[{"data":1,"prerenderedAt":4810},["ShallowReactive",2],{"reading-damian-liber-gratissimus":3,"authors":46,"doc-damian-liber-gratissimus":1675,"transcription-cols-damian-liber-gratissimus":1737,"translation-cols-damian-liber-gratissimus":3264},{"id":4,"title":5,"author":6,"body":7,"description":26,"document":27,"extension":28,"key":29,"meta":30,"navigation":33,"page_end":34,"page_start":35,"path":36,"pdf_page_end":37,"pdf_page_start":38,"section":39,"seo":40,"stem":41,"title_en":42,"translator":43,"year":44,"__hash__":45},"readingsMeta\u002Freadings\u002Fmeta\u002Fdamian-liber-gratissimus.md","Liber Gratissimus","peter-damian",{"type":8,"value":9,"toc":22},"minimark",[10],[11,12,13,14,17,18,21],"p",{},"Peter Damian's ",[15,16,5],"em",{}," (1052) is a sustained canonical and theological argument on one of the most contested questions of the Gregorian Reform: whether clerics ordained by simoniacal bishops received valid orders. Written in response to the reforming synods of Clement II and addressed to the archbishop of Ravenna, the work argues that ordinations performed by simoniacs — though gravely sinful — are nonetheless valid and need not be repeated, since sacramental efficacy derives from God and not from the moral state of the minister. This position set Damian in direct conflict with Cardinal Humbert of Silva Candida, who argued for the invalidity and heretical character of simoniacal ordination. Damian's more moderate position eventually prevailed in practice, and was confirmed by the synodal decisions of Pope Nicholas II. Edited by L. de Heinemann for the MGH ",[15,19,20],{},"Libelli de Lite",", vol. I (1891).",{"title":23,"searchDepth":24,"depth":24,"links":25},"",2,[],"Peter Damian's Liber Gratissimus (1052) is a sustained canonical and theological argument on one of the most contested questions of the Gregorian Reform: whether clerics ordained by simoniacal bishops received valid orders. Written in response to the reforming synods of Clement II and addressed to the archbishop of Ravenna, the work argues that ordinations performed by simoniacs — though gravely sinful — are nonetheless valid and need not be repeated, since sacramental efficacy derives from God and not from the moral state of the minister. This position set Damian in direct conflict with Cardinal Humbert of Silva Candida, who argued for the invalidity and heretical character of simoniacal ordination. Damian's more moderate position eventually prevailed in practice, and was confirmed by the synodal decisions of Pope Nicholas II. Edited by L. de Heinemann for the MGH Libelli de Lite, vol. I (1891).","mgh-ldl-1","md","damian-liber-gratissimus",{"start_text":31,"end_text":32},"Cum a. 1046. post ecclesiae Romanae perturbationes maximas","ab apostolicis viris traditam omnem vivendi vel sentiendi regulam teneamus",true,"75","15","\u002Freadings\u002Fmeta\u002Fdamian-liber-gratissimus",89,29,"Petri Damiani Liber Gratissimus",{"title":5,"description":26},"readings\u002Fmeta\u002Fdamian-liber-gratissimus","The Most Welcome Book",null,1052,"wRIQzryWbO0MFE6b7Ec_5jeP6mHM_3OKuSn1JGrWly4",[47,85,127,164,191,209,229,267,297,333,360,403,448,499,521,545,575,602,635,669,695,726,753,782,809,849,880,906,927,948,982,1008,1029,1064,1084,1114,1135,1156,1177,1210,1239,1269,1297,1322,1352,1371,1407,1432,1457,1485,1514,1541,1571,1600,1620,1646],{"id":48,"title":49,"body":50,"born":73,"description":74,"died":75,"extension":28,"image":76,"key":77,"meta":78,"name":57,"name_en":79,"navigation":33,"path":80,"seo":81,"stem":82,"wikipedia":83,"__hash__":84},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":51,"toc":71},[52],[11,53,54,55,58,59,62,63,66,67,70],{},"Albert the Great (",[15,56,57],{},"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 ",[15,60,61],{},"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 ",[15,64,65],{},"Commentary on the Sentences"," of Peter Lombard, a ",[15,68,69],{},"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":23,"searchDepth":24,"depth":24,"links":72},[],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":74},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":86,"title":87,"body":88,"born":115,"description":116,"died":117,"extension":28,"image":118,"key":119,"meta":120,"name":95,"name_en":121,"navigation":33,"path":122,"seo":123,"stem":124,"wikipedia":125,"__hash__":126},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":89,"toc":113},[90],[11,91,92,93,96,97,100,101,104,105,108,109,112],{},"Alexander of Hales (",[15,94,95],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[15,98,99],{},"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 ",[15,102,103],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[15,106,107],{},"Summa Theologica"," (the ",[15,110,111],{},"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":23,"searchDepth":24,"depth":24,"links":114},[],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":116},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":128,"title":129,"body":130,"born":151,"description":152,"died":153,"extension":28,"image":154,"key":155,"meta":156,"name":157,"name_en":158,"navigation":33,"path":159,"seo":160,"stem":161,"wikipedia":162,"__hash__":163},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":131,"toc":149},[132],[11,133,134,135,138,139,138,142,138,145,148],{},"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 (",[15,136,137],{},"De fide",", ",[15,140,141],{},"De Spiritu Sancto",[15,143,144],{},"De mysteriis",[15,146,147],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":23,"searchDepth":24,"depth":24,"links":150},[],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":152},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":165,"title":166,"body":167,"born":178,"description":179,"died":180,"extension":28,"image":181,"key":182,"meta":183,"name":184,"name_en":185,"navigation":33,"path":186,"seo":187,"stem":188,"wikipedia":189,"__hash__":190},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":168,"toc":176},[169],[11,170,171,172,175],{},"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 ",[15,173,174],{},"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.",{"title":23,"searchDepth":24,"depth":24,"links":177},[],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",{},"Angelus de Clavasio","Angelo Carletti di Chivasso","\u002Fauthors\u002Fangelus-de-clavasio",{"description":179},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":192,"title":193,"body":194,"born":43,"description":198,"died":43,"extension":28,"image":201,"key":202,"meta":203,"name":204,"name_en":193,"navigation":33,"path":205,"seo":206,"stem":207,"wikipedia":43,"__hash__":208},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":195,"toc":199},[196],[11,197,198],{},"Author unknown.",{"title":23,"searchDepth":24,"depth":24,"links":200},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":198},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":210,"title":211,"body":212,"born":219,"description":216,"died":220,"extension":28,"image":221,"key":222,"meta":223,"name":211,"name_en":211,"navigation":33,"path":224,"seo":225,"stem":226,"wikipedia":227,"__hash__":228},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":213,"toc":217},[214],[11,215,216],{},"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":23,"searchDepth":24,"depth":24,"links":218},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":216},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":230,"title":231,"body":232,"born":255,"description":256,"died":257,"extension":28,"image":258,"key":259,"meta":260,"name":261,"name_en":231,"navigation":33,"path":262,"seo":263,"stem":264,"wikipedia":265,"__hash__":266},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":233,"toc":253},[234],[11,235,236,237,240,241,244,245,248,249,252],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[15,238,239],{},"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 ",[15,242,243],{},"Demonstrations"," (",[15,246,247],{},"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 (",[15,250,251],{},"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":23,"searchDepth":24,"depth":24,"links":254},[],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":256},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":268,"title":269,"body":270,"born":43,"description":285,"died":286,"extension":28,"image":287,"key":288,"meta":289,"name":290,"name_en":291,"navigation":33,"path":292,"seo":293,"stem":294,"wikipedia":295,"__hash__":296},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":271,"toc":283},[272],[11,273,274,275,278,279,282],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[15,276,277],{},"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 ",[15,280,281],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":23,"searchDepth":24,"depth":24,"links":284},[],"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":285},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":298,"title":299,"body":300,"born":320,"description":321,"died":322,"extension":28,"image":323,"key":324,"meta":325,"name":326,"name_en":327,"navigation":33,"path":328,"seo":329,"stem":330,"wikipedia":331,"__hash__":332},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":301,"toc":318},[302],[11,303,304,305,308,309,138,311,138,314,317],{},"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 ",[15,306,307],{},"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 ",[15,310,307],{},[15,312,313],{},"The City of God",[15,315,316],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":23,"searchDepth":24,"depth":24,"links":319},[],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":321},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":334,"title":335,"body":336,"born":347,"description":348,"died":349,"extension":28,"image":350,"key":351,"meta":352,"name":353,"name_en":354,"navigation":33,"path":355,"seo":356,"stem":357,"wikipedia":358,"__hash__":359},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":337,"toc":345},[338],[11,339,340,341,344],{},"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 (",[15,342,343],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":23,"searchDepth":24,"depth":24,"links":346},[],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":348},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":361,"title":362,"body":363,"born":392,"description":393,"died":394,"extension":28,"image":395,"key":396,"meta":397,"name":370,"name_en":362,"navigation":33,"path":398,"seo":399,"stem":400,"wikipedia":401,"__hash__":402},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":364,"toc":390},[365],[11,366,367,368,371,372,375,376,378,379,138,382,385,386,389],{},"Bonaventure of Bagnoregio (",[15,369,370],{},"Bonaventura",", c. 1217–1274), known as the ",[15,373,374],{},"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 ",[15,377,103],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[15,380,381],{},"Itinerarium mentis in Deum",[15,383,384],{},"Breviloquium",", the ",[15,387,388],{},"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":23,"searchDepth":24,"depth":24,"links":391},[],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":393},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":404,"title":405,"body":406,"born":436,"description":437,"died":438,"extension":28,"image":439,"key":440,"meta":441,"name":442,"name_en":442,"navigation":33,"path":443,"seo":444,"stem":445,"wikipedia":446,"__hash__":447},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":407,"toc":434},[408],[11,409,410,411,414,415,418,419,422,423,426,427,430,431,433],{},"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 ",[15,412,413],{},"Vita Nuova",", the philosophical ",[15,416,417],{},"Convivio",", the Latin treatises ",[15,420,421],{},"De vulgari eloquentia"," and ",[15,424,425],{},"Monarchia",", and above all the ",[15,428,429],{},"Commedia",", completed shortly before his death in Ravenna. The ",[15,432,429],{}," 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":23,"searchDepth":24,"depth":24,"links":435},[],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":437},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":449,"title":450,"body":451,"born":436,"description":488,"died":489,"extension":28,"image":490,"key":491,"meta":492,"name":458,"name_en":493,"navigation":33,"path":494,"seo":495,"stem":496,"wikipedia":497,"__hash__":498},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":452,"toc":486},[453],[11,454,455,456,459,460,463,464,466,467,470,471,474,475,478,479,481,482,485],{},"John Duns Scotus (",[15,457,458],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[15,461,462],{},"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 ",[15,465,103],{}," at both universities; his successive lecture courses survive as the ",[15,468,469],{},"Lectura"," (Oxford), the ",[15,472,473],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[15,476,477],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[15,480,473],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[15,483,484],{},"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":23,"searchDepth":24,"depth":24,"links":487},[],"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":488},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":500,"title":501,"body":502,"born":509,"description":506,"died":510,"extension":28,"image":511,"key":512,"meta":513,"name":514,"name_en":515,"navigation":33,"path":516,"seo":517,"stem":518,"wikipedia":519,"__hash__":520},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":503,"toc":507},[504],[11,505,506],{},"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":23,"searchDepth":24,"depth":24,"links":508},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":506},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":522,"title":523,"body":524,"born":535,"description":536,"died":180,"extension":28,"image":537,"key":538,"meta":539,"name":523,"name_en":523,"navigation":33,"path":540,"seo":541,"stem":542,"wikipedia":543,"__hash__":544},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":525,"toc":533},[526],[11,527,528,529,532],{},"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 ",[15,530,531],{},"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":23,"searchDepth":24,"depth":24,"links":534},[],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":536},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":546,"title":547,"body":548,"born":563,"description":564,"died":565,"extension":28,"image":566,"key":567,"meta":568,"name":569,"name_en":547,"navigation":33,"path":570,"seo":571,"stem":572,"wikipedia":573,"__hash__":574},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":549,"toc":561},[550],[11,551,552,553,556,557,560],{},"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 ",[15,554,555],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[15,558,559],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":23,"searchDepth":24,"depth":24,"links":562},[],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":564},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":576,"title":577,"body":578,"born":43,"description":592,"died":43,"extension":28,"image":593,"key":594,"meta":595,"name":596,"name_en":597,"navigation":33,"path":598,"seo":599,"stem":600,"wikipedia":43,"__hash__":601},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":579,"toc":590},[580],[11,581,582,583,586,587,589],{},"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 ",[15,584,585],{},"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 ",[15,588,103],{},". 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":23,"searchDepth":24,"depth":24,"links":591},[],"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":592},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":603,"title":604,"body":605,"born":622,"description":623,"died":624,"extension":28,"image":625,"key":626,"meta":627,"name":628,"name_en":629,"navigation":33,"path":630,"seo":631,"stem":632,"wikipedia":633,"__hash__":634},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":606,"toc":620},[607],[11,608,609,610,385,613,616,617,619],{},"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 ",[15,611,612],{},"Liber de edificio Dei",[15,614,615],{},"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 ",[15,618,20],{},", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":23,"searchDepth":24,"depth":24,"links":621},[],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":623},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":636,"title":637,"body":638,"born":657,"description":658,"died":659,"extension":28,"image":660,"key":661,"meta":662,"name":663,"name_en":637,"navigation":33,"path":664,"seo":665,"stem":666,"wikipedia":667,"__hash__":668},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":639,"toc":655},[640],[11,641,642,643,646,647,650,651,654],{},"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 ",[15,644,645],{},"Concordia Discordantium Canonum"," (later called the ",[15,648,649],{},"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 ",[15,652,653],{},"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":23,"searchDepth":24,"depth":24,"links":656},[],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":658},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":670,"title":671,"body":672,"born":683,"description":684,"died":685,"extension":28,"image":686,"key":687,"meta":688,"name":689,"name_en":671,"navigation":33,"path":690,"seo":691,"stem":692,"wikipedia":693,"__hash__":694},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":673,"toc":681},[674],[11,675,676,677,680],{},"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 ",[15,678,679],{},"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":23,"searchDepth":24,"depth":24,"links":682},[],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":684},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":696,"title":697,"body":698,"born":713,"description":714,"died":715,"extension":28,"image":716,"key":717,"meta":718,"name":719,"name_en":720,"navigation":33,"path":721,"seo":722,"stem":723,"wikipedia":724,"__hash__":725},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":699,"toc":711},[700],[11,701,702,703,706,707,710],{},"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 ",[15,704,705],{},"Dictatus papae",", preserved in his ",[15,708,709],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":23,"searchDepth":24,"depth":24,"links":712},[],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":714},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":727,"title":728,"body":729,"born":740,"description":741,"died":742,"extension":28,"image":743,"key":744,"meta":745,"name":746,"name_en":747,"navigation":33,"path":748,"seo":749,"stem":750,"wikipedia":751,"__hash__":752},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":730,"toc":738},[731],[11,732,733,734,737],{},"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 ",[15,735,736],{},"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":23,"searchDepth":24,"depth":24,"links":739},[],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":741},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":754,"title":755,"body":756,"born":771,"description":772,"died":773,"extension":28,"image":774,"key":775,"meta":776,"name":755,"name_en":755,"navigation":33,"path":777,"seo":778,"stem":779,"wikipedia":780,"__hash__":781},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":757,"toc":769},[758],[11,759,760,761,764,765,768],{},"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 ",[15,762,763],{},"A Censure of Simony"," (1624) and ",[15,766,767],{},"For God and the King"," (1636).",{"title":23,"searchDepth":24,"depth":24,"links":770},[],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":772},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":783,"title":784,"body":785,"born":796,"description":797,"died":798,"extension":28,"image":799,"key":800,"meta":801,"name":802,"name_en":803,"navigation":33,"path":804,"seo":805,"stem":806,"wikipedia":807,"__hash__":808},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":786,"toc":794},[787],[11,788,789,790,793],{},"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 ",[15,791,792],{},"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":23,"searchDepth":24,"depth":24,"links":795},[],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":797},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":810,"title":811,"body":812,"born":73,"description":837,"died":838,"extension":28,"image":839,"key":840,"meta":841,"name":842,"name_en":843,"navigation":33,"path":844,"seo":845,"stem":846,"wikipedia":847,"__hash__":848},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":813,"toc":835},[814],[11,815,816,817,819,820,823,824,826,827,830,831,834],{},"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 ",[15,818,585],{}," on the titles of the Decretals of Gregory IX (later called the ",[15,821,822],{},"Summa aurea",") and the ",[15,825,469],{}," (or ",[15,828,829],{},"Commentaria",") on the same Decretals — synthesised the ",[15,832,833],{},"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":23,"searchDepth":24,"depth":24,"links":836},[],"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":837},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":850,"title":851,"body":852,"born":43,"description":870,"died":43,"extension":28,"image":871,"key":872,"meta":873,"name":874,"name_en":875,"navigation":33,"path":876,"seo":877,"stem":878,"wikipedia":43,"__hash__":879},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":853,"toc":868},[854],[11,855,856,857,860,861,863,864,867],{},"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 ",[15,858,859],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[15,862,649],{},", 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 ",[15,865,866],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":23,"searchDepth":24,"depth":24,"links":869},[],"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":870},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":881,"title":882,"body":883,"born":713,"description":894,"died":895,"extension":28,"image":896,"key":897,"meta":898,"name":899,"name_en":900,"navigation":33,"path":901,"seo":902,"stem":903,"wikipedia":904,"__hash__":905},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":884,"toc":892},[885],[11,886,887,888,891],{},"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 ",[15,889,890],{},"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":23,"searchDepth":24,"depth":24,"links":893},[],"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":894},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":907,"title":908,"body":909,"born":916,"description":913,"died":917,"extension":28,"image":918,"key":919,"meta":920,"name":921,"name_en":908,"navigation":33,"path":922,"seo":923,"stem":924,"wikipedia":925,"__hash__":926},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":910,"toc":914},[911],[11,912,913],{},"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":23,"searchDepth":24,"depth":24,"links":915},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":913},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":928,"title":929,"body":930,"born":937,"description":934,"died":938,"extension":28,"image":939,"key":940,"meta":941,"name":942,"name_en":929,"navigation":33,"path":943,"seo":944,"stem":945,"wikipedia":946,"__hash__":947},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":931,"toc":935},[932],[11,933,934],{},"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":23,"searchDepth":24,"depth":24,"links":936},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":934},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":949,"title":950,"body":951,"born":972,"description":973,"died":117,"extension":28,"image":201,"key":974,"meta":975,"name":976,"name_en":950,"navigation":33,"path":977,"seo":978,"stem":979,"wikipedia":980,"__hash__":981},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":952,"toc":970},[953],[11,954,955,956,959,960,962,963,966,967,969],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[15,957,958],{},"Apparatus"," on Gratian's ",[15,961,649],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[15,964,965],{},"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 ",[15,968,653],{}," through the early modern period.",{"title":23,"searchDepth":24,"depth":24,"links":971},[],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":973},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":983,"title":984,"body":985,"born":996,"description":997,"died":998,"extension":28,"image":999,"key":1000,"meta":1001,"name":1002,"name_en":984,"navigation":33,"path":1003,"seo":1004,"stem":1005,"wikipedia":1006,"__hash__":1007},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":986,"toc":994},[987],[11,988,989,990,993],{},"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 ",[15,991,992],{},"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":23,"searchDepth":24,"depth":24,"links":995},[],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":997},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1009,"title":1010,"body":1011,"born":1018,"description":1015,"died":1019,"extension":28,"image":1020,"key":1021,"meta":1022,"name":1023,"name_en":1010,"navigation":33,"path":1024,"seo":1025,"stem":1026,"wikipedia":1027,"__hash__":1028},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1012,"toc":1016},[1013],[11,1014,1015],{},"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":23,"searchDepth":24,"depth":24,"links":1017},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1015},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1030,"title":1031,"body":1032,"born":1051,"description":1052,"died":1053,"extension":28,"image":1054,"key":1055,"meta":1056,"name":1057,"name_en":1058,"navigation":33,"path":1059,"seo":1060,"stem":1061,"wikipedia":1062,"__hash__":1063},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1033,"toc":1049},[1034],[11,1035,1036,1037,1040,1041,1044,1045,1048],{},"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 ",[15,1038,1039],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[15,1042,1043],{},"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 ",[15,1046,1047],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":23,"searchDepth":24,"depth":24,"links":1050},[],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":1052},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1065,"title":1066,"body":1067,"born":1074,"description":1071,"died":565,"extension":28,"image":1075,"key":1076,"meta":1077,"name":1078,"name_en":1066,"navigation":33,"path":1079,"seo":1080,"stem":1081,"wikipedia":1082,"__hash__":1083},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1068,"toc":1072},[1069],[11,1070,1071],{},"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":23,"searchDepth":24,"depth":24,"links":1073},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1071},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1085,"title":1086,"body":1087,"born":1102,"description":1103,"died":1104,"extension":28,"image":1105,"key":1106,"meta":1107,"name":1108,"name_en":1086,"navigation":33,"path":1109,"seo":1110,"stem":1111,"wikipedia":1112,"__hash__":1113},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1088,"toc":1100},[1089],[11,1090,1091,1092,1095,1096,1099],{},"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 ",[15,1093,1094],{},"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 (",[15,1097,1098],{},"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":23,"searchDepth":24,"depth":24,"links":1101},[],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":1103},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1115,"title":1116,"body":1117,"born":1124,"description":1121,"died":1125,"extension":28,"image":201,"key":1126,"meta":1127,"name":1128,"name_en":1129,"navigation":33,"path":1130,"seo":1131,"stem":1132,"wikipedia":1133,"__hash__":1134},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1118,"toc":1122},[1119],[11,1120,1121],{},"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":23,"searchDepth":24,"depth":24,"links":1123},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1121},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1136,"title":1137,"body":1138,"born":509,"description":1142,"died":1145,"extension":28,"image":1146,"key":1147,"meta":1148,"name":1149,"name_en":1150,"navigation":33,"path":1151,"seo":1152,"stem":1153,"wikipedia":1154,"__hash__":1155},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1139,"toc":1143},[1140],[11,1141,1142],{},"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":23,"searchDepth":24,"depth":24,"links":1144},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1142},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1157,"title":1158,"body":1159,"born":1166,"description":1163,"died":1167,"extension":28,"image":1168,"key":1169,"meta":1170,"name":1171,"name_en":1158,"navigation":33,"path":1172,"seo":1173,"stem":1174,"wikipedia":1175,"__hash__":1176},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1160,"toc":1164},[1161],[11,1162,1163],{},"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":23,"searchDepth":24,"depth":24,"links":1165},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1163},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1178,"title":1179,"body":1180,"born":73,"description":1199,"died":838,"extension":28,"image":1200,"key":1201,"meta":1202,"name":1203,"name_en":1204,"navigation":33,"path":1205,"seo":1206,"stem":1207,"wikipedia":1208,"__hash__":1209},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1181,"toc":1197},[1182],[11,1183,1184,1185,1188,1189,1192,1193,1196],{},"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 ",[15,1186,1187],{},"Summa de Virtutibus"," and the ",[15,1190,1191],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[15,1194,1195],{},"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":23,"searchDepth":24,"depth":24,"links":1198},[],"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":1199},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1211,"title":1212,"body":1213,"born":75,"description":1228,"died":1229,"extension":28,"image":1230,"key":1231,"meta":1232,"name":1233,"name_en":1212,"navigation":33,"path":1234,"seo":1235,"stem":1236,"wikipedia":1237,"__hash__":1238},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1214,"toc":1226},[1215],[11,1216,1217,1218,1221,1222,1225],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[15,1219,1220],{},"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 ",[15,1223,1224],{},"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":23,"searchDepth":24,"depth":24,"links":1227},[],"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":1228},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1240,"title":1241,"body":1242,"born":1257,"description":1258,"died":1259,"extension":28,"image":1260,"key":1261,"meta":1262,"name":1263,"name_en":1241,"navigation":33,"path":1264,"seo":1265,"stem":1266,"wikipedia":1267,"__hash__":1268},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1243,"toc":1255},[1244],[11,1245,1246,1247,1250,1251,1254],{},"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 ",[15,1248,1249],{},"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 ",[15,1252,1253],{},"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":23,"searchDepth":24,"depth":24,"links":1256},[],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":1258},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1270,"title":1271,"body":1272,"born":1286,"description":1287,"died":1288,"extension":28,"image":1289,"key":6,"meta":1290,"name":1291,"name_en":1271,"navigation":33,"path":1292,"seo":1293,"stem":1294,"wikipedia":1295,"__hash__":1296},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1273,"toc":1284},[1274],[11,1275,1276,1277,1280,1281,1283],{},"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 ",[15,1278,1279],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[15,1282,5],{}," (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":23,"searchDepth":24,"depth":24,"links":1285},[],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",{},"Petrus Damiani","\u002Fauthors\u002Fpeter-damian",{"description":1287},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1298,"title":1299,"body":1300,"born":1311,"description":1312,"died":659,"extension":28,"image":1313,"key":1314,"meta":1315,"name":1316,"name_en":1299,"navigation":33,"path":1317,"seo":1318,"stem":1319,"wikipedia":1320,"__hash__":1321},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1301,"toc":1309},[1302],[11,1303,1304,1305,1308],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[15,1306,1307],{},"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":23,"searchDepth":24,"depth":24,"links":1310},[],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":1312},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1323,"title":1324,"body":1325,"born":1340,"description":1341,"died":1342,"extension":28,"image":1343,"key":1344,"meta":1345,"name":1346,"name_en":1346,"navigation":33,"path":1347,"seo":1348,"stem":1349,"wikipedia":1350,"__hash__":1351},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1326,"toc":1338},[1327],[11,1328,1329,1330,1333,1334,1337],{},"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 ",[15,1331,1332],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[15,1335,1336],{},"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":23,"searchDepth":24,"depth":24,"links":1339},[],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":1341},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1353,"title":1354,"body":1355,"born":1362,"description":1359,"died":1363,"extension":28,"image":1364,"key":1365,"meta":1366,"name":1354,"name_en":1354,"navigation":33,"path":1367,"seo":1368,"stem":1369,"wikipedia":43,"__hash__":1370},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1356,"toc":1360},[1357],[11,1358,1359],{},"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":23,"searchDepth":24,"depth":24,"links":1361},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1359},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1372,"title":1373,"body":1374,"born":1395,"description":1396,"died":509,"extension":28,"image":1397,"key":1398,"meta":1399,"name":1400,"name_en":1401,"navigation":33,"path":1402,"seo":1403,"stem":1404,"wikipedia":1405,"__hash__":1406},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1375,"toc":1393},[1376],[11,1377,1378,1379,244,1382,1385,1386,1388,1389,1392],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[15,1380,1381],{},"Decretales Gregorii IX",[15,1383,1384],{},"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 ",[15,1387,649],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[15,1390,1391],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":23,"searchDepth":24,"depth":24,"links":1394},[],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":1396},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1408,"title":1409,"body":1410,"born":1420,"description":1421,"died":489,"extension":28,"image":1422,"key":1423,"meta":1424,"name":1425,"name_en":1426,"navigation":33,"path":1427,"seo":1428,"stem":1429,"wikipedia":1430,"__hash__":1431},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1411,"toc":1418},[1412],[11,1413,1414,1415,1417],{},"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 ",[15,1416,103],{},", 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":23,"searchDepth":24,"depth":24,"links":1419},[],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":1421},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1433,"title":1434,"body":1435,"born":659,"description":1445,"died":1446,"extension":28,"image":1447,"key":1448,"meta":1449,"name":1450,"name_en":1451,"navigation":33,"path":1452,"seo":1453,"stem":1454,"wikipedia":1455,"__hash__":1456},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1436,"toc":1443},[1437],[11,1438,1439,1440,1442],{},"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 ",[15,1441,585],{}," (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":23,"searchDepth":24,"depth":24,"links":1444},[],"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":1445},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1458,"title":1459,"body":1460,"born":1474,"description":1475,"died":394,"extension":28,"image":1476,"key":1477,"meta":1478,"name":1479,"name_en":1459,"navigation":33,"path":1480,"seo":1481,"stem":1482,"wikipedia":1483,"__hash__":1484},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1461,"toc":1472},[1462],[11,1463,1464,1465,1468,1469,1471],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[15,1466,1467],{},"Doctor Angelicus",". His ",[15,1470,69],{}," 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":23,"searchDepth":24,"depth":24,"links":1473},[],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":1475},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1486,"title":1487,"body":1488,"born":509,"description":1502,"died":1503,"extension":28,"image":1504,"key":1505,"meta":1506,"name":1507,"name_en":1508,"navigation":33,"path":1509,"seo":1510,"stem":1511,"wikipedia":1512,"__hash__":1513},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1489,"toc":1500},[1490],[11,1491,1492,1493,1496,1497,1499],{},"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 ",[15,1494,1495],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[15,1498,103],{}," 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":23,"searchDepth":24,"depth":24,"links":1501},[],"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":1502},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1515,"title":1516,"body":1517,"born":1528,"description":1529,"died":1530,"extension":28,"image":1531,"key":1532,"meta":1533,"name":1534,"name_en":1535,"navigation":33,"path":1536,"seo":1537,"stem":1538,"wikipedia":1539,"__hash__":1540},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1518,"toc":1526},[1519],[11,1520,1521,1522,1525],{},"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 ",[15,1523,1524],{},"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":23,"searchDepth":24,"depth":24,"links":1527},[],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":1529},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1542,"title":1543,"body":1544,"born":1559,"description":1560,"died":1561,"extension":28,"image":1562,"key":1563,"meta":1564,"name":1565,"name_en":1543,"navigation":33,"path":1566,"seo":1567,"stem":1568,"wikipedia":1569,"__hash__":1570},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1545,"toc":1557},[1546],[11,1547,1548,1549,1552,1553,1556],{},"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 ",[15,1550,1551],{},"Medulla Theologica"," (1627) and ",[15,1554,1555],{},"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":23,"searchDepth":24,"depth":24,"links":1558},[],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":1560},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1572,"title":1573,"body":1574,"born":1587,"description":1588,"died":1589,"extension":28,"image":1590,"key":1591,"meta":1592,"name":1593,"name_en":1594,"navigation":33,"path":1595,"seo":1596,"stem":1597,"wikipedia":1598,"__hash__":1599},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1575,"toc":1585},[1576],[11,1577,1578,1579,1581,1582,1584],{},"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 ",[15,1580,822],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[15,1583,103],{}," 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":23,"searchDepth":24,"depth":24,"links":1586},[],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":1588},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1601,"title":1602,"body":1603,"born":1610,"description":1607,"died":1611,"extension":28,"image":1612,"key":1613,"meta":1614,"name":1602,"name_en":1602,"navigation":33,"path":1615,"seo":1616,"stem":1617,"wikipedia":1618,"__hash__":1619},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1604,"toc":1608},[1605],[11,1606,1607],{},"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":23,"searchDepth":24,"depth":24,"links":1609},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1607},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1621,"title":1622,"body":1623,"born":73,"description":1634,"died":1635,"extension":28,"image":1636,"key":1637,"meta":1638,"name":1639,"name_en":1640,"navigation":33,"path":1641,"seo":1642,"stem":1643,"wikipedia":1644,"__hash__":1645},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1624,"toc":1632},[1625],[11,1626,1627,1628,1631],{},"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 ",[15,1629,1630],{},"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":23,"searchDepth":24,"depth":24,"links":1633},[],"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":1634},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1647,"title":1648,"body":1649,"born":1664,"description":1665,"died":1666,"extension":28,"image":1667,"key":1668,"meta":1669,"name":1648,"name_en":1648,"navigation":33,"path":1670,"seo":1671,"stem":1672,"wikipedia":1673,"__hash__":1674},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1650,"toc":1662},[1651],[11,1652,1653,1654,1657,1658,1661],{},"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 ",[15,1655,1656],{},"The Obedience of a Christian Man"," (1528) and ",[15,1659,1660],{},"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":23,"searchDepth":24,"depth":24,"links":1663},[],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":1665},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1676,"title":1677,"authors":1678,"body":1679,"cover":1709,"description":1710,"document":1711,"editors":43,"extension":28,"filesize":1712,"key":27,"language":1713,"meta":1714,"navigation":33,"ocr_model":1715,"pages":1716,"pagination_starts":1717,"path":1729,"seo":1730,"stem":1731,"title_en":1732,"typeface":1733,"url":1734,"year":1735,"__hash__":1736},"documentsMeta\u002Fdocuments\u002Fmgh-ldl-1.md","Libelli de Lite Imperatorvm et Pontificvm Saecvlis XI. et XII. Conscripti, Tomus I",[744,6,897],{"type":8,"value":1680,"toc":1707},[1681],[11,1682,1683,1684,1687,1688,1691,1692,422,1695,1698,1699,1702,1703,1706],{},"The ",[15,1685,1686],{},"Libelli de Lite Imperatorvm et Pontificvm"," (Tomus I) is the first volume of the Monumenta Germaniae Historica's critical edition of polemical tracts written during the investiture controversy of the eleventh and twelfth centuries. Edited by E. Dümmler, F. Thaner, L. de Heinemann, and K. Francke, and first published in Hannover in 1891, it collects nine works directed at the conflict between imperial and papal authority: Wido of Ferrara's letter on simony, the anonymous ",[15,1689,1690],{},"De ordinando pontifice",", Peter Damian's ",[15,1693,1694],{},"Liber gratissimus",[15,1696,1697],{},"Disceptatio synodalis",", Cardinal Humbert of Silva Candida's ",[15,1700,1701],{},"Libri III adversus simoniacos"," (pp. 95–253), the Pseudo-Udalric letter on clerical celibacy, Gebhard of Salzburg's letter to Bishop Hermann of Metz, the letter of Wenric of Trier, and Manegold of Lautenbach's ",[15,1704,1705],{},"Ad Gebehardum liber",". The volume also includes an index of sources and authorities cited throughout.",{"title":23,"searchDepth":24,"depth":24,"links":1708},[],"\u002Fd\u002Fmgh-ldl-1\u002Fcover.jpg","The Libelli de Lite Imperatorvm et Pontificvm (Tomus I) is the first volume of the Monumenta Germaniae Historica's critical edition of polemical tracts written during the investiture controversy of the eleventh and twelfth centuries. Edited by E. Dümmler, F. Thaner, L. de Heinemann, and K. Francke, and first published in Hannover in 1891, it collects nine works directed at the conflict between imperial and papal authority: Wido of Ferrara's letter on simony, the anonymous De ordinando pontifice, Peter Damian's Liber gratissimus and Disceptatio synodalis, Cardinal Humbert of Silva Candida's Libri III adversus simoniacos (pp. 95–253), the Pseudo-Udalric letter on clerical celibacy, Gebhard of Salzburg's letter to Bishop Hermann of Metz, the letter of Wenric of Trier, and Manegold of Lautenbach's Ad Gebehardum liber. The volume also includes an index of sources and authorities cited throughout.","\u002Fd\u002Fmgh-ldl-1.pdf","55MB","latin",{},"10.5281\u002Fzenodo.11113737",690,[1718,1723,1726],{"pdf_page":1719,"printed_page":1720,"numeral_type":1721,"pagination":1722},15,1,"arabic","page",{"pdf_page":1724,"printed_page":1725,"numeral_type":1721,"pagination":1722},278,263,{"pdf_page":1727,"printed_page":1728,"numeral_type":1721,"pagination":1722},319,302,"\u002Fdocuments\u002Fmgh-ldl-1",{"title":1677,"description":1710},"documents\u002Fmgh-ldl-1","Pamphlets on the Controversy Between Emperors and Popes in the 11th and 12th Centuries, Volume I","roman","https:\u002F\u002Farchive.org\u002Fdetails\u002Fmonumentagermani0001unse",1891,"96oBFmdaLWTu7XbA25YVk52m1Ic9QZgSrX7PXWG6DGU",[1738,1766,1803,1854,1907,2008,2032,2064,2088,2112,2128,2148,2171,2195,2211,2227,2251,2275,2291,2316,2338,2362,2386,2402,2426,2442,2469,2493,2515,2540,2562,2586,2610,2626,2650,2674,2690,2714,2738,2762,2781,2805,2829,2853,2877,2893,2920,2936,2960,2984,3000,3027,3051,3075,3097,3121,3145,3169,3193,3209,3241],{"id":1739,"title":1740,"body":1741,"description":1749,"extension":28,"meta":1761,"navigation":33,"page":35,"path":1762,"pdf_page":38,"reading":29,"seo":1763,"sortable_pagination_id":38,"stem":1764,"__hash__":1765},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F15.md","PETRI DAMIANI LIBER GRATISSIMUS.",{"type":8,"value":1742,"toc":1759},[1743,1747,1750,1753,1756],[1744,1745,1740],"h1",{"id":1746},"petri-damiani-liber-gratissimus",[11,1748,1749],{},"EDIDIT",[11,1751,1752],{},"L. DE HEINEMANN.",[11,1754,1755],{},"Cum a. 1046. post ecclesiae Romanae perturbationes maximas valdeque lugendas Heinricus III. imperator Clementem II. in apostolicam sedem electum inthronizari iussisset, hic papa benignissimus et quae ei assistebat clericorum pars sana atque ad ecclesiam reformandam propensa mala, quae subverterant ecclesiam, emendare et antiquum statum catholicum reducere summa ope studuerunt. Imprimis ergo in eos, qui pecunia data episcopatus vel alios ordines acceperant, acrius invehere coeperunt. Clemens papa iam in synodo Romana, quam mense Ianuario a. 1047. celebravit, de simoniaca quam vocabant haeresi cum episcopis tractabat. Qua in re quaestio difficillima orta est, utrum et hi, qui ab episcopis simoniacis ordinati pecunia quidem ordinationem acquirere sprevissent neque tamen consecratorem simoniaca macula esse adspersum ignoravissent, condemnandi atque ab officio removendi essent necne. Atque tunc quidem statutum est, ut quicumque a simoniaco consecratus esset, in ipso ordinationis suae tempore non ignorans simoniacum, cui se obtulerat promovendum, quadraginta nunc dierum poenitentiam ageret et sic in accepti ordinis officio ministraret.",[11,1757,1758],{},"Postea autem Leo IX. papa omnes simoniacorum ordinationes cassavit. Sed cum protinus a Romanorum multitudine sacerdotum magnae seditionis tumultus oriretur, ita ut non solum ab ipsis, sed a plerisque diceretur episcopis, omnes pene basilicas sacerdotalibus officiis destitutas, papa decretum antecessoris sui Clementis II. sancire coactus est. Attamen et in conciliis a. 1050. et 1051. Romae celebratis quaestio illa iterum atque iterum excussa est. Fuerunt enim inter Leonis IX. consiliarios praestantissimos, qui a simoniacis consecratos reordinandos esse contendebant, quorum caput et patronus disertissimus erat Humbertus cardinalis episcopus Silvae Candidae. Quae cum ita essent et in synodo Romana a. 1051. celebrata Leo papa omnes episcopos ex divina obtestatione rogaverit, quatinus Dei misericordiam in commune deposcerent, ut, quid super hoc scrupuloso negotio decernendum esset, nutantibus revelaret, Petrus Damiani monasterii Fontis Avellani in Tuscia tunc prior, postea cardinalis episcopus",{"title":23,"searchDepth":24,"depth":24,"links":1760},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F15",{"title":1740,"description":1749},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F15","PQIkafP9iZH4uG1D8s5Ckpd0e1DDf1oD0-Wxjixwdao",{"id":1767,"title":1768,"body":1769,"description":1773,"extension":28,"meta":1797,"navigation":33,"page":1768,"path":1798,"pdf_page":1799,"reading":29,"seo":1800,"sortable_pagination_id":1799,"stem":1801,"__hash__":1802},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F16.md","16",{"type":8,"value":1770,"toc":1795},[1771,1774,1777,1780,1783,1786,1789,1792],[11,1772,1773],{},"Ostiensis, vir in sacra scriptura et canonibus versatissimus valdeque litteratus, rem arduam aggredi et 'difficilem nodum solvere' conatus est.",[11,1775,1776],{},"Quod Petri opusculum, Liber Gratissimus dictus, 'quia de his compositus est, qui gratis a simoniacis ordinati sunt', fere aestate a. 1052. compositum est, cum Leo IX. papa Patavium urbem visitaret. Contra Humberti sententiam Damiani hoc libello gratis a simoniacis ordinatos neque ab officiis esse removendos neque iterum ordinandos multis testimoniis comprobare studuit. Praeter decreta et gesta paparum Eusebium, Rufinum, Hieronymum, Augustinum, Cassiodorium, Gregorium Magnum, Paschasium testes provocat.",[11,1778,1779],{},"Quam primam opusculi recensionem a. 1052. confectam ex duobus codicibus restituimus. Sunt autem hi:",[11,1781,1782],{},"A1) Codex Vaticanus nr. 5075, membr., saec. XI ex., 4°, quinquaginta sex foliis nitide scriptus, nonnulla tamen menda habet, quorum multa scriptor correxit, interdum autem ex libitu suo quaedam mutavit. Finis deest, ultimo folio amisso. Hunc librum b. m. G. Waitz exscripsit.",[11,1784,1785],{},"A2) Codex Audomarensis nr. 228, membr., saec. XII ex., fol. min., olim liber monasterii S. Bertini, continet compluria opuscula Petri Damiani, inter quae Librum Gratissimum socius noster O. Holder-Egger contulit.",[11,1787,1788],{},"Postquam a. 1060. Nicolaus II. papa in synodo Romana m. Aprili habita decreverat 'eos, qui usque modo gratis sint a simoniacis consecrati, in acceptis ordinibus manere, de caetero autem si quis hinc in posterum ab eo, quem simoniacum esse non se dubitat, se consecrari permiserit, et consecrator et consecratus uterque depositus poenitentiam agat et privatus a propria dignitate persistat': Petrus Damiani libellum octo annis ante conscriptum retractavit, pauca mutavit, nonnulla capita (c. 16—18. 29—31) omisit et quaedam ad synodum illam Romanam a. 1060. habitam pertinentia (c. 41) addidit. Quam libelli formam praebet",[11,1790,1791],{},"B) Codex Cassinensis nr. 338, membr., saec. XII, fol. maior., duabus columnis exaratus, cuius capitula 1—12. b. m. G. Waitz, c. 12—31. medium V. Cl. Fr. Cauer, c. 31. medium usque ad finem V. Cl. Nicolaus Müller contulerunt.",[11,1793,1794],{},"Tertia opusculi recensio non ab ipso Petro Damiani, sed a posteriore aliquo scriptore confecta e codice quodam classis B fluxit, ita tamen ut nonnulla (c. 38. 40. 41) sint omissa. Codices, qui praesto fuerunt, sunt:",{"title":23,"searchDepth":24,"depth":24,"links":1796},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F16",30,{"description":1773},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F16","Vi3iD8GdtkghiXiXzTTrpGWGQMBxQU11NqUvA_yXl3U",{"id":1804,"title":1805,"body":1806,"description":1810,"extension":28,"meta":1848,"navigation":33,"page":1805,"path":1849,"pdf_page":1850,"reading":29,"seo":1851,"sortable_pagination_id":1850,"stem":1852,"__hash__":1853},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F17.md","17",{"type":8,"value":1807,"toc":1844},[1808,1811,1814,1817,1820,1823,1826,1829,1834,1837,1841],[11,1809,1810],{},"C1) Codex Vindobonensis nr. 2177, saec. XII, 4°, fol. 92–122, nostrum opusculum continens, quem ipse exscripsi.",[11,1812,1813],{},"C2) Codex Monacensis nr. 22272 (Windberg. 72), membr., saec. XII. XIII 4°, fol. 51–75: Petri Damiani liber Gratissimus manu saec. XII. conscriptus exstat. Et hunc codicem ipse inspexi.",[11,1815,1816],{},"C3) Codex Monacensis nr. 14451 (S. Emmerammi E 74), membr., saec. XIII, 4°; fol. 105–134. scriptoris mendis plurimis scatet, quae omnia annotare supersedimus. Contulit socius noster O. Holder-Egger.",[11,1818,1819],{},"Codices C 2 et C 3 ex uno exemplari emanarunt, quod cum codice C 1 ex eodem fonte haustum erat.",[11,1821,1822],{},"Inter Petri Damiani opuscula Liber Gratissimus medii aevi scriptoribus erat notissimus, quem Humbertus cardinalis citat I, c. 7. 15 (infra), Deusdedit et Bernoldus eundem commemorant.",[11,1824,1825],{},"Editionem paravit Constant. Caietanus a. 1602. in Operum Petri Damiani tomo tertio, postea compluries a typographis emisso, postremo Bassani a. 1783, p. 85–146. Quam editionem recudi fecit Migne, Patrol. Lat. CXLV, col. 99–154.",[11,1827,1828],{},"Berolini, mense Ianuario 1888. L. de Heinemann.",[1830,1831,1833],"h2",{"id":1832},"versus-de-symoniacis","Versus de symoniacis.",[11,1835,1836],{},"Incudem Symonis fabrilis et antra monetae\nDamnat pestiferas Deus evertendo cathedras.\nNam postica latro per diverticula repit,\nPervia gratuito pastor petit ostia gressu.\nAst ubi mangonum scelerata negotia desunt,\nNec grave corbanan turget venale talentum,\nNon distractor obest, quia non commercia sordent.\nNam quid nummati nequeunt, ubi laedere nummi?\nImmo, quid arboreis manus obsit squalida plantis?\nSepe salutiferam medicus dedit aeger orizam,\nMancipites pugilem, caeci genuere videntem,\nClenica procerum peperit, male foeda venustum,\nNec soboles noxis est addicenda paternis.\nQuisque sua premitur, socii nec labe tenetur.",[1830,1838,1840],{"id":1839},"liber-petri-damiani-humilis-monachi-qui-appellatur-gratissimus-heinrico-ravennati-archiepiscopo-missus","LIBER PETRI DAMIANI HUMILIS MONACHI, QUI APPELLATUR GRATISSIMUS, HEINRICO RAVENNATI ARCHIEPISCOPO MISSUS.",[11,1842,1843],{},"Domno Henrico venerabili Ravennatis sedis antistiti Petrus vivificae crucis Christi humillimus servus salutem in id ipsum.",{"title":23,"searchDepth":24,"depth":24,"links":1845},[1846,1847],{"id":1832,"depth":24,"text":1833},{"id":1839,"depth":24,"text":1840},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F17",31,{"description":1810},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F17","h1_EbDC0v4drmYwr7vlA491Va9eO4tyaGDwNT3xG870",{"id":1855,"title":1856,"body":1857,"description":1861,"extension":28,"meta":1901,"navigation":33,"page":1856,"path":1902,"pdf_page":1903,"reading":29,"seo":1904,"sortable_pagination_id":1903,"stem":1905,"__hash__":1906},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F18.md","18",{"type":8,"value":1858,"toc":1897},[1859,1862,1867,1870,1873,1876,1879,1882,1885,1888,1891,1894],[11,1860,1861],{},"Qui sacerdotium auctore Deo noviter suscepisti, nullum tibi inprimis offerendum munus, quam quod de sacerdotibus factum est, congruentius credidi. De his itaque, qui gratis sunt a symoniacis consecrati, quanta iam per triennium in tribus Romanis conciliis fuerit disceptatio, quamque perplexa atque confusa dubietas et in his partibus cotidie ventiletur, sanctitatem vestram latuisse non arbitror, presertim cum, crescente fluctuationis ambiguo, eotenus sit processum, ut nonnullos constat episcopos ab illis ordinatos clericos denuo consecrasse. Unde mihi plerique fratres quadam presumptivae karitatis instantia familiariter exigunt et violenta, ut ita fatear, supplicatione compellunt, ut in tantae necessitatis articulo subvenire vel compendiosum quid scribendo non pigeat, atque quid mihi super hac sententia videatur, exponam. Quod quidem diutius detrectavi, sperans me videlicet a beatissimo prius apostolicae sedis antistite licentiam accepturum. Hac siquidem transiturus in proximo ferebatur. Sic namque integrum decernebam aecclesiasticam quamlibet tractare materiam, si ab ipso aecclesiae principe tractandi mihi auctoritas aspiraret. Sed cum mihi recurreret in memoriam, quia iam venerabilis papa in postrema synodo omnes episcopos ex divina obtestatione rogaverit, quatinus Dei misericordiam in commune deposcerent, ut, quid super hoc scrupuloso negocio decernendum esset, nutantibus revelaret, eius me arbitratus sum obsecundare prorsus imperio, si vel orando vel scribendo tam difficilem nodum de aecclesia solvere, superna alubescente gratia, potuissem. Quapropter in illum fideliter sperans, qui aperit librum et solvit signacula eius, solvendae huius quaestionis iter aggrediar, et quia copia dicendi non suppetit, delegatae mihi oboedientiae studio, ubi loqui nescio, nutibus saltem gestire temptabo.",[1863,1864,1866],"h3",{"id":1865},"incipiunt-capitula","Incipiunt capitula.",[11,1868,1869],{},"I. Quod Christus per se et plures sua dona discernat, in ipso tamen omnis gratiae plenitudo permanent.",[11,1871,1872],{},"II. Quod sacerdos exterius ministrat, sed Deus interius consecrat.",[11,1874,1875],{},"III. Quod sicut unus est, qui baptizat, ita unus idemque, qui principaliter consecrat.",[11,1877,1878],{},"IV. Quod Dominus cum baptismo simul et sacerdotii iura suscepit.",[11,1880,1881],{},"V. Quod nulla sit causa, cum rebaptizari quisque non audeat, cur consecrandus debeat iterum consecrari.",[11,1883,1884],{},"VI. Quod ordinatio, si sit katholica, sit etiam rata.",[11,1886,1887],{},"VII. Quod Balaam symoniacus fuit et tamen prophetiae spiritum non amisit.",[11,1889,1890],{},"VIII. Quod reprobum Saulem cum suis satellitibus propheticus spiritus occupavit.",[11,1892,1893],{},"IX. Quid fideles de baptismo et eucharistia dominici sentiant corporis.",[11,1895,1896],{},"X. Quod Spiritus sanctus non ex merito sacerdotum, sed et ex ministerio datur.",{"title":23,"searchDepth":24,"depth":24,"links":1898},[1899],{"id":1865,"depth":1900,"text":1866},3,{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F18",32,{"description":1861},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F18","jyigi-8qFXYmGJ-vt-F5xmCPkkmqG2ZtLy1OIgaZPJ4",{"id":1908,"title":1909,"body":1910,"description":23,"extension":28,"meta":2002,"navigation":33,"page":1909,"path":2003,"pdf_page":2004,"reading":29,"seo":2005,"sortable_pagination_id":2004,"stem":2006,"__hash__":2007},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F19.md","19",{"type":8,"value":1911,"toc":1983},[1912,1916,1919,1923,1927,1931,1935,1939,1943,1947,1951,1955,1959,1963,1967,1971,1975,1979],[1830,1913,1915],{"id":1914},"i-quod-christus-etsi-per-plures-sua-dona-discernat-in-ipso-tamen-omnis-gratiae-plenitudo-permaneat","I. Quod Christus, etsi per plures sua dona discernat, in ipso tamen omnis gratiae plenitudo permaneat.",[11,1917,1918],{},"Constat plane mediatorem Dei et hominum Christum Ihesum aecclesiam suam sic ordinasse ab ipso redemptionis humanae primordio, ut et per ministros verbi sui karismatum dona distingueret et tamen in semetipso omnium gratiarum plenitudinem principaliter retineret. Nam is qui dicit apostolus: Habemus thesaurum istum in vasis fictilibus, idem etiam confitetur, quia in pectore Ihesu sunt omnes thesauri sapientiae absconditi. Si autem in pectore Ihesu omnes thesauri sunt, et nihil excipitur, quid ergo relinquitur, quod in vasis hominum fictilibus recondatur? Sed quod ille totum naturaliter possidet, hoc illi per gratiam participatione illius iuxta mensuras habent. De illis enim dicitur, quia hoc operatur unus atque idem Spiritus, dividens singulis, prout vult. At de unigenito Filio dicit Iohannes baptista: Non, inquit, ad mensuram dat Deus spiritum, et iterum: De plenitudine eius omnes accepimus. Quia ergo ab illo uno fonte omnes iusti hauriunt unde vivant, ad illum necesse est semper gratias agendo recurrant. Nec supernae gratiae dona ab alio se credant posse percipere, nisi ipso largiente, a quo haec certum est emanare. Qui enim divini muneris non Deo, sed homini se debitores existimant, tamquam a sui fontis irrigatione siccati, necesse est, ut deficientes arescant. Nec in semetipsis prevalent",[1830,1920,1922],{"id":1921},"xi-non-mirum-si-spiritus-sanctus-ab-indignis-suscipitur-cum-et-filius-ab-impiis-sit-comprehensus","XI. Non mirum, si Spiritus sanctus ab indignis suscipitur, cum et Filius ab impiis sit comprehensus.",[1830,1924,1926],{"id":1925},"xii-quod-donum-dei-nulla-ministrorum-contagione-polluitur","XII. Quod donum Dei nulla ministrorum contagione polluitur.",[1830,1928,1930],{"id":1929},"xiii-quod-sive-verbi-sive-sacramenti-minister-dei-donis-non-possit-obsistere","XIII. Quod sive verbi sive sacramenti minister Dei donis non possit obsistere.",[1830,1932,1934],{"id":1933},"xiiii-quod-de-spiritu-suo-non-ipse-moyses-sed-deus-dedit-lxx-viris","XIIII. Quod de spiritu suo non ipse Moyses, sed Deus dedit LXX viris.",[1830,1936,1938],{"id":1937},"xv-quod-hii-qui-consecrandi-accedunt-iam-spiritum-sanctum-habeant","XV. Quod hii, qui consecrandi accedunt, iam Spiritum sanctum habeant.",[1830,1940,1942],{"id":1941},"xvi-quod-sepe-sinistra-principia-ad-felices-proveniunt-exitus","XVI. Quod sepe sinistra principia ad felices proveniunt exitus.",[1830,1944,1946],{"id":1945},"xvii-quod-per-symoniacum-spiritus-sanctus-dari-baptizando-possit-consecrando-non-possit-ratio-non-admittit","XVII. Quod per symoniacum Spiritus sanctus dari baptizando possit, consecrando non possit, ratio non admittit.",[1830,1948,1950],{"id":1949},"xviii-quod-adtendendum-sit-quid-sumatur-non-unde-sumatur","XVIII. Quod adtendendum sit, quid sumatur, non unde sumatur.",[1830,1952,1954],{"id":1953},"xix-quod-nec-novatiani-deponendi-nec-arriani-denuo-baptizandi","XIX. Quod nec Novatiani deponendi nec Arriani denuo baptizandi.",[1830,1956,1958],{"id":1957},"xx-quod-consecrationis-effectus-fidei-utitur-fundamento","XX. Quod consecrationis effectus fidei utitur fundamento.",[1830,1960,1962],{"id":1961},"xxi-quod-male-ordinati-episcopi-consecrationis-gratiam-aliis-habeant-sibi-non-habeant","XXI. Quod male ordinati episcopi consecrationis gratiam aliis habeant, sibi non habeant.",[1830,1964,1966],{"id":1965},"xxii-quod-ab-impiis-sepe-hereticis-ordinati-a-suis-non-removeantur-officiis","XXII. Quod ab impiis sepe hereticis ordinati a suis non removeantur officiis.",[1830,1968,1970],{"id":1969},"xxiii-quod-hii-etiam-quos-post-dampnationem-suam-acatius-ordinavit-honoribus-non-priventur","XXIII. Quod hii etiam, quos post dampnationem suam Acatius ordinavit, honoribus non priventur.",[1830,1972,1974],{"id":1973},"xxiiii-quod-usque-ad-hoc-tempus-symoniaca-heresis-viguit","XXIIII. Quod usque ad hoc tempus symoniaca heresis viguit.",[1830,1976,1978],{"id":1977},"xxv-hic-manifeste-probatur-quia-per-symoniacos-spiritus-sanctus-accipitur","XXV. Hic manifeste probatur, quia per symoniacos Spiritus sanctus accipitur.",[1830,1980,1982],{"id":1981},"xxvi-quod-rebaptizatio-et-reconsecratio-par-crimen-est","XXVI. Quod rebaptizatio et reconsecratio par crimen est.",{"title":23,"searchDepth":24,"depth":24,"links":1984},[1985,1986,1987,1988,1989,1990,1991,1992,1993,1994,1995,1996,1997,1998,1999,2000,2001],{"id":1914,"depth":24,"text":1915},{"id":1921,"depth":24,"text":1922},{"id":1925,"depth":24,"text":1926},{"id":1929,"depth":24,"text":1930},{"id":1933,"depth":24,"text":1934},{"id":1937,"depth":24,"text":1938},{"id":1941,"depth":24,"text":1942},{"id":1945,"depth":24,"text":1946},{"id":1949,"depth":24,"text":1950},{"id":1953,"depth":24,"text":1954},{"id":1957,"depth":24,"text":1958},{"id":1961,"depth":24,"text":1962},{"id":1965,"depth":24,"text":1966},{"id":1969,"depth":24,"text":1970},{"id":1973,"depth":24,"text":1974},{"id":1977,"depth":24,"text":1978},{"id":1981,"depth":24,"text":1982},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F19",33,{"description":23},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F19","IUse1yb-_U_MX6_TstkHX9sU0sQ0tsW9elMXi7dczgM",{"id":2009,"title":2010,"body":2011,"description":2015,"extension":28,"meta":2026,"navigation":33,"page":2010,"path":2027,"pdf_page":2028,"reading":29,"seo":2029,"sortable_pagination_id":2028,"stem":2030,"__hash__":2031},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F20.md","20",{"type":8,"value":2012,"toc":2023},[2013,2016,2020],[11,2014,2015],{},"fluere, dum ab originali plenitudine fontis obliviscuntur ubertatem suae vegetationis haurire. Unde non incongrue per Salomonem dicitur: Omnia, inquit, flumina intrant in mare, et mare non redundat; ad locum, unde exeunt, flumina revertuntur, ut iterum fluant. Hunc excursum atque recursum spiritualium fluminum mistice Lucas euangelista describit, cum ait, quia convocatis Ihesus duodecim apostolis, dedit illis virtutem et potestatem super omnia daemonia, et ut languores curarent, et misit illos predicare regnum Dei. Ecce egressus fluminum. Ac postmodum subdit: Et reversi apostoli narraverunt illi quaecumque fecerunt. Ecce reditum. Ad locum ergo, unde exeunt, flumina revertuntur, quia electi quique illi se debitores esse non ambigunt, a quo videlicet hauserant omne quod spiritaliter fluunt. Unde et Paulus ait: Divisiones gratiarum sunt, idem autem Spiritus; et divisiones ministrationum sunt, idem autem Dominus; et divisiones operationum sunt, idem vero Deus, qui operatur omnia in omnibus. Nempe cum primo ponat Spiritum, deinde subiungat Dominum, postremo Deum, ostendit sanctam Trinitatem, unum scilicet Deum omnium gratiarum esse indubitanter auctorem. Ipse enim sua dona distribuit, qui singulorum merita et operum diversitates occulta provisione discernit.",[1830,2017,2019],{"id":2018},"ii-quod-sacerdos-exterius-ministrat-sed-deus-invisibiliter-consecrat","II. Quod sacerdos exterius ministrat, sed Deus invisibiliter consecrat.",[11,2021,2022],{},"Quapropter plena fide credendum est, quod sic ministris suis Christus aecclesiasticae consecrationis delegat officium, ut tamen apud se omnium ordinum contineat principaliter sacramentum, sicque servis promovendi conservos ministerium prerogat, ut in neminem ipsum consecrandi ius virtutemque transfundat. Licet enim pontifices per iniunctae amministrationis officium consecrare videantur, sed ille veraciter consecrat, qui Spiritum sanctum invisibiliter dat. Alius namque est qui orat, alius qui exaudit; alter ille qui petit, alter qui petitionibus annuit. Quis enim est, qui se Petro et Iohanni audeat comparare? Et tamen de ipsis dicitur, quia missi Samariam, imponentes manus his qui baptizati fuerant, oraverunt pro ipsis; et illi acceperunt Spiritum sanctum. Non ergo ex eorum largitate, sed ministerio, ac perinde non illis donantibus, sed orantibus, Spiritus sanctus super credentes illapsus est. Unus est enim sacerdos magnus, unus pontifex summus, qui introivit semel non in quaelibet sancta sanctorum, sed in ipsum caelum, ut appareat vultui Dei pro nobis. Ex quo videlicet tamquam quodam vertice omne sacerdotium per aecclesiae membra diffunditur, omne quod sacrum est ineffabiliter propagatur. Unde cum discipulos ad baptizandum misit, non in eos sacramenti virtutem transtulit, sed obedientiam indidit, et non auctores baptismi, sed ministros effecit. Nam cum dicit: Ite in orbem universum, baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti, evidenter ostendit, quia non ipsi, sed ille procul dubio baptismatis auctor erat, in cuius illi nomine baptizabant. Unde et Iohannes baptista dicit: Qui me misit baptizare in aqua, ille mihi dixit: Super quem videris spiritum descendentem et manentem super eum, hic est qui baptizat. Et tamen Iohannes euangelista ait — Quamquam Ihesus non baptizaret, sed",{"title":23,"searchDepth":24,"depth":24,"links":2024},[2025],{"id":2018,"depth":24,"text":2019},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F20",34,{"description":2015},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F20","JXlI0zfhGIT6AluI_F5OMNjdmuarhkoecWt2AnuZWMg",{"id":2033,"title":2034,"body":2035,"description":2039,"extension":28,"meta":2058,"navigation":33,"page":2034,"path":2059,"pdf_page":2060,"reading":29,"seo":2061,"sortable_pagination_id":2060,"stem":2062,"__hash__":2063},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F21.md","21",{"type":8,"value":2036,"toc":2054},[2037,2040,2044,2047,2051],[11,2038,2039],{},"discipuli eius. Ecce Dominus non baptizat, et tamen de illo dicitur: Hic est qui baptizat, quia, quisquis baptizandi exhibeat ministerium, ille tamen operatur virtutis intimae sacramentum.",[1830,2041,2043],{"id":2042},"iii-quod-sicut-unus-est-qui-baptizat-ita-unus-idemque-est-qui-principaliter-consecrat","III. Quod sicut unus est qui baptizat, ita unus idemque est qui principaliter consecrat.",[11,2045,2046],{},"Si quis autem hic mihi fortassis obiciat, aliud esse baptismum humanae regenerationis, aliud consecrationem aecclesiasticae dignitatis, nos quicquid in hac parte de baptismo credimus, totum nihilominus et de consecratione sentimus. Nam cum baptismus totius aecclesiastici sacramenti origo sit atque primordium, sicut baptismus Dei est et non hominis, ita nimirum omnis aecclesiastica consecratio illi specialiter competit, a quo omnium benedictionum plenitudo profluxit. De quo videlicet dicit apostolus: Qui benedixit nos, inquit, in omni benedictione spirituali in caelestibus. Neque enim vel ipse baptismus vel prorsus aliqua consecratio magnum aliquid duceretur, nisi intuitu Spiritus sancti, qui per exercitia illa tribuitur. Nam, ut dicitur, quid est aqua nisi aqua? Sed accedit verbum ad elementum et, descendente Spiritu, fit sacramentum. Cum ergo in utroque sanctificationis genere hoc sit totum atque magnificum, quod sive ab his qui baptizantur, sive ab his qui consecrantur Spiritus sanctus accipitur, sicut non humanae virtuti vel potestati, sed auctori Deo baptismus ascribitur, ita nihilominus et quaelibet aecclesiastica consecratio ad illum per omnia necesse est referatur, operante siquidem in utrisque multiformi gratia Dei, ut et illi absolutionem obtineant peccatorum, et isti provehantur ad spiritualium ordines dignitatum; illi exuti veterem cum actibus erroris, novum induant hominem, isti tamquam sacerdotes Dei induantur iusticia; illi quasi modo geniti infantes rationabile sine dolo lac concupiscant, isti ut perveniant in mensuram aetatis plenitudinis Christi. Operatur in illis, ut fiant filii adoptionis, in istis autem, ut sint ministri et dispensatores mysteriorum Dei. Illi namque per Spiritum renascuntur, isti, eodem disponente Spiritu, iam ut filios Dei generent, preferuntur.",[1830,2048,2050],{"id":2049},"iiii-quod-dominus-cum-baptismo-simul-et-sacerdotii-iura-suscepit","IIII. Quod Dominus cum baptismo simul et sacerdotii iura suscepit.",[11,2052,2053],{},"Sincera igitur atque integra fides habet, quod sicut baptismus, ita et nihilominus sacerdotalis consecratio nulla sordentium ministrorum labe polluitur, nullo alieni reatus crimine violatur. Sed quantumvis facinorosus, quantislibet sit criminibus involutus ille qui consecrat, is qui consecratur nullo propter hoc sacri muneris detrimento percellitur nec aliqua caelestis gratiae diminutione fraudatur. Non enim ex merito sacerdotis, sed ex officio, quo fungitur, consecrationis mysterium in alterum propagatur, nec expedit in consecratore considerare, qualiter vixit, sed ministerium tantummodo attendendum est, quod accepit. Sicut enim multi sunt, qui baptizandi funguntur officio, et tamen unus est, qui baptizat: ita, licet multi sint sacerdotes, unus tamen est, qui",{"title":23,"searchDepth":24,"depth":24,"links":2055},[2056,2057],{"id":2042,"depth":24,"text":2043},{"id":2049,"depth":24,"text":2050},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F21",35,{"description":2039},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F21","KKZJFC0DJUgJhaaUOJC-IWYBkBvezZH-_Ny-AvVhX-k",{"id":2065,"title":2066,"body":2067,"description":2071,"extension":28,"meta":2082,"navigation":33,"page":2066,"path":2083,"pdf_page":2084,"reading":29,"seo":2085,"sortable_pagination_id":2084,"stem":2086,"__hash__":2087},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F22.md","22",{"type":8,"value":2068,"toc":2079},[2069,2072,2076],[11,2070,2071],{},"proprie ac specialiter consecrat. In illa nempe columba, quae super Dominum post baptisma descendit, ipse cum sacramento baptismatis et veri sacerdotii iura suscepit, fuso videlicet super eum oleo exultationis, de quo psalmigraphus canit: Unxit te, inquit, Deus, Deus tuus oleo lacticiae pre consortibus tuis. Probatur autem Redemptor noster cum baptismo simul et sacerdotii suscepisse mysterium, quia baptizatus mox coepit predicare, discipulos eligere novisque coepit miraculis coruscare. Quod eatenus profecto fecisse non legitur, si diligenter euangelici textus series recensetur. Hinc est, quod sancta aecclesia ab ipso suo capite huius normam institutionis arripuit et fideliter servat, ut instar ipsius Domini infra tricennium ad sacerdotium quemlibet non admittat. Nisi enim certa fides haberet cum baptismo Dominum simul et sacerdotium suscepisse, ut quid tantopere canonica prohiberet auctoritas ante illius aetatis tempus, quo ipse baptizatus est, quempiam ad sacerdotales infulas aspirare? Immo cur ad accipiendum sacerdotale fastigium dominicae aetatis adhiberetur exemplum, si minime crederetur tunc Dominus non sine sacerdotio suscepisse baptismum? Sicut enim baptismum, ita et sacerdotium ex parte humanitatis pro nostra salute suscepit, cuius videlicet utriusque sacramenti in eo, quod Deus est, auctor et consecrator existit. De quo apostolus dicit: Ubi precursor pro nobis introivit, secundum ordinem Melchisedech pontifex factus in aeternum. Nam et ipsi sancti apostoli non reperiuntur alibi fuisse a Domino consecrati, nisi in perceptione baptismatis. Qui tamen non aquae baptismatis manifeste leguntur immersi, sed iniunctam potius exsecuti sunt obedientiam baptizandi, quia nimirum iussi sunt baptizare credentes in nomine Patris et Filii et Spiritus sancti. Preterea cum illis a Domino dictum sit: Iohannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto non post multos hos dies, constat eos tunc perfecti baptismatis atque omnigenae simul consecrationis accepisse mysterium, cum super eos Spiritus sanctus venit in diversitate linguarum. Cum ergo in ipso humanae redemptionis exordio utriusque sacramenti genus vel a Domino vel ab apostolis simul videatur acceptum, claret baptismum sic esse consecrationis aecclesiasticae fundamentum atque principium, ut, qui baptismi principatum tenere cognoscitur, ipse nihilominus consecrationis auctor absque ulla prorsus ambiguitate credatur.",[1830,2073,2075],{"id":2074},"v-quod-nulla-sit-causa-cum-rebaptizari-quisque-non-audeat-cur-debeat-iterum-consecrari","V. Quod nulla sit causa, cum rebaptizari quisque non audeat, cur debeat iterum consecrari.",[11,2077,2078],{},"Quod cum ita sit, quid causae sit, ego non video, cum baptizatus etiam ab heretico non rebaptizetur, cur promotus a symoniaco, sicut dicitur, vel deponatur vel denuo consecretur. Si enim baptismus per homicidam vel adulterum vel etiam hereticam datus ratus habendus est, nimirum propter illud euangelicum: Super quem, inquit, videris spiritum descendentem et manentem super eum, hic est qui baptizat: nil omnino causae est, cur non et in consecrationibus ad eundem utriusque sacramenti redeamus auctorem, ut aeque dicamus: Hic est qui consecrat. Numquid enim columba illa super mediatorem Dei et hominum cum virtute baptizandi venit et cum consecrandi virtute non venit? Quid enim accipit qui baptizatur nisi Spiritum sanctum? Et rursum quid",{"title":23,"searchDepth":24,"depth":24,"links":2080},[2081],{"id":2074,"depth":24,"text":2075},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F22",36,{"description":2071},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F22","rxD4R22UNNBuAdDIJGUd9qsTMsLYJQIRV8eCqUXcNZw",{"id":2089,"title":2090,"body":2091,"description":2095,"extension":28,"meta":2106,"navigation":33,"page":2090,"path":2107,"pdf_page":2108,"reading":29,"seo":2109,"sortable_pagination_id":2108,"stem":2110,"__hash__":2111},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F23.md","23",{"type":8,"value":2092,"toc":2103},[2093,2096,2100],[11,2094,2095],{},"ille qui consecratur nisi Spiritum sanctum? Si ergo propterea quis a quocumque flagitioso baptizatus non rebaptizatur, quia Spiritum sanctum accepisse creditur, non per illius meritum, sed per eius officium, et non ab illo, sed a Christo, de quo videlicet solo specialiter dicitur: Hic est qui baptizat; cum et is qui consecratur non aliud nisi eundem Spiritum sanctum et ab ipso utique Christo suscipiat: quae inter baptizatum atque consecratum sit in hac parte diversitas, penitus non videtur. Quorum igitur una est causa, eadem debet esse sententia, nisi forte alius esse censendus est Spiritus, qui in consecrationibus datur, alius, qui in baptismo tribuitur. Sed quis hoc sacrilega temeritate presumat? cum manifeste clamet apostolus: Unus Deus, una fides, unum baptisma; et iterum: Si is, qui venit, alium Christum predicat, quem non predicavimus, aut alium Spiritum accepit, quem non accepistis, aut aliud euangelium, quod non accepistis, recte pateremini. Huc accedit, quod, sicut canonica testatur auctoritas, idcirco prohibetur rebaptizatio fieri, ne sanctae Trinitatis nomen, in quo baptizatum est, videatur annullari. Quodsi haec est causa, cur rebaptizari quisque non debeat, cui manifestius quam ordinato cuilibet a symoniaco congruit, qui non modo in sanctae Trinitatis nomine consecrat, sed et omnem prorsus ordinem catholicae consecrationis observat? Symoniacus namque, licet perverso commercio efficiatur hereticus, est tamen fide catholicus, eiusque dampnatio magis ex ambitione descendere quam videatur ad perfidiam pertinere. Quamquam, etsi iaculata in Symonem Petri sententia diligenter inspicitur, nec ipsa Symonis fides innocens invenitur: Pecunia, inquit, tua tecum sit in perditione, qui donum Dei existimasti pecunia possideri. Nam cum dicit: existimasti donum Dei pecunia possideri, evidenter ostendit, talem tunc fuisse Symonis fidem, ut, si precium daret, non immerito ad facienda miracula Spiritum sanctum negociatus acciperet.",[1830,2097,2099],{"id":2098},"vi-quod-ordinatio-si-sit-catholica-sit-etiam-rata","VI. Quod ordinatio, si sit catholica, sit etiam rata.",[11,2101,2102],{},"Moderni autem temporis symoniaci, quia miraculis se clarescere posse non sperant, non Spiritum sanctum, non eius dona desiderant, sed obtinendi principatus ambitione succensi, ad culmen tantummodo dignitatis anhelant. Itaque quantum ad fidem integri sunt, quantum vero ad monetae fabrilia symoniacae dampnationis laqueis innectuntur. Huius autem heresis duo leguntur auctores, alter sub prophetica, alter sub apostolica pestilenter emersisse doctrina, Giezi nimirum, qui magister