if the thing was given by means of a pact, then beyond doubt it must be restored of necessity, according to the doctors commonly.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319vb",{"description":5825},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F319vb","zoa0IiTqKV_qWeJIbpeBHoNZDgYzpOMLwt50YjuysXI",{"id":5832,"title":47,"body":5833,"description":5857,"extension":41,"meta":5858,"navigation":46,"page":47,"path":5859,"pdf_page":50,"reading":42,"seo":5860,"sortable_pagination_id":2968,"stem":5861,"__hash__":5862},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F320ra.md",{"type":8,"value":5834,"toc":5855},[5835],[11,5836,5837,5838,5840,5841,5844,5845,5848,5849,151,5852,5854],{},"the rule, concerning which see ",[15,5839,5560],{}," in book 6, in ",[15,5842,5843],{},"Mercurialibus",", on the man playing at games of chance with a bishop, when the bishop had made a statute excommunicating those who play [such games]. For although the bishop is not bound by such a statute of his own, nevertheless the one who plays with him is bound. So in the case at hand, the pope, by receiving money, does not suspend the constitution concerning simony; and Panormitanus has fully argued the same point in the chapter ",[15,5846,5847],{},"Extirpande",", in the first paragraph ",[15,5850,5851],{},"Quod vexat",[15,5853,3210],{},". But I have said what is written above, Simony, in the seventh paragraph, and it is more true. Nor does the analogy of the man playing at games with a bishop pose an objection, because a bishop cannot bring it about that, with his statute standing, the one playing be not bound; but the pope indeed can. And therefore hold to what I have said, namely that it is not simony, and thus he will be able to retain the benefice.",{"title":36,"searchDepth":37,"depth":37,"links":5856},[],"the rule, concerning which see de regulis iuris in book 6, in Mercurialibus, on the man playing at games of chance with a bishop, when the bishop had made a statute excommunicating those who play [such games]. For although the bishop is not bound by such a statute of his own, nevertheless the one who plays with him is bound. So in the case at hand, the pope, by receiving money, does not suspend the constitution concerning simony; and Panormitanus has fully argued the same point in the chapter Extirpande, in the first paragraph Quod vexat, de praebendis. But I have said what is written above, Simony, in the seventh paragraph, and it is more true. Nor does the analogy of the man playing at games with a bishop pose an objection, because a bishop cannot bring it about that, with his statute standing, the one playing be not bound; but the pope indeed can. And therefore hold to what I have said, namely that it is not simony, and thus he will be able to retain the benefice.",{},"\u002Freadings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F320ra",{"description":5857},"readings\u002Ftranslation\u002Fangelus-summa-angelica-simony\u002F320ra","O4wnol3r6K6snz5HSY5cIHJAQJAfsImSoBep-__9Lz4",1789161140019]