esse videtur vendentium, Symon quoque, qui auctor videtur esse emptorum. Horum igitur sectatores, sicut non sunt in errore diversi, ita nec in dampnatione discreti. Quibus tamen si catholica fiat ordinatio, sacrae dignitatis officium, ad quod non merentes accedunt, perfecte suscipiunt. Eiusdem namque virtutis est Spiritus sanctus, cum eius gratia venditur, cuius est, etiam cum gratis datur. Nec propter perversitatis humanae commercium divina potentia propriae potestatis perdit effectum. Plane et Salvator noster, cum venditus esset et pestilentissimi talenti summa proditoris iam crumena turgeret, inter ipsas persecutorum manus precisam servo Malcho auriculam reddidit. Itaque quantae super eos virtutis esset,",{"title":23,"searchDepth":24,"depth":24,"links":2104},[2105],{"id":2098,"depth":24,"text":2099},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F23",37,{"description":2095},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F23","v14NjnqCAk6rGOQ-ZOoRGg_7GT0ZA43mRLBCiCjn2zw",{"id":2113,"title":2114,"body":2115,"description":2119,"extension":28,"meta":2122,"navigation":33,"page":2114,"path":2123,"pdf_page":2124,"reading":29,"seo":2125,"sortable_pagination_id":2124,"stem":2126,"__hash__":2127},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F24.md","24",{"type":8,"value":2116,"toc":2120},[2117],[11,2118,2119],{},"quorum manibus subiacebat, aperte monstravit. Quod autem flagitanti Herodi miracula non exhibuit, dispensationis fuit ratio, non defectio potestatis. Erat enim is, qui optabat indignus, nam ei, a quo sperabatur, non deerat potestatis effectus. Porro et in cruce suspensus, postquam spiritum reddidit, dum terra movetur, dum sol obscuratur, veli insuper facta divisio, scissio lapidum, resurrectio mortuorum: cuncta haec liquido testantur, quod non inferioris potentiae fuerit inter supplicia positus, quam nunc videlicet in dextera paternae gloriae sublimatus. Eodem itaque modo etiam de Spiritu sancto credendum est, quia unius virtutis est, et cum venalitati quodammodo subiacere cernitur et cum gratuita manus impositione prebetur. Sicut igitur Redemptor noster, dum venderetur, dum pateretur, a sua non potuit maiestate deficere, ita etiam Spiritus sanctus, licet amaritudo venalitatis obrepat, dispendium tamen pati propriae virtutis ignorat. Licet enim sacerdos quilibet operari videatur exterius, sed ipse Christus, qui verus sacerdos et summus est pontifex, accedentibus ad diversos exitus sua dona dispensat. Quae nimirum aliis quidem ad salutem, aliis proveniunt ad dampnationem. Id tamen quod datur omnino bonum est, licet reus sit ille qui accipit. Neque enim bonus medicus venenum propinaret egroto. Numquid enim buccella illa, quam Iudae Dominus porrexit, bona non fuit? Sed quod erat causa salutis, illi factum est materia dampnationis, quia instrumentum pacis non pacatus accepit. Cuncti etiam liquido novimus, quia mysterium eucharistiae, quod de sacrosancto altari sive iusti sive peccatores accipimus, utique bonum est. Nec bonus melius, nec malus accipit peius. Et tamen dicit apostolus, quia indignus iudicium sibi manducat et bibit, non diiudicans corpus Domini. Si ergo et illud corpus Domini est, quod indignus accipit, perspicuum est, quia res bona malo vertitur in perniciem, quae bono utique provisa est ad salutem. Nec tamen res mala est dicenda, quia nocet, nec ideo esse sacramentum desiit, quia execrandus accepit. Sed potius asserendum est, quia indigno eadem res facta est occasio mortis, quae bonis procurata est ad remedium salutis. Indubitanter igitur credendum est, quod, si consecratio cuiuslibet aecclesiastici ordinis intra catholicam fiat aecclesiam, in unitate videlicet orthodoxae fidei, ut in utroque nimirum recta sit fides, quicquid bono per bonum traditur, hoc etiam malo per malum efficaciter exhibetur, quia sacramentum hoc non ministrantis vel ministraturi pendet ex merito, sed ex ordine aecclesiasticae institutionis et invocatione divini nominis. Et quoniam, sicut unus est qui baptizat, ita procul dubio unus idemque qui consecrat, hoc ex larga Christi benignitate tribuitur, quod is qui accipit non meretur. Qui enim oriri facit solem suum super bonos et malos et pluit super iustos et iniustos, quid mirum, si ymbrem gratiae suae et in arenosum litus effundat? Quid novum, si etiam ipsos cecorum oculos splendoris sui radiis feriat, ut et ipsi merito cantare possint, quod infelix ille Balaam: Dixit homo, inquit, cuius opturatus est oculus; dixit auditor sermonum Dei, qui novit doctrinam Altissimi et visionem Omnipotentis videt, qui cadens apertos habet oculos.",{"title":23,"searchDepth":24,"depth":24,"links":2121},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F24",38,{"description":2119},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F24","Qk5pJ1scp0umPGKq5h8pMrBwy7DLDmHhMjRm6HyDnto",{"id":2129,"title":2130,"body":2131,"description":23,"extension":28,"meta":2142,"navigation":33,"page":2130,"path":2143,"pdf_page":2144,"reading":29,"seo":2145,"sortable_pagination_id":2144,"stem":2146,"__hash__":2147},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F25.md","25",{"type":8,"value":2132,"toc":2139},[2133,2136],[1830,2134,1887],{"id":2135},"vii-quod-balaam-symoniacus-fuit-et-tamen-prophetiae-spiritum-non-amisit",[11,2137,2138],{},"Ecce, unde hic avariciae filius tanta potuit magnalia commemorare et redemptionem mundi longissime post futuram tam expresse, tam lucide nunciare, si Spiritus sancti presentiam non haberet? Sicut enim egregius doctor ait: Quis novit, quae sunt hominis, nisi spiritus hominis, qui in ipso est: ita et quae Dei sunt nemo novit nisi spiritus Dei; presertim cum et eadem scriptura dicat, quia irruente in eo spiritu Dei, assumpta parabola, ait, videlicet quod modo premisimus. Dicimus, quod per symoniacum donum Spiritus sancti non datur? Numquid non in Balaam isto symoniaca heresis iam tunc viguisse cognoscitur? Numquid non sancti Spiritus gratiam vendere conabatur, cum ad promissionem precii ariolatus sui depromebat oraculum? Sic enim scriptura testatur, quia seniores Moab rogabant eum, habentes precium divinationis in manibus. Et rursus per alios nuntios misit ad eum: inquit Balach, filius Sephor, dicens: Ne cuncteris venire ad me; paratum habeo honorare te, et quicquid volueris, dabo tibi. Amore quidem pecuniae succensus estuabat, et tamen per eum Spiritus sanctus profunda mysteria loquebatur. Balaam denique et Balach, uterque Deo manifeste contrarius, uterque Dei populo extitisse probatur infestus, donumque divinae gratiae alter emere, alter venditare nihilominus gestiebat. Attamen propheticae revelationis arcanum et iste extra meritum protulit et ille utique indignus audivit; atque ut magis largitatem divini muneris admiremur, maledicere nitebatur Balaam, et tamen invitus e contrario benedicebat: Ad benedicendum, inquit, adductus sum, benedictionem prohibere non valeo. Chamus quippe divinae virtutis ori eius erat innexus, nec poterat aliorsum impetum linguae dirigere, nisi quo Spiritus sanctus presidens intorsisset. Cum voluntate siquidem lingua pugnabat, et turbulentam salsuginem, quam mens predampnata conceperat, per oris alveum effluere non valebat. Unde, quoniam sicut petebatur iaculari in populum Dei maledicta non potuit, ad deceptionis se argumenta convertit ac Madianitidum coram eis offendiculum posuit. Si ergo ille, qui etiam maledicere concupivit, nequaquam tamen, ut maledicere posset, obtinuit, quid nisi hoc ipsum sentiri de symoniacis valeat, ubi certe mens cum linguae benedictione concordat? Sed qui propheticae dignitatis officio inreverenter abusus est, quo tandem collatae gratiae prerogativam fine conclusit? Nam post digestam Israhelitici populi scriptura victoriam mox intulit, dicens: Balaam quoque, filium Beor, interfecerunt gladio. Sic nimirum sive symoniaci seu quilibet criminosi suscipiendis se aecclesiasticis ministeriis applicant, et donum quidem supernae gratiae ex benignitate largitoris accipiunt, et dignum tamen proprii excessus stipendium non evadunt. Hoc",{"title":23,"searchDepth":24,"depth":24,"links":2140},[2141],{"id":2135,"depth":24,"text":1887},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F25",39,{"description":23},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F25","kH6NaR_47yvzgzuoQeWtuh0Tyhptre3hKtQv1om8VWU",{"id":2149,"title":2150,"body":2151,"description":2155,"extension":28,"meta":2165,"navigation":33,"page":2150,"path":2166,"pdf_page":2167,"reading":29,"seo":2168,"sortable_pagination_id":2167,"stem":2169,"__hash__":2170},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F26.md","26",{"type":8,"value":2152,"toc":2162},[2153,2156,2159],[11,2154,2155],{},"enim illis vertitur in perniciem, quod dignis provisum est ad salutem. Atque inde illi in aeternae mortis periculum corruunt, unde alii ad capescenda vitae premia vigetius convalescunt. Certe qui illam sacrae scripturae paginam, quae de prefato Balaam loquitur, oculo vigilanti percurrit, nullatenus dubitat hunc infelicem virum, ut re vera per omnia symoniacum — excepto quod Symon necdum fuerat, ex quo detestabile illud mutuaretur agnomen — et prophetiae suae gratiam venalem habuisse, et tamen per hunc manifestissime Spiritum sanctum fuisse locutum; atque, quod non minus stupendum est, cum iam cor eius concupiscentiae ignibus ureretur, Deus sibi nihilominus per diem atque per noctem locutus quasi familiariter invenitur. Et ne fortassis idcirco Spiritum sanctum minus habuisse credatur, quia per Moysen appellatur ariolus, vigilanter eiusdem hystoriae verba percurre, et, eodem Moyse perspicue testante, repperies, quia, cum vidisset Israhel in tentoriis commorantem, protinus in illum Dei spiritus irruit et ut revera prophetam in vaticinii mox oraculum excitavit. Et ariolus ergo appellatur et propheta est, quia, quem ad propheticam dignitatem gratia superna provexerat, obsceno ariolatus nomine propria pravitas deturpabat. Ubi considerandum est, quam profundum Dei sit atque subtile iudicium, immo quam terribilis sit Deus in consiliis super filios hominum, cum videlicet miserabilis ille vir neque propter reatus sui nequiciam gratiam, quam semel acquisiverat, perdidit, et tamen propter ipsam gratiam, quam usurpabat, indignus, divinae ultionis sententiam declinare non potuit. Quid ergo mirum, si omnipotens Deus, qui semper est quod est et mutari non novit, nihilominus adhuc antiqua examinis sui iura custodiat et eandem assuetae discretionis regulam teneat, ut, quod in Balaam fecit, hodieque in suis similibus non dissimiliter operetur, quatinus et pro largitate clementiae dona sua indignis exhibeat et pro censura iustitiae dignae eos ultionis animadversione percellat?",[1830,2157,1890],{"id":2158},"viii-quod-reprobum-saulem-cum-suis-satellitibus-propheticus-spiritus-occupavit",[11,2160,2161],{},"Illud quoque obscurum non est, quod, cum Saul direxisset lictores ad rapiendum David, atque illi iuxta fidem hystoriae vidissent cuneum prophetarum vaticinantium et Samuelem stantem super eos, factus est etiam in illis spiritus Domini, et prophetare coeperunt. Cumque Saul secundo et tercio alios atque alios mitteret, et illos nihilominus propheticus spiritus invassisset, tandem, ut scriptura testatur, iratus ipse Saul abiit in Ramatham. Sed antequam pervenisset, factus est etiam super eum spiritus Dei, et prophetavit tota die nudus cum ceteris coram Samuele. Quid ergo mirum, si perversi homines dona Dei, quibus indigni sunt, ad cumulum suae dampnationis accipiant, cum et Sauli isti, quem Deus abiecerat, quem iam daemon agitare sepissime consueverat, non modo spiritum Dei ad horam suscipere, sed etiam cum suis officiis concessum sit diutius prophetare? Iracundiae nempe felle commotus et",{"title":23,"searchDepth":24,"depth":24,"links":2163},[2164],{"id":2158,"depth":24,"text":1890},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F26",40,{"description":2155},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F26","ff8iVUTsSVxCowtwUvSJrHhuZpI2RXZiU7EzC0QCEeo",{"id":2172,"title":2173,"body":2174,"description":2178,"extension":28,"meta":2189,"navigation":33,"page":2173,"path":2190,"pdf_page":2191,"reading":29,"seo":2192,"sortable_pagination_id":2191,"stem":2193,"__hash__":2194},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F27.md","27",{"type":8,"value":2175,"toc":2186},[2176,2179,2183],[11,2177,2178],{},"livoris simul et odii erat ardore succensus atque, ut non diutius immorer, Deo vacuus malo spiritui fuerat inrevocabiliter mancipatus; tamen cum ad locum chori vaticinantis accessit, repente super eum divinus spiritus irruit et velut appositam materiam ignis insiliens occupavit. Non ergo incredibile videri debet, si in sancta aecclesia, quae procul dubio thronus Dei, sacrarium est Spiritus sancti omniumque caelestium karismatum receptaculum, illud gratiae sacramentum et indignus accipiat, cui per intentionem vel vitae meritum non concordat; nimirum quia non dantis hominis vel accipientis est meritum, sed summi Largitoris est beneficium. Non enim legitur, quia spiritus, ubi dignum est, spirat, sed potius dictum est: ubi vult, spirat, ut profecto spiritualis gratia, quae ex aecclesiastica institutione tribuitur, divinae potius voluntati quam humanis meritis asscribatur. Enimvero Spiritus sanctus non pro meritis semper venit, sed pro meritis in quolibet, ad salutem videlicet, semper manet. Hinc est illud, quod veritas dicit: Si quis, inquit, diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus et mansionem apud eum faciemus. Qui enim in dilectorem suum, postquam venturum se esse promisit, mansionem quoque facturum protinus addidit, patet profecto, quia in aliis habitat Deus, in aliis hospitatur. Huic etiam illud simile est, quod ait: Super quem, inquit, requiescet spiritus meus, nisi super humilem et quietum et trementem sermones meos? Aesi patenter dicat: Et super alios quidem veniet, sed super hunc, videlicet quia dignus est, requiescet. Nam, sicut et ante nos dictum est, Spiritus sanctus sicut conciliatus et placatus requiem prestat mitibus et humilibus corde, ita contrarius et adversus immitibus ac superbis inquietudinem exagitat. Quam scilicet inquietudinem sciniphes illae brevissimae significabant, sub quibus magi Pharaonis defecerunt, dicentes: Digitus Dei est hic, fatentes sibi adversum esse Spiritum sanctum, qui erat in Moyse. Apte nimirum tercio loco, ubi sciniphum plaga ponitur, Spiritus sanctus, qui tercia est in sancta Trinitate persona, inquietis hominibus fuisse contrarius perhibetur. Hanc inquietudinem expertus est Hieu, qui divino zelo ductus ad ulciscendos quidem Dei inimicos et precipue cultores Baal vehementer incanduit, ipse tamen eos, quos Ieroboam coluerat, deos aureos non reliquit.",[1830,2180,2182],{"id":2181},"viiii-quid-doctores-de-baptismo-et-dominici-corporis-eucharistia-sentiant","VIIII. Quid doctores de baptismo et dominici corporis eucharistia sentiant.",[11,2184,2185],{},"Tria profecto precipua sacramenta in sancta frequentantur aecclesia, baptismum videlicet, corporis quoque et sanguinis dominici salutare mysterium et ordinatio clericorum. Et de baptismo quidem beatus Augustinus in expositione Iohannis euangelistae, de eucharistia vero dominici corporis in libro suo Pascasius ita concorditer disputant, ut neque per bonos sacerdotes meliora illa mysteria neque per malos fieri peiora testentur. Nimirum sive per fures sive per adulteros sive etiam per homicidas haec sacramenta fiant, nil prorsus ab his, quae sancti dedicant sacerdotes, mysteriis",{"title":23,"searchDepth":24,"depth":24,"links":2187},[2188],{"id":2181,"depth":24,"text":2182},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F27",41,{"description":2178},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F27","IG0hxr-aTvLy7StSqU1DfZ0KOqspf8FmgUHL2JmWduI",{"id":2196,"title":2197,"body":2198,"description":2202,"extension":28,"meta":2205,"navigation":33,"page":2197,"path":2206,"pdf_page":2207,"reading":29,"seo":2208,"sortable_pagination_id":2207,"stem":2209,"__hash__":2210},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F28.md","28",{"type":8,"value":2199,"toc":2203},[2200],[11,2201,2202],{},"differant. Quod, qui praedictis libris operam dedit, enucleatius absolutum esse non ambigit. Super ordinationibus autem clericorum frequens idcirco disputatio non processit, quia, duobus illis sacramentis evidenter expositis, hesitandi de tercio locum dubietas non invenit. Nunc autem modum excedens curiositas hominum novam mundo ingerit questionem et perspicuae luci plus intendendo minusque videndo conatur inferre caliginem. Quomodo, inquiunt, gratia sancti Spiritus vel per malos datur vel a malis accipitur? Non adtendentes, quia gratia sancti Spiritus ipse ordo aecclesiasticae dignitatis accipitur, quem videlicet sive indignus prebeat, sive indignus accipiat, Spiritus sanctus, qui aecclesiae suae iura disponit, ratum esse decernit. Ut enim beatus ait Hieronimus: Episcopus, presbiter et diaconus non sunt meritorum nomina, sed officiorum. Tamquam si vel tribunus ipse degener sit vel degenerem quempiam ad miliciae ordinem provehat, ad conservandum tamen miliciae suae ordinem imperator omne quod factum est firmum esse constituat; nec enim tribunicii iuris statuta convellit, qui ipsum tribunum necdum a proprii ordinis dignitate deiecit. Sed dicitur e diverso: Ecce euangelium clamat: Qui non intrat per ostium, sed ingreditur aliunde, ille fur est et latro. Esto, ut ille, qui aliunde clandestinus irrepsit, furti et latrocinii constanter arguatur, me tamen, quia per ostium intromisit, sui procul dubio criminis participem non effecit. Ille itaque perpetrati sceleris supplicium luat, dum modo me alieni reatus preiudicium non involvat, nec alterius me exhibeat culpa dampnabilem, quem propriae innocentiae puritas reddit immunem. Porro de eo quod dicitur, quoniam gratiam sancti Spiritus indignus homo accipere nequeat, constat procul dubio, quia corpus Domini, quod in sacris altaribus per sancti sacerdotis dedicatur officium, concepta sancti Spiritus virtute vivificatur et sanctificatur, ut nos vivificare valeat et sanctificare. Sicut in ipsis venerandis missarum secretis dicitur: Per quem haec omnia, Domine, bona creas, sanctificas, vivificas, benedicis. Neque enim aliter vivificari posse creditur, nisi per Spiritum sanctum, cum, testante veritate, Spiritus sit, qui vivificet. Quero ergo, cum sanctus sacerdos caeleste illud munus, quod virtute sancti Spiritus vivificatum est et sanctificatum atque, uti confidenter loquar, eiusdem divini Spiritus gratia veraciter plenum, scelerato forte cuilibet porrigit, numquid propterea Spiritus sanctus corpus dominicum deserit et tamquam squalorem sordidi vasis nauseatus abscedit? Sed si ita est, quomodo verum est, quod per apostolum dicitur, quia indigne percipiens iudicium sibi manducat et bibit, non diiudicans corpus Domini? Si enim, abscedente Spiritu, non illud iam corpus Domini, sed simpliciter communis est panis, non incidit in iudicium, qui nullum accipit sacramentum. Quodsi absurdum videtur et impium propter indigne suscipientes Spiritum sanctum a Christi corpore separare, non durum videatur malos etiam homines ad",{"title":23,"searchDepth":24,"depth":24,"links":2204},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F28",42,{"description":2202},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F28","TzbmsY7-zyMO4kIuevn19S56hEJRC2c9oee-dHIQm3E",{"id":2212,"title":2213,"body":2214,"description":2218,"extension":28,"meta":2221,"navigation":33,"page":2213,"path":2222,"pdf_page":2223,"reading":29,"seo":2224,"sortable_pagination_id":2223,"stem":2225,"__hash__":2226},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F29.md","29",{"type":8,"value":2215,"toc":2219},[2216],[11,2217,2218],{},"dignos meritorum exitus Spiritum sanctum posse suscipere. Hinc est, quod beatus Augustinus in expositione epistolae sancti Iohannis apostoli sic loquitur, dicens: Habere baptismum et malus potest, habere prophetiam et malus potest. Invenimus Saul regem habuisse prophetiam; qui persequebatur sanctum David, impletus est spiritu prophetiae et prophetare coepit. Accipere sacramentum corporis et sanguinis Domini et malus potest. Nam de talibus dictum est: 'Qui manducat et bibit indigne, iudicium sibi manducat et bibit'. Habere nomen Christi et malus potest, id est christianus vocari et malus potest. De quibus dictum est: 'Polluebant nomen Dei sui'. Ergo habere sacramenta omnia et malus potest, habere autem karitatem et malus esse non potest. Si ergo iuxta tanti doctoris sententiam omnia sacramenta malus habet, quo modo ridenda fatuitas hominum impudenter blacterat, quia symoniacus sacramenta non habet? Audiamus, quid idem preclarus doctor ex eadem re alibi dicat, ut nimirum, quam sententiam in hac, quam ventilamus, questione tenuerit, tanto liquidius, quanto frequentius innotescat. Nam cum de benedictione Ysaac in filium loqueretur, adiecit: Iusti, inquit, hominis quantum ad conscientiam pertinet, voluntas bona est, quantum autem ad prescientiam, immunis est ab adversis; Deus enim solus est, qui de futuris iudicat. Ac per hoc Ysaac iustus, quantum ad presentem humanitatem dignum est, maiorem filium suum benedicendum magis putabat. Sed Deus, qui occultorum cognitor est, minorem benedictionem mereri ostendit, ut in benedictione non hominis ostenderet esse beneficium, sed Dei, quia officii dignitas est, non hominis meritum, quam Dei sequitur benedictio. Denique dictum est a Deo in Numeris ad Moysen et Aaron sacerdotes: 'Vos ponite nomen meum super filios Israhel, ego Dominus benedicam eis', ut gratie traditio per ministerium ordinati transfundat hominibus, nec voluntas sacerdotis obesse aut prodesse possit, sed meritum benedictionem poscentis. Quanta autem dignitas sit ordinis sacerdotalis, hinc advertamus: Dictum est autem de nequissimo Caipha interfectore Salvatoris inter cetera: 'Hoc autem a semetipso non dixit, sed, cum esset princeps sacerdotum anni illius, prophetavit'. Per quod ostenditur, spiritum gratiarum non personam sequi aut dignitatem, sed ordinationem traditionis, ut, quamvis aliquis boni meriti sit, non possit benedicere, nisi fuerit ordinatus, ut officium ministerii exhibeat. Dei autem est effectum tribuere benedictionis. Haec itaque beati viri verba tam plana sunt tamque perspicua, ut, quisquis haec postquam semel adtenderit, pertinaci tamen animo parat adhuc obstinate contendere, non iam Petrum, qui nihil est, sed magnum potius Augustinum convincitur impugnare. Quid enim apertius eo quod dicitur, quia in benedictione sacerdotis non hominis est beneficium, sed Dei; et: officii dignitas est, quam Dei sequitur bene",{"title":23,"searchDepth":24,"depth":24,"links":2220},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F29",43,{"description":2218},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F29","qzsuy-ktaaAAnyP0Ds-Ujlnb7QzZNrF8K83Ep_HEHnY",{"id":2228,"title":2229,"body":2230,"description":2234,"extension":28,"meta":2245,"navigation":33,"page":2229,"path":2246,"pdf_page":2247,"reading":29,"seo":2248,"sortable_pagination_id":2247,"stem":2249,"__hash__":2250},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F30.md","30",{"type":8,"value":2231,"toc":2242},[2232,2235,2239],[11,2233,2234],{},"dictio, non hominis meritum; postremo: spiritum gratiarum non personam sequi aut dignitatem, sed ordinationem traditionis? Et revera quid mea interest, cuius meriti meus sit ordinator, dummodo, quod ille forte mercatus est, mihi gratis impertiatur et, quo ipse clandestinus irrepsit, ostiatim me civem exul, exter domesticum, heredem mercennarius introducat? Neque enim a quo, sed ad quod provehor, magnipendo. Constat igitur, quia, sicut duo illa quae superius dicta sunt, baptismus videlicet et salutaris eucharistiae sacramentum, neque meliora per bonos neque deteriora per malos fiunt, ita nihilominus et ordinatio clericorum.",[1830,2236,2238],{"id":2237},"x-quod-spiritus-sanctus-non-ex-merito-sacerdotum-sed-ex-ministerio-datur","X. Quod Spiritus sanctus non ex merito sacerdotum, sed ex ministerio datur.",[11,2240,2241],{},"Numquid denique et Caiphas ille dignus fuerat, per quem Spiritus sanctus vivificae mortis Christi mysterium loqueretur? Nam cum dixisset: Expedit, ut unus moriatur homo pro populo, ne tota gens pereat, protinus evangelista subiunxit: Hoc autem a semetipso non dixit, sed, cum esset pontifex anni illius, prophetavit. Propheticum plane spiritum ad momentum accepit, non ut ipse, quod vaticinabatur, agnosceret, sed ad hoc potius, ut conspiratores suos ad accelerandam mortem dominicam avidius incitaret. Nobis nempe, non sibi vidit et occultum sapientiae thesaurum, quem ipse ignorabat, aperuit. Nam et a symoniacis Caiphas iste non prorsus extraneus reperitur, si vigilanter veteris historiae series recensetur. Nimirum sicut Eusebius Cesariensis in aecclesiastica narrat historia, ut eadem hic quoque verba ponantur: Legalibus preceptis iam per illud tempus vi et ambitione cessantibus, nulli quippe pontificatus honor vitae vel generis merito reddebatur, ita ut anni iam successionibus mutarentur. Deinde, Iosepho in testimonium deducto, per unius quadriennii spacium quatuor pontifices annali quemque sacerdotio perfunctos sibi invicem successisse testatur. Valerius, inquit, Gratus, Anna sacerdotio deturbato, Ismahelum pontificem designavit, filium Baffi; sed et hunc non multo post abiciens, Eleazarum, Ananiae pontificis filium, pontificatui subrogavit. Post annum vero etiam hunc arcet officio et Symoni cuidam, Canifi filio, pontificatus tradidit ministerium, quo non amplius et ipse quam unius anni spacio perfunctus, Iosephum, cui et Caiphas nomen fuit, accepit successorem. Ecce Caiphas neque gratis neque legaliter intelligitur sacerdotium suscepisse, nimirum qui, deturbatis aliis et violenter eiectis, ipse in locum alienae dignitatis obrepsit, et tamen prophetiae spiritum in-",{"title":23,"searchDepth":24,"depth":24,"links":2243},[2244],{"id":2237,"depth":24,"text":2238},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F30",44,{"description":2234},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F30","bUE_gsbCD5ECEb0PjY5BvzJQHID-mQsDsNLrPpiCPIw",{"id":2252,"title":2253,"body":2254,"description":2258,"extension":28,"meta":2269,"navigation":33,"page":2253,"path":2270,"pdf_page":2271,"reading":29,"seo":2272,"sortable_pagination_id":2271,"stem":2273,"__hash__":2274},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F31.md","31",{"type":8,"value":2255,"toc":2266},[2256,2259,2263],[11,2257,2258],{},"dignus accepit. Unde et beatus Hieronimus in commentario euangelistae Mathei: Moyses, inquit, Deo iubente preceperat, ut pontifices patribus succederent, et generis series texeretur in sacerdotibus. Refert Iosephus istum Caiphan unius tantum anni pontificatum ab Herode precio redemisse. Nam, ut ita loquar, in manu ceci lumen est positum, non quod ille conspiceret, sed quod aliis ministraret. Non enim ex merito ille propheticum spiritum, sed ex ministerio, quo fungebatur, accepit. Regnum namque et sacerdotium a Deo cognoscitur institutum, et ideo, licet amministratoris persona prorsus inveniatur indigna, officium tamen, quod utique bonum est, competens aliquando gratia comitatur. Hinc est enim, quod Nabuchodonosor, postquam tres pueros in caminum misit incendii, quamvis alii plures adessent, solus tamen quartum, cuius species erat similis filio Dei, conspicere potuit. Nam Spiritus sanctus oculos mentis eius aperuisse credendus est, ut quod alios latebat solus aspiceret et quod aspexit ultro etiam agnovisset. Hinc Pharao somnium vidit, per quod venturae sterilitati, ne famis inpatiens Aegyptus profligaretur, occurrit. Hinc Abimelech divinae allocutionis oraculum meruit et, ut Saram viro redderet, ne repente moreretur, audivit. Reges enim et sacerdotes, licet nonnulli eorum reprobis sint per notabilis vitae meritum, dii tamen et christi dici repperiuntur propter accepti ministerii sacramentum. Hinc est, quod servus Hebreus diis applicari ex lege precipitur, hoc est sacerdotibus presentari; hinc alibi dicitur: Ne detrahas diis, id est, ne sacerdotibus deroges; hinc Saul, cum iam divina sententia regalis solii fuisset arce deiectus, nihilominus adhuc christus Domini usque ad obitum dicebatur. In lege quoque precipitur, ut omne primogenitum masculini sexus sanctum Domino vocaretur. Sed si meritum cuiusque diligenter adtenditur, numquid Esau sanctus iure vocabitur? De quo nimirum divina voce dicitur: Esau odio habui. Numquid Amon sanctus erit, qui dum in sororis concubitum impudenter exarsit, fratris Absalon gladium, ultorem videlicet incestuosi criminis, proprio sanguine madefecit? Numquid Manasses, numquid Ochozias sancti recte dici possunt, quorum alter, scriptura teste, omnem caeli miliciam coluit, alter, dum Beelzebub, deum Accaron, de vitae diuturnitate consuluit, miserando exitu vitam in perfidiae suae desperatione conclusit? Aliud namque est ex vitae meritis sanctum esse, aliud ex ministerio conditionis dici.",[1830,2260,2262],{"id":2261},"xi-non-mirum-si-spiritus-sanctus-ab-indignis-accipitur-cum-et-filius-sit-ab-impiis-comprehensus","XI. Non mirum, si Spiritus sanctus ab indignis accipitur, cum et Filius sit ab impiis comprehensus.",[11,2264,2265],{},"Et sanctitatis quidem meritum in alium non transfertur, ordo autem ministerii in",{"title":23,"searchDepth":24,"depth":24,"links":2267},[2268],{"id":2261,"depth":24,"text":2262},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F31",45,{"description":2258},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F31","-L5F32BR-TEwrw1grwIvzexN6g0Wqr52F5Xd_isa8uE",{"id":2276,"title":2277,"body":2278,"description":2282,"extension":28,"meta":2285,"navigation":33,"page":2277,"path":2286,"pdf_page":2287,"reading":29,"seo":2288,"sortable_pagination_id":2287,"stem":2289,"__hash__":2290},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F32.md","32",{"type":8,"value":2279,"toc":2283},[2280],[11,2281,2282],{},"plares, prout aecclesiastica postulat institutio, propagatur. Ubi nimirum non discernendum, quis consecrationis officium habeat, sed quid habeat. Aliud namque est gratiae sacramentum, aliud est ipsa gratia. Sacramentum siquidem gratiae dat omnipotens Deus etiam per malos, ipsam autem gratiam nonnisi per semetipsum. Saepe namque Deus, ut dictum est, et illis spiritum suum ex largitate suae clementiae prerogat, quos tamen per meritum pravae conversationis ignorat. An non et illi spiritum Dei indubitanter habuerant, qui venientes ante tribunal iudicis clamant: Domine, nonne in nomine tuo prophetavimus, et cetera quae secuntur? Quibus videlicet ilico respondetur: Discedite a me, operarii iniquitatis, nescio vos. Qui nimirum dum se et prophetiae spiritum habuisse testantur, et tamen repulsionis sententiam subeunt, patenter ostenditur, quia in quibusdam neque propter pravitatem vitae Spiritus sanctus excluditur, neque propter Spiritum sanctum, quo irreverenter abusi sunt, vita dampnabilis excusatur. Sicut enim, testante Domino: Nescis, unde veniat, aut quo vadat, sic etiam scire non potes, cur aliquando et in reprobos homines veniat atque per eos suae voluntatis indicium promat. Nam cum apostolus dicat, quia spiritualis homo iudicat omnia et a nemine iudicatur, quis iudicet ipsum Spiritum sanctum, si et in pravos non abhorreat archana quadam, quam ipse novit, discretione descendere, qui etiam coessentialem et coaeternum sibi Dei filium noluit ex impiorum manibus liberare? Unde per Salomonem dicitur: Benignus est enim spiritus sapientiae, et non liberavit maledictum a labiis suis. Benignus namque Spiritus sanctus congrue dicitur, quia mala merentibus bona retribuit et dignis supplicio gratiae suae munus impertit. Quis autem hoc loco maledicti nomine nisi redemptor noster debet intellegi? qui ut nos a maledictionis vinculo solveret, ipse non respuit maledictionibus subiacere. Unde et Paulus dicit: Christus, inquit, nos redemit de maledicto legis, factus pro nobis maledictum, quia scriptum est: Maledictus omnis, qui pendet in ligno, ut in gentibus benedictio Abrahae fieret in Christo Iesu, ut pollicitationem spiritus accipiamus per fidem. Benignus ergo Spiritus sanctus non liberavit maledictum a labiis suis, quia cuncta dominicae passionis mortisque supplicia, quae de Christo per ora prophetarum ante predixerat, congruo tempore per exhibitionem operum efficaciter adimplevit. Tunc enim quodammodo a suis eum labiis liberaret, si, quod de illo propheticis enuntiarat oraculis, per rerum ordinem non implesset. Ubi notandum, quam profunde, quam mistice simul congruat doctoris utriusque sententia. Quod enim unus dixit, quia spiritus non liberavit maledictum a labiis suis, hoc est, quod alter asseruit: ut pollicitationem spiritus accipiamus per fidem. Atque ut ostendat vir sapiens, de quo maledicto loqueretur, premissa sententia protinus addidit: Quoniam renum illius testis est Deus et cordis eius scrutator est verus et linguae illius auditor. Quia enim Patris",{"title":23,"searchDepth":24,"depth":24,"links":2284},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F32",46,{"description":2282},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F32","ty2VLN4efRoMou8d0etvz3oy2qLYcc0bJVOieC15yWg",{"id":2292,"title":2293,"body":2294,"description":2298,"extension":28,"meta":2310,"navigation":33,"page":2293,"path":2311,"pdf_page":2312,"reading":29,"seo":2313,"sortable_pagination_id":2312,"stem":2314,"__hash__":2315},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F33.md","33",{"type":8,"value":2295,"toc":2307},[2296,2299,2301,2304],[11,2297,2298],{},"et Filii inseparabilis et coessentialis est unitas, rerum Filii testis et cordis eius scrutator iure Pater asseritur, cuius nimirum virtus et sapientia ipse Filius nulla ab eo creditur inaequalitate diversus, nulla probatur abiunctione semotus. Linguae etiam illius auditor est, sicut ipse testatur: Pater, inquit, gratias ago tibi, quoniam audisti me; ego autem sciebam, quia semper me audis. Idcirco igitur spiritus non liberavit maledictum a labiis suis, quia Deus testis atque scrutator est cordis illius et linguae auditor, acsi patenter diceret: Ideo Dei filius passionis supplicia pertulit, quia ipse Filius, cui cum Patre et eodem Spiritu sancto una voluntas, una est providentia, id fieri pro humani generis salute decrevit. De quo nimirum apostolus: Qui dilexit me, inquit, et tradidit semetipsum pro me. Ut ergo ad proposita redeamus, quid mirum, si Spiritus sanctus aliquando in reprobos veniat, cum et Filius eiusdem cum eo naturae atque potentiae impiorum se manibus tradidit et non solum se eorum verberibus affici, sed et inferri sibi mortis atrociam non contempsit?",[1830,2300,1926],{"id":1925},[11,2302,2303],{},"Si enim visibilis solis huius radius nullas caligosae cuiuslibet scrobis tenebras patitur, nullis cloacarum sordibus inquinatur, quid mirum, si summus et incircumscriptus Spiritus tenebrosa vel sordida quorundam pectora suo splendore perstringat, ipse tamen nihilominus in sua munditia et puritate permaneat? Cuiuscumque ergo criminis reus extiterit ille qui consecrat — nimirum sive superbus, sive luxuriosus, sive homicida, sive etiam symoniacus —, ipse quidem pollutus est et letali procul dubio lepra perfusus, sed donum Dei, quod per illum transit, nullius tabe polluitur, nullius contagione foedatur. Purum namque est, quod per illum fluit, mundum et liquidum ad terram fertilem transit. Sancta namque aecclesia hortus deliciarum et spiritualis est paradysus, karismatum videlicet supernorum fluentis irriguus. Ponamus ergo, ut mali sacerdotes quodammodo lapidei sint canales: in lapideis autem canalibus aqua nil germinat, donec per eos decurrens in fecundas se areolas fundat. Licet enim plures reprobos sacerdotes seriatim temporum vices attulerint, videlicet ut et consecrantes et consecrati aeque reperiantur indigni, fons tamen ille vivus non restringitur, quominus usque ad finem seculi per nemus aecclesiae profluat, ut non solus ille sacerdotalis ordo, sed et omnes in Christo renati salutis suae poculum hauriant. Per sacerdotes siquidem baptismus et chrisma tribuitur, et omne aecclesiastici sacramenti ministerium exhibetur.",[11,2305,2306],{},"Si ergo sacerdotum pravitas divina posset dona reprimere, illis certe prevaricantibus necesse erat totum genus humanum a divinis beneficiis resilire. Quodsi illis stantibus homines munera superna susciperent, labentibus autem nullatenus impetrarent, necessario iam non Deo, sed sacerdotibus utique causam atque omnem vim propriae salutis ascriberent. Sed absit, ut mihi obesse valeat minister malus, ubi procul",{"title":23,"searchDepth":24,"depth":24,"links":2308},[2309],{"id":1925,"depth":24,"text":1926},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F33",47,{"description":2298},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F33","AptWlUDEqHcIY8rpQvvMTIAoQOcYyPiYbn9f3iD4IyE",{"id":2317,"title":2318,"body":2319,"description":2323,"extension":28,"meta":2332,"navigation":33,"page":2318,"path":2333,"pdf_page":2334,"reading":29,"seo":2335,"sortable_pagination_id":2334,"stem":2336,"__hash__":2337},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F34.md","34",{"type":8,"value":2320,"toc":2329},[2321,2324,2326],[11,2322,2323],{},"dubio bonus est dominus, aut maliciosus preco, ubi est benivolus iudex. Non enim exhorret columba, non nauseat sordentium quorumlibet ministerium, dum ille, in quem tota descendit, solus consecrationis teneat principatum. Per hoc enim unitas aecclesiae stat, quia Christus apud se consecrandi virtutem tenuit et in neminem ministrorum consecrationum iura transfudit. Nam si consecratio ex sacerdotis merito vel virtute procederet, ad Christum profecto nullatenus pertineret. Sed quamvis pontifex manus imponat et benedictionis verba per iniunctum sibi ministerium proferat, Christus est certe, qui consecrat et archana maiestatis suae virtute sanctificat. Hinc est quod ad Moysen divina voce precipitur: Loquere Aaron et filiis eius: Sic benedicetis filiis Israel et dicetis eis: Benedicat tibi Dominus et custodiat te; ostendat Dominus faciem suam tibi et misereatur tui; convertat Dominus vultum suum ad te et det tibi pacem. Moxque subiungitur: Invocabunt, inquit, nomen meum super filios Israel, et ego benedicam eis. Sacerdotum ergo est divinum nomen super eos, qui consecrandi sunt, invocare, sed ipsius Dei proprium est interius benedicere. Ministris plane exterior consecrationis ordo tribuitur, sed soli Domino ipsius consecrationis efficacia reservatur. Unde est quod ipse dixit in Exodo: Ego Dominus, qui sanctifico vos. Si igitur Dominus est, qui sanctificat, cur timendum, ne plectibilis cuiusquam servi reatus obsistat?",[1830,2325,1930],{"id":1929},[11,2327,2328],{},"Conqueritur autem apostolus, quia quidam falsi fratres propter invidiam et contentionem Christum predicarent non sincere. Sed quid ad haec? Numquid prohibendos esse decernit? Audi ergo quid sequitur: Quid enim, inquit, dum omni modo, sive per occasionem sive per karitatem Christus annuntietur, et in hoc gaudeo, sed et gaudebo. Porro autem habet Christus ministros verbi, habet ministros nihilominus sacramenti, utriusque profecto muneris alios fideles et bonos, alios nequam et perfidos; sed neque a bonis melius, neque a malis accipitur peius. Ministri siquidem sunt diversi, sed unum est utique quod prebetur. Bonus plane est auctor munerum, et quod dat nullas contrahit maculas ex obsequio ministrorum. Pura fluit vena et superfluo leprosa manus propinantis adtenditur, ubi clarum atque perspicuum est quod hauritur. Quid enim ad momentum rei, sive bonus sive malus sit qui ministrat, dummodo unus idemque semper sit, qui sive verbi sive sacramenti principalis auctor existit? In exhibendis sane miraculorum signis vel in prophetiae oraculis sive etiam in habendis virtutibus piae religionis gratia sancti Spiritus minuitur vel augetur. Sicut a magistro Heliseus petiit dicens: Peto, inquit, ut fiat duplex spiritus tuus in me. Quae nimirum petitio in Helisei miraculis impleta fuisse dignoscitur, in quibus",{"title":23,"searchDepth":24,"depth":24,"links":2330},[2331],{"id":1929,"depth":24,"text":1930},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F34",48,{"description":2323},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F34","6Egk6Z_sq_NzdzMNHV4KXa5cTFyv66pvCIB15t5HAIw",{"id":2339,"title":2340,"body":2341,"description":2345,"extension":28,"meta":2356,"navigation":33,"page":2340,"path":2357,"pdf_page":2358,"reading":29,"seo":2359,"sortable_pagination_id":2358,"stem":2360,"__hash__":2361},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F35.md","35",{"type":8,"value":2342,"toc":2353},[2343,2346,2350],[11,2344,2345],{},"certe et maior virtus quam in Helyae signis et duplex numerus invenitur. Quod qui eorum hystorias studiose considerat, non ignorat. At non in officiorum gradibus fit ista diversitas, neque enim alius alio magis est presbiter sive diaconus aut quilibet horum. Illic plane fides atque devotio postulantis adtenditur, hic solummodo aecclesiasticae institutionis ordo servatur. Audiamus, quid de malis predicatoribus Dominus dicit: Super cathedram Moysi sederunt scribae et Pharisaei. Omnia quaecumque dixerint vobis, servate et facite, secundum vero opera eorum nolite facere. Si ergo sacerdotis cuiuslibet pravitas non preiudicat verbo, quod per illum audientibus datur, quo pacto obesse valeat sacramento, quod non homine, sed Deo auctore tribuitur? Uterque nimirum, et is qui predicat et ille qui consecrat, ministrator est, non donator. Unde fit plerumque, ut una quidem sit doctoris lingua, sed non uno modo apud auditorum mentes eius fructificent verba, dum alterius cor velut glaciali frigore torpeat, alterius spiritus audito verbo mox divini amoris igne fervescat. Unde ergo fit, quod verba, quae ex uno ore prodeunt multorumque aures uniformiter feriunt, non uno modo ad cordium archana pertingunt, nisi quia alius est, qui extrinsecus ex officio linguae ministrat, alius qui propria virtute voces predicantis per interiora dispensat? Sive ergo in erogandis doctrinae verbis sive in aecclesiasticis ordinibus conferendis, nequaquam sacerdos suis virtutibus utitur, sed solum exsequitur iniunctae amministrationis officium, quo potitur. Alioquin, si ex merito sacerdotis ista procederent, omnem profecto fidem divinae gratiae vacuarent.",[1830,2347,2349],{"id":2348},"xiiii-quod-de-spiritu-suo-non-ipse-moyses-sed-deus-dedit-septuaginta-viris","XIIII. Quod de spiritu suo non ipse Moyses, sed Deus dedit septuaginta viris.",[11,2351,2352],{},"Neque enim homo dat quod divinum est, sed qui malis bene utitur, unus est Deus, qui sive per bonos sive etiam per malos solus sua dona largitur. Atque ideo divinae gratiae donum neque ex malorum amministratione minuitur neque per bonorum exsecutionem prorsus augetur. Quod nimirum manifeste cognoscitur, si sacrae tenor hystoriae ad memoriam revocetur. Dixit enim Dominus Moysi: Congrega mihi septuaginta viros de senioribus Israel, quos tu nosti, quod senes populi sint ac magistri, et duces eos ad ostium tabernaculi federis faciesque ibi stare tecum, ut descendam et loquar tibi et auferam de spiritu tuo tradamque eis. Ubi notandum, quod non ait: 'auferes de spiritu tuo tradesque eis', sed potius: auferam et tradam, ut profecto ostenderet, quia non homo homini Spiritum sanctum tradit, sed solus ipse est, qui, prout vult, gratiae suae dona distribuit. Unde et paulo post subditur: Descenditque Dominus per nubem et locutus est ad eum, auferens de spiritu, qui erat in Moyse, et dans septuaginta viris. De spiritu autem Moysi viris dedisse Dominus dicitur, ut et ordinatores et ordinatos unum debere spiritum habere perspicue doceantur, quatinus rectores aecclesiae nequaquam inter se diversa sentiant, unde scismata,",{"title":23,"searchDepth":24,"depth":24,"links":2354},[2355],{"id":2348,"depth":24,"text":2349},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F35",49,{"description":2345},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F35","Qjjox6I8L9xjivns9219PJ4otMGX-hUi_z77pQM5oSY",{"id":2363,"title":2364,"body":2365,"description":2369,"extension":28,"meta":2380,"navigation":33,"page":2364,"path":2381,"pdf_page":2382,"reading":29,"seo":2383,"sortable_pagination_id":2382,"stem":2384,"__hash__":2385},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F36.md","36",{"type":8,"value":2366,"toc":2377},[2367,2370,2374],[11,2368,2369],{},"quod absit, aut hereses pestilenter emergant, sed unum omnes concorditer doceant atque in unitate spiritus unanimiter vivant. Porro autem, sicut septuaginta illi, quos Dominus post apostolos ordinavit, totidemque fere isti, quos cum Moyse sustentare populi onus voluit, typum pretendebant presbiterorum: ita nihilominus Moyses primum, et post apostoli dignitatem videntur obtinuisse pontificum. Et sicut neque illi ab apostolis neque isti a Moyse Spiritum sanctum accipere potuerunt, sic etiam de episcopis ceterisque aecclesiasticae dignitatis ordinibus procul dubio sentiendum est, nimirum quia unus omnipotens Deus, qui eos per diversos ordinum gradus moderaminis sui dispensatione distinxit, solus etiam, prout ipse novit, spiritus sui gratiam in unumquemque diffudit. Neque enim in illa spiritus datione aliud sibi Moyses arrogare privilegium potuit, quam quod illi vox divina precepit, nimirum ut viros eligeret, eosque ducens ad ostium tabernaculi, cum eis staret. Haec est summa operis Moysi. Quid ergo suae virtutis in hoc Dei munere Moyses recognoscere potuit, cum insuper et duo ex his, qui descripti fuerant, scriptura teste, in castris positi, et ad tabernaculum non venerunt, et tamen, eo nesciente, aeque ut ceteri spiritum perceperunt? In eo sane, quod de spiritu Moysi tolli dicitur atque aliis dari, nullum Moyses dispendium sui spiritus pertulisse credendus est, velut si ab ardente lucerna lumen quelibet materia mutuetur, nullo propter hoc lucerna proprii splendoris detrimento minuitur.",[1830,2371,2373],{"id":2372},"xv-quod-hii-qui-consecrandi-accedunt-iam-habeant-spiritum-sanctum","XV. Quod hii qui consecrandi accedunt iam habeant Spiritum sanctum.",[11,2375,2376],{},"Enimvero ad instar septem donorum Spiritus sancti septem nihilominus sunt ordines aecclesiasticae dignitatis. Quod autem his omnibus gradibus adhuc et alii preferuntur, videlicet ut sunt patriarchae, archiepiscopi vel episcopi, ab his non tam novus ordo suscipi, quam in eodem ipsi sacerdotio videntur excellentius sublimari. Nam cum sacerdos idcirco dicatur, quia sacrum dat, hoc est, quia Deo sacrificium offerat, quid in aecclesia sublimius, quid eminentius sacerdotio poterit inveniri, per quod videlicet mysterium dominici corporis et sanguinis probatur offerri? Licet igitur illi quibusdam privilegiis pro suo quisque ministerio specialiter potiantur, quia tamen id, quod omnibus maius est, commune cum reliquis sacerdotibus habent, cum eis etiam et ipsi non immerito sacerdotii nomen tenent. Ad hos nempe gradus cum ministri aecclesiae provehuntur, non ita credendi sunt Spiritum sanctum noviter ac repente suscipere, ut ipsos tamquam eotenus vacuos ille supernus habitator tunc primum incipiat visitare, sed hoc potius modo, ut, quos iam inhabitat, per ampliorem gratiam ad altioris quoque gradus incrementa perducat. Alioquin, quomodo quis in subeundis honoribus noviter illum posset accipere, cum et ipsi gradus per morosa temporum intervalla regulariter conferantur, et baptismus, cui primitiae spiritus adscribuntur, longe prius susceptus fuisse videatur? Nam et in apostolis eadem non",{"title":23,"searchDepth":24,"depth":24,"links":2378},[2379],{"id":2372,"depth":24,"text":2373},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F36",50,{"description":2369},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F36","6DrmHbGo8l2zY3e9qZndr2P4uLnmeLpxeHHuJvd9DTM",{"id":2387,"title":2388,"body":2389,"description":2393,"extension":28,"meta":2396,"navigation":33,"page":2388,"path":2397,"pdf_page":2398,"reading":29,"seo":2399,"sortable_pagination_id":2398,"stem":2400,"__hash__":2401},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F37.md","37",{"type":8,"value":2390,"toc":2394},[2391],[11,2392,2393],{},"ambigitur discretio fuisse servata, videlicet ut Spiritum sanctum, quem iam habebant, rursus acciperent et de gratia ad gratiam suis aucti provectibus aspirarent. Salvo plane mysterio, quo divina providentia primitus occulte in eorum cordibus intelligitur operata, his manifesto munere Spiritum sanctum suscepisse leguntur; primo scilicet tunc, cum Dominus insufflavit et dixit: Accipite Spiritum sanctum, secundo cum super eos in figura linguarum ignis apparuit. Verumtamen et ante haec tam perspicuae donationis indicia, inter ipsa videlicet vocationis novae primordia divinitus inspirati fuisse noscuntur. Nam quomodo possent cuncta, quae corporaliter intuebantur, abicere ac sub unius vocis imperio ad invisibilia festinare, nisi iam interioribus eorum oculis gratia Spiritus sancti infulsisset? Unde et Paulus ait: Qui spiritum Christi non habet, hic non est eius. Quae nimirum apostolica sententia, licet necdum fuerit scripta, iam tamen erat procul dubio vera. Nequaquam ergo ut Christi essent, Christi se discipulatui tradidissent, si iam spiritus eius primitias non haberent. Manus itaque divinae largitatis, quod iam suis fidelibus dederat, iterum atque iterum dedit, ut frigida atque arentia corda suum munus iterando et ferventius accenderet et affluentius inundaret. Sic nimirum, sic humana natura, quae longo fuerat noxiae vetustatis squalore consumpta, ad florem novae vitae quibusdam erat incrementorum processibus reformanda. Si ergo secundum ea, quae superius comprehensa sunt, non modo in inferiori quolibet gradu quis constitui, sed ne baptizari quidem sine Spiritu sancto potuit, quisquis ad officium sacerdotale provehitur, non noviter Spiritum sanctum, sed eius utique, quem iam habet, suscipit incrementum. Sicut enim una anima per omnia corporis membra diffunditur, sic uno Dei spiritu sancta universalis aecclesia vegetatur. Unde et Paulus Corinthiis dicit: Sicut enim corpus unum est et membra habet multa, omnia autem membra corporis, cum sint multa, unum corpus sunt: ita et Christus. Etenim in uno spiritu omnes nos unum corpus baptizati sumus. At vero anima cum sit una, omnia quidem membra vivificat, sed non unam eandemque vim membris omnibus amministrat; quibusdam nempe quasi quadam prerogativa concedit, quod aliis non impertit. Nam cum cetera membra per eam communiter vivant, oculus ab ea specialiter accipit, non solum ut vivat, sed etiam ut videat, auris ut audiat, cor ut sapiat, naris ut olfaciat, lingua ut loquatur. Cumque eadem anima nullatenus sit diversa, diversa tamen singulis membris iniungit officia. Sic etiam Spiritus sanctus, dum universis in Christo renatis fidem tribuit, quasi vitam cunctis aecclesiae membris infundit, sicut divina voce dicitur: Iustus autem ex fide vivit. Cum vero nonnullos ad aecclesiasticae dignitatis ministeria provehit, velut quibusdam superioribus membris specialia dona concedit. Preterea utrum limi sibi sint oculi, camurae aures, simae etiam nares, anima non discernit. Sed sive honesta sive foeda sint haec, proprii iuris officium cuique distribuit, ut quodam modo non magnipendere videatur, cuiusmodi ipsa sint membra, sed loca potius, in quibus sunt natu-",{"title":23,"searchDepth":24,"depth":24,"links":2395},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F37",51,{"description":2393},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F37","2EIBGbb-wfaW8bGWUC7P85fkiy8_DQvqqAyTd80OuqY",{"id":2403,"title":2404,"body":2405,"description":2409,"extension":28,"meta":2420,"navigation":33,"page":2404,"path":2421,"pdf_page":2422,"reading":29,"seo":2423,"sortable_pagination_id":2422,"stem":2424,"__hash__":2425},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F38.md","38",{"type":8,"value":2406,"toc":2417},[2407,2410,2414],[11,2408,2409],{},"raliter constituta. Ita quoque Spiritus sanctus ad conferendum spiritualis gratiae sacramentum non tam vitae meritum quam iniuncti gradus adtendit officium; ut non magnopere ad momentum rei huius attineat, quod aecclesiae membra deformiter sint honesteve composita, sed id potius, ubi sint posita; et a nobis non tam merita sint consideranda quam loca, presertim cum apostolus dicat: Posuit Deus membra, unumquodque eorum in corpore, sicut voluit. Sed sepe contingit, ut membra ipsa, quibus potiora sensuum prerogantur officia, deformitati reperiantur obnoxia, cum cetera scilicet conspicua sint venustate decora. Quae nimirum illorum officiis communi simul utilitate participant, cum tamen in se nullum prorsus nevum eorum deformitatis admittant. Unde et idem dicit apostolus: Quae inhonesta sunt nostra, abundantiorem honestatem habent. Ita profecto clerici quod specialiter habent non magis sibi quam usui totius aecclesiae communiter debent. Sicque fit, ut, si indigni sunt, et privilegium, quo preferuntur, aliis debeant et reatus, quo premuntur, iudicium non evadant. Nam si pro se tantummodo ministerium sacerdotale susciperent, non ab re homines de illorum meritis disputarent. Sed quoniam pro communi omnium salute gratia illa tribuitur, non adtendendum, qualibus datur, sed pro quibus datur. Porro autem veritas dicit: Ego sum vitis, et vos palmites. Ex hac vite diversi prodeunt palmites, alii quidem aliquando precidendi, alii germinandis fructibus perpetuo reservandi. Sed qui precidendi sunt, quamdiu falx euangelica vel canonica non accesserit, quicquid affertur, a bonorum palmitum fructibus non secernitur, sed indifferenter habetur.",[1830,2411,2413],{"id":2412},"xvi-de-nequissimis-episcopis-quorum-tamen-ordinatio-rata-fuit","XVI. De nequissimis episcopis, quorum tamen ordinatio rata fuit.",[11,2415,2416],{},"Hinc est enim, quod omnes ordinationes, quae a Liberio, heretico videlicet et sedicioso, sunt factae, in sui status noscuntur immobilitate servatae. Porro Liberius perfidiae deceptus errore, Arianae heresi subscripsisse dignoscitur, ac per eius transgressionem nefandissima scelera sunt commissa. Multi quoque sacerdotes et clerici per eius maliciam sunt perempti, residui quoque catholici non solum ab aecclesiis, sed etiam a balneis prohibiti. Liberius itaque factus apostata sex annorum spacio supervixit. Quicquid tamen super ordinationibus egit, fixum et ratum in sui vigoris stabilitate permansit. Quid de papa Vigilio dicam? Qui nimirum sceleratus et impius quicquid ordinando constituit, nemo pontificum cassare presumpsit. Istum denique noveris esse Vigilium, qui prius Bonifacio papae est molitus insidias, quatinus, eo vivente, apostolicam sedem sacrilegus obtineret, sed, resistente senatu, conatus inlicitos et nefarios implere non potuit. Postmodum vero solitis machinationibus Silverium papam aggressus est apostolica dignitate privare. Quod ille mox animadvertens, sinodale concilium congregavit, ubi auctoritate sancti Spiritus et apostolica potestate eum ut",{"title":23,"searchDepth":24,"depth":24,"links":2418},[2419],{"id":2412,"depth":24,"text":2413},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F38",52,{"description":2409},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F38","m5GrJ0kkJosYUOQmE4cKlNJeOaCxbbvflgZ6s134HOA",{"id":2427,"title":2428,"body":2429,"description":2433,"extension":28,"meta":2436,"navigation":33,"page":2428,"path":2437,"pdf_page":2438,"reading":29,"seo":2439,"sortable_pagination_id":2438,"stem":2440,"__hash__":2441},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F39.md","39",{"type":8,"value":2430,"toc":2434},[2431],[11,2432,2433],{},"revera symoniacum et invasorem aecclesiae anathematis vinculis obligavit. Vigilius tamen, ut sacrilega mente conceperat, per imperialem potentiam datamque pecuniam et falsorum amminiculo testium predictum papam Silverium nequiter condempnavit, monachicis vestibus induit et ad Pontias in exilium destinavit, sustentans eum pane tribulationis et aqua angustiae. Ibique felix papa ille confessor factus, defunctus ac sepultus est; ad cuius tumulum nonnulli sanabantur infirmi. Vigilius autem dignis anathematis nexibus irretitus, reus insuper homicidii, nefariis ausibus se papam instituit. Sed o inestimabilem divinae clementiae pietatem! Vigilius, qui iam desperatus erat ob culpam, servatur ad poenitentiam, Antimum scilicet hereticum patriarcham, quem reconciliare spoponderat, inthronizare noluit. Propterea longo detrusus exilio durisque afflictionibus maceratus factis digna recepit et sic demum procul a patria defunctus, quievit in Domino. Ordinationes tamen eius, ut dictum est, in sua perpetim stabilitate permanserunt. Haec autem, quae de Silverio Vigilioque retulimus, partim in sinodali decreto eiusdem Silverii, partim in pontificali codice digesta leguntur. Si ergo nec tam flagiciosorum pontificum statuta cassantur, quo pacto innocenti homini symoniaci manus officiat, quem propria conscientia non condempnat. Quomodo aliena pravitas a divina gratia separat, quem propria Deo vita commendat? Spiritus enim sanctus per eum datur, a quo procul dubio non habetur. Sed ut nostrae imbecillitatis assertio fidem audientibus prebeat, beatus etiam Augustinus ad medium idoneus suffragator accedat. Contra Parmenianum enim Donatistam his alloquitur verbis: Quod autem, inquit, in libro Sapientiae legitur: 'Spiritus sanctus disciplinae effugiet fictum et auferet se a cogitationibus, quae sunt sine intellectu', ita intellegendum est, ut desit saluti eius, mysterium tamen non deserat, quod per eum salutem operatur illorum. Unde ait apostolus: 'Si enim volens hoc facio, mercedem habeo, si autem invitus, dispensatio mihi credita est'. Ac si dicat: Illis prodest, quibus hoc dispenso, non mihi, qui facio. Idem quoque doctor egregius in expositione beati Iohannis euangelistae sic loquitur: 'Iam vos mundi estis propter verbum, quod locutus sum vobis'. Quare non ait: 'mundi estis propter baptismum, quo abluti estis', sed ait: 'propter verbum, quod locutus sum vobis', nisi quia et in aqua verbum mundat? Detrahe verbum, et quid est aqua nisi aqua? Accedit verbum ad elementum, et fit sacramentum, etiam ipsum tamquam visibile verbum. Nam et hoc utique dixerat, quando discipulis pedes lavit: 'Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus'. Unde ista tanta virtus aquae, ut corpus tangat et cor abluat, nisi faciente verbo? Non quia dicitur, sed quia creditur. Nam et in ipso verbo aliud est sonus transiens, aliud virtus manens. 'Hoc est verbum fidei, quod predicamus', ait apostolus, 'quia, si confessus fueris in ore tuo, quia dominus est Iesus, et credideris in corde tuo, quia Deus illum suscitavit a mortuis, salvus eris. Corde enim creditur ad iusticiam, ore autem confessio fit ad salutem'. Unde et in Actibus apostolorum legitur:",{"title":23,"searchDepth":24,"depth":24,"links":2435},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F39",53,{"description":2433},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F39","CBUg57YwqAAQXUxaRk6vp9D_2WUFNqO-cbjcK1WBsJg",{"id":2443,"title":2444,"body":2445,"description":2449,"extension":28,"meta":2463,"navigation":33,"page":2444,"path":2464,"pdf_page":2465,"reading":29,"seo":2466,"sortable_pagination_id":2465,"stem":2467,"__hash__":2468},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F40.md","40",{"type":8,"value":2446,"toc":2460},[2447,2450,2453,2457],[11,2448,2449],{},"'Fide mundans corda eorum'. Et in epistola sua beatus Petrus: 'Sic et vos', inquit, 'baptisma salvos facit, non carnis depositio sordium, sed conscientiae bonae interrogatio in Deum'. 'Hoc est verbum fidei, quod predicamus', quo sine dubio, ut mundare possit, consecratur et baptismus. Christus quippe nobiscum vitis, cum Patre agricola, dilexit aecclesiam et se ipsum tradidit pro ea. Lege apostolum et vide, quid adiungat: 'Ut eam sanctificaret', inquit, 'mundans eam lavacro aquae in verbo'. Mundatio igitur nequaquam fluxo et labili tribueretur elemento, nisi adderetur 'in verbo'. Hoc verbum fidei tantum valet in aecclesia, ut per ipsam credentem, offerentem, benedicentem, tinguentem etiam tantillum mundet infantem, quantumvis nondum valentem corde credere ad iusticiam et ore confiteri ad salutem. Totum hoc fit per verbum, de quo Dominus ait: 'Iam vos mundi estis propter verbum, quod locutus sum vobis'.",[11,2451,2452],{},"Secundum ergo beati huius viri sententiam, immo secundum ipsius Redemptoris nostri salutarem doctrinam, sacramenti cuiusque mysterium non ex consecrantis est merito, sed in consecrationis est verbo, ut non magnopere perpendatur, quid in consecratore per meritum lateat, sed quid in eum, qui consecrandus est, per verba descendat. Idem quoque ipse in expositione decimi psalmi sic ait: Iustus autem quid fecit? Si vos Cecilianus offendit, Christus quid vobis fecit? Qui traditorem suum, quem diabolum nominavit, qui ante traditionem Domini nec loculis dominicis fidem potuit exhibere, cum ceteris discipulis ad predicandum regnum caelorum misit, ut demonstraret dona Dei pervenire ad eos, qui cum fide accipiunt, etiam si talis sit, per quem accipiunt, qualis Iudas fuit.",[1830,2454,2456],{"id":2455},"xvii-de-anatholio-et-polichronio-qui-post-scelerata-primordia-bene-conversi-dignas-se-suis-ordinibus-ostenderunt","XVII. De Anatholio et Polichronio, qui post scelerata primordia bene conversi dignas se suis ordinibus ostenderunt.",[11,2458,2459],{},"Cur ergo vana hominum temeritas iactat, quod innocentis mundiciam aliena valeant foedare contagia, et eos negociatorum crimen obruat, qui contractum penitus negociationis ignorant, cum et hii sepe, qui male ceperunt, bene consumment, et sinistra principia ad bonos exitus emendatioris vitae satisfactione proveniant? Sed ut, quod sermone proferimus, firmemus exemplo, non obscurum est, quod, sancto Flaviano Constantinopolitano episcopo ob catholicam fidem in exilium destinato, Anatholius, eo vivente, in loco eius ab hereticis ordinatus est. Ad quem sanctus papa Leo ita loquitur dicens: Decessore enim tuo beatae memoriae Flaviano propter defensionem catholicae veritatis eiecto, non immerito credebatur, quod, ordinatores tui contra sanctorum canonum constituta viderentur sui similem consecrasse. Sed affuit misericordia Dei in hoc te dirigens atque confirmans, ut malis principiis bene utereris et non te iudicio hominum provectum, sed Dei benignitate monstrares. Quod vere ita accipiendum est, si hanc divini muneris gratiam mala offensione non perdas. Preterea quid etiam de Polichronio Ierosolimitano videlicet loquar episcopo? Qui profecto, sicut in Gestis pontificalibus invenitur, dum Ierusalem primam sedem superbus assereret summumque pontificem se contumaciter perhiberet, in symoniacae quoque hereseos voraginem lapsus est, ita ut nec clericos sine pecunia promoveret nec ex cuiuslibet dedicatione basilicae minus quam decem auri libras male mercatus acciperet. Quid plura? Tandem",{"title":23,"searchDepth":24,"depth":24,"links":2461},[2462],{"id":2455,"depth":24,"text":2456},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F40",54,{"description":2449},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F40","_eQLgLEurI6CiynCUSrGwbD2ulxNigfV_c_ZROkQizA",{"id":2470,"title":2471,"body":2472,"description":2476,"extension":28,"meta":2487,"navigation":33,"page":2471,"path":2488,"pdf_page":2489,"reading":29,"seo":2490,"sortable_pagination_id":2489,"stem":2491,"__hash__":2492},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F41.md","41",{"type":8,"value":2473,"toc":2484},[2474,2477,2481],[11,2475,2476],{},"Xixtus Romanae sedis episcopus, collecto concilio, cum septuaginta sex episcopis depulsum propria sede dampnavit eique tria dumtaxat aecclesiae predia usufructuario iure constituit. Locum tamen eius intactum servari precepit, ordinationem suspendit et episcopum quendam Theodolum nomine in sede eius vicarium dereliquit. Post menses autem novem, cum Ierosolimitana civitas famis inopia premeretur, Polichronius predia ipsa, quae fruenda perceperat, vendidit eorumque precium legaliter exlex pauperibus erogavit. Quod cum Xixtus episcopus accusante et pium crimen inpingente Prisco diacono didicisset — aiebat enim, quia distrahere sibi aecclesiae bona non licuit, quae ad tempus dumtaxat utenda suscepit —, sanctus papa gavisus est valde et mox Valentiniano Augusto pium facinus intimavit. Deinde congregata synodo, Romanus pontifex, Valentiniano pariter consedente, tractare ceperunt, quid digne de Polichronio fieret, qui in ipsa deiectionis suae pauperie cuncta distribuens euangelicam viduam Redemptoris ore laudatam laudabiliter imitatus esset. Competenti itaque censura decretum est, ut is non viduaretur, qui viduam victum suum pie largiendo secutus est. Sic igitur Polichronius, qui digne gradum suum prius superbus et avarus amisit, postmodum largus factus et humilis pristinae sibi dignitatis infulas reparavit. Si ergo Anatholium, qui, ut superius dictum est, et vivente ac depulso episcopo et ab hereticis insuper ordinatus est, sancta conversatio potuit excusare, si Polichronium perspicue symoniacum una potuit elemosina honori pristino restituere, quo pacto dicitur, quia promotus a symoniaco suscepti honoris fructum nullatenus consequetur?",[1830,2478,2480],{"id":2479},"xviii-quod-per-indignos-etiam-sacerdotes-exhibentur-sepe-miracula","XVIII. Quod per indignos etiam sacerdotes exhibentur sepe miracula.",[11,2482,2483],{},"Immo quid mirum, si per malos ministros Deus omnipotens in aecclesia sua propagari officium sacerdotale permittat, cum per eosdem etiam virtutum signa frequenter exhibeat, non videlicet ob religiosae vitae meritum, sed propter acceptum sacerdotalis ministerii sacramentum? Nam, ut ex multis perstringam pauca, Phesulanus episcopus Raimbaldus nomine manifestissime erat dupliciter symoniacus, quia videlicet non solum ipse per pecuniam pontificatus culmen obtinuit, sed et vix aliquando gratis aut clericos aut ullas consecravit aecclesias. Huc accedebat, quod preter alias unam habebat publice ac familiarius adherentem et tamquam legitimae desponsationis uxorem, quorum filii et filiae adhuc plures extant et foederati coniugiis et succrescentibus liberis cumulati. Per hunc itaque talem plura perhibent exhibita fuisse miracula. Ex quibus videlicet unum hic referre sufficiat, ut in uno mens colligat, quid etiam ex aliis, quae fama vulgavit, probabiliter credat. Rozo namque, qui dicitur magister cantorum, Florentinae aecclesiae diaconus, vir adprime litteralibus studiis eruditus, in magno clericorum suorum conventu, presente quoque reverentissimo domno Gerhardo suo episcopo, hoc mihi per ordinem retulit: 'Demoniaca', inquit, 'aliquando deducta est ad nostri episcopatus aecclesiam, forte tunc inventionis dominicae crucis sollempnitas agebatur. Cum vero ad offertorium perventum esset, quod nimirum dicitur: Veniens vir splendidissimus ad Constantinum, nescio quo casu repente clericis oblivio modulationis obrepsit. Protinus illa tamquam in adiutorium lapsis accurrens, in medium festina prosilivit, in organum mox excellentissimae vocis erupit et tam naviter, ut omnes",{"title":23,"searchDepth":24,"depth":24,"links":2485},[2486],{"id":2479,"depth":24,"text":2480},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F41",55,{"description":2476},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F41","HV06L3R_XRd-EDFWTO8IX3-XDTz2_r3SwAH2MRopmqQ",{"id":2494,"title":2495,"body":2496,"description":2500,"extension":28,"meta":2509,"navigation":33,"page":2495,"path":2510,"pdf_page":2511,"reading":29,"seo":2512,"sortable_pagination_id":2511,"stem":2513,"__hash__":2514},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F42.md","42",{"type":8,"value":2497,"toc":2507},[2498,2501,2504],[11,2499,2500],{},"mirarentur, suavis melodiae regulam tenuit. Adiuratus autem demon, ut exiret, respondit, quia a Romulo dumtaxat deberet expelli. Hoc audientes miserae mulieris comites mox ad Fesulanam properant festinanter aecclesiam ibique ante altare beati Romuli divinam misericordiam prestolantur. Sed et illic inquisitus demon respondit se nullatenus egredi, nisi Raimbaldus adveniret episcopus. Cumque prefatus episcopus venire satageret, dicebat interim demon: 'Ve, ve! ecce episcopus nunc ascendit equum, ecce ante illam vel illam domum modo pertransit'. Et illi notantes loca, probabant cuncta sic se habere veraciter, sicut mendax spiritus asserebat. Tandem episcopus veniens, invocato Christi nomine, de obsesso corpore malignum spiritum protinus expulit et mulierem ad propria liberam incolumemque remisit.",[11,2502,2503],{},"Eodem quoque tempore, cum videlicet symoniaca pestis per totum corpus aecclesiae letaliter serperet passimque per omnes gradus aecclesiasticos libere pullularet, Marinus quidam presbiter erat, huius videlicet Eleuchadii reverentissimi atque honestissimi viri pater, qui monasterio nunc preest beatae Dei genitricis semperque virginis Mariae iuxta Faventinae urbis moenia constituto. Hic itaque huius, quem prediximus, Eleuchadii matrem publice tamquam legitimam possidere non reverebatur uxorem. Huic presbitero plane tantam divina dispensatio contulerat gratiam, ut, si sanctificatam a se aquam frugibus per agros aspergeret, non ulterius vermiculorum, non erucarum, non denique locustarum lesura fruges pestis aliqua remaneret, sed mox agmine facto omnes abscederent, postquam eas aquae sanctificatio conspersisset. Aliquando autem eiusdem Marini presbiteri dominus Hieremias nomine adversus aemulum suum, generis quidem affinitate propinquum, sed voluntate prorsus adversum, gravissimae simultatis odio laborabat. Qui videlicet inter cetera inimiciciarum dampna timens etiam, ne venationibus deditam canum suorum sagacitatem hostile prestigium fascinaret, petiit iam dicto presbitero, ut situlam aqua plenam per exorcismum sanctificaret sibique deferret, quia suis quibusdam usibus satis necessariam iudicaret. Cumque simplici animo quod imperatum fuerat peregisset, Hieremias sapiens quidem ut mala faciat, virtutem vero sacramenti quia prorsus ignorat, margaritas ante porcos mittere non formidat. Nam sanctificatam aquam cantabro stultus immiscuit et canibus suis, ne incantari per maleficium potuissent, ad devorandum obtulit. Sed aliter providentia sentiente divina, in contrarium est eius versa sententia. Malum siquidem, quod male cavere volebat, incurrit, et dum brutis animalibus inconsulte consulere studuit, suam potius animam laesit. Nam ad vescendum canes admissi, cum ad primos impetus avida vixdum laxarent ora et ferales cibos necdum lingua contingerent, primo naribus odore percepto, protinus in terram omnes mortui corruerunt. Tunc dupliciter ille confusus, nimirum et peccati reus et facultatis amissae dampno percussus, Marino presbitero omnem rei seriem, prout se habebat veritas, innotescit et tantae audaciae tantique sacrilegii dari sibi penitentiam flebiliter querit. Abnegat Marinus tanti criminis sibimet arrogare iudicium, nec aliud super illo statuere quibuslibet hinc inde pulsatus precibus adquievit, nisi ut, si penitentiam veraciter quereret, ad apostolicae sedis apicem necessario properaret. Cui tandem ille necessitate compulsus paruit atque apud Romanam aecclesiam penitentiae iudicium, quod flagitabat, accepit.",[11,2505,2506],{},"Alio quoque tempore puellam quandam, quam idem Marinus presbiter baptizaverat, lupus rapuit atque in silvarum condensa saltuumque secreta multis insequen",{"title":23,"searchDepth":24,"depth":24,"links":2508},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F42",56,{"description":2500},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F42","20HrM9c5pAqLHD85CsYhtLQ37J-UjIl3QXWxMO4d2SM",{"id":2516,"title":2517,"body":2518,"description":2522,"extension":28,"meta":2534,"navigation":33,"page":2517,"path":2535,"pdf_page":2536,"reading":29,"seo":2537,"sortable_pagination_id":2536,"stem":2538,"__hash__":2539},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F43.md","43",{"type":8,"value":2519,"toc":2532},[2520,2523,2526,2529],[11,2521,2522],{},"tibus asportavit. Cumque post eam et mater exanimata concurreret, repente Marinum presbiterum sibimet obvium repperit eique cum magnis eiulatibus flebilis querelae singultibus expressit: 'Heu, heu, pater', inquit, 'numquam suspicari sic potui, ut miserae matris infelicior filia, quam de sacro fonte ipse traxisti, cruentis beluis rapina fieret et cibus facta lupis ferinae rapacitatis ingluviem saciaret'. Cui presbiter ait: 'Noli timere, mulier, quia, si illa est veraciter, quam ego baptizavi, numquam bestia devorandi eam accipiet potestatem'. Deinde audax ac temerarius hoc etiam insipienter adiecit: 'Si enim', inquit, 'ego illam lavacro sacri baptismatis ablui, et eam bestia laceraverit, iam non credam, quod Deus regnet in caelis'. Mira res, post quatuor fere horas ultra octo propemodum miliaria inter frutecta silvarum illesa, incolumis est reperta. Iuxta quam et lupus innocens stabat. Et sicut leoni cadaver prophetae de Samaria redeuntis violare non licuit, ita lupus iste puellam non est ausus ledere. Sed quantum datur intelligi, ultro etiam visus est custodire. In puella itaque nulla penitus lesio est inventa, nisi quod crura eius et brachia spinarum ruborumque videbantur aculeis cruentata.",[11,2524,2525],{},"Alius quoque presbiter nuper in his partibus fuit, huius videlicet reverentissimi viri Gerhardi frater, qui nunc preest monasterio sancti Donati in suburbio Immolensis oppidi constituto. Et presbiter ille communis quidem ac pene secularis erat vitae, sed tantam a Domino consecutus fuerat gratiam, ut, si quis sibi nuntiaretur a serpente percussus, mox sanctificatam a se aquam nuntianti porrigebat, ut biberet; qua hausta, tanta protinus divinae virtutis efficacia clarescebat, ut is, qui biberat, tamquam si eum anguis specialiter momordisset, omne vulnerati virus evomeret, et ille, qui percussus fuerat, funditus veneno vacuus et totis visceribus humore pestifero defecatis liber et incolumis remaneret.",[11,2527,2528],{},"Alius autem presbiter erat nullius pene momenti, ita ut secularis prudentiae ne tenui quidem calleret ingenio, litteras autem vix sillabatim ac rustice balbutiret. Aliquando vero gallinam eius vespertina hora accipiter rapuit, quae scilicet iniuria amarissimo illum iracundiae felle commovit, ita plane, ut minaretur sancto, in cuius nomine dedicatam regebat aecclesiam, quia, nisi sibimet altile suum, quod perdiderat, redderet, nequaquam sibi de cetero aecclesiastica officia celebraret. Et tamquam linguae vesania non plene sufficeret, manibus est ausus excedere et ipsum altare virgis aggressus est verberare. Quid plura? Mane die altero gallina rediit, et exceptis alis et capite, omnibus aliis deplumata pennis, nullum lesionis in toto corpore vestigium reportavit, ut liquido monstraretur, quia presbiteri, licet insani, voces divina pietas omnino non respuit, dum in eius ornitem devorandi licentiam accipiter non accepit.",[11,2530,2531],{},"Et quid mirum, si divina dispensatio per qualescumque sacerdotes, orthodoxos tamen, miraculorum virtutes ostendat, cum per ipsos quoque hereticos sepe signa suae potentiae manifestet? Nam, ut de ceteris sileam, quod in Tripertita historia legitur, non absurdum videtur, si eisdem verbis simpliciter inferatur: Interea, inquit, incendium in civitate Constantinopolitana factum paulatim pervenit ad thermas, quae vocantur Achilleae, deinde ad locum, qui dicitur Pelargus, ita ut Novatianorum comprehenderetur aecclesia. Tunc fertur Paulum eorum episcopum inter flammas aecclesiae restitisse, supplicantem Deo, ne aecclesia pariter cremaretur. Qui locus ereptus",{"title":23,"searchDepth":24,"depth":24,"links":2533},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F43",57,{"description":2522},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F43","CL8W7af_GL8ojvOtIzus_WpPRmsqJNvm9byU0Zpg8Ls",{"id":2541,"title":2542,"body":2543,"description":2547,"extension":28,"meta":2556,"navigation":33,"page":2542,"path":2557,"pdf_page":2558,"reading":29,"seo":2559,"sortable_pagination_id":2558,"stem":2560,"__hash__":2561},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F44.md","44",{"type":8,"value":2544,"toc":2554},[2545,2548,2551],[11,2546,2547],{},"est et actenus stat illesus; in quo loco septima decima die mensis Augusti apud Novatianos collectio celebratur. Hunc itaque locum non solum christiani, sed etiam pagani ex eo tempore venerantur.",[11,2549,2550],{},"Sed haec virtutum signa, quae vel per hereticos vel per indignos rectae fidei operatur divina dispensatio sacerdotes, quia non cuiuslibet eorum merito, sed ministerio conceduntur, nequaquam eos vel ab his, quae merentur, suppliciis liberant, vel apud districtum iudicem perpetrati reatus excusant. Unde enim aucupantur gloriam, inde in confusionis decidunt ignominiam, et quo magis extolluntur favoribus adulantium, eo proclivius in dampnationis aeternae precipicia demerguntur. Et sepe tales terribili morte percussi luce clarius indicant, quam revera reprobi fuerint, qui specie tenus quasi mirabiles apparebant.",[11,2552,2553],{},"Nam et is, cuius paulo ante meminimus, Fesulanus episcopus, cum tantae pravitatis esset, ut et laicus eius frater honestae modestiae cum eo familiaritatem habere minime dignaretur, signorum tamen adeo virtutibus coruscabat, ut in dedicatione unius dumtaxat aecclesiae quinque coram omni populo curasse demoniados constanter a perhibentibus asseratur. Sed quia non suis, sed alienis miraculis claruit, ad obitum veniens, ultrici ante ignem igniti corporis animadversione signavit. Papula siquidem perniciosae uredinis in pede eius pestilenter exorta, sic totam plantam, tibiam coxamque cum inguine simul ac genitalibus comprehendit, ut usque ad vitalia serpendo procederet et ut, velut aridi materiam stipitis viscera eius interna depascens, occultis eum vaporibus conflagraret, quatinus hic iam primitivus ignis accenderet, quem flamma postmodum numquam deficiens absorberet. Tam quippe intolerabilis atque immanissimi languoris nimietate constrictus nec dignam cognoscitur penitentiam suscepisse nec mulierum a se contubernium, quarum etiam tunc impudenter uti ministerio non verebatur, voluit absentare. Porro autem cum Redemptor noster dicat, quia in digito Dei eiceret demonia ipse, digitus autem Dei procul dubio Spiritus sanctus accipitur, evidenter agnoscitur, quia numquam demones e corporibus hominum nisi per virtutem sancti Spiritus expelluntur. Unde liquido manifestum est, quia episcopus ille, licet indignus, licet fuerit symoniacus et illecebrosae luxuriae spurcicia maculatus, demones tamen effugare nullatenus potuisset, si virtutem in se sancti Spiritus non haberet. Nam et Samson, qui contra legis divinae precepta alienigenae nationis meretricibus utebatur, quomodo tam durissima vincula potuisset effringere, tot inermis et solus hominum milia trucidare, nisi eum fortitudo sancti Spiritus roborasset? Preterea et prophetes ille falsus sine prophetica sancti Spiritus revelatione non fuit, qui fallendi artifex virum Dei de Bethel revertentem contra divina precepta comedere per accurata mendacia persuasit asserens: Angelus, inquit, locutus est mihi in sermone Domini dicens: 'Reduc eum tecum in domum tuam, ut comedat panem et bibat aquam'; moxque scriptura sequitur: Fefellit eum, inquit, et duxit secum; et paulo post: Cumque sederent ad mensam, factus est sermo Domini ad prophetam, qui reduxerat eum, et exclamavit, rei videlicet ordinem, quo perimendus erat, quoniam voce Domini inoboediens fuerat. Ubi notandum, quia, quem fefellisse fratrem scriptura prius evidenter accusat, ad cundem mox sermonem Domini factum ac verissima prophetasse indubitanter affirmat. Et certe, si facti huius diligenter ordo pensatur, deceptor iste procul dubio viri innocentis homicida fuisse convincitur; in talem tamen Spiritus sanctus venire non rennuit, et in ipso",{"title":23,"searchDepth":24,"depth":24,"links":2555},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F44",58,{"description":2547},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F44","Xv_p_9KdHfIg93DYD1uh1XyH7kz-5efbtgj1YGaAiwI",{"id":2563,"title":2564,"body":2565,"description":2569,"extension":28,"meta":2580,"navigation":33,"page":2564,"path":2581,"pdf_page":2582,"reading":29,"seo":2583,"sortable_pagination_id":2582,"stem":2584,"__hash__":2585},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F45.md","45",{"type":8,"value":2566,"toc":2577},[2567,2570,2574],[11,2568,2569],{},"captiosae deceptionis articulo, dum parat per mendacium fallere, coactus est per veritatis oraculum prophetare. Enimvero quis Heli sacerdotem nosciat reprobum et tam pro lenitate sui quam pro liberorum diffrenata licentia divinae animadversionis sententia condemnatum? Eius tamen benedictione non fuit sterilis uterus Annae, cui nimirum fecunditatem imprecatus est vulvae. Ait enim scriptura: Benedixit Heli Helchanae et uxori eius et dixit: 'Reddat tibi Dominus semen de muliere hac pro foenore, quod commodasti Domino', moxque subiungit: Visitavit ergo Dominus Annam, et concepit, et peperit tres filios ac duas filias. Hanc itaque benedictionem efficacem reddidit non meritum hominis, sed officium sacerdotis, et quod non habebat causa ministri, virtus exhibuit ministerii.",[1830,2571,2573],{"id":2572},"xviiii-quod-sepe-sinistra-principia-ad-felices-proveniunt-exitus","XVIIII. Quod sepe sinistra principia ad felices proveniunt exitus.",[11,2575,2576],{},"Quid denique officiat symoniacus, si ordinandis manum imponat, cum neque id quod habetur auferre neque quod divinitus augetur prevalet inhibere? Illud siquidem caelestis gratiae munus non de marsupio extrinsecus satagentis, sed de thesauro profertur invisibiliter presidentis. Nam etsi fur sit ille qui seminat, terra tamen auctore Deo vires germinandis frugibus amministrat. Licet sordida sit manus aut leprosa, quae plantat, mundus certe fructus decerpitur, cum ad maturitatis plenitudinem pervenitur. Ex adulterino sepe coniugio pulchra soboles nascitur, et ex obscena voluptate parentum spectabilis oritur species liberorum. Alios quidem filios Iacob ex legitimis uxoribus genuit, alios ex concubinarum servili conditione suscepit. At cum ad capescendam hereditatem utrique perveniunt, parili inter se distribuendarum sortium iure ceduntur. Fares de Thamar et exposita in bivio nascitur, sed non minimus inter Israhelitarum cognationum principes invenitur. Salomon ex ea, quae fuit Uriae, cognoscitur habuisse principium, qui tamen regalis sceptri incomparabiliter obtinuit principatum. Obeth certe ex Ruth Moabitide duxit originem, sed egregium regem David, magnum videlicet meruit habere nepotem. Booz quoque Raab meretrix genuit, qui tamen in regali dominicae genealogiae catalogo meruit numerari. Et quid alios memorem, quandoquidem et ipse Dei mediator et hominum de peccatoribus originem duxit et de fermentata massa sinceritatis azima absque ulla vetustatis infectione suscepit; immo, ut expressius dicam, ex ipsa carne virginis, quae de peccato concepta est, caro sine peccato prodiit, quae ultro etiam carnis peccata delevit. Quid ergo mirum, si valida manus Domini atque ad quodcumque voluerit efficax hoc faciat in spiritu, qui vivificat, quod agere probatur etiam in carne, quae non prodest quicquam? Qui enim facit, ut sinistra principia ad faustos proveniant exitus et hoc in rebus utique terrenis, quomodo credendus est id ipsum propensiori dispensatione non agere in spiritualibus sacramentis? Nimirum qui precipit fructus arborum sordidi plantatoris nescire contagium, cur etiam iubere negetur ab his qui consecrantur omnem scelerati consecratoris prorsus abesse reatum? Qui",{"title":23,"searchDepth":24,"depth":24,"links":2578},[2579],{"id":2572,"depth":24,"text":2573},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F45",59,{"description":2569},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F45","HjntOvEJGMrfeJGGq0Ecdr5-hl2T79znM60rzI8omh0",{"id":2587,"title":2588,"body":2589,"description":2593,"extension":28,"meta":2604,"navigation":33,"page":2588,"path":2605,"pdf_page":2606,"reading":29,"seo":2607,"sortable_pagination_id":2606,"stem":2608,"__hash__":2609},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F46.md","46",{"type":8,"value":2590,"toc":2601},[2591,2594,2598],[11,2592,2593],{},"manzeres cum legitimis, ancillarum filios cum herilibus in consortium velut erciscundae hereditatis adscivit, nec aliqua eos ab his inaequalitate discrevit: quid mirum, si et eos, qui a pravis sacerdotibus sunt promoti, cum his simul, qui a bonis ordinati sunt, parili faciat sacerdotalis officii dignitate potiri? Quod plane nequaquam fit per meritum consecrantis, sed per verbum potius Dei vivi et permanentis. Verbo denique Dei Patris dictum est: Germinet terra herbam virentem et facientem semen et lignum pomiferum faciens fructum iuxta genus suum. Et ecce hoc verbum ita hodie permanet illibatum, ut nequaquam diversitatem agricolarum imitetur proventus fructuum, sed iuxta uniuscuiusque genus proprium semen in herbis, proprium reperiatur in pomis. Quod profecto semen rursus terrae committitur, ac postmodum non diversum, sed iuxta sui generis speciem reparatur. Si ergo ex verbi virtute divini terra, quod accipit, ad eandem similitudinem reddit: quid mirum, si sacerdotalis illa benedictio, quae tamquam semen in accedentis animam iacitur, sacerdotium per afflatum sancti Spiritus invisibiliter operetur? Atque ideo non iam seminantis imago digne requiratur in fructu, sed sola, ut ita dixerim, seminis similitudo procedat? Dixit enim animalibus Deus: Crescite et multiplicamini. Ex cuius videlicet efficacia verbi cuncta usque nunc creantur animantia, non certe principaliter nova, sed ex eodem originali semine per traducem propagata. Cum igitur verba illa, quae nimirum semel prolata sunt, tam immobiliter vigent, quid ex illis sacerdotalium benedictionum verbis est sentiendum, quae sacra prorsus atque divina idcirco semper in promovendis exterius repetuntur, ut misterium intrinsecus operentur? Nam cum incantatorum verbis inesse tanta virtus asseritur, ut eis tamquam lapidibus iniectis serpens percussa frangatur: quid mirum, si sacerdotalis benedictio sacramentum in se virtutis divinae contineat, unde ille sacerdos, qui admotus est, fiat? Numquid enim maioris sunt virtutis incantatoria verba quam illa efficacia prorsus et mistica ac divini nominis invocatione sacrata?",[1830,2595,2597],{"id":2596},"xx-quod-per-symoniacum-spiritus-sanctus-dari-baptizando-possit-consecrando-non-possit-ratio-non-admittit","XX. Quod per symoniacum Spiritus sanctus dari baptizando possit, consecrando non possit, ratio non admittit.",[11,2599,2600],{},"Illud sane mirandum, cur tanta stoliditate desipiant, qui symoniacos baptizare efficaciter posse, consecrare autem nullatenus posse inpudenter affirmant? Et quamquam de hoc iam superius sit breviter disputatum, non ab re videtur adhuc enucleatius disserendum. Ponamus ergo in medio symoniacum baptizantem, eundem quoque nihilominus consecrantem, et discernamus, si possumus, cur baptismus per",{"title":23,"searchDepth":24,"depth":24,"links":2602},[2603],{"id":2596,"depth":24,"text":2597},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F46",60,{"description":2593},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F46","glCK9HXBMUPNXy6Tn6ha27cN7Gt-G2CpREukAB8RoiI",{"id":2611,"title":2612,"body":2613,"description":2617,"extension":28,"meta":2620,"navigation":33,"page":2612,"path":2621,"pdf_page":2622,"reading":29,"seo":2623,"sortable_pagination_id":2622,"stem":2624,"__hash__":2625},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F47.md","47",{"type":8,"value":2614,"toc":2618},[2615],[11,2616,2617],{},"eum traditus valeat, cur consecratio in irritum cedat ac, sicut dicitur, veri sacramenti vires amittat? Ecce is qui baptizat post prima fidei rudimenta, quae catecuminum docuit, iuxta aecclesiasticae institutionis morem mox orationes super eum dicit, quae videlicet in hoc ipsum sacerdotali sunt auctoritate compositae, sicque per exorcismi gratiam malignum hostem, qui eotenus in eos tirannidem exercebat, expellit et Spiritum paraclitum invocando piis in eum precibus introducit. Sed quid aliud etiam consecrator agit, quam quod orationes nihilominus dicendo canonicas eundem Spiritum sanctum super eum, qui provehitur, invocat atque, ut in eum descendere dignetur, exorat? nisi quod maius quid per baptizantem agitur, quam id sit, quod per consecratoris officium exhibetur. Plus est enim Spiritum sanctum in eum, in quo nondum fuerat, nova dignatione descendere, quam eum, cui per fidem iam inerat, ad superioris gradus ordinem promovere. Per cathethizantis namque sive baptizantis officium et spiritus immundus expellitur, et in novo homine advenienti Deo habitaculum preparatur, sicut videlicet eiusdem exorcismi verba testantur, quibus per adiurationis imperium ad iniquum spiritum dicitur: Tu autem effugare, diabole, appropinquabit enim iudicium Dei. In consecrationibus autem non malum, quod iam deletum abesse credebatur, expellitur, sed bonum, quod collatum fuerat, per cumulum gratiae plenioris augetur. Credendumne est ergo, ut unus idemque homo et quod maius est agere et quod minus est non possit implere? At fortassis e contrario dicitur, quia nonnulla videntur inesse illis iniciandae fidei rudimentis, quae nequaquam adhibentur consecrationis peragendae misteriis, ut videlicet sal, quod in neophiti os mittitur, aqua, cui baptizandus immergitur, chrisma etiam, quo linitur. Sed haec quidem per se considerata nuda sunt elementa nihilque noscuntur habere misticae dignitatis arcanum, ad orationem autem sacerdotis et invocationem divini nominis virtutis intimae concipiunt sacramentum. Non ergo in rebus materialibus atque terrenis, sed in precibus sacerdotum et invocatione divinitatis sive consecrandi sive baptizandi sacramenta consistunt, quamquam et in consecrationibus sacerdotum sanctificatum oleum videatur nihilominus adhiberi. Cum ergo unus idemque videlicet symoniacus utrobique canonicarum orationum ordinem expleat, utrobique nomen divinitatis regulariter invocet, quomodo per eum in baptismo Spiritus sanctus detur, quomodo in sacerdotali promotione non detur, non rationis penetrat sensus, non humanus discernit intuitus. Sed dicitur econtra, quia symoniacus, quod non habet, dare non potest. Age ergo, quid est, quod in faciem catecumini sacerdos insufflat dicens: Exi ab eo, immunde Sathana, da honorem Deo vivo et vero, da honorem Spiritui sancto. Quibus utique verbis patenter ostenditur, quia per illam hominis insufflationem, archano nimirum divinae virtutis agente misterio, et spiritus malus expellitur, et Spiritus sanctus introire dignatur. Quod nimirum totum si ita per insufflationem nihilominus symoniaci sicut et per boni sacerdotis impletur officium: cur, quod in uno sacramento posse conceditur,",{"title":23,"searchDepth":24,"depth":24,"links":2619},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F47",61,{"description":2617},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F47","82UONBwoIunataDJjSgKz8PeNpfgbP_uMcfu3kYH3aI",{"id":2627,"title":2628,"body":2629,"description":2633,"extension":28,"meta":2644,"navigation":33,"page":2628,"path":2645,"pdf_page":2646,"reading":29,"seo":2647,"sortable_pagination_id":2646,"stem":2648,"__hash__":2649},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F48.md","48",{"type":8,"value":2630,"toc":2641},[2631,2634,2638],[11,2632,2633],{},"posse etiam consequenter in altero denegetur? Nam et baptismus — quod absit! — si venaliter prebeatur, tametsi sacris canonibus sit vehementer adversum, nequaquam credendum est plenae atque perfectae regenerationis caruisse mysterium. Ideoque is, qui baptismum sub hac pecuniae prestatione suscepit, nec digne rebaptizandus asseritur nec expers divini muneris iudicatur. Quodsi ad tantae pervicaciae prorumpatur insaniam, ut symoniacorum etiam baptismus irritus iudicetur, hic non nostra fatigetur instantia, sed generaliter occurrat omnis catholicae fidei disciplina, et universalis adversus eum armetur aecclesia, qui nimirum omnia sanctorum patrum convellere nititur instituta.",[1830,2635,2637],{"id":2636},"xxi-quod-adtendendum-sit-quid-sumitur-non-unde-sumatur","XXI. Quod adtendendum sit, quid sumitur, non unde sumatur.",[11,2639,2640],{},"At fortassis illud obicitur, quod beatus papa Gregorius de symoniacorum dampnatione testatur dicens: Benedictio, inquit, illi in maledictionem convertitur, quia ad hoc promovetur, ut hereticus fiat. Probamus nempe sententiam nec ab ea fas ducimus dissentire. Ille siquidem maledictus, ille hereticus, qui male, quod bonum erat, accepit. Quod acceptum est autem in se quidem bonum, sed accipienti factum est malum. Nam et buccella illa videlicet Iudae porrecta non de bona facta est mala, sed illi factum est malum, qui bonum non bene, quia indigne, suscepit. Atque ideo, si eandem buccellam Iudas alii tradidisset, nullam sacrum munus in se maculam ex dantis culpa extrahere, nullum necesse fuerat in accipientem contagium redundare. Hodieque etiam si de sacrosancto altari dominicum corpus quilibet indignus accipiat aliique contradat, mundum est procul dubio quod accipitur, nec divinae gratiae munus sordentis ministri labe foedatur. Et licet pravus quisque iudicium sibi manducet ac bibat, illud tamen, quod manducatur et bibitur, gratia Dei est. Gratia enim Dei gustavit mortem, quod est humanitas Christi. Omnia siquidem munda mundis, contaminatis autem et immundis nihil est mundum. Si ergo quod mundum est id ipsum est contaminatis immundum, fatendum est, quia sacerdotium, quod bono scilicet causa spiritualis est dignitatis, symoniaco factum est materia dampnationis, ut, unde fit iste sacerdos certe catholicus, inde ille veraciter asseratur hereticus. Nec mirum hoc in spiritalibus fieri, cum et in rebus corporeis facile possit eadem diversitas inveniri. Sepe enim cibus, qui alterum vegetat, alterum gravat, et ex eodem curae medicinalis antidoto alius interit, alius convalescit. Porro unus est ignis, quo simul et cera liquatur, et terra siccatur, sed eadem candela, quae igne consumitur, accedentes utiliter illustrantur; lumenque, quod ad suum prebet interitum, inter tenebras videndi nobis",{"title":23,"searchDepth":24,"depth":24,"links":2642},[2643],{"id":2636,"depth":24,"text":2637},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F48",62,{"description":2633},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F48","fbiwzaB964r6Gf5EoyGIuTeMm9ORj3VOIjhVNXcrozQ",{"id":2651,"title":2652,"body":2653,"description":2657,"extension":28,"meta":2668,"navigation":33,"page":2652,"path":2669,"pdf_page":2670,"reading":29,"seo":2671,"sortable_pagination_id":2670,"stem":2672,"__hash__":2673},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F49.md","49",{"type":8,"value":2654,"toc":2665},[2655,2658,2662],[11,2656,2657],{},"factum est instrumentum. Quid ergo mea interest, quod candela in cineres vertitur, dummodo lumen, quod ab ea mutuatus sum, mihi indeficiens perseveret? Ardeat, ardeat symoniacus, unde catholicus illustretur; et eodem lumine, quo aliis ministrat, ipse ad defectus sui tenebras tendat, quatinus quod ardet intereat et quod illuminatum est vivat. Sacerdotum quippe lumen querentibus lumen est, aestu vero ambitionis ardentibus incendium est. Quod ergo alter possidet ad propriae defectionis interitum, alter accipit ad salutis augendae provectum. Samson nempe de ore mortui leonis favum mellis eduxit et ex arenti mandibula asini aquis se profluentibus satiavit. Sed nec aselli in aqua desidiam nec beluinam gustavit in meile ferociam. Utrobique nimirum quod sumptum est iuxta proprietatem suam in ore sapuit; unde sumptum fuerit, ratio magnopere non discrevit. Quid etiam mirum, si quod fieri in aqua baptismatis cernimus, non dissimile quid fieri de symoniacis arbitremur? Per eam nempe nos novi in Christo renascimur, cum eadem aqua post expletum opus in cloacam despicabiliter effundatur.",[1830,2659,2661],{"id":2660},"xxii-quod-nec-novatiani-sint-deponendi-nec-arriani-denuo-baptizandi","XXII. Quod nec Novatiani sint deponendi nec Arriani denuo baptizandi.",[11,2663,2664],{},"Sed iam sacros canones quo vacat compendio perscrutemur et, licet manifesta propositae questionis crebro non reperiatur inesse sententia, quid tenendum sit, quibusdam rerum collationibus approbemus. Novimus namque Niceno statutum esse concilio, ut Catharae, qui ad catholicam revertuntur aecclesiam, impositionem solummodo manus accipientes, in suis recipiantur ordinibus. Cur hoc? nisi quia illud hereticorum genus in catholicae fidei integritate persisteret, licet in quibusdam aliis superstitionibus oberrarent. Notum namque est, quod Novatus, cuius hii sequebantur errorem, dogmatizaverit neque bigamis communicare neque in persecutione lapsis, etiam post penitentiam, oportere. Si ergo et hii, qui ab his sunt hereticis ordinati, nequaquam suo sunt honore privandi, ob id scilicet, quia eorum consecratores in fide non titubant, quid de symoniacorum ordinationibus sentiendum, qui et omnia fere aecclesiasticae institutionis iura conservant? At fortassis obicitur, quia symoniaci nequaquam sunt in fide perfecti, nimirum peccantes in Spiritum sanctum, quem arbitrantur pecuniis coemendum. Ad quod facile respondemus, quia, si haec districtae censurae subtilitas teneatur, etiam in Novatianis contra Spiritum sanctum quodammodo culpa perfidiae reperitur. Nam cum per Spiritum sanctum, qui est remissio peccatorum, venia penitentibus concedatur, constat procul dubio, quia contra Spiritum sanctum pugnat, qui lapsis per penitentiam non communicat. Sed aliud est in fide peccare, aliud a fide recedere. Aliter nempe redarguendus est miles, qui in belli",{"title":23,"searchDepth":24,"depth":24,"links":2666},[2667],{"id":2660,"depth":24,"text":2661},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F49",63,{"description":2657},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F49","Ctok6i50RHeYRzYR1CjajxiJ9ePuHiUgyFaF5UyCcVU",{"id":2675,"title":2676,"body":2677,"description":2681,"extension":28,"meta":2684,"navigation":33,"page":2676,"path":2685,"pdf_page":2686,"reading":29,"seo":2687,"sortable_pagination_id":2686,"stem":2688,"__hash__":2689},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F50.md","50",{"type":8,"value":2678,"toc":2682},[2679],[11,2680,2681],{},"conflictibus enerviter cedit, aliter ille plectendus, qui, abiuratis militiae sacramentis, ad hostium castra dediticius transfugit. Non eadem servo poena debetur, qui in domesticis rebus sub domini sui peccat imperio, et illi, qui iugum servitutis excussit ac ius extraneae dominationis elegit. Licet enim isti in regulam fidei ex aliquo videantur offendere, non tamen eotenus, ut Spiritum sanctum arguendi sint heretica pravitate negare. Atque ideo, cum revertuntur, quoniam peccaverunt, manus illis imponitur; quia vero minime negaverunt, sacerdotalis gradus officio non privantur. At contra Arriani, qui adversus Spiritus sancti divinitatem manifesta prorsus impietate confligunt, ad catholicam redeuntes in male accepti ordinis persistere dignitate non possunt. Credunt enim, sicut eorum sacrilega professio manifestat, quod Pater creator sit, Filius creatura, Spiritum vero sanctum creaturam creaturae dampnabiliter asserunt. Quia igitur virtutem Spiritus sancti in fide non habent, qua videlicet omnis aecclesiasticae dignitatis ordo perficitur, apud eos ordinatio facta canonicis sanctionibus irrita iudicatur. Sed non ab re fieri credimus, si quid de his in suis decretis Innocentius papa reliquerit, hic etiam sub eisdem litteris inseramus: Arrianos, inquit, ceterasque huiusmodi pestes, quia eorum laicos conversos ad Dominum sub imagine penitentiae ac sancti Spiritus sanctificatione per manus impositionem suscipimus, non videtur clericos eorum cum sacerdotio ministerii cuiuspiam suscipere dignitatem. Quoniam quibus solum baptismum esse permittimus, quod utique in nomine Patris et Filii et Spiritus sancti perficitur, nec Spiritum sanctum eos habere ex illo baptismate illisque mysteriis arbitramur; quoniam, cum a catholica fide eorum auctores discederent, perfectionem Spiritus, quam acceperant, amiserunt, nec dare eius plenitudinem possunt, quae maxime in ordinationibus operatur, quam per impietatis suae perfidiam potius quam fidem dixerim perdiderunt: qui fieri potest, ut eorum prophanos sacerdotes dignos Christi honoribus arbitremur, quorum laicos imperfectos, ut dixi, ad sancti Spiritus percipiendam gratiam cum penitentiae imagine recipiamus? In quibus nimirum decretalibus verbis manifeste datur intellegi, quia in promotionibus clericorum non immerito fides ordinantis attenditur, ex qua videlicet pendet, ut ordinatio ipsa sive rata sive irrita iudicetur. Quod enim tenet ordinator in fide, accipit ordinatus in munere. Enimvero si Arrianis recta fides inesset, etiamsi eos cuiuslibet diversae pravitatis error involverit, facta apud eos consecratio non periret. Ubi notandum, quanta invocationi divini nominis reverentia debeatur, cum et ab eis baptizati, quos tam perfida, ut ita dixerim, fides dampnat, rebaptizari tamen omnino non audeant. Nam quia auctores eorum, ut dicitur, fidem rectam non habuerunt, ad",{"title":23,"searchDepth":24,"depth":24,"links":2683},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F50",64,{"description":2681},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F50","j4rKVboM7zcY05kxVULTAqhslU_PJGzJtOeZhOdtpRw",{"id":2691,"title":2692,"body":2693,"description":2697,"extension":28,"meta":2708,"navigation":33,"page":2692,"path":2709,"pdf_page":2710,"reading":29,"seo":2711,"sortable_pagination_id":2710,"stem":2712,"__hash__":2713},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F51.md","51",{"type":8,"value":2694,"toc":2705},[2695,2698,2702],[11,2696,2697],{},"percipiendam Spiritus gratiam manus illis imponitur; quia vero in aquam sunt sub invocatione sanctae Trinitatis immersi, non sunt denuo baptizandi. Cum itaque sola sine fide verba sub heretica Arrianorum superstitione prolata non audeant irrita iudicari, quo pacto symoniacorum consecratio robur non habeat, in qua cum fide et cetera observantiae regularis sacramenta concordant?",[1830,2699,2701],{"id":2700},"xxiii-quod-consecrationis-effectus-fidei-nitatur-fundamento","XXIII. Quod consecrationis effectus fidei nitatur fundamento.",[11,2703,2704],{},"De Donatistis quoque novimus Cartaginensi concilio fuisse concessum, ut, cum ad unitatem catholicam quilibet eorum redire disponeret, si hoc paci christianae prodesse videretur, cum suo reciperetur honore. Sicut autem in generali hereseon enumeratione didicimus, Donatistae non admodum sunt fidei errore traducti, sed irati potius, quia Cecilianus quidam contra eorum votum in Cartaginensi inthronizatus sit sede, scisma fecerunt et ab aecclesiastica communione precisi sunt. Et quanquam certum sit, quod Spiritum sanctum nisi intra aecclesiam catholicam nemo possit accipere: apud eos tamen quilibet ordinatus, si paci hoc consulat, non privatur honore, quia perseverat in fide. Cum ergo Donatista, qui procul dubio scismaticus est et dono sancti Spiritus probatur alienus, in percepti honoris ordine valeat aliquotiens permanere, luce clarius constat, quia consecratio non ordinati vel ordinatoris est meritum, sed ad utriusque potius fidem totum respicit sacramentum. Alias sive Donatista Donatistam, sive Novatianus Novatianum ad clericatus iura promoveat, quae est in utrolibet dignitas meritorum, ut gratiae divinae mysterium vel iste dare, vel ille possit accipere? Sed inter malum et malum, dantem videlicet et accipientem, bonum versatur in medio, quod neutrius vitio a sua novit generositate deterreri. Nimirum leprosus leproso prebet aurum, quod profecto rutilat, nulla scabrosorum manuum tabe perfusum. Si cecus ceco lucernam porrigat, lux cecitatem nesciens ex baiulorum manibus tenebras non admittit. Quapropter, si recta fides assit, videlicet ut in Patrem et Filium et Spiritum sanctum recte credatur, indigni etiam cuiuslibet sacerdotis consecratio indifferenter impletur. Nec propter indigni ministrantis meritum divinae gratiae munus perfectionis suae patitur detrimentum. Unde predictus papa Innocentius, cum de duabus heresibus, Paulianistis videlicet et Novatianis, communiter disputaret, cur a Paulianistis venientes baptizandos esse decerneret, a Novatianis autem funditus prohiberet, causam his reddidit verbis, dicens: Quia Paulianistae, inquit, in nomine Patris et Filii et Spiritus sancti minime baptizant, nec apud istos — videlicet Novatianos — de unitate Patris et Filii et Spiritus sancti questio aliquando mota est. Et ideo de omnibus segregatis haec sola electa est, cui istud crederent concedendum, quia nihil in Patris et Filii et Spiritus sancti sacramento peccarent.",{"title":23,"searchDepth":24,"depth":24,"links":2706},[2707],{"id":2700,"depth":24,"text":2701},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F51",65,{"description":2697},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F51","CujjZ2CBr1wlVS1vBoyK5_4RjnAln_mVkAcOK8sysDs",{"id":2715,"title":2716,"body":2717,"description":2721,"extension":28,"meta":2732,"navigation":33,"page":2716,"path":2733,"pdf_page":2734,"reading":29,"seo":2735,"sortable_pagination_id":2734,"stem":2736,"__hash__":2737},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F52.md","52",{"type":8,"value":2718,"toc":2729},[2719,2722,2726],[11,2720,2721],{},"Haec itaque venerabilis Innocentii verba ita diffinitiva sunt atque perspicua, ut omnem nostris mentibus scrupulum auferant nodumque propositae questionis indubitanter absolvant. Si enim per Paulianistas sacramentum idcirco dari non potest, quia fidem sanctae Trinitatis non habent, per Novatianos autem ideo potest, quia, licet alitenus heretici sint, orthodoxae tamen fidei plenitudinem tenent: constat profecto, quia, si fides stat, consecratio robur obtineat, nec actionis labefactatur vicio, quae fidei nititur fundamento.",[1830,2723,2725],{"id":2724},"xxiiii-quod-male-ordinati-episcopi-consecrationis-gratiam-aliis-habent-sed-sibi-non-habent","XXIIII. Quod male ordinati episcopi consecrationis gratiam aliis habent, sed sibi non habent.",[11,2727,2728],{},"Esto igitur, concedamus vel potius asseramus, ut symoniacus sit hereticus, sed et Novatianus hereticus et Donatista similiter hereticus. Sed symoniacus in Spiritum sanctum peccat, quia donum Dei comparat, et Novatianus certe in eundem Spiritum sanctum peccat, quia lapsi etiam post penitentiam de eius remissione desperat. Nihilominus etiam Donatista peccat in Spiritum sanctum, qui se ab aecclesia segregat, extra quam videlicet Spiritus sanctus inveniri non potest. Quid ergo causae est, ut, cum illorum ordinatio rata esse decernitur, istorum frivola iudicetur, presertim cum nos non elaboremus, ut symoniaci in eo, quem male mercati sunt, honore permaneant, sed id potius, ne hii, qui ab eis gratuito consecrati sunt, locum sui gradus amittant? Ubi notandum, quanta sit in eorum, de quibus loquimur, conditione distantia, nimirum cum Donatistae Donatistas, Novatiani Novatianos, eisdem videlicet erroribus irretitos, ad aecclesiastici gradus augmenta promoveant, symoniaci autem non symoniacos, sed innocentes potius ordinent et catholicos. Illis denique non hoc solum valebat opponi, quod fuerint ab hereticis ordinati, verum hoc insuper, quod et ipsi fuissent indifferenter heretici. Isti autem nequaquam sunt symoniacae hereseos obnoxii, etiamsi a symoniacis, omni venalitatis remoto commercio, regulariter sint promoti atque in eisdem aecclesiis sortiti sunt amministrationis officium, ubi et sacri baptismatis percepere mysterium. Utrum vero tales a suis arceantur honoribus, ex beati Leonis facile possumus auctoritate perpendere, si decretalem eius sententiam suis hic verbis non pigeat annotare. Ait enim: Nulla ratio sinit, ut inter episcopos habeantur, qui nec a clericis sunt electi nec a plebibus expetiti nec a provincialibus episcopis cum metropolitani iudicio consecrati. Unde cum sepe questio de male accepto honore nascatur, quis ambigat nequaquam ab istis esse tribuendum, quod non docetur fuisse collatum? Si qui tamen clerici ab istis pseudoepiscopos in eis aecclesiis ordinati sunt, quae ad proprios episcopos pertinebant, et ordinatio eorum cum consensu et iudicio presidentium facta est, potest rata haberi, ita ut in ipsis",{"title":23,"searchDepth":24,"depth":24,"links":2730},[2731],{"id":2724,"depth":24,"text":2725},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F52",66,{"description":2721},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F52","sAl0mad_SQkA42k5DqKoE9mdQeN_J__jE-y-SRFHYBk",{"id":2739,"title":2740,"body":2741,"description":2745,"extension":28,"meta":2756,"navigation":33,"page":2740,"path":2757,"pdf_page":2758,"reading":29,"seo":2759,"sortable_pagination_id":2758,"stem":2760,"__hash__":2761},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F53.md","53",{"type":8,"value":2742,"toc":2753},[2743,2746,2750],[11,2744,2745],{},"aecclesiis perseverent. Ecce autentico Leonis papae iudicio, quoscunque neque clerici neque plebis consensus elegit, nec cum metropolitani iudicio provincialium episcoporum concordia consecravit, inter episcopos non habeantur; et tamen hii, qui ab eis sunt in propriis aecclesiis iudicio presidentium ordinati, nequaquam sunt iniuncti gradus honore privandi; videlicet ut is, qui ad episcopatus officium cum tanta usurpatione prorupit, ut adversus eum omnium fere vota concurrant, et sibi, quod accepit, prodesse nil valeat, utpote qui inter episcopos non habetur, et aliis prosit, quatinus qui ab eo promoti sunt a suis nequaquam honoribus arceantur. Sed quis neget potuisse illic etiam venale intervenire commercium, ubi ad honoris culmen tam obstinata, tam importuna fuerit ambitione subreptum? Qui tamen aliis habet, quod sibi non habet, quia videlicet alios consecrare permittitur, cum et ipse inter episcopos non habeatur. Sepe namque sterili trunco fecundus ramus inseritur, qui nimirum in eo, quod germinat, non trunci, sed propriae naturae iura conservat.",[1830,2747,2749],{"id":2748},"xxv-quod-ab-impiis-sepe-hereticis-ordinati-a-suis-non-removeantur-officiis","XXV. Quod ab impiis sepe hereticis ordinati a suis non removeantur officiis.",[11,2751,2752],{},"Quid dicam, quod et his, qui ab impiissimis sunt hereticis ordinati, aecclesiastica subvenire videatur auctoritas et in promulgandis super hac disceptatione iudiciis non tam veterem perfidiam promoventium quam novam fidem et resipiscentiam consideret promotorum? Qui enim decretis pontificum sollerter incumbit, non ignorat eundem, cuius paulo ante meminimus, Innocentium papam licentiam permisisse, ut omnes, qui ante dampnationem Bonosi heretici ab eo fuerant ordinati, si, relicto atque dampnato eius errore, aecclesiasticae unitati se sociare disponerent, in suis honoribus permanerent. Et quidem Bonosus, prout in eisdem decretis invenitur, Fotinianus fuisse dinoscitur. Fotiniani autem negant Christum Deum ante secula ex Patris substantia genitum extitisse. Hii nimirum, quia cum Iudeis Dei Filium negare non metuunt, cum eisdem quoque participium non diversae dampnationis incurrunt. Cum ergo hii, qui non modo a tam pernicioso consecrati referuntur heretico, sed eius insuper erroribus involuti in acceptis permanere gradibus permittuntur, facile deprehenditur, quid de his, qui a symoniacis non symoniace sunt provecti, merito iudicetur. Cui non dissimile etiam illud est, quod Anastasius papa de heretico nihilominus decrevit Aeacio. Cuius nimirum decretales sententiae tam elimate digestae sunt nostrisque allegationibus per omnia congruentes, ut, etiamsi quae a nobis prolixius exarata sunt cuncta deessent, ad comprobandum, quod in presenti disputatione versamus, plene sufficerent. Quapropter nec nos pigeat de stilo eius hic aliquanto productius recensere, ut",{"title":23,"searchDepth":24,"depth":24,"links":2754},[2755],{"id":2748,"depth":24,"text":2749},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F53",67,{"description":2745},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F53","dZbhwX6hR6B_AAl8UTObcPmasM0CCy1XdmhK1nBN_QA",{"id":2763,"title":2764,"body":2765,"description":2769,"extension":28,"meta":2775,"navigation":33,"page":2764,"path":2776,"pdf_page":2777,"reading":29,"seo":2778,"sortable_pagination_id":2777,"stem":2779,"__hash__":2780},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F54.md","54",{"type":8,"value":2766,"toc":2773},[2767,2770],[11,2768,2769],{},"quod loquimur non ex propriis adinventionibus, sed ex patrum regulis videamur excerpere. Ait namque inter cetera imperatori Anastasio: Secundum aecclesiae, inquit, catholicae consuetudinem, sacratissimum serenitatis tuae pectus agnoscat, quod nullum de his, vel quos baptizavit Acacius vel quos sacerdotes sive levitas secundum canones ordinavit, ulla ex nomine Acacii portio laesionis attingat, quo forsitan per iniquam tradita sacramenti gratia minus firma videatur. Nam et baptismum, quod procul fit ab aecclesia, sive ab adultero sive a fure fuerit datum, ad percipientem munus pervenit inlibatum, quia vox illa, quae sonuit per columbam, omnem maculam humanae pollutionis excludit. Quod declaratur cum dicitur: 'Hic est, qui baptizat in Spiritu sancto et igne'. Nam si visibilis solis istius radii, cum per loca fetidissima transeunt, nulla contactus inquinatione maculantur, multo magis illius, qui istum visibilem fecit, virtus nulla ministerii indignitate contingitur. Nam et Iudas, cum fuerit sacrilegus atque fur, quicquid egit inter apostolos pro dignitate commissa, beneficia per indignum data nulla ex hoc detrimenta senserunt, declarante hoc ipsum Domino manifestissima voce: 'Scribae', inquit, 'et Pharisaei super cathedram Moysi sedent; quae dicunt, facite; quae autem faciunt, facere nolite. Dicunt enim et non faciunt'. Quicquid ergo ad hominum provectum quilibet in aecclesia minister pro officio suo videtur operari, hoc totum contineri implendo divinitatis effectu ita ille, per quem Christus loquitur, Paulus affirmat: 'Ego plantavi, Apollo rigavit, sed Deus incrementum dedit'. Et paulo post idem Anastasius: Ideo ergo et hic, cuius nomen dicimus reticendum, male bona ministrando sibi tantum nocuit. Nam inviolabile sacramentum, quod per illum datum est, aliis perfectionem suae virtutis obtinuit.",[11,2771,2772],{},"Ecce vir apostolicus, tamquam pro nobis staret, nostram in se causam suscepisse perpenditur, ita ut pene nihil nobis dicendum super huius questionis materia reliquisse videatur. Eatur ergo et tantae auctoritati improbe resistatur, nec sufficiat censoribus novis, quod patribus videbatur antiquis, ut, dum discretio non tenetur, etiam pietas amittatur. Quidam namque, dum sancti plus quam sunt videri appetunt, sic corrupta conantur abscidere, ut aggrediantur etiam quae sincera sunt lacerare, utque ad plausus hominum videantur in censura iusticiae districte persistere, non verentur a pietatis tramite crudeliter oberrare.",{"title":23,"searchDepth":24,"depth":24,"links":2774},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F54",68,{"description":2769},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F54","H8lvvdKV_W-HGRHcPkpA14TzhUQ3odCyqWuEsRfBCO4",{"id":2782,"title":2783,"body":2784,"description":23,"extension":28,"meta":2799,"navigation":33,"page":2783,"path":2800,"pdf_page":2801,"reading":29,"seo":2802,"sortable_pagination_id":2801,"stem":2803,"__hash__":2804},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F55.md","55",{"type":8,"value":2785,"toc":2796},[2786,2790,2793],[1830,2787,2789],{"id":2788},"xxvi-quod-hii-etiam-quos-post-dampnationem-suam-ordinavit-acacius-honoribus-non-priventur","XXVI. Quod hii etiam, quos post dampnationem suam ordinavit Acacius, honoribus non priventur.",[11,2791,2792],{},"Quid isti dicturi sunt, si audiant de his quoque, quos post dampnationem Acacius ordinavit, quid idem papa decreverit? Non enim eos arbitror ista legisse, quos constat ab his temerario dissonare iudicio. Audiant igitur pietatem apostolicae sedis et a duricia proprii emolliantur examinis. Post illam siquidem, quae premisimus, et ista subiungit: Quodsi aliquorum, inquit, in tantum se extendit curiosa suspicio, ut imaginentur prolato a papa Felice iudicio postea inefficaciter in sacramentis, quae Acacius usurpavit, egisse ac perinde eos metuere, qui vel in consecrationibus vel in baptismate mysteria tradita susceperunt, ne irrita beneficia divina videantur: meminerint in hanc quoque partem similiter tractatum prevalere superiorem, quia non sine usurpatione sacerdotii adiudicatus hoc egit, in quo virtutem suam obtinentibus mysteriis, in hoc quoque aliis rea sibi personat non nocuit. Nam ad illum pertinuit, quod tuba Davidica ita canitur: 'Verumtamen Deus conquassabit capita inimicorum suorum, verticem capilli perambulantium in delictis suis'. Nam superbia semper sibi, non aliis facit ruinam. Quod universas scripturarum caelestium testatur auctoritas, sicut etiam per Spiritum sanctum dicitur in propheta: 'Non habitabit in medio domus meae, qui facit superbiam'. Unde, cum sibi sacerdotis nomen vendicaverit, condempnatus, in ipsius verticem superbiae tumor inflictus est, quia non populus, qui in ministeriis donum ipsius sitiebat, exclusus est, sed anima illa, quae peccaverat, iusto iudicio proprie erat obnoxia; quod ubique numerosa scripturarum testatur instructio.",[11,2794,2795],{},"Quid iam dicetur ad ista? Quae adversus haec poterit callere versutia? Quae veritati repugnantibus suppetere poterunt argumenta? Ecce de una hic persona specialiter agitur, sed universalis est causa, quae generaliter diffinitur. Non tamen nos tamquam pro hereticis stantes ad hoc ista perscribimus, ut reliquas sanctorum patrum sententias, quae in eos eorumque ministerium severius vindicant, destruamus, sed ideo plane, ut, dum, quae in prioribus sanctis fuerit moderatio discretionis, adtenditur, ab his quoque, qui nunc sunt, nequaquam per immoderatam iusticiam limes recti examinis excedatur; ne his etiam illud congruere videatur, quod de quibusdam eorum similibus per apostolum dicitur, quia: Zelum Dei habent, sed non secundum scientiam. Qui igitur ab heretico eodemque apostolicae sedis auctoritate dampnato promoti sunt, a sui gradus amministratione non corruunt: et qui a symo-",{"title":23,"searchDepth":24,"depth":24,"links":2797},[2798],{"id":2788,"depth":24,"text":2789},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F55",69,{"description":23},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F55","MhPmaRH1V39mHVtfW5TrTaRMsp5O18CsCp-59GLYy8w",{"id":2806,"title":2807,"body":2808,"description":2812,"extension":28,"meta":2823,"navigation":33,"page":2807,"path":2824,"pdf_page":2825,"reading":29,"seo":2826,"sortable_pagination_id":2825,"stem":2827,"__hash__":2828},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F56.md","56",{"type":8,"value":2809,"toc":2820},[2810,2813,2817],[11,2811,2812],{},"niacis non symoniace consecrati sunt, honoris accepti periculum sustinebunt? Dura certe sententia et indiscreti examinis prorsus inhumana censura, ut, quos conscientia reddit innocuos, illata redarguat pena plectendos, et in eos severitas iudicialis extendat, quos presumpti piaculi temeritas non accusat. Ubi enim non est crimen admissum, cur inferatur poenale supplicium? Ubi non est reatus, cur innocens exhibetur ut reus? Quod preiudiciale censeretur etiam in tribunalibus iudicum, cur rectum videatur in sanctorum concilio sacerdotum? Solent certe pii pontifices ad depositionem unius cuiuslibet sacerdotis ex intimis visceribus suspirium reddere, uberibus lacrimarum rivis tristia ora perfundere, cunctique astantes piae compassionis coguntur studio condolere. Ecce nunc tota pene Christi aecclesia ad unius sententiae calculum sacerdotibus destituitur, et tolerabile videatur? Sacerdotum populus in commune deponitur, et risus habetur? Cur non illud saltim reducitur in memoriam, quod per Iezechielem divina vox clamat dicens: Anima, quae peccaverit, ipsa morietur; pater non portabit iniquitatem filii, filius non portabit iniquitatem patris; iusticia iusti super eum erit, et impietas impii erit super eum? Isti autem fraternae calamitatis avari hoc satagunt, ad hoc enituntur, ut anima, quae non peccavit, intereat, et alieni facinoris innocens poenas exsolvat. Anhelant enim, ut filii addicantur iniquitatibus patrum, et iusti proscribantur criminibus impiorum, atque ut manifestius eloquar, eos, qui symoniaci non sunt, symoniacorum poenis adiudicant et pro illorum negotiatione condempnant, qui exsecrabilis negotii crimen prorsus ignorant.",[1830,2814,2816],{"id":2815},"xxvii-quod-usque-ad-hoc-tempus-symoniaca-heresis-viguit","XXVII. Quod usque ad hoc tempus symoniaca heresis viguit.",[11,2818,2819],{},"Quis enim nesciat usque ad huius Heinrici clementissimi regis imperium presulatumque reverendae memoriae Clementis papae, istius etiam beatissimi Leonis apostolici, quo nunc videlicet presule sancta se gubernari gratulatur aecclesia, per occidentalia regna virus symoniacae hereseos letaliter ebulisse, ita ut quod passim fiebat licenter admissum, ultoriae animadversioni nequaquam duceretur obnoxium, et quod erat fere omnibus consentaneum, pro regula tenebatur, tamquam legali sanctione decretum? Quid ergo commeruit, quid peccavit, qui matrem suam aecclesiam, in qua nimirum ex aqua et Spiritu sancto renatus est, simpliciter adiit, atque ubi baptismum, illic etiam gratiam consecrationis accepit? Suum certe non erat, ut de consecraturi se persona disputare debuerit. Propterea quem apud aecclesiam suam presidere in episcopali cathedra reperit, ab eo ad ordinem promoveri integrum duxit. Quid enim faceret, cui et nomen dare in professionem sacrae militiae necessitas imminebat, et migrare tamen ad alienae diocesis episcopum non licebat? Cur non",{"title":23,"searchDepth":24,"depth":24,"links":2821},[2822],{"id":2815,"depth":24,"text":2816},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F56",70,{"description":2812},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F56","FFB25ad8MjXQPVWwQv9UQnUwq1JYCQrBE-zgyIg3CjY",{"id":2830,"title":2831,"body":2832,"description":2836,"extension":28,"meta":2847,"navigation":33,"page":2831,"path":2848,"pdf_page":2849,"reading":29,"seo":2850,"sortable_pagination_id":2849,"stem":2851,"__hash__":2852},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F57.md","57",{"type":8,"value":2833,"toc":2844},[2834,2837,2841],[11,2835,2836],{},"antiqua sanctorum patrum gesta sive precepta subtilius pertractantur, ut, dum iudicii censura depromitur, eadem semper discreti moderaminis linea teneatur? Nam et is qui supra, magnificus Leo, omnes clericos ab hereticis venientes in his quidem, quos iam adepti sunt, precipit ordinibus recipi, ad altiores autem gradus prohibet promoveri. Cuius decreti nos titulum contenti sumus hic breviter adhibere, ad textum autem mittimus, quibus vacat diffusius illic exarata perlegere: Quod omnis, inquit, cuiuslibet ordinis clericus, qui catholicam deserens hereticae communioni miscuerit se, si ad aecclesiam reversus fuerit, in eo gradu, quo erat, sine promotione permaneat. Ponamus itaque, ut symoniaci in nullo a ceteris hereticis differant atque per scismaticam sectam similiter eis ab aecclesiastica procul communione recedant, in sacerdotio tamen vel ceteris gradibus, quicumque iam ab eis promoti sunt, Leoniano decernuntur permanere iudicio.",[1830,2838,2840],{"id":2839},"xxviii-hic-manifeste-probatur-quia-per-symoniacos-spiritus-sanctus-accipitur","XXVIII. Hic manifeste probatur, quia per symoniacos Spiritus sanctus accipitur.",[11,2842,2843],{},"Sed dicitur e diverso: Ecce beatus papa Gregorius clamat: Si quis, inquit, ad symoniacae hereseos vel neophitorum facinus emendandum officii sui consideratione vehementer non exarserit, cum illo se non dubitet habere portionem, a quo hoc piaculare flagitium sumpsit exordium. Concedimus, inquam, et a sancto viro — quod absit! — non diversa sentimus, nimirum ut unusquisque fidelium ad emendandum pestis utriusque flagitium pro viribus satagat atque, ut symoniaci cum neophitis pariter deponantur, zelo recti examinis inardescat. Nos itaque non pro symoniacis stamus, quos nimirum dampnandos esse omnis sacri eloquii testatur auctoritas; sed, sicut ex sanctorum patrum multimoda sanctione colligimus, gratis a symoniacis ordinatos iure in suis ordinibus retinendos esse libere profitemur. Itaque qui Gregorium ad suae probationis iudicium devocant, Gregorianum quoque testimonium admittere reciproca vicissitudine non contempnant et non qualecumque, sed quod ipsam rem, ut dicitur, ad vivum tangat ac litigandi terminum de cetero verbosis imponat. Denique dum in homelia quadam de symoniacis loqueretur, adiecit: Qui namque sunt in templo Dei hodie, qui columbas vendunt, nisi qui in aecclesia precium de impositione manus accipiunt, per quam videlicet impositionem Spiritus sanctus caelitus datur? Ecce, si sancti huius viri auctoritati fides adhibenda decernitur, non est, cur disceptationis controversia ulterius protrahatur. Quid enim liquidius, quid apertius, quam quod dicitur, quia per illam videlicet manus impositionem, quae venditur, Spiritus sanctus caelitus",{"title":23,"searchDepth":24,"depth":24,"links":2845},[2846],{"id":2839,"depth":24,"text":2840},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F57",71,{"description":2836},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F57","RE_Td5yrWv-4GrOzBWVsTG4Ohg1myEwXclFidH-276o",{"id":2854,"title":2855,"body":2856,"description":2860,"extension":28,"meta":2871,"navigation":33,"page":2855,"path":2872,"pdf_page":2873,"reading":29,"seo":2874,"sortable_pagination_id":2873,"stem":2875,"__hash__":2876},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F58.md","58",{"type":8,"value":2857,"toc":2868},[2858,2861,2865],[11,2859,2860],{},"datur? Atque ut id ipsum adhuc artius inculcaret tardioremque sensum plenius eo, quod dicebatur, instrueret, quod manifeste premiserat, replicare non piguit, dicens: Columba igitur venditur, quia manus impositio, per quam Spiritus sanctus accipitur, ad precium prebetur. Si ergo per illam manus impositionem, quae ad precium prebetur, Spiritus sanctus accipitur, quid minus sacramenti in symoniacis quam et in gratuito promotis sacerdotibus invenitur, nisi quia fonte, quem aliis salubriter influunt, ipsi dampnabiliter irrigantur, et viperarum more, dum filios pariunt, ipsi moriuntur? Quid enim mirum, si in ministeriis spiritualibus ex malis ordinatoribus boni ministri fiant, cum et in generatione carnali non dissimile quid sepe contingat? Certum namque est, quod videntes filii ex cecis sepe genitoribus prodeant, et gibbosis atque debilibus integra membris soboles et procera succedat. Plane nec virtus ordinantium eis augmento est, qui per sinistra gradi non metuunt, nec rursus eorum pravitas illis officit, qui per lineam rectae conversationis incedunt. Quid enim Samuheli preiudicasse cognoscitur, quia Heli discipulus fuit? Aut quid profuit Nycolao, quia apostolica eum electio in gradum leviticae amministrationis assumpsit? Ille siquidem cum Stephano simul impositionem apostolicae manus accepit et periit; iste in Ofni et Finees pravitate convixit et, quia propheta Deo fidelis esset, cunctis innotuit. Unde par fuerat, ut hii, qui omnes aestuant in commune deponere, illud saltim Innocentii superius memorati prelata moderaminis dispensatione servarent. Nam cum de his, qui ab hereticis ordinati sunt, disputaret, post multa subiunxit dicens: Quoties, inquit, a populis aut a turba peccatur, quia in omnes propter multitudinem non potest vindicari, inultum solet transire.",[1830,2862,2864],{"id":2863},"xxviii-imperite-disputantes-quanta-consequatur-absurditas","XXVIII. Imperite disputantes quanta consequatur absurditas.",[11,2866,2867],{},"Quando autem in talibus umquam fuit discretio propensius necessaria quam nunc, cum nulla fere reperitur aecclesia, quae his personis videatur aliena? Iudicatur salubrius divinis carere mysteriis, quam inanis uti ministerio sacerdotis? Sed mundus iam senex non potest novum dogma suscipere et preter coevam consuetudinem foedum ducit ab aecclesiasticis se officiis diutius absentare. Versatur etiam inter eos non ferenda confusio, quae non modicam caliginem vacillantibus ingerat et nimio curiosis aciem mentis obtundat. Nimirum cum dicitur, quia, si quilibet inferior a symoniaco gradus accipitur, quicquid a bono postmodum episcopo fuerit attributum, vanum prorsus merito censeatur et frivolum. Qui enim, inquiunt, inferiores non habet, ad altiores gradus aspirare non valet. At hic a symoniaco in inferiori saltim ordine promoveri non potuit, ad superiores igitur non pervenit. His igitur commentis atque versutiis",{"title":23,"searchDepth":24,"depth":24,"links":2869},[2870],{"id":2863,"depth":24,"text":2864},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F58",72,{"description":2860},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F58","UBB95lQcpnJBSX9VFYQYzI8NpOk6ZaZ_ovLeRfgfSqM",{"id":2878,"title":2879,"body":2880,"description":2884,"extension":28,"meta":2887,"navigation":33,"page":2879,"path":2888,"pdf_page":2889,"reading":29,"seo":2890,"sortable_pagination_id":2889,"stem":2891,"__hash__":2892},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F59.md","59",{"type":8,"value":2881,"toc":2885},[2882],[11,2883,2884],{},"dissidii livor oboritur et aecclesiae puritas perturbatur. Sepe etiam reperire contingit, ut inter duos bonos unus symoniacus vel rursus inter duos symoniacos bonus quidam episcopus diversos uni personae dedisse ordines videatur. His itaque aliisque modis, quos prosequi longum est, tam perplexa cottidie ventilatur hinc inde confusio, ut, nisi per beatissimum Leonem papam, qui nunc est, misericordia divina succurrat, in aecclesia Christi perniciosus error letaliter insolescat. Huc accedit, quia, si semel admittitur, ut sacramentum per tales datum irritum iudicetur, ecce omnes basilicae hactenus dedicatae cum suis sunt altaribus destruendae. Postremo, quod nimis impium est, spes defunctis fidelibus tollitur, ita ut preteritum seculum absque ullo redemptionis humanae remedio funditus perisse credatur. Alioquin quo pacto credendi sunt nunc cum Christo regnare, quibus, ut dicitur, datum non est sacramenta christianae religionis attingere, presertim cum ipsa veritas dicat: Nisi manducaveritis carnem filii hominis et biberitis eius sanguinem, non habebitis vitam in vobis? Si enim illi sacerdotes non erant atque ideo sacramenta dominici corporis offerre vel dare non poterant, quomodo sequaces eorum ad vitam transisse credendi sunt mortui, quam non habuere viventes? Quodsi hoc admittimus, etiam sine penitentia migrasse credendi sunt quicumque videlicet gravioribus premebantur offensis. Nimirum cum et antiquitus leprosi sacerdotibus se precipiebantur ostendere, et nunc penitentes sub manus episcopi necesse sit canonica sanctione transire: quomodo autem per sacerdotale officium poterat quis ligari vel solvi, ubi sacerdotes ipsi nequirent penitus reperiri? Sed cur eos penitentiae remedio caruisse conquerimur, cum ultro etiam neque christiani neque baptizati fuisse iuxta perversae disputationis seriem videantur? Nam quantum ad sacrorum canonum fidem, baptismus, etiamsi per quempiam fidelem laicum datur, ratus esse decernitur. Sed quo pacto symoniaci vel ab eis ordinati potuerunt exhibere baptismum, qui, sicut et isti calumpniantur, non habebant Spiritum sanctum? Nam nec ipsi videntur fuisse christiani, si non habebant spiritum Christi. Siquidem iuxta Pauli sententiam: qui spiritum Christi non habet, hic non est eius. Quodsi christiani non erant, christianismum dare non poterant. Haec est enim causa, sicut superius dictum est, cur baptizati a Paulianistis necessario baptizentur, quia, dum constet, quod Spiritum sanctum non habent, baptizare omnino non prevalent. Quantum ergo ad huiusmodi disputatorum perniciosa commenta, quicumque precessorum nostrorum videbantur esse catholici, non dissimili cum Arrianis ceterisque hereticis sententia sunt perpetuo condempnati. Quod nimirum tam probatur absurdum et orthodoxae fidei tam crudeliter inimicum, ut non solum transacti seculi mysteria destruat, sed et presentis ac futurae prorsus aecclesiae fundamenta convellat. Quod facile hoc modo colligitur. Nam cum Romana sedes, quae nimirum omnium aecclesiarum mater est, venalitati subiacuit, tamquam radix infecta per reliquarum quoque aecclesiarum ramos symoniacae pestis venena diffudit. Ad illius enim sedis exemplum et in ceteris circumquaque positis cudi coepit moneta fabrorum. Attamen illi, sive boni fuerint sive mali fuerint, necesse fuit, ut ipsi in alios ordinationum sacramenta transfunderent, quatinus et in nos per succedentium vicissitudines emanarent. Sed dicitur nec ordinatores tunc habuisse quod traderent, nec ordinatos a non habentibus aliquid accipere potuisse. Esto igitur, ut moderno tempore pro consecrationis gratia nihil detur, sed quid prodest, quia ab his, qui a symoniacis vel eorum successoribus quantumlibet iam longinquis ordinati sunt,",{"title":23,"searchDepth":24,"depth":24,"links":2886},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F59",73,{"description":2884},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F59","fEeCZPEPj9rIienFo_Mwbmbts5F0GGlKcuLyatIpLVo",{"id":2894,"title":2895,"body":2896,"description":2900,"extension":28,"meta":2914,"navigation":33,"page":2895,"path":2915,"pdf_page":2916,"reading":29,"seo":2917,"sortable_pagination_id":2916,"stem":2918,"__hash__":2919},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F60.md","60",{"type":8,"value":2897,"toc":2911},[2898,2901,2905,2908],[11,2899,2900],{},"et ipsi provehimur. Nam ut ad me ipsum redeam, postquam summus pontifex Leo videlicet mei consecratoris archiepiscopi hoc ignorasse commercium didicit, licet tunc temporis apostolicae sedi trapezeta presederit, mihi tamen indigno sacerdotalis gradus officium, quo potiebatur, indulsit. Sed quo pacto improba disputatio a nihil habentibus me videatur excipere, qui consecrationis undam in ipso originali fonte primae sedis perhibet aruisse? Ecce igitur non modo contra omnium antiquorum patrum statuta conflictus arripitur, sed et huius beatissimi papae sententia crudeliter impugnatur. Quotuslibet a symonaico sit iste, qui consecrare nititur, quid ad rem, dum quod ab illo videlicet non habente non prodiit, in alium quempiam non manavit? Si autem aliquae reperiantur aecclesiae, quae huiusmodi nequaquam fuerint peste corruptae, quid aliarum aecclesiarum filiis in hac parte confertur, dum apud alienam aecclesiam consecrari quempiam canonicis sanctionibus inhibetur? Igitur quantum ad huius seriem disputationis, sic in primi seculi symoniacis apud quasdam aecclesias divinae gratiae rivus arescendo defecit, ut nec illis influere nec per eos postmodum in alios potuerit transvadare. Videtis igitur, o cultores perversorum dogmatum, quo vergat vestra caligosa prudentia? Perpenditis, quid vestri acuminis pariant argumenta? Huccine tandem litigando perventum est, ut et misericordiae Christi finem imponere et aecclesiae eius spei commercium presumatis auferre? Sed nos ei fideliter confitemur, quoniam bonus, quoniam in seculum misericordia eius.",[1830,2902,2904],{"id":2903},"xxx-quod-hii-qui-promoti-a-symoniacis-fuerant-miraculis-coruscarunt","XXX. Quod hii, qui promoti a symoniacis fuerant, miraculis coruscarunt.",[11,2906,2907],{},"Illud quoque, quod crebrius iterari, multis referentibus, audio, tacite pretereundum non duco. Quid est enim, quod nonnullos venerabiles viros, quos constat procul dubio a symoniacis ad sacerdotium provectos et usque ad obitum novimus offerendis indesinenter sacrificiis institisse, et nunc perspicue videmus insignibus miraculorum virtutibus coruscare? Nostra quippe etate beati viri, videlicet Romualdus Camarinensis, Amicus Rambonensis, Guido Pomposianus, Firmanus Firmensis et complures alii sanctae conversationis studio floruerunt. Super quorum videlicet veneranda cadavera ex sacerdotalis auctoritate concilii sacra altaria sunt erecta, ubi nimirum dum divina mysteria miraculis exigentibus offeruntur, evidens clarescit indicium ex eorum manibus sacrificium divino conspectui quam suaviter sit acceptum; atque per eos divina dispensatio luce clarius innotescit, quia neminem caligo alienae perversitatis obnubilat, quem fulgor propriae religionis et honestatis illustrat, nec reatus obruit promoventium, ubi stat puritas et innocentia promotorum.",[11,2909,2910],{},"Sed dum haec aliquando cum religiosis quibusdam episcopis agerem, ecce nunc in memoriam redit, quod Ubertus Ariminensis, reverentissimus videlicet et honestissi-",{"title":23,"searchDepth":24,"depth":24,"links":2912},[2913],{"id":2903,"depth":24,"text":2904},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F60",74,{"description":2900},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F60","g3DAuQPqQn-ysX-4-b3_U6dvA_vsDrVwaguGg0cqpHk",{"id":2921,"title":2922,"body":2923,"description":2927,"extension":28,"meta":2930,"navigation":33,"page":2922,"path":2931,"pdf_page":2932,"reading":29,"seo":2933,"sortable_pagination_id":2932,"stem":2934,"__hash__":2935},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F61.md","61",{"type":8,"value":2924,"toc":2928},[2925],[11,2926,2927],{},"mus presul, attulerit: 'Equivocus', inquit, 'predecessor meus Ubertus episcopus in sacrae sedis acquirendae commercio, teste provincia, nongentas Papiensis monetae libras appendit; qui tamen postmodum beatum Arduinum, per quem nunc omnipotens Deus tot exhibet stupenda miracula, in presbiterum consecravit'. Quem cum e vestigio perquisissem, utrum beatae memoriae vir ab offerendo in sua incolomitate destiterit, usque ad ultimae decubationis articulum offerendis salutaribus hostiis sedulum insudasse respondit. Cum igitur omnes isti, quorum supra meminimus, et consecrati a symoniacis asserantur, et tamen in acceptis usque ad finem vitae officiis permanentes ita divino examini placuerunt, ut ammirandis eorum meritis miranda testimonia signa perhibeant: constat procul dubio, quia promoventis coemptio non preiudicat, ubi promotus contractum venalitatis ignorat; nec distractoris in eum culpa transfunditur, qui distractionis crimine non tenetur. Et quidem tolerabile fortassis utcumque videretur, si falsitatis assertio ordinem tantummodo presentis vitae confunderet, nisi et a preterito seculo omnem funditus spem atque materiam christianae pietatis auferret. Dicunt enim, quia, quae tunc videbatur aecclesia, domus erat simplex, quod credebatur altare, purus lapis erat, sacerdotes et qui in reliquis cernebantur ordinibus constituti prorsus erant laici cunctisque spiritalis sacramenti viribus alieni, quod corpus et sanguis Domini credebatur, simpliciter panis erat et vinum, terrena nimirum substantia, nulla Spiritus sancti virtute perfusa. Cuncta ergo falsa ferebantur et frivola et a christianae redemptionis penitus veritate remota. Unde consequitur, ut patres nostri, sive haec falsa fuisse cognoverint, sive veritatem fuisse mendacium estimaverint, indifferenter omnes inevitabili necessitate perierint. Quid enim prodest periculum nosse, quod non datur evadere? Aut quomodo valeat quis ad fontem veritatis attingere, si per devios anfractus gestiat, licet nescius, oberrare? Solus ergo Symon divinae gratiae potuit fluenta restringere et tamquam obex medius inter Deum et homines humanum genus a Creatoris sui consortio separare? Absit, absit, ut falsus homo rescindat, quod verus Deus et homo confoederat. Absit, ut omnes homines unus obruere, et divina beneficia perversitas valeat humana delere. Sed quid, queso, dicemus de his, quos post negotiationis nefandae commercium per quadragenos vel quinquagenos ferme annos usque hodie aspicimus pontificales cathedras obsidere? Nam, ut de eorum precessoribus taceamus sive proximis sive longinquis, quos idem aliunde fures exhibuit, omnes, qui istis obrepentibus tunc fuerant ordinati, vel iam sunt ex hac luce subtracti vel caliginosae senectutis obstaculo ab exercendis officiis sunt remoti. Unde necesse est, ut in eorum diocesibus ab his tantum clericis sacra mysteria peragantur, qui ab iis, qui adhuc vivunt, symoniacis ordinem susceperunt. Quid ergo de his sentiendum est, quid fatendum? Numquid nam sub eis tot hominum milia perire dicenda sunt, qui ab eisdem sacramenti gratiam non habentibus vana sacramenti specie deluduntur? Dicendumne est populo, ut vel alienarum dioceseon sacerdotes acquirant, vel ipsi peregre transmigrantes ab his, qui non a symoniacis ordinati sunt, sacramenta percipiant? Sed ecce sacri canones vehementer obsistunt et sine formata pontificis parrochiarum limitem transcendentes a communione repellunt. His igitur quandoque consulti, quod consilium",{"title":23,"searchDepth":24,"depth":24,"links":2929},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F61",75,{"description":2927},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F61","cwgeqx_gjfc3d33uGqVvHMZVJh8h8e8UJUhxe0CySNg",{"id":2937,"title":2938,"body":2939,"description":2943,"extension":28,"meta":2954,"navigation":33,"page":2938,"path":2955,"pdf_page":2956,"reading":29,"seo":2957,"sortable_pagination_id":2956,"stem":2958,"__hash__":2959},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F62.md","62",{"type":8,"value":2940,"toc":2951},[2941,2944,2948],[11,2942,2943],{},"dubimus? Quibus nimirum iuxta desperatoriæ assertionis ineptiam nec indigenae possunt mysteria sacra contrahere, nec ad extraneos canonica permittitur auctoritate transire? Ad largissimae ergo divinae pietatis iniuriam inevitabilis pereundi necessitas illis imponitur, quibus videlicet undique circumclusis nullo salutaris confugii remedio subvenitur. Verum nos diutius persequi ista postponimus, ut quae auditu saltim pavenda sunt, intelligenda potius quam legenda sanae mentis iudicio relinquamus, ac paucis sobrius lector agnoscat, dogmatis huius auctores quantae impossibilitatis error involvat.",[1830,2945,2947],{"id":2946},"xxxi-quomodo-debet-intelligi-quod-sæpe-solet-opponi","XXXI. Quomodo debet intelligi quod sæpe solet opponi.",[11,2949,2950],{},"Iam vero, quid oblocutores nostri ex auctoritate canonica nobis frequenter obiciant, necessario duximus apponendum, ut, dum quod illi coniciunt, evidenti claruerit ratione cassatum, merito protinus conquiescat omnis altercatio questionum. Quotienscumque enim pro his, qui a symoniacis ordinati sunt, loquimur, ilico Ventum est veniunt, Ventum est ingerunt, Ventum est oculis, ut inspiciamus, opponunt. Et nos etiam ad Ventum est veniamus, ita tamen, ut, cum ad verba perventum fuerit, ab intellectu sobrio non recedamus. Age igitur, idem plane, qui iam memoratus est, Innocentius papa inter plura decreti sui capitula et hoc inserit dicens: Ventum est, inquit, ad tertiam questionem, quae pro sui difficultate longiorem exigit disputationem. Cum nos dicamus ab hereticis ordinatos vulneratum per illam manus impositionem habere caput, ubi vulnus infixum est, medicina adhibenda est, quae possit recipere sanitatem. Quae sanitas post vulnus secuta sine cicatrice esse non poterit, atque ubi penitentiae remedium est necessarium, illic ordinationis honorem locum habere non posse. Nam si, ut legitur, 'quod tetigerit immundus, immundum erit', quomodo ei tribuetur, quod mundicia ac puritas consuevit accipere? Sed contra asseritur eum, qui honorem amisit, honorem dare non posse, nec illum aliquid accepisse, quia nihil in dante erat, quod ille posset accipere. Acquiescimus, et verum est: certe, quod non habuit, dare non potuit. Damnationem utique, quam habuit, per pravam manus impositionem dedit, et qui particeps factus est damnato, quomodo debeat honorem accipere, invenire non possumus. Sed dicitur vera ac iusta legitimi sacerdotis benedictio auferre omne vicium, quod a vitioso fuerit iniectum. Ergo, si ita est, applicentur ad ordinationem sacrilegi, adulteri atque omnium criminum rei, quia per benedictionem ordinationis crimina vel vitia putantur auferri. Nullus sit penitentiae locus, quia id potest prestare ordinatio, quod longa satisfactio prestare consuevit. Sed nostrae lex est aecclesiae venientibus ab hereticis, qui tamen illic baptizati sunt, per manus impositionem laicam tantum tribuere communionem, nec ex his aliquem in clericatus honorem vel exiguum subrogare. At vero hii, qui a catholica ad heresim transierunt, quos non aliter oportet nisi per penitentiam suscipi, apud nos non solum penitentiam non agunt, verum etiam honore cumulantur, et alia non dissimilia quae sequuntur. Cuius nimirum decreti nos et ideo multa hic posuimus et tamen plura, quae necessaria videantur, omisimus, ut et disputationis series, unde error obrepsit, eluceat, et tamen moderata prolixitas sacietatis tedium lectoribus non infundat. Quae profecto verba sic debere intelligi somniant, ut hereticos hic dici symoniacos asserant, atque ab eis ordinatos sic vulneratum habere caput, per illam videlicet manus impositionem, ut in eis ordinationis honor ultra locum habere non possit. Qui nimirum eorum intellectus idcirco velata veritate confunditur, quia totius decreti textum per ordinem non scrutantur.",{"title":23,"searchDepth":24,"depth":24,"links":2952},[2953],{"id":2946,"depth":24,"text":2947},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F62",76,{"description":2943},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F62","i5d7bFyin0rodMscBwYmqh-Px2yYreVA-jDY_rkOI4o",{"id":2961,"title":2962,"body":2963,"description":2967,"extension":28,"meta":2978,"navigation":33,"page":2962,"path":2979,"pdf_page":2980,"reading":29,"seo":2981,"sortable_pagination_id":2980,"stem":2982,"__hash__":2983},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F63.md","63",{"type":8,"value":2964,"toc":2975},[2965,2968,2972],[11,2966,2967],{},"Nulla certe hic de symoniacis scriptoris versatur intentio, sed eorum potius hereticorum secta percutitur, qui nullam sancti Spiritus fidem sive gratiam habere noscuntur. Totum, queso, legant, ut sub uno intuitu totum, quod dicitur, comprehendant, ac considerent inferius Paulianistas et Novatianos sic a se invicem pro sectarum varietate discretos, ut a Novatianis quidem ad catholicam revertentes in suis liceat ordinibus recipi, a Paulianistis autem necessarium sit etiam denuo baptizari; ibique colligant, quare hoc, quia videlicet a Paulianistis in nomine sanctae Trinitatis minime baptizatur, apud Novatianos autem de eiusdem sanctae Trinitatis fide, quia plena est, etiam questio non movetur. Perpendant etiam illic haberi, quia rite baptizatos ab euangelista Philippo Petrus et Iohannes sola manus impositione consummant. Illos autem, quos apostolus Paulus Iohannis baptismate reperit lotos, interrogans, an Spiritum sanctum suscepissent, cum se faterentur ne nomen quidem audisse illud, iussit eos baptizari. Quia igitur prelato generali hereticorum nomine, cum ad speciale descendit, non symoniacorum meminit, sed Paulianistas potius et Novatianos expressit, constat procul dubio, quia in eos sententia non depromitur, quorum mentio non habetur. Huius itaque decreti sic debet intellectus ex ordine perscrutari. Consuluerunt nempe Macedones, utrum ab his redeuntes hereticis, a quibus promoti in suis non possent gradibus permanere, liceret denuo consecrari. Atque interim quibusdam argumentorum consecutionibus disputabant id iure fieri posse, quia hereticorum ordinatio, dum non esset rata, esset etiam nulla, quoniam qui honorem amisit, honorem dare non posset, quia nihil videlicet in dante erat, quod ille posset accipere, atque ideo tales quodammodo novi venire ad ordinem viderentur. Preterea, ut allegationes eorum validius adhuc argumentationis robur asstrueret, hoc etiam addebant, quod vera ac iusta legitimi sacerdotis benedictio salubriter exhauriret, quicquid vicii per hereticum dampnabiliter influxisset, ut quodammodo sacra manus ablueret, quicquid sordium sacrilega conspersisset. His itaque disputationibus asserebant ab hereticis ordinatos rationabiliter a catholicis sacerdotibus denuo promovendos. Sed haec Innocentius omnino prohibuit, atque reconsecrari eos nullatenus licere decrevit. Quod nimirum facile pervidetur, si continuata eiusdem decreti series diligenter adtenditur. Ammoneantur igitur oblocutores nostri vigilantius ista perlegere ac manifeste perpendant, non ad symoniacos, sed ad impiarum sectarum hereticos pertinere.",[1830,2969,2971],{"id":2970},"xxxii-quod-rebaptizatio-et-reconsecratio-par-crimen-est","XXXII. Quod rebaptizatio et reconsecratio par crimen est.",[11,2973,2974],{},"Quia igitur, ut de reconsecrationibus loqueremur, congruenter occurrit, atque id solum huic nostrae lucubratiunculae demum restat, super hoc etiam themate vel succincte nos tractare non pigeat. Plane qui sacri eloquii limen consuevit atterere, rebaptizationem et reconsecrationem sub eiusdem examinis didicit lance pensare. Sicut enim rebaptizatus Christum, quem induerat, exuisse convincitur, ita nimirum et reconsecratus Spiritum sanctum, quem acceperat, evidenter probatur amisisse. Et cum summi Verbi atque Paraclyti una divinitas, eadem procul dubio credatur essentia, qui unum perdit, alterum non habebit. Atque ideo sicut nefarium est, si quis per iterationem baptismi Christum a se presumat expellere: ita nihilominus exsecrandum, si per reconsecrationem Spiritum sanctum non timeat abnegare. Sed si ex decreto Felicis papae, ubi nimirum de rebaptizatis loquitur, breve quid apponere non gravemus, illic possumus manifeste colligere, quid debeamus etiam de reconsecratione sen-",{"title":23,"searchDepth":24,"depth":24,"links":2976},[2977],{"id":2970,"depth":24,"text":2971},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F63",77,{"description":2967},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F63","N1MWe9kSFHZwNjq733Ba9SgQiT9SkTGMmmhA43yF80A",{"id":2985,"title":2986,"body":2987,"description":2991,"extension":28,"meta":2994,"navigation":33,"page":2986,"path":2995,"pdf_page":2996,"reading":29,"seo":2997,"sortable_pagination_id":2996,"stem":2998,"__hash__":2999},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F64.md","64",{"type":8,"value":2988,"toc":2992},[2989],[11,2990,2991],{},"tiri. Inter alia siquidem ita prosequitur: Eos, inquit, quos episcopos vel diaconos fuisse constiterit, et seu optantes forsitan seu coactos lavacri illius unici salutarisque claruerit fecisse iacturam, et Christum, quem non solum dono regenerationis, verum etiam gratia percepti honoris induerant, exuisse, cum constet neminem ad secundam tinctionem venire potuisse, nisi se palam christianum negaverit et professus fuerit esse paganum. Quod cum generaliter sit in omnibus exsecrandum, multo magis in episcopis, presbiteris et diaconibus auditu saltim dictuque probatur horrendum. Sed quia idem Dominus atque Salvator clementissimus et neminem vult perire, usque ad exitus sui diem in penitentia, si resipiscunt, iacere conveniet. Nec orationi non modo fidelium, sed nec catecuminorum quidem omnimodis interesse, quibus communio laica in morte redhibenda est. In quibus profecto verbis illud est sollertius intuendum, quia, si rebaptizatus idcirco Christum negasse dicendus est, quia post acceptum baptismum se negaverit christianum, is etiam, qui reconsecrandus accedit, ideo Spiritum sanctum negasse convincitur, quia iam post consecrationem Spiritum sanctum se non accepisse testatur. Reconsacratus ergo a rebaptizato nequaquam diversa dampnatione dividitur, cum nimirum pari impietatis piaculo sociatur, nisi fortassis et hunc sceleratius peccare quis asserat propter hoc, quod veritas dicit, quia, qui peccat in Patrem et Filium, remittitur ei; qui autem peccat in Spiritum sanctum, neque hic remittitur neque in futuro. Et revera, si catholicorum edicta pontificum pensioris subtilitate discutimus, invenimus aliquando licentiam in rebaptizatione permissam, quam certe videmus reconsecrationi funditus denegatam. Nam si quae superius dicta sunt memoriae non patimur excidere, animadvertimus a Paulianistis aliisque hereticis Spiritum sanctum non habentibus baptizatos baptizari regulariter oportere. Ubi tamen baptismus iterari non dicitur, quia baptismus fuisse immunda prior ablutio non videtur. Reconsecrati autem, a quocumque hereticorum genere veniant, prorsus nequeunt, quia hoc sacri canones omnino refugiunt. Quapropter satis miramur, cur tam prodigiosa quidam cecitate vesaniant, ut a symoniacis ordinatos denuo consecrandos esse decernant. Illud siquidem promulgant super symoniacorum ordinatione decretum, quod illis etiam absonum probatur hereticis, qui orthodoxae fidei ne perexiguum quidem videntur habere vestigium. Hereticorum nempe alii rectae fidei sunt et in suis gradibus recipiendi, alii recta fide carent et in suo persistere honore non debent. Et quoniam a symoniacis hereseos notam propulsare non possumus, quibus iure assignari videatur hereticis, perspicue discernamus. Aut enim rectam fidem habere dicendi sunt sicut Novatiani, aut perfidiae erroribus detinentur sicut Paulianistae vel Arriani. Sed si rectae fidei cum Novatianis sunt, sicut a Novatianis venientes",{"title":23,"searchDepth":24,"depth":24,"links":2993},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F64",78,{"description":2991},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F64","9Pf9xScZ8lfMHaywje7xMS27dQorVwUoS-CSUwhhvxI",{"id":3001,"title":3002,"body":3003,"description":3007,"extension":28,"meta":3021,"navigation":33,"page":3002,"path":3022,"pdf_page":3023,"reading":29,"seo":3024,"sortable_pagination_id":3023,"stem":3025,"__hash__":3026},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F65.md","65",{"type":8,"value":3004,"toc":3018},[3005,3008,3012,3015],[11,3006,3007],{},"in suis praecipiuntur honoribus recipi, ita etiam ab his ordinati non debent ab iniuncti gradus officio removeri. Quodsi cum Arrianis sive Paulianistis perfidiae involvuntur erroribus, sicut ab illis egressi reconsecrari nullatenus permittuntur — quod nimirum Innocentio papa omnimodis prohibente paulo ante didicimus —: sic etiam isti, qui a symoniacis sunt promoti, nulla possunt ratione denuo consecrari. Restat igitur, ut, sive recte credant, sive recte non credant, denuo consecrari omnino non debeant. Necesse est itaque secundum ea quae dicta sunt, ut a symoniacis ordinati aut catholice dicantur credere et in suis debeant officiis permanere, aut perfidiae sane convincantur obnoxii et sic quod acceptum est perdant, ut de cetero consecrari non debeant. Verum quis nesciat eos non solum in orthodoxae fidei soliditate persistere, sed plerosque eorum insuper ut revera catholicos per omnia viros sanctae conversationis studio cunctarumque virtutum honestate florere? Consequitur igitur, ut in acceptis honoribus iure permaneant, in quibus nimirum cum integritate fidei et conversatio sancta concordat. Abiciatur ergo blasphema temeritatis, ausus illicitus reprimatur, et qui arguunt Christum rebaptizatos exuere, exsecrentur etiam reconsecratos pari Spiritum sanctum impietate negare.",[1830,3009,3011],{"id":3010},"xxxiii-quod-sicut-rebaptizari-ita-et-denuo-consecrari-quisque-non-potest","XXXIII. Quod sicut rebaptizari, ita et denuo consecrari quisque non potest.",[11,3013,3014],{},"Age igitur, qui astruunt quomodolibet consecratos secundam manus impositionem posse suscipere, non sua contenti, canonicae auctoritatis id studeant testimoniis approbare. Dicant namque, qui sanctorum patrum ista presumpserint, qui saltim praesumenda dictaverint? Et cum ad probationis indicium autentici veterum defecerint apices, necessarios semet ipsos novi dogmatis fateantur auctores. Quod nimirum cum sanctione doctorum nusquam reperiatur esse preceptum, invenitur etiam ultro prohibitum. Nam beatissimus papa Gregorius Iohanni episcopo Ravennatis aecclesiae sicut neminem rebaptizari, ita nec etiam in id ipsum denuo consecrari posse his asseruit verbis: Illud autem, inquit, quod dicitis, ut is qui ordinatus est iterum ordinetur, valde ridiculum est et ab ingenii vestri consideratione videtur extraneum, nisi forte quod illud exemplum ad medium deducitur, de quo et ille iudicatus est, qui tale aliquid fecisse perhibetur. Absit autem a fraternitate vestra sic sapere. Sicut autem baptizatus semel iterum baptizari non debet, ita consecratus semel in eodem ordine non valet iterum consecrari.",[11,3016,3017],{},"His itaque verbis evidenter ostenditur, quia, sicut in rebaptizatione Christus exuitur, ita et in reconsecratione Spiritus sancti gratia, qui male provectus est, evacuatur. Quid enim sacrilega illa consecratio nisi duplex est depositio? Qua nimirum, dum unus exsecrabiliter consecratur, uterque iure deponitur. Unde non immerito",{"title":23,"searchDepth":24,"depth":24,"links":3019},[3020],{"id":3010,"depth":24,"text":3011},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F65",79,{"description":3007},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F65","ise7ZjEy7jL46VRrjrMkYilnNGraFZ2wvP5iLQBjXyE",{"id":3028,"title":3029,"body":3030,"description":3034,"extension":28,"meta":3045,"navigation":33,"page":3029,"path":3046,"pdf_page":3047,"reading":29,"seo":3048,"sortable_pagination_id":3047,"stem":3049,"__hash__":3050},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F66.md","66",{"type":8,"value":3031,"toc":3042},[3032,3035,3039],[11,3033,3034],{},"in canonibus apostolorum legitur: Si quis episcopus aut presbyter aut diaconus secundam manus impositionem acceperit ab aliquo, deponatur et ipse et qui eum ordinare temptaverit. Nam eos, qui ab huiusmodi baptizati fuerint vel ordinati, neque fideles neque clericos esse possibile est. Quodsi quisquam obiecerit post depositionem reconciliatum fuisse Formosum, Romanae videlicet sedis episcopum, noverit plurimos sacerdotum reconciliatos quidem fuisse, qui tamen nusquam leguntur in id ipsum denuo consecratis. Aliud est enim quemlibet per sinodalem sententiam in amissi ordinis iura restitui, aliud per consecrationis mysterium, quod iterari non potest, sancti Spiritus gratiam promereri; presertim cum in eo, qui deponitur, quamquam dignitatis utendae perdat extrinsecus privilegium, manet tamen nihilominus semel adepti ordinis sacramentum; sicut etiam manente in se sacramento regenerationis, excommunicatur reus cuiuslibet criminis, nec caret eodem sacramento, etiamsi numquam reconcilietur Deo.",[1830,3036,3038],{"id":3037},"xxxiiii-quod-falsum-sit-ut-quilibet-a-symoniaco-consecratus-a-laico-nihil-differat","XXXIIII. Quod falsum sit, ut quilibet a symoniaco consecratus a laico nihil differat.",[11,3040,3041],{},"Sed de reconsecrationis impietate licet nos plura dixerimus, ne tamen res adhuc in dubium pendeat, si et gestorum quoque auctoritas non accedat, de aecclesiastica hystoria prebeamus exemplum, ut nonnihil videtur, ut dicitur, quorumlibet consecratio sacerdotum. Nam ut eadem hic verba ponantur: Tempore quo apud Alexandriam Petri martyris diem Alexander episcopus agebat, cum post expleta sollemnia conventurus ad convivium suos clericos expectaret, in loco mari vicino videt eminus puerorum super ora maris ludum imitantium, ut fieri solet, episcopum atque ea quae in aecclesiis geri mos est. Sed cum intentu diutino pueros inspectaret, vidit ab illis geri quaedam etiam secretiora et mystica. Perturbatus illico vocari ad se clericos iubet atque eis, quid eminus ipse videret, ostendit. Tum abire eos et comprehensos ad se perducere omnes pueros imperat. Qui cum adessent, quis eis ludus, et quid egissent vel quomodo, percontatur. Illi, ut talis habet aetas, pavidi negare primo, dein rem gestam per ordinem pandunt et baptizatos a se esse quosdam catecuminos confitentur per Athanasium, qui ludi illius puerulus episcopus fuerat simulatus. Tum ille diligenter inquirens ab his, qui baptizati dicebantur, quid interrogati fuerint, quidve responderint, simul et ab eo, qui interrogaverat, ubi videt secundum religionis nostrae ritum cuncta constare, collocutus cum concilio clericorum, statuisse traditur illis, quibus integris interrogationibus et responsionibus aqua fuerat infusa, iterari baptismum non debere, sed adimpleri ea quae a sacerdotibus mos est. Athanasium vero atque eos, quos ludus ille vel presbyteros habere visus",{"title":23,"searchDepth":24,"depth":24,"links":3043},[3044],{"id":3037,"depth":24,"text":3038},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F66",80,{"description":3034},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F66","C3NY1xaFOYlGVo-KPadF5DRNQ_su6hqanPGVzDsw9f0",{"id":3052,"title":3053,"body":3054,"description":3058,"extension":28,"meta":3069,"navigation":33,"page":3053,"path":3070,"pdf_page":3071,"reading":29,"seo":3072,"sortable_pagination_id":3071,"stem":3073,"__hash__":3074},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F67.md","67",{"type":8,"value":3055,"toc":3066},[3056,3059,3063],[11,3057,3058],{},"fuerat, vel ministros, convocatis parentibus, sub Dei obtestatione tradidit aecclesiae nutriendos et reliqua, quibus videlicet narratur Athanasius revera episcopus factus, sicut a puero fuerat simulatus. Quod nimirum antiquitatis exemplum adversus eos adhibere curavimus, qui consecrationem a symoniacis factam nihil esse penitus asserunt atque ab illis ordinatos nihil a laicis distare contendunt. Si enim proludium illud, quo videlicet pueri presbyteros se simulaverant vel ministros, tanti est habitum, ut eos episcopus sub Dei obtestatione parentibus suis traderet aecclesiae nutriendos, nec integrum arbitratus sit eos etiam in seculari ordine permanere, qui se per adumbratae simulationis speciem confinxerant clericos extitisse: cur illi perhibentur a laicis non distare, quos constat a quibuscumque consecrationis mysterium iuxta morem aecclesiasticum percepisse? Si illos a laicis sola simulatio segregat, quo pacto istos, qui revera omnia regulariter acceperunt, ab eis nihil differre falsa hominum vanitas iactat? Quaecumque enim, ut ait apostolus, scripta sunt, ad nostram doctrinam scripta sunt. Nam et in Moralibus suis, si recte teneo, beatus reperitur dixisse Gregorius inter duos pericula symoniacum constitutum, ut videlicet, sive gregem commissum deserat, sive in male accepto honore permaneat, peccati laqueos non evadat; nec utramlibet rem expresse definiens, tantummodo, ubi videtur facilior casus, asserit quantocius enatandum. Si itaque symoniacus, ut dicitur, laicus est, in quo, queso, delinquit, si sacerdotalis dignitatis officium deserit? Si sacerdotii sacramentum utcumque non habet, ut quid a pastorali ministerio cum culpa dividitur, cui debitor per sacramenti vinculum non tenetur? Sed dicite mihi, fratres, cum pace vestra loquor: si symoniaci vel ab eis ordinati a laicis, ut asseritis, nihil differunt, quid est, quod sacri canones symoniacos in synodali concilio deponendos esse decernunt? Numquid si laicus sacerdotale ius usurpasse convincitur, synodali eget causa conventu, ut ille sollemniter deponatur? Numquid non satis erit, si privata qualibet districtione corripitur, ut vel simplicibus verbis a presumpta temeritate frangatur? Numquid post depositionem symoniacus remedium penitentiae per manus impositionem suscipere, secularem militiam baiulare, coniugem ducere, negotiorum commerciis tuto poterit inservire? Nam si exercitium perdunt, sacramentum tamen ordinationis amittere nequeunt. Itaque cum haec omnia necessario censeatis symoniacis non posse congruere, quae tamen non negetis quibuslibet laicis convenire, fateamini necesse est alterutra a semet ipsis varietate differre, quibus perspicue videtis diversa competere.",[1830,3060,3062],{"id":3061},"xxxv-quid-innocentius-de-reconsecratione-sentiat","XXXV. Quid Innocentius de reconsecratione sentiat.",[11,3064,3065],{},"Videamus etiam, quid iam memoratus Innocentius papa, licet in transitu, sentire de reconsecratione signaverit. Ait enim in decreto, quod Nahisitano scribit episcopo: Superiori tempore, si tamen recte reor, memini tam ad dilectionem tuam quam ad fratres et coepiscopos nostros, Rufum et ceteros, huiusmodi litteras de clericis Nahi-",{"title":23,"searchDepth":24,"depth":24,"links":3067},[3068],{"id":3061,"depth":24,"text":3062},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F67",81,{"description":3058},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F67","STX2FI40PPpwxwsRfyPrBqO4NtYQmwtNbN665CgYonk",{"id":3076,"title":3077,"body":3078,"description":3090,"extension":28,"meta":3091,"navigation":33,"page":3077,"path":3092,"pdf_page":3093,"reading":29,"seo":3094,"sortable_pagination_id":3093,"stem":3095,"__hash__":3096},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F68.md","68",{"type":8,"value":3079,"toc":3088},[3080],[11,3081,3082,3083,3087],{},"sensibus transmisisse, his videlicet, qui se ante damnationem Bonosi assererent ab eodem tam presbiteros quam diaconos ordinatos, ut, si, relicto atque damnato eius errore, vellent aecclesiae copulari, libenter reciperentur, ne forte qui essent digni recuperandae salutis in eodem deperirent. Verum nunc in Ravennati urbe mihi constituto propter Romani populi necessitates creberrimas Germanius, qui se asserit esse presbiterum, atque Lupentius, qui se diaconum dicit, multorum talium quasi legationem susceptam, prece fusa dolores proprios exprimere gestiverunt, asserentes se quidem aecclesias in dilectionis tuae constitutas parrochia retinere, sed tuam communionem non potuisse mereri; ea videlicet ratione, quia Rusticus quidam nomine iterata ordinatione presbiterium suscepisset et non levi impedimento sit, dum aut illi dolent huiusmodi hominem in aecclesia retineri, aut ille sic peccare debere in alios arbitratur, quemadmodum in se agnoscit esse peccatum. Ecce hic manifeste cognoscitur, quam habuerit Innocentius de reconsecratione sententiam, cum illos satageret in sui episcopii communione restitui, qui zelo iusticiae dolebant reconsacratum hominem in aecclesia retineri; illum perhibet arbitrari, quia sic episcopus peccare deberet in alios, quemadmodum et in se peccaverat, qui eum denuo consecrarat. Familiari quippe reproborum studio eiusdem damnationis laqueo et alios conabatur innectere, quo semet ipsum prius non timuerat irretire. Unde illi non immerito arbitrabantur huiusmodi tamquam damnabilem prorsus hereticum de aecclesia repellendum, qui et sibi non parceret et aliis periculum provideret. Ne quis autem nos involuti voluminis arguat, dum admisceri his prolixiora canonum fortassis exempla conqueritur, hanc noverit procul dubio causam, quia nimirum hos, cum quibus agimus, ad inspiciendos sacros canones sepissime suadendo vel exhortando compellere non valemus. Atque idcirco hic adponendas sanctorum patrum sententias ducimus, ut vel excerptas delicatis ac teneris eorum oculis opponamus, quatinus, dum ",[3084,3085,3086],"span",{},"hoc"," quod sentimus in his, quae a nobis sunt prolata, considerant, auctoritati etiam, cui innitimur, cedant. Sed ut omnia illis constet provenire confusa, hoc etiam adversus canones agunt, quia cunctos simul gradus in reconsecratione suscipiunt. Unde cum de quodam mihi noto, quia nuper reconsacratus fuerit, comperissem, fateor, exhorrui facinus. Quid plura? Tandem conveni hominem: 'Numquid', inquam, 'iam in te erat aliquid ex his gradibus, quos nuper ab episcopo suscepisti?' 'Nihil prorsus', ait, 'ut quid enim acciperem, si me habere constaret?' Et adieci: 'Ergo a laico nil distabas, immo laicus prorsus eras'. 'Etiam', inquit, 'purus profecto laicus, utputa qui de clerico nihil habuerim'. 'Sed si laicus', inquam, 'ipso die, quo laicus est, ad sacerdotii iura proruperit, tuo quoque iudicio fit neophitus ac perinde procul dubio deponendus'. Ad haec ille confusus erubuit et conclusionis necessitatem, quia labefactare non potuit, tacendo firmavit. Illud quoque non levioris videtur esse vesaniae, quia recon-",{"title":23,"searchDepth":24,"depth":24,"links":3089},[],"sensibus transmisisse, his videlicet, qui se ante damnationem Bonosi assererent ab eodem tam presbiteros quam diaconos ordinatos, ut, si, relicto atque damnato eius errore, vellent aecclesiae copulari, libenter reciperentur, ne forte qui essent digni recuperandae salutis in eodem deperirent. Verum nunc in Ravennati urbe mihi constituto propter Romani populi necessitates creberrimas Germanius, qui se asserit esse presbiterum, atque Lupentius, qui se diaconum dicit, multorum talium quasi legationem susceptam, prece fusa dolores proprios exprimere gestiverunt, asserentes se quidem aecclesias in dilectionis tuae constitutas parrochia retinere, sed tuam communionem non potuisse mereri; ea videlicet ratione, quia Rusticus quidam nomine iterata ordinatione presbiterium suscepisset et non levi impedimento sit, dum aut illi dolent huiusmodi hominem in aecclesia retineri, aut ille sic peccare debere in alios arbitratur, quemadmodum in se agnoscit esse peccatum. Ecce hic manifeste cognoscitur, quam habuerit Innocentius de reconsecratione sententiam, cum illos satageret in sui episcopii communione restitui, qui zelo iusticiae dolebant reconsacratum hominem in aecclesia retineri; illum perhibet arbitrari, quia sic episcopus peccare deberet in alios, quemadmodum et in se peccaverat, qui eum denuo consecrarat. Familiari quippe reproborum studio eiusdem damnationis laqueo et alios conabatur innectere, quo semet ipsum prius non timuerat irretire. Unde illi non immerito arbitrabantur huiusmodi tamquam damnabilem prorsus hereticum de aecclesia repellendum, qui et sibi non parceret et aliis periculum provideret. Ne quis autem nos involuti voluminis arguat, dum admisceri his prolixiora canonum fortassis exempla conqueritur, hanc noverit procul dubio causam, quia nimirum hos, cum quibus agimus, ad inspiciendos sacros canones sepissime suadendo vel exhortando compellere non valemus. Atque idcirco hic adponendas sanctorum patrum sententias ducimus, ut vel excerptas delicatis ac teneris eorum oculis opponamus, quatinus, dum hoc quod sentimus in his, quae a nobis sunt prolata, considerant, auctoritati etiam, cui innitimur, cedant. Sed ut omnia illis constet provenire confusa, hoc etiam adversus canones agunt, quia cunctos simul gradus in reconsecratione suscipiunt. Unde cum de quodam mihi noto, quia nuper reconsacratus fuerit, comperissem, fateor, exhorrui facinus. Quid plura? Tandem conveni hominem: 'Numquid', inquam, 'iam in te erat aliquid ex his gradibus, quos nuper ab episcopo suscepisti?' 'Nihil prorsus', ait, 'ut quid enim acciperem, si me habere constaret?' Et adieci: 'Ergo a laico nil distabas, immo laicus prorsus eras'. 'Etiam', inquit, 'purus profecto laicus, utputa qui de clerico nihil habuerim'. 'Sed si laicus', inquam, 'ipso die, quo laicus est, ad sacerdotii iura proruperit, tuo quoque iudicio fit neophitus ac perinde procul dubio deponendus'. Ad haec ille confusus erubuit et conclusionis necessitatem, quia labefactare non potuit, tacendo firmavit. Illud quoque non levioris videtur esse vesaniae, quia recon-",{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F68",82,{"description":3090},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F68","ivubgsA9S7lodyY9e7_d90qBaTYeq7hLbcXepOfkf2k",{"id":3098,"title":3099,"body":3100,"description":3104,"extension":28,"meta":3115,"navigation":33,"page":3099,"path":3116,"pdf_page":3117,"reading":29,"seo":3118,"sortable_pagination_id":3117,"stem":3119,"__hash__":3120},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F69.md","69",{"type":8,"value":3101,"toc":3112},[3102,3105,3109],[11,3103,3104],{},"secratores novi non prefixa canonibus ieiunia curant, non sabbata conferendis sacris officiis dedicata conservant, sed quocumque mense vel feria munus inordinatae ordinationis indifferenter usurpant, tamquam prima consecratio hanc secundae consecrationis licentiam prebeat, ut confusis ordinibus, utpote simul datis, etiam temporum statuta confundat, et hoc in reconsecratione sit licitum, quod ipsis etiam in consecratione omnimodis testantur absurdum.",[1830,3106,3108],{"id":3107},"xxxvi-episcopos-alloquitur-ut-per-eos-summae-sedi-discretio-suggeratur","XXXVI. Episcopos alloquitur, ut per eos summae sedi discretio suggeratur.",[11,3110,3111],{},"Unde queso vos, o pii pontifices, adversus impium dogma divino sancti zeli fervore concurrite et emergenti nunc primum novae heresi unanimiter obviate. Obstruatur os loquentium iniqua, et peccatorum manus apostolicae fidei non quatiat fundamentum. Servetur aecclesiastica in sua puritate doctrina, nec eam vexare permittatur terrena sapientium turbulenta versutia. Surgit inimicus noctu per agrum Christi zizania conspergere; vos in die, quo ambulatis, sanae doctrinae sarculo male sata radicitus extirpate. Noctu allophili puteos ruderibus implent, in die Ysaac evacuare festinet. Sacrarium Christi nocturnus fur temptat irrumpere, excitetur lingua canum eius salubriter oblatrare. Quodsi ex vestro fortassis ordine quispiam prodeat, qui dogmatizare tam nefanda presumat, tanto illum durius debetis arguere, quanto et is, qui aecclesiae tutor esse debuerat, eam nititur oppugnare. Suggerite igitur domino nostro beatissimo papae, quatinus sic in reos vigorem aecclesiasticae severitatis extendat, ut iuxta indiscretorum hominum vota innocentes quoque eadem sententia non involvat. Videtur enim luxuriare iudicium, quod in filiorum necem pro paterno fuerit crimine promulgatum, et symoniacos quidem, ut iam coepit, divinis animatus viribus destruat, sed non eotenus, ut eorum ordinationem immoderate quorundam iudicio subiacere permittat. Immo qui vice Petri claves tenet aecclesiae, ipse potissimum adversus novum dogma consurgat et introductores pravitatis dignae sententiae iaculatione confodiat; et qui clavum sagenae regit, quae piscatoribus est commissa, malos pisces a bonis sub hac studeat dispensatione secernere, ut cum eis simul etiam bonos non adiciat reprobare. Dicat ergo hominibus indiscretis, quod paterfamilias dixisse legitur servis: Ne forte, inquit, colligentes zizania eradicetis simul cum eis et triticum. Nimirum ut sic postmodum zizania ad comburendum fasciculis colligantur, quatinus triticum in horreum congregetur. Numquid enim beatus apostolus, cum Ananiam et Saphiram dignae animadversionis sententia perculit, in filios quoque vel necessarios ulciscendum esse decrevit? In ipsum quoque Symonem vibrata sententia non in eos usque pertransiit, qui aliquid veritatis ab eo potuerunt fortassis exculpere. Nam cum dicitur: Pecunia tua tecum sit in perditione, pecunia cum negotiatore percutitur. At ubi deest pecunia, percussio non timetur. Et vos itaque, venerabiles patres, cum beatissimo summo pontifice sic cuncta sub discreti examinis aequitate",{"title":23,"searchDepth":24,"depth":24,"links":3113},[3114],{"id":3107,"depth":24,"text":3108},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F69",83,{"description":3104},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F69","AfNY7ExR76ZqAMh6yerxWQIZCoYYOixM1uM7xaBwcEM",{"id":3122,"title":3123,"body":3124,"description":3128,"extension":28,"meta":3139,"navigation":33,"page":3123,"path":3140,"pdf_page":3141,"reading":29,"seo":3142,"sortable_pagination_id":3141,"stem":3143,"__hash__":3144},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F70.md","70",{"type":8,"value":3125,"toc":3136},[3126,3129,3133],[11,3127,3128],{},"disponite, ut traditam tanti doctoris regulam in vestra quoque videamini censura servare, quatinus in magno aecclesiae corpore sic ferrum quae corrupta sunt sentiant, ut tamen in proprii vigoris robore sincera quaeque permaneant; sic plectibiles puniantur excessus, ut, dum in reatum severitas legalis exeritur, suae innocentiae inmunitas reservetur; sic arbor vitiata securibus sit obnoxia, ut plantae ab illa transpositae in sui viroris gratia radicitus coalescant.",[1830,3130,3132],{"id":3131},"xxxvii-quid-de-his-qui-gratis-a-symoniacis-sunt-promoti-tandem-leo-papa-statuerit","XXXVII. Quid de his, qui gratis a symoniacis sunt promoti, tandem Leo papa statuerit.",[11,3134,3135],{},"Verumtamen et hoc otiosum esse non credimus, si, quid super hoc negotio idem venerabilis Leo papa statuerit, exponamus. Nam cum omnes symoniacorum ordinationes sinodalis vigoris auctoritate cassasset, protinus a Romanorum multitudine sacerdotum magnae seditionis tumultus exortus est, ita ut non solum ab ipsis, sed a plerisque diceretur episcopis, omnes pene basilicas sacerdotalibus officiis destitutas, et precipue missarum sollemnia ad eversionem christianae religionis et desperationem omnium circumquaque fidelium funditus omittenda. Quid plura? Post longa sane disceptationum hinc inde volumina tandem suggestum est reverendae memoriae nuper eiusdem sedis episcopum decrevisse Clementem: ut, quicumque a symoniaco consecratus esset, in ipso ordinationis suae tempore non ignorans symoniacum, cui se obtulerat promovendum, quadraginta nunc dierum penitentiam ageret, et sic in accepti ordinis officio ministraret. Quam nimirum sententiam protinus venerabilis Leo ratam manere percensuit et sub huiusmodi penitentia omnes in acceptis officiis de cetero perseverare mandavit. Nam et nonnullos hodieque conspicitis, qui dum a talibus per diversos gradus fuerunt ordinati, ab eodem summo pontifice ad episcopatus apicem sunt provecti. Nec id perperam, quia, cum canonica decernat auctoritas, ut, quicumque per pecuniam sacram obtinuerit dignitatem, deiciatur ipse et ordinator eius: patet procul dubio, quia symoniace ordinatum ordinatoremque condemnans hic protinus iudicii metam fixit, nec sententiae calculum in eum quoque, qui ab huiusmodi promoveri potuisset, extendit. Nam si canonis huius auctor provectum quemlibet a symoniaco deiciendum duceret, ipsum ordinatoremque illius notans, consequenter etiam de his, qui ab eo promoveri poterant, non taceret, ut nimirum diceret: deiciatur ipse et ordinator eius, ac presto subiungeret: 'et quicumque fuerit ordinatus ab eo'. Quod profecto quia non dixit, nec nobis etiam sentiendum esse signavit.",{"title":23,"searchDepth":24,"depth":24,"links":3137},[3138],{"id":3131,"depth":24,"text":3132},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F70",84,{"description":3128},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F70","x79ooK96_G5spjCw4B3XJlD9hd_hCUbJOITumTyWcyc",{"id":3146,"title":3147,"body":3148,"description":23,"extension":28,"meta":3163,"navigation":33,"page":3147,"path":3164,"pdf_page":3165,"reading":29,"seo":3166,"sortable_pagination_id":3165,"stem":3167,"__hash__":3168},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F71.md","71",{"type":8,"value":3149,"toc":3160},[3150,3154,3157],[1830,3151,3153],{"id":3152},"xxxviii-ubi-imperator-henricus-gloria-dignae-laudis-attollitur","XXXVIII. Ubi imperator Henricus gloria dignae laudis attollitur.",[11,3155,3156],{},"Preterea dum venerabilis papae gesta recolimus, consequenter ratio suadet, ut ad considerandum quoque magni huius Henrici regis insigne preconium animum transferamus. Post Deum siquidem ipse nos ex insatiabilis ore draconis eripuit, ipse symoniacae hereseos ut revera multicipis hydrae omnia capita divinae virtutis mucrone truncavit. Qui videlicet ad Christi gloriam non inmerito potest dicere: 'Quotquot ante me venerunt, fures fuerunt et latrones'. Nam usque ad sui tempus imperii sacerdotum falsitas inexplebiles, ut ita fatear, Babilonico Beli prebebat impensas. At postquam hic auctore Deo paternum obtinuit principatum, draconteis mox faucibus offam picis iniecit et sic immanem bestiam quasi Danihel alter extinxit. Per picem namque, quae ardet et stringit, non inmerito potest amor pecuniae designari. Qui videlicet sic in camino avari pectoris aestuat, ut ab impendendae misericordiae piaeque compassionis largitate constringat. Quid est igitur offam picis in draconis ora proicere, nisi manifeste cum Petro dicere: Pecunia tua tecum sit in perditione? Quod profecto princeps iste tunc veraciter protulit, cum cathedras distrahentium columbas evertit, cum trapezitas expulit, cum in templo Dei fieri venale commercium recusavit.",[11,3158,3159],{},"Nec illud etiam ab hac significatione discrepare videtur, quod Danihel cum pice etiam adipem et pilos admiscuisse describitur. Quid enim per adipem nisi carnis accipimus voluptatem? Quid per pilos, qui corporibus animalium extra sunt, nisi exterior substantia designatur? Cum pice ergo rex adipem pilosque commiscuit et sic draconem rupit, quia symoniacum virus omnino detestans, non solum avariciae non succubuit, sed et nullas carnis illecebras vel exterioris lucri quaestum in dispensanda prorsus aecclesiastica dignitate quaesivit. Ut iam, perempto dracone de caelo proiecto et in abysso per angelum catena ligato, qui nimirum ante cum Michaele pugnaverat, qui tertiam stellarum partem post se traxerat, cum Ysaia plausibiliter insultemus: O Lucifer, qui mane oriebaris, quomodo cecidisti de caelo, corruisti in terram, qui vulnerabas gentes? Usque ad huius sane tempus augusti cuncta canonum decreta, quae super huiusmodi peste fuerant a patribus edita, de multorum memoria longa iam videbantur oblivione deleta. Sed hic tanquam olim insignis ille Iosias, mox ut librum legis Domini repperit, vestimenta scidit, quia condoluit, aras subruit, ydola abhominanda deiecit omnesque priorum regum sacrilegas superstitiones evertit. Et quoniam ipse anteriorum principum tenere regulam noluit, ut aeterni regis precepta servaret, hoc sibi non ingrata divina dispensatio contulit, quod plerisque decessoribus suis eatenus non concessit, ut videlicet ad eius nutum sancta Romana aecclesia nunc ordinetur, ac preter eius auctoritatem apostolicae sedi nemo prorsus eligat sacerdotem. Plane si David propter Phylistei Goliath stragem regis filiam in sponsalicium sibi foederare promeruit, quid mirum, si et imperator iste sanctam aecclesiam, quae nimirum summi regis est filia, Symonis heresiarchae, qui veraciter exprobrabat aciem Dei viventis, victor accepit? Atque ut David ex aliqua parte non inmerito comparetur, ille aquam de cisterna Bethleem, quae inter hostiles habebatur cuneos, concupivit, sed cum ab obsequentibus militibus fuisset oblata, bibere",{"title":23,"searchDepth":24,"depth":24,"links":3161},[3162],{"id":3152,"depth":24,"text":3153},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F71",85,{"description":23},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F71","BGmVMhKsyqMFkyyHSvsskSITZS-1VgIysq7plLB4IGk",{"id":3170,"title":3171,"body":3172,"description":3176,"extension":28,"meta":3187,"navigation":33,"page":3171,"path":3188,"pdf_page":3189,"reading":29,"seo":3190,"sortable_pagination_id":3189,"stem":3191,"__hash__":3192},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F72.md","72",{"type":8,"value":3173,"toc":3184},[3174,3177,3181],[11,3175,3176],{},"nolens effudit. Unde mox scriptum est: Libavit eam Domino. Si igitur in Dei sacrificium versa est aqua contempta, quam preciosum Deo munus fuisse credendum est pecunia recusata. Ille nimirum aquam fundendo libavit, iste nihilominus suave Deo sacrificium obtulit, dum non aquam, sed aurum potius pro eius amore contempsit. Et quia non defuerunt, qui regalibus soliis prediti commissum regimen amministrare se posse diffiderent, si aecclesiarum venalitatibus publica aeraria non augerent, ecce omnipotens Deus, in cuius manu est victoria triumphantium, sceptra regnantium atque omnium conditio dignitatum, absque huius acquisitionis inhonestae stipendiis fideli famulo suo plerasque nationes exteras subdidit, tyrannicam adversantium feritatem sub eius ditione perdomuit superborumque hostium tumentias sibi colla substravit, barbaras debellare per circuitum gentes et rebelles infidelium subiectorum dedit calcare cervices. Ut liquido pateat, quia victoria de caelo est, et non probatur ex donativis pendere pecuniae, sed ex supernae gratiae descendere largitate. Videtur itaque imperator iste Constantino Cesari adversus catholicae hostes aecclesiae non supparem obtinuisse victoriam. Ille nimirum Arrianae sectae dogma orthodoxae fidei armis attrivit, iste symoniacae hereseos pestes avariciam calcando delevit. Ille fidei propugnator obstitit, ne Arrius unitatem scinderet; hic concupiscentiae triumphator occurrit, ne Symon in aecclesia pestilentiae cathedram possideret. Desudent alii triumphos regum stilo historiae texere, insignes bellorum titulos et eorum fortia gesta preconiis exquisitae laudis efferre: mihi videtur victoria ista, quam supra meminimus, longe nobilior et incomparabiliter gloriosior; ubi nimirum non humanus sanguis effunditur, non militum multitudo minuitur, sed omnis aecclesia catholica per Romani fines imperii circumquaque diffusa de vinculis antiquae damnationis velut ex horrendo ac profundissimo carcere liberatur, ut per augustum divinitus erepta, libera Deo possit voce cantare: Dirupisti, inquiens, Domine, vincula mea, tibi sacrificabo hostiam laudis.",[1830,3178,3180],{"id":3179},"xxxix-invehitur-scriptor-in-symoniacos","XXXIX. Invehitur scriptor in symoniacos.",[11,3182,3183],{},"Queror adversum vos, symoniaci, qui gravem nobis elucubrationis huius molestiam intulistis. Et quidem vestra defendimus, sed ita dumtaxat, ut vos perpetuo condempnemus. Sic ea, quae per vos aguntur, admittimus, ut vos abhominabiles omniumque perditorum extremis dignos suppliciis arbitremur. Nimirum Iudas Dominum purum hominem credens vendidit, sed mox precium sanguinis, digna luiturus, abiecit. Vos autem nihil de divinitate sancti Spiritus ambigentes et commercium illi venalitatis ascribitis et perpetrati sacrilegii commodum possidetis, quique fueratis ultione plectendi, scelera commissa lucramini. Quibus ego vos merito comparaverim, qui divina munera non vobis, sed aliis habetis; et quae aliis ad salutis proveniunt cumulum, vobis in indicium perditionemque vertuntur? Iudaeis plane vos similes video, qui medullitus divinae legis ignari Christi fidelibus ubique per orbem facti sunt scriniarii. Apum quoque formam propemodum tenere videmini, quae dum obdulcandis faucibus hominum elaborata mella transmittunt, ipsae mox periturae famis inopia contabescunt. Denique perpendite, infelices et miseri, quam inmanissimo perditionis baratro sitis inmersi,",{"title":23,"searchDepth":24,"depth":24,"links":3185},[3186],{"id":3179,"depth":24,"text":3180},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F72",86,{"description":3176},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F72","h5ZwG0IXL9vKTkdqAPun_-hto20Bch2JhME5wjaDCc8",{"id":3194,"title":3195,"body":3196,"description":3200,"extension":28,"meta":3203,"navigation":33,"page":3195,"path":3204,"pdf_page":3205,"reading":29,"seo":3206,"sortable_pagination_id":3205,"stem":3207,"__hash__":3208},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F73.md","73",{"type":8,"value":3197,"toc":3201},[3198],[11,3199,3200],{},"quorum non solum mala mala sunt, sed ipsa etiam bona vobis facta sunt mala; quibus nimirum benedictio in maledictionem, carismata in heresim, sacramenta in sacrilegium, honor in contumeliam, provectio versa est in ruinam. Huc accedit, quia et de tot animabus estis reddendae rationis obnoxii, quot nunc videmini fidelibus esse prelati. Affluite nunc divitiis, constipamini tumescentes obsequentium cuneis, prope est, ut videatis omnes angelorum exercitus adversum vos vehementer iratos, apostolos, martyres omniumque sanctorum agmina contra vos terribiliter insurgere et in dampnationis vestrae sententiam concordi simul ac parili iudicio convenire. Illum quippe habetis offensum atque ideo consequenter infestum, cuius offensio neque hic remittitur neque in futuro. Immanitate porro cruenti ac sceleratissimi criminis vestri adulteros vincitis, homicidas exceditis, raptores, sacrilegos, incestos, parricidas atque omnium pene reorum flagitia superatis. Adhuc parum est; nam si res digna, ut est, examinatione perpenditur, ipsa Iudaica perfidia omnisque prorsus heretica pravitas vestris excessibus non aequatur. Orta est vobis nox in meridie, tempestas in serenitate; fit vobis caelum ferreum et terra aenea, quia et ad superna mole nequitiae non assurgitis et inter homines, quod conscientia teste commissum est, non celatis. Sane si tunc etiam, sicut patrum testatur auctoritas, benedictio vobis in maledictionem vertitur, cum benedici sacerdotis ore videmini: quid vobis tunc fiet, cum ipsa vos divina vox maledictos appellat et reprobat, a conspectu suo vos iudicis furor abicit et tortoribus tradit? Tunc profecto discetis, quanti constet transacti honoris amara coemptio, cum iam necesse erit, ut vos tartarus infinite patens absorbeat, et gehennae crudelis olla concludat. Tunc ossa vestra medullis pinguibus irrigata crepitans stridensque flamma depascet, tunc edax incendium, velut eructans de clibano, per ora vobis, per oculos, per aures et nares vaporibus eructare non desinet. Sic, sic dignum erit iam, ut cum illo duce vestro, heresiarcha videlicet Symone, participium sortiamini; et quibus non suffecerat paradisus gratis a Christo promissus, satisfaciat infernus a diabolo pecunia comparatus. Quamquam et ipso vestri erroris auctore et pestilentis cathedrae preside vos non incongrue dampnabiliores intelligam, ut eum videlicet digne precedatis in poena, quem nequiter excessistis in culpa. Ille siquidem caeleste munus dumtaxat emere voluit, sed voti compos ad effectum fulminandae concupiscentiae non pervenit; vos autem et voluistis et confecistis, accessistis et irrepsistis. Structa est fabrica, prodiit et moneta. Ille denique, dum se Deum simulat, canis ostenditur; dum elevatur, obruitur; dum scandere caelum videtur, in tartarum labitur. Consequenter et vos, dum petitis alta, corruitis; dum aequales videri ceteris hominibus contenti non estis, divino simul et humano despecti iudicio, ad inmundorum canum similitudinem festinatis. Verum nos nugas terimus, si ossa arida ad vitam reducere corripiendo, quasi vaticinando temptemus. Solummodo orandum est, ut, honore deposito, carnes nervosque reinduant, et sic per afflatum sancti Spiritus denuo reviviscant.",{"title":23,"searchDepth":24,"depth":24,"links":3202},[],{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F73",87,{"description":3200},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F73","XaWDoLezJejMO7XGp4f4z0UhKj9lhoCgi2Bo0Y8MQW8",{"id":3210,"title":3211,"body":3212,"description":3216,"extension":28,"meta":3235,"navigation":33,"page":3211,"path":3236,"pdf_page":3237,"reading":29,"seo":3238,"sortable_pagination_id":3237,"stem":3239,"__hash__":3240},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F74.md","74",{"type":8,"value":3213,"toc":3231},[3214,3217,3221,3227],[11,3215,3216],{},"Sed iam emenso pelago, clavum stringentes, vela submittimus, quia duce Christo, litus aspicientes, portui propinquamus.",[1830,3218,3220],{"id":3219},"xl-ubi-in-ravennatem-pontificem-peracti-operis-summa-concluditur","XL. Ubi in Ravennatem pontificem peracti operis summa concluditur.",[11,3222,3223,3224],{},"Postremo ad te, Henrice venerabilis pater, redeo, et a quo coepi, iam in ipsius opusculi calce recurro. Non hic, quaeso, elucubratae dictionis falerata discutiatur urbanitas, non accuratae dicacitatis acrimonia requiratur, sed rudis simplicitas et sermo pauperculus, qui vix queat explicare quod sentit. Proposui enim serias quasdam ac necessarias res fratrum meorum cordibus magis utiliter quam luculenter exponere nec verborum inanium lenociniis aurium illecebris deservire. Non enim ignoratis, quia vivacitatem sententiarum sermo ex industria cultus evacuat, et dictorum vim splendor elaboratus enervat. Illi sane grandiloquis et trutinatis verbis inserviant, qui favorabiles plausus hominum aucupari delenificae locutionis amena quadam venustate desudant. Nos autem, qui nudis pedibus ire precipimur, coturnati scribere non debemus. Et quibus censura taciturnitatis indicitur, luxuriantis eloquentiae laciniosa prolixitas congruere non videtur. Quapropter, karissime, haec rustica ac rudi stilo composita tuis manibus offero, tanquam videlicet vilia poma, quia tamen rus meliora non attulit, ne despicias, quaeso. Plane quia, ut ita loquar, unde genus duxi, summum conscendis honorem, te potissimum elegi, cui hoc munusculum traderem, et ut revera proprio pastori perexilis ovicula fructum non ventris, sed mentis afferrem. Novi denique, quia aecclesia vestra ad instar apostolici senatus non tam numeroso quam venerando ac mistico sanctorum episcoporum pollet ornata collegio. Quorum videlicet studio ita rectam apostolicae traditionis lineam servat, sic in puritate sincerissimae fidei inmobiliter perseverat, ut, omni heretica pravitate remota, novam illam, quae sub apostolis fuerat, hodieque representet aecclesiam sive etiam sedem fidei ipsam videatur geminare Niceam. Ex his itaque, quos visum fuerit, sanctitas vestra consciscat et cum eis simul hoc opus, utrum catholicae fidei sanaeque doctrinae congruat, sollerter indaget, prudenter examinet. Quodsi liber hic venialiter reprehensibilis invenitur, vestra eum prudentia corrigat, et sic etiam beatissimo papae, si per vos transierit, ut fama disperdit, ostendat, ut, quod ex opificis inepta compositione despicitur, tanti laboris obsequio commendetur. At si, quod non credimus, sic liturae usquequaque videatur obnoxius, ut corrigi nequeat, antequam in publicam noticiam proferatur, edax eum flamma consumat. Ut illud hic non incongrue possit aptari: Habetis Aaron et Ur vobiscum; si quid natum fuerit questionis, referetis ad eos. Non enim mihi pudoris est oblitterare quod scribo, dum non erubescam libere confiteri quod credo; ut, qui notat elinguem, possit recompensare fidelem. ",[3084,3225,3226],{},"Sit nomen Domini benedictum!",[1830,3228,3230],{"id":3229},"explicit-liber-qui-appellatur-gratissimus","EXPLICIT LIBER QUI APPELLATUR GRATISSIMUS.",{"title":23,"searchDepth":24,"depth":24,"links":3232},[3233,3234],{"id":3219,"depth":24,"text":3220},{"id":3229,"depth":24,"text":3230},{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F74",88,{"description":3216},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F74","XIYNqQLlhCs3s8gVRBih5Lb_7daWjMqsgbCFY7wXhHE",{"id":3242,"title":34,"body":3243,"description":23,"extension":28,"meta":3259,"navigation":33,"page":34,"path":3260,"pdf_page":37,"reading":29,"seo":3261,"sortable_pagination_id":37,"stem":3262,"__hash__":3263},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F75.md",{"type":8,"value":3244,"toc":3255},[3245,3252],[1830,3246,3248,3251],{"id":3247},"xli-superiori-opusculo-superadditum",[3084,3249,3250],{},"XLI."," Superiori opusculo superadditum.",[11,3253,3254],{},"Libellum hunc ego rudis et imperitus sub quadam scrupulosae ambiguitatis suspensione descripsi atque, ut in calce conspicitur, auctoritatis apostolicae definitivae sententiae reservavi. Tempore autem Nycolai venerabilis papae rursus haec quaestio mota est ac diutius ventilata. Verum post plurimos certaminum fluctus, post nutantium denique questionum perplexa ac sinuosa volumina ad hunc tandem iudicialis sententiae limitem res expedita pervenit, ut hactenus a symoniacis gratuito consecrati in adeptae dignitatis honore persisterent, necdum vero promoti ab illis ad ordinem provehi de cetero licentiam non haberent; hac scilicet consideratione servata, ut nec pro severitate sententiae totus simul aecclesiasticus ordo corrueret, nec pro remissione clementiae symoniaca pestis in conferendis honorum gradibus vim roboris optineret dispensatorio quodam iure, ut, quod est in preteritis ratum, de futuris sit omnino prohibitum. Nos itaque non proprias allegationes pervicaciter astruentes, sed synodalibus decretis humiliter obtemperantes, apostolicae sedis edictum, vel quod iam promulgatum est, sequimur, vel si quid adhuc elimatius atque salubrius in posterum statuendum est, obedientiam profitemur. Ut, sicut a beatis apostolis evangelio coruscante nascentis fidei rudimenta percepimus, ita deinceps ab apostolicis viris traditam omnem vivendi vel sentiendi regulam teneamus.",{"title":23,"searchDepth":24,"depth":24,"links":3256},[3257],{"id":3247,"depth":24,"text":3258},"XLI. Superiori opusculo superadditum.",{},"\u002Freadings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F75",{"description":23},"readings\u002Ftranscription\u002Fdamian-liber-gratissimus\u002F75","E8hE0hFU63DVn0K_c8dqBCuWBpeIiL-NLpULRXZkSxY",[3265,3291,3332,3399,3448,3546,3568,3598,3620,3642,3656,3674,3696,3739,3774,3809,3851,3873,3887,3912,3934,3956,3982,3996,4018,4037,4065,4091,4111,4138,4158,4180,4202,4216,4238,4260,4274,4296,4318,4340,4357,4379,4401,4423,4445,4459,4489,4503,4529,4551,4565,4590,4612,4639,4653,4675,4697,4719,4741,4755,4787],{"id":3266,"title":3267,"body":3268,"description":3275,"extension":28,"meta":3286,"navigation":33,"page":35,"path":3287,"pdf_page":38,"reading":29,"seo":3288,"sortable_pagination_id":38,"stem":3289,"__hash__":3290},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F15.md","PETER DAMIAN’S LIBER GRATISSIMUS.",{"type":8,"value":3269,"toc":3284},[3270,3273,3276,3278,3281],[1744,3271,3267],{"id":3272},"peter-damians-liber-gratissimus",[11,3274,3275],{},"EDITED BY",[11,3277,1752],{},[11,3279,3280],{},"When in 1046, after the gravest and most lamentable upheavals in the Roman Church, Emperor Henry III had ordered the enthroned installation of Clement II, whom he had elected to the apostolic see, this most benevolent pope and the sound portion of the clergy who attended him — those inclined toward reform of the Church — labored with the utmost energy to correct the evils that had subverted the Church and to restore the ancient Catholic order. They therefore began most vigorously to inveigh against those who had received episcopal office or other orders by payment of money. Pope Clement had already treated the matter of what was called the simoniac heresy with his bishops at the Roman synod he held in January 1047. There a most difficult question arose: whether those who had been ordained by simoniac bishops — men who had themselves scorned to purchase their ordination with money, yet had not been ignorant that their consecrator was tainted with the simoniac stain — ought to be condemned and removed from office, or not. At that time it was decreed that whoever had been consecrated by a simoniac, not being ignorant at the time of his ordination that the one to whom he had presented himself for promotion was a simoniac, should now perform forty days of penance and thereafter minister in the office of the order he had received.",[11,3282,3283],{},"Afterward, however, Pope Leo IX annulled all ordinations performed by simoniacs. But since an uproar of great sedition immediately arose from the multitude of Roman priests — so much so that not only they but many of the bishops said that nearly all the basilicas were being stripped of their priestly ministers — the pope was compelled to confirm the decree of his predecessor Clement II. Nevertheless, at the councils held at Rome in 1050 and 1051 the question was again and again debated. For among the most distinguished of Leo IX’s advisers there were those who maintained that men consecrated by simoniacs must be reordained, the head and most eloquent champion of whom was Humbert, cardinal bishop of Silva Candida. Such being the state of affairs, and Pope Leo, at the Roman synod held in 1051, having besought all the bishops by a divine oath that they should together implore God’s mercy to reveal to those wavering what ought to be decreed in this delicate matter, Peter Damian — then prior of the monastery of Fonte Avellana in Tuscany, later cardinal bishop",{"title":23,"searchDepth":24,"depth":24,"links":3285},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F15",{"title":3267,"description":3275},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F15","Qu2_fhHgqU5rlcoY9RiGSZrLPhKJDEITUu0R5ElLN8U",{"id":3292,"title":1768,"body":3293,"description":3297,"extension":28,"meta":3327,"navigation":33,"page":1768,"path":3328,"pdf_page":1799,"reading":29,"seo":3329,"sortable_pagination_id":1799,"stem":3330,"__hash__":3331},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F16.md",{"type":8,"value":3294,"toc":3325},[3295,3298,3304,3307,3310,3316,3319,3322],[11,3296,3297],{},"of Ostia, a man most thoroughly versed in holy scripture and the canons, and a scholar of great learning, undertook this arduous task and attempted to “untie a difficult knot.”",[11,3299,3300,3301,3303],{},"This little work of Peter’s, called the ",[15,3302,5],{}," [“The Most Welcome Book”] “because it is composed on behalf of those who were ordained gratis by simoniacs,” was written approximately in the summer of 1052, while Pope Leo IX was visiting the city of Padua. Against Humbert’s position, Damian endeavored in this booklet to demonstrate with many testimonies that those ordained gratis by simoniacs ought neither to be removed from their offices nor to be ordained again. Beyond papal decrees and records, he cites as witnesses Eusebius, Rufinus, Jerome, Augustine, Cassiodorus, Gregory the Great, and Paschasius.",[11,3305,3306],{},"The first recension of the work, composed in 1052, we have restored from two manuscripts. These are:",[11,3308,3309],{},"A1) Vatican Codex no. 5075, parchment, late eleventh century, quarto, written out neatly on fifty-six folios, though it contains certain errors, many of which the scribe corrected; occasionally, however, he altered some passages on his own initiative. The ending is missing, the final folio having been lost. This manuscript was transcribed by the late G. Waitz.",[11,3311,3312,3313,3315],{},"A2) Codex Audomarensis [Saint-Omer] no. 228, parchment, late twelfth century, small folio, formerly belonging to the monastery of Saint Bertin, contains several opuscula of Peter Damian, among them the ",[15,3314,5],{},", which our colleague O. Holder-Egger collated.",[11,3317,3318],{},"After Pope Nicholas II, at the Roman synod held in April 1060, had decreed “that those who up to that time had been consecrated gratis by simoniacs should remain in the orders they had received, but that henceforth, if anyone should permit himself to be consecrated by one whom he does not doubt to be a simoniac, both the consecrator and the consecrated shall each be deposed, do penance, and be permanently deprived of their proper dignity,” Peter Damian revised the booklet he had written eight years earlier, made minor changes, omitted several chapters (cc. 16–18, 29–31), and added some material pertaining to that Roman synod of 1060 (c. 41). This revised form of the booklet is presented by:",[11,3320,3321],{},"B) Codex Cassinensis [Monte Cassino] no. 338, parchment, twelfth century, large folio, written in two columns; its chapters 1–12 were collated by the late G. Waitz, cc. 12–31 (the middle portion) by the distinguished Fr. Cauer, and from the middle of c. 31 to the end by the distinguished Nicolaus Müller.",[11,3323,3324],{},"A third recension of the work, produced not by Peter Damian himself but by some later writer, derives from a manuscript of class B, yet with certain chapters (cc. 38, 40, 41) omitted. The manuscripts that were available are:",{"title":23,"searchDepth":24,"depth":24,"links":3326},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F16",{"description":3297},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F16","b1aYDq3Vp_NoM2A0X8_cADaufxa3ieSsxqe1X-Bc2Jg",{"id":3333,"title":1805,"body":3334,"description":3338,"extension":28,"meta":3394,"navigation":33,"page":1805,"path":3395,"pdf_page":1850,"reading":29,"seo":3396,"sortable_pagination_id":1850,"stem":3397,"__hash__":3398},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F17.md",{"type":8,"value":3335,"toc":3389},[3336,3339,3345,3348,3351,3357,3368,3371,3375,3378,3386],[11,3337,3338],{},"C1) Codex Vindobonensis [Vienna] no. 2177, twelfth century, quarto, fols. 92–122, containing our work, which I myself transcribed.",[11,3340,3341,3342,3344],{},"C2) Codex Monacensis [Munich] no. 22272 (Windberg 72), parchment, twelfth–thirteenth century, quarto, fols. 51–75: Peter Damian’s ",[15,3343,5],{}," in a hand of the twelfth century is extant here. This manuscript I also examined personally.",[11,3346,3347],{},"C3) Codex Monacensis no. 14451 (S. Emmeram E 74), parchment, thirteenth century, quarto, fols. 105–134; it swarms with so many scribal errors that we have refrained from noting them all. It was collated by our colleague O. Holder-Egger.",[11,3349,3350],{},"Codices C2 and C3 derive from a single exemplar that had been drawn from the same source as Codex C1.",[11,3352,3353,3354,3356],{},"Among Peter Damian’s opuscula, the ",[15,3355,5],{}," was most widely known to medieval writers: Cardinal Humbert cites it at I, cc. 7 and 15 (below), and Deusdedit and Bernold likewise mention it.",[11,3358,3359,3360,3363,3364,3367],{},"An edition was prepared by Const. Caietanus in 1602, in the third volume of Peter Damian’s ",[15,3361,3362],{},"Opera",", subsequently reprinted several times, most recently at Bassano in 1783, pp. 85–146. This edition was reprinted by Migne, ",[15,3365,3366],{},"Patrologia Latina"," CXLV, cols. 99–154.",[11,3369,3370],{},"Berlin, January 1888. L. de Heinemann.",[1830,3372,3374],{"id":3373},"verses-on-simoniacs","Verses on Simoniacs.",[11,3376,3377],{},"God curses Simon’s forge-anvil and the recesses of his mint, overturning his plague-ridden throne.\nFor the thief creeps in by back alleys and crooked paths,\nwhile the shepherd approaches the open door freely, with untroubled step.\nBut where the corrupt dealings of traffickers are absent,\nand no heavy, saleable talent swells the treasury,\nno broker does harm, since commerce brings no defilement.\nFor what can men with money not accomplish, where money itself can wound?\nNay, how can a withered hand harm the trees it plants?\nOften the sick man has given health-bringing medicine to the physician;\nthe enslaved have begotten a champion, the blind a man of sight;\na cleric has sprung from noble parents, the ugly have produced the beautiful;\nnor should offspring be condemned for the faults of their fathers.\nEach man is weighed down by his own deeds;\nhe is not held by the fault of his companion.",[1830,3379,3381,3382,3385],{"id":3380},"book-of-peter-damian-humble-monk-called-the-liber-gratissimus-sent-to-henry-archbishop-of-ravenna","BOOK OF PETER DAMIAN, HUMBLE MONK, CALLED THE ",[15,3383,3384],{},"LIBER GRATISSIMUS",", SENT TO HENRY, ARCHBISHOP OF RAVENNA.",[11,3387,3388],{},"To Lord Henry, venerable bishop of the see of Ravenna: Peter, most humble servant of the life-giving cross of Christ, sends greeting in the same.",{"title":23,"searchDepth":24,"depth":24,"links":3390},[3391,3392],{"id":3373,"depth":24,"text":3374},{"id":3380,"depth":24,"text":3393},"BOOK OF PETER DAMIAN, HUMBLE MONK, CALLED THE LIBER GRATISSIMUS, SENT TO HENRY, ARCHBISHOP OF RAVENNA.",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F17",{"description":3338},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F17","2x4rXp9xw-KMR55AuQEzHu6UJsJ9PRQpsvvdsYSF1Ms",{"id":3400,"title":1856,"body":3401,"description":3405,"extension":28,"meta":3443,"navigation":33,"page":1856,"path":3444,"pdf_page":1903,"reading":29,"seo":3445,"sortable_pagination_id":1903,"stem":3446,"__hash__":3447},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F18.md",{"type":8,"value":3402,"toc":3440},[3403,3406,3410,3413,3416,3419,3422,3425,3428,3431,3434,3437],[11,3404,3405],{},"You have but newly received the priesthood by God’s appointment, and I believed that no gift would be more fittingly offered to you first of all than one composed on behalf of priests. Regarding those who have been consecrated gratis by simoniacs, therefore — how great a controversy has raged for three years now across three Roman councils, and how tangled and confused the uncertainty continues to be debated daily in these regions — I do not suppose that your holiness is unaware, especially since, as the ambiguity of the dispute has grown, matters have proceeded to the point that certain bishops are known to have consecrated anew clerics ordained by those men. On this account a great many brothers press upon me with a kind of presumptuous urgency of charity, and compel me — to use such a word — with importunate entreaty not to be reluctant to set down something concise in writing to address this point of such urgent necessity, and to explain what seems to me the right judgment on this question. I put this off for a long time, hoping, that is, that I would first receive permission from the most blessed bishop of the apostolic see. For he was said to be passing through this region shortly. I had thus determined that it was the proper course to treat any ecclesiastical matter whatsoever only if the authority to treat it were conferred on me by the very prince of the Church. But when it came back to my mind that the venerable pope at the most recent synod had already besought all the bishops under a divine oath that they should together implore God’s mercy to reveal to those who were wavering what ought to be decreed in this delicate matter, I judged that I would be entirely obedient to his command if I were able, by praying or by writing, to untie so difficult a knot for the Church — with heavenly grace shining forth. Therefore, trusting faithfully in him who opens the book and looses its seals [cf. Revelation 5:2–5], I shall set out on the path toward resolving this question; and since the abundance of words is not at my command, I shall at least attempt, in the effort of obedience enjoined upon me, to make my meaning known by gestures where I do not know how to speak.",[1863,3407,3409],{"id":3408},"here-begin-the-chapter-headings","Here begin the chapter headings.",[11,3411,3412],{},"I. That Christ, though he distributes his gifts through many, yet retains in himself the fullness of all grace.",[11,3414,3415],{},"II. That the priest ministers outwardly, but God consecrates inwardly.",[11,3417,3418],{},"III. That just as there is one who baptizes, so there is one and the same who principally consecrates.",[11,3420,3421],{},"IV. That the Lord received both baptism and the rights of priesthood together.",[11,3423,3424],{},"V. That since no one dares to be rebaptized, there is no reason why one to be consecrated should be consecrated again.",[11,3426,3427],{},"VI. That an ordination, if it is catholic [i.e., in conformity with the universal Church], is also valid.",[11,3429,3430],{},"VII. That Balaam was a simoniac and yet did not lose the spirit of prophecy.",[11,3432,3433],{},"VIII. That the prophetic spirit came upon the reprobate Saul and his followers.",[11,3435,3436],{},"IX. What the faithful believe concerning baptism and the eucharist of the Lord’s body.",[11,3438,3439],{},"X. That the Holy Spirit is given not by the merit of the priests but through their ministry.",{"title":23,"searchDepth":24,"depth":24,"links":3441},[3442],{"id":3408,"depth":1900,"text":3409},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F18",{"description":3405},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F18","dIyqIGy4PYeYIbznCk1W1Ajs04kkgcCkbjAaTCH9Iwc",{"id":3449,"title":1909,"body":3450,"description":23,"extension":28,"meta":3541,"navigation":33,"page":1909,"path":3542,"pdf_page":2004,"reading":29,"seo":3543,"sortable_pagination_id":2004,"stem":3544,"__hash__":3545},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F19.md",{"type":8,"value":3451,"toc":3522},[3452,3455,3458,3462,3466,3470,3474,3478,3482,3486,3490,3494,3498,3502,3506,3510,3514,3518],[1830,3453,3412],{"id":3454},"i-that-christ-though-he-distributes-his-gifts-through-many-yet-retains-in-himself-the-fullness-of-all-grace",[11,3456,3457],{},"It is evident that Christ Jesus, the mediator between God and humanity, so ordered his Church from the very beginning of human redemption that he both distributed the gifts of charisms through the ministers of his word and yet principally retained in himself the fullness of all graces. For he who as an apostle says, “We hold this treasure in earthen vessels,” also confesses that in the breast of Jesus are hidden all the treasures of wisdom. But if all treasures are in the breast of Jesus and nothing is excluded, what then remains to be stored away in earthen vessels of men? Yet what he possesses in full by nature, they have through grace by participation in him, according to their respective measures. Of them it is said that “one and the same Spirit works all these things, distributing to each as he wills.” But of the only-begotten Son, John the Baptist says: “God does not give the Spirit by measure,” and again: “From his fullness we have all received.” Since all the righteous draw from that one source the means of life, they must always return to him with thanksgiving. Nor should they believe they can receive the gifts of heavenly grace from any other source, except by his bestowal, from whom those gifts are certain to flow. For those who consider themselves debtors for divine bounty not to God but to a man are, as it were, cut off from the irrigation of their own spring, and must inevitably wither and dry up. Nor can they flow of themselves",[1830,3459,3461],{"id":3460},"xi-it-is-no-wonder-that-the-holy-spirit-is-received-from-the-unworthy-since-the-son-himself-was-seized-by-the-impious","XI. It is no wonder that the Holy Spirit is received from the unworthy, since the Son himself was seized by the impious.",[1830,3463,3465],{"id":3464},"xii-that-the-gift-of-god-is-polluted-by-no-contamination-of-its-ministers","XII. That the gift of God is polluted by no contamination of its ministers.",[1830,3467,3469],{"id":3468},"xiii-that-neither-a-minister-of-the-word-nor-of-the-sacrament-can-obstruct-gods-gifts","XIII. That neither a minister of the word nor of the sacrament can obstruct God’s gifts.",[1830,3471,3473],{"id":3472},"xiv-that-it-was-not-moses-himself-but-god-who-gave-of-his-spirit-to-the-seventy-men","XIV. That it was not Moses himself, but God, who gave of his spirit to the seventy men.",[1830,3475,3477],{"id":3476},"xv-that-those-who-come-to-be-consecrated-already-possess-the-holy-spirit","XV. That those who come to be consecrated already possess the Holy Spirit.",[1830,3479,3481],{"id":3480},"xvi-that-evil-beginnings-often-lead-to-happy-outcomes","XVI. That evil beginnings often lead to happy outcomes.",[1830,3483,3485],{"id":3484},"xvii-that-reason-does-not-allow-that-the-holy-spirit-can-be-given-through-a-simoniac-in-baptism-but-not-in-consecration","XVII. That reason does not allow that the Holy Spirit can be given through a simoniac in baptism but not in consecration.",[1830,3487,3489],{"id":3488},"xviii-that-attention-must-be-paid-to-what-is-received-not-from-whom-it-is-received","XVIII. That attention must be paid to what is received, not from whom it is received.",[1830,3491,3493],{"id":3492},"xix-that-neither-the-novatianists-are-to-be-deposed-nor-the-arians-rebaptized","XIX. That neither the Novatianists are to be deposed nor the Arians rebaptized.",[1830,3495,3497],{"id":3496},"xx-that-the-effect-of-consecration-rests-on-the-foundation-of-faith","XX. That the effect of consecration rests on the foundation of faith.",[1830,3499,3501],{"id":3500},"xxi-that-bishops-who-have-been-wrongly-ordained-possess-the-grace-of-consecration-for-others-but-not-for-themselves","XXI. That bishops who have been wrongly ordained possess the grace of consecration for others, but not for themselves.",[1830,3503,3505],{"id":3504},"xxii-that-those-ordained-by-impious-heretics-are-often-not-removed-from-their-offices","XXII. That those ordained by impious heretics are often not removed from their offices.",[1830,3507,3509],{"id":3508},"xxiii-that-even-those-whom-acacius-ordained-after-his-own-condemnation-are-not-deprived-of-their-honors","XXIII. That even those whom Acacius ordained after his own condemnation are not deprived of their honors.",[1830,3511,3513],{"id":3512},"xxiv-that-the-simoniacal-heresy-has-flourished-up-to-the-present-time","XXIV. That the simoniacal heresy has flourished up to the present time.",[1830,3515,3517],{"id":3516},"xxv-here-it-is-plainly-proved-that-the-holy-spirit-is-received-through-simoniacs","XXV. Here it is plainly proved that the Holy Spirit is received through simoniacs.",[1830,3519,3521],{"id":3520},"xxvi-that-rebaptism-and-reconsecration-are-an-equal-crime","XXVI. That rebaptism and reconsecration are an equal crime.",{"title":23,"searchDepth":24,"depth":24,"links":3523},[3524,3525,3526,3527,3528,3529,3530,3531,3532,3533,3534,3535,3536,3537,3538,3539,3540],{"id":3454,"depth":24,"text":3412},{"id":3460,"depth":24,"text":3461},{"id":3464,"depth":24,"text":3465},{"id":3468,"depth":24,"text":3469},{"id":3472,"depth":24,"text":3473},{"id":3476,"depth":24,"text":3477},{"id":3480,"depth":24,"text":3481},{"id":3484,"depth":24,"text":3485},{"id":3488,"depth":24,"text":3489},{"id":3492,"depth":24,"text":3493},{"id":3496,"depth":24,"text":3497},{"id":3500,"depth":24,"text":3501},{"id":3504,"depth":24,"text":3505},{"id":3508,"depth":24,"text":3509},{"id":3512,"depth":24,"text":3513},{"id":3516,"depth":24,"text":3517},{"id":3520,"depth":24,"text":3521},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F19",{"description":23},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F19","m6CLrGtJ0hQlJ1rxllbxnybFFEwsSGJBrLODCfPLn1Y",{"id":3547,"title":2010,"body":3548,"description":3552,"extension":28,"meta":3563,"navigation":33,"page":2010,"path":3564,"pdf_page":2028,"reading":29,"seo":3565,"sortable_pagination_id":2028,"stem":3566,"__hash__":3567},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F20.md",{"type":8,"value":3549,"toc":3560},[3550,3553,3557],[11,3551,3552],{},"to flow of themselves, so long as they forget to draw the abundance of their vitality from the original fullness of the spring. Hence it is not inappropriately said through Solomon: “All rivers enter the sea, yet the sea does not overflow; to the place from which the rivers go forth, they return so that they may flow again.” This outflow and return of spiritual rivers Luke the Evangelist describes mystically when he says that Jesus, having called together the twelve apostles, gave them power and authority over all demons and to cure diseases, and sent them to preach the kingdom of God. Behold the going forth of the rivers. And afterward he adds: “And the apostles returned and recounted to him all that they had done.” Behold the return. The rivers return therefore to the place from which they went forth, because all the elect are in no doubt that they are debtors to him from whom they had drawn everything they pour forth spiritually. Hence Paul also says: “There are distributions of graces, but the same Spirit; and there are distributions of ministries, but the same Lord; and there are distributions of works, but the same God who works all things in all.” Indeed, by first naming the Spirit, then adding the Lord, and finally God, he shows that the Holy Trinity — that is, the one God — is without doubt the author of all graces. For he himself distributes his gifts, who by hidden providence discerns the merits and the diversity of works of each individual.",[1830,3554,3556],{"id":3555},"ii-that-the-priest-ministers-outwardly-but-god-invisibly-consecrates","II. That the priest ministers outwardly, but God invisibly consecrates.",[11,3558,3559],{},"Therefore it must be believed with full faith that Christ delegates to his ministers the office of ecclesiastical consecration in such a way that he nonetheless principally retains in himself the sacrament of all orders, and grants to servants the ministry of advancing their fellow servants in such a way that he transfers to no one the right and power of consecrating. For although bishops may appear to consecrate through the office of the ministry entrusted to them, it is he who truly consecrates who invisibly gives the Holy Spirit. One is he who prays, another who hears the prayer; one is he who petitions, another who grants the petitions. For who would dare to compare himself to Peter and John? And yet it is said of them that, “sent to Samaria, laying hands on those who had been baptized, they prayed for them; and they received the Holy Spirit.” Not therefore from their own generosity, but through their ministry — and accordingly not with them as givers, but as those praying — did the Holy Spirit descend upon the believers. For there is one great priest, one supreme high priest, who entered once not into any holy of holies, but into heaven itself, that he might appear before the face of God on our behalf. From him, as from a certain summit, all priesthood is diffused through the members of the Church, and all that is sacred is propagated in an ineffable manner. Hence when he sent the disciples to baptize, he did not transfer into them the power of the sacrament, but implanted obedience, and made them not authors of baptism but its ministers. For when he says, “Go into the whole world, baptize all nations in the name of the Father and of the Son and of the Holy Spirit,” he clearly shows that it was not they but he who was beyond doubt the author of baptism, in whose name they baptized. Hence John the Baptist also says: “He who sent me to baptize with water said to me: Upon whom you see the Spirit descending and remaining, this is he who baptizes.” And yet the Evangelist John says — although Jesus himself did not baptize, but",{"title":23,"searchDepth":24,"depth":24,"links":3561},[3562],{"id":3555,"depth":24,"text":3556},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F20",{"description":3552},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F20","CBb3kf7kDgXqRUk-IhhFnJZxJPoDL832j7qTB9C71dE",{"id":3569,"title":2034,"body":3570,"description":3574,"extension":28,"meta":3593,"navigation":33,"page":2034,"path":3594,"pdf_page":2060,"reading":29,"seo":3595,"sortable_pagination_id":2060,"stem":3596,"__hash__":3597},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F21.md",{"type":8,"value":3571,"toc":3589},[3572,3575,3579,3582,3586],[11,3573,3574],{},"his disciples. Behold: the Lord does not baptize, and yet it is said of him, “This is he who baptizes,” because, whoever may perform the ministry of baptizing, he nonetheless works the sacrament of interior power.",[1830,3576,3578],{"id":3577},"iii-that-just-as-there-is-one-who-baptizes-so-too-there-is-one-and-the-same-who-principally-consecrates","III. That just as there is one who baptizes, so too there is one and the same who principally consecrates.",[11,3580,3581],{},"If anyone here perhaps objects to me that baptism for the regeneration of humanity is one thing, and the consecration of ecclesiastical office another, I hold with respect to consecration entirely the same as I believe concerning baptism in this regard. For since baptism is the origin and beginning of every ecclesiastical sacrament, just as baptism belongs to God and not to man, so surely every ecclesiastical consecration belongs specially to him from whom the fullness of all blessings flows. Of whom the apostle says: “Who has blessed us with every spiritual blessing in the heavens.” Nor would baptism itself, or indeed any consecration, be held as something great, except in view of the Holy Spirit, who is given through those acts. For, as it is said, what is water but water? But the word is added to the element, and with the Spirit descending, it becomes a sacrament. Since therefore in both kinds of sanctification this is the whole and the magnificent thing — that the Holy Spirit is received both by those who are baptized and by those who are consecrated — just as baptism is ascribed not to human virtue or power but to God its author, so likewise every ecclesiastical consecration must in all respects be referred to him, since the manifold grace of God operates in both: that the former may obtain the remission of sins and the latter may advance to the orders of spiritual dignities; that the former, having put off the old self along with the deeds of error, may put on the new, while the latter, as priests of God, may be clothed with justice; that the former, like newborn infants, may desire the sincere and pure milk of the word, and the latter may attain to the measure of the full stature of Christ. It works in those so that they become children of adoption; in these, so that, as the same Spirit ordains, they may be set over others to beget the sons of God.",[1830,3583,3585],{"id":3584},"iv-that-the-lord-received-the-rights-of-priesthood-simultaneously-with-baptism","IV. That the Lord received the rights of priesthood simultaneously with baptism.",[11,3587,3588],{},"Sincere and integral faith holds, therefore, that just as baptism, so likewise sacerdotal consecration is polluted by no stain of corrupt ministers and violated by no guilt of another’s offense. But however wicked, however entangled in crimes he who consecrates may be, he who is consecrated suffers no harm to the sacred gift on that account, nor is defrauded of any diminution of heavenly grace. For the mystery of consecration is conveyed to another not by the merit of the priest but by the office he performs, and one must not inquire into the manner of life of the one consecrating, but attend only to the ministry he has received. For just as there are many who perform the office of baptizing, yet there is one who baptizes, so although there are many priests, there is nonetheless one who",{"title":23,"searchDepth":24,"depth":24,"links":3590},[3591,3592],{"id":3577,"depth":24,"text":3578},{"id":3584,"depth":24,"text":3585},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F21",{"description":3574},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F21","eB-_OFTqSx2xgC5LQfNBpROsXznzjhPD1-1YW9kfVeI",{"id":3599,"title":2066,"body":3600,"description":3604,"extension":28,"meta":3615,"navigation":33,"page":2066,"path":3616,"pdf_page":2084,"reading":29,"seo":3617,"sortable_pagination_id":2084,"stem":3618,"__hash__":3619},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F22.md",{"type":8,"value":3601,"toc":3612},[3602,3605,3609],[11,3603,3604],{},"properly and specially consecrates. For in that dove which descended upon the Lord after baptism, he received together with the sacrament of baptism also the rights of the true priesthood — the oil of gladness being poured upon him, of which the Psalmist sings: “God, your God, has anointed you with the oil of gladness above your companions.” Our Redeemer is shown to have received the mystery of priesthood simultaneously with baptism, because after his baptism he immediately began to preach, to choose disciples, and to shine forth with new miracles — which, if the Gospel narrative is carefully examined, he is nowhere recorded to have done before. Hence it is that the holy Church, taking her norm of institution from her own head, faithfully observes it: that, in the likeness of the Lord himself, she does not admit any person to the priesthood before the age of thirty. For unless sure faith held that the Lord had received the priesthood simultaneously with baptism, why would canonical authority so emphatically forbid anyone to aspire to the priestly office before the age at which he himself was baptized? Indeed, why should the example of the Lord’s age be applied to the reception of the priestly dignity, if it were not believed that the Lord had received his baptism without receiving the priesthood at the same time? For just as baptism, so also the priesthood he received on the side of his humanity for our salvation — of both of which sacraments he exists, insofar as he is God, both the author and consecrator. Of him the apostle says: “Where the forerunner has entered on our behalf, having become a high priest forever according to the order of Melchizedek.” Moreover, the holy apostles themselves are found to have been consecrated by the Lord nowhere other than in the reception of baptism. They are not recorded as having been visibly immersed in the water of baptism, but rather carried out the obedience of baptizing that was enjoined upon them, since they were indeed commanded to baptize believers in the name of the Father and of the Son and of the Holy Spirit. Furthermore, when it was said to them by the Lord, “John baptized with water, but you will be baptized with the Holy Spirit not many days from now,” it is established that they then received the mystery of perfect baptism and of all-encompassing consecration together, when the Holy Spirit came upon them in the diversity of tongues. Since therefore at the very beginning of human redemption both kinds of sacrament appear to have been received simultaneously — by the Lord and by the apostles alike — it is clear that baptism is the foundation and beginning of ecclesiastical consecration in such a way that he who is acknowledged to hold the primacy of baptism is likewise, without any ambiguity whatsoever, to be believed the author of consecration.",[1830,3606,3608],{"id":3607},"v-that-there-is-no-reason-since-no-one-dares-to-be-rebaptized-why-one-ordained-by-a-simoniac-should-be-deposed-or-reconsecrated","V. That there is no reason, since no one dares to be rebaptized, why one ordained by a simoniac should be deposed or reconsecrated.",[11,3610,3611],{},"This being so, I do not see what reason there can be — since one baptized even by a heretic is not rebaptized — why one promoted by a simoniac should, as is said, either be deposed or reconsecrated. For if a baptism given by a murderer, an adulterer, or even a heretic is to be held valid — on account of that Gospel text, “Upon whom you see the Spirit descending and remaining, this is he who baptizes” — there is absolutely no reason why we should not return equally in the case of consecrations to the same author of both sacraments, and say equally: “This is he who consecrates.” For did that dove come upon the mediator between God and humanity with the power of baptizing and not also with the power of consecrating? What indeed does the one who is baptized receive but the Holy Spirit? And again, what",{"title":23,"searchDepth":24,"depth":24,"links":3613},[3614],{"id":3607,"depth":24,"text":3608},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F22",{"description":3604},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F22","DZvQ7jUCt8nywDOSx2plZOi9phR5eI9ad5jcA_B5G6g",{"id":3621,"title":2090,"body":3622,"description":3626,"extension":28,"meta":3637,"navigation":33,"page":2090,"path":3638,"pdf_page":2108,"reading":29,"seo":3639,"sortable_pagination_id":2108,"stem":3640,"__hash__":3641},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F23.md",{"type":8,"value":3623,"toc":3634},[3624,3627,3631],[11,3625,3626],{},"he who is consecrated receives nothing other than that same Holy Spirit, and receives him from Christ himself: why any difference should be seen in this respect between one who has been baptized and one who has been consecrated is entirely unclear. Those whose cause is the same ought to receive the same judgment, unless perhaps one is to hold that the Spirit given in consecrations is a different Spirit from the one bestowed in baptism. But who would dare presume such a thing with sacrilegious boldness? — when the Apostle cries out plainly: “One God, one faith, one baptism” [Ephesians 4:5]; and again: “If he who comes preaches another Christ, whom we have not preached, or receives another Spirit, whom you have not received, or another gospel, which you have not accepted, you rightly bear with him” [2 Corinthians 11:4]. Add to this that, as canonical authority attests, the prohibition of rebaptism exists lest the name of the Holy Trinity, in whose name baptism was administered, seem to be annulled. But if this is the reason why no one ought to be rebaptized, to whom does it apply more plainly than to anyone ordained by a simoniac? — for the simoniac consecrates not merely in the name of the Holy Trinity but observes every detail of the Catholic order of consecration. For though a simoniac becomes a heretic through his corrupt commerce, he is nonetheless orthodox in faith, and his condemnation is seen to arise from ambition rather than from unbelief. Moreover, even if one examines closely Peter’s sentence pronounced against Simon himself, Simon’s faith is not found blameless: “May your money perish with you, because you thought the gift of God could be purchased with money” [Acts 8:20]. For when he says “you thought the gift of God could be purchased with money,” he clearly shows that Simon’s faith was such that, had he paid the price, he would not unreasonably have bargained to receive the Holy Spirit for the working of miracles.",[1830,3628,3630],{"id":3629},"vi-that-an-ordination-if-it-is-catholic-is-also-valid","VI. That an ordination, if it is Catholic, is also valid.",[11,3632,3633],{},"The simoniacs of our own time, since they cannot hope to become distinguished by miracles, do not desire the Holy Spirit or his gifts; inflamed rather by ambition to obtain power, they pant only after the pinnacle of rank. And so in matters of faith they are sound, yet in their monetary dealings they are caught in the snares of simoniacal condemnation. Two founders of this heresy are recorded as having broken out disastrously — one under the prophetic, the other under the apostolic dispensation — namely Gehazi, who appears to be the master of those who sell, and Simon, who appears to be the founder of those who buy. Their followers, therefore, just as they do not differ in their error, so also are not distinguished in their condemnation. Yet if these men receive a Catholic ordination, they perfectly receive the sacred office of the dignity they undeservedly approach. For the Holy Spirit is of equal power whether his grace is sold or freely given. Nor does the corrupt traffic of human perversity cause divine power to lose the effect of its own authority. Indeed, even our Savior, after he had been sold and the bag of that most pestilential traitor [Judas] was already swollen with the price, restored the severed ear of the servant Malchus with his own hands while still in the grip of his persecutors. Thus he plainly showed how great was the power he possessed even over those",{"title":23,"searchDepth":24,"depth":24,"links":3635},[3636],{"id":3629,"depth":24,"text":3630},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F23",{"description":3626},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F23","ycJE7yRJwncrSdNa9g4XgiC_akZslkHHmBKuhVmAYsw",{"id":3643,"title":2114,"body":3644,"description":3648,"extension":28,"meta":3651,"navigation":33,"page":2114,"path":3652,"pdf_page":2124,"reading":29,"seo":3653,"sortable_pagination_id":2124,"stem":3654,"__hash__":3655},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F24.md",{"type":8,"value":3645,"toc":3649},[3646],[11,3647,3648],{},"into whose hands he had been delivered, he made that openly clear. That he did not perform miracles for Herod when asked was a matter of providential dispensation, not a failure of power. For the one who desired them was unworthy; but in him from whom they were expected, the effect of his power was not lacking. Further, even when suspended on the cross — after he had given up the spirit, while the earth shook, while the sun was darkened, while the veil was moreover rent, the stones split, and the dead rose — all these things show plainly that he who hung in torment was no less powerful than he is now, exalted at the right hand of the Father’s glory. In the same way, therefore, we must believe of the Holy Spirit: that he is of one and the same power whether he is seen in some sense subject to purchase or whether he is bestowed by the free laying on of hands. Just as our Redeemer, even while he was being sold and suffering, could not fall short of his own majesty, so too the Holy Spirit, even when the bitterness of being put up for sale intrudes, knows no diminishment of his own power. For though any priest may appear to act externally, it is Christ himself — who is the true priest and supreme pontiff — who, as people approach him toward their various ends, dispenses his gifts to them. These gifts come to some as salvation, to others as condemnation. Yet what is given is altogether good, even if the one who receives it is guilty. For surely a good physician would not administer poison to the sick. Was not that morsel which the Lord offered to Judas good? But what was the means of salvation became for him the material of damnation, because one who was not at peace received the instrument of peace. We all know plainly that the mystery of the Eucharist, which we receive from the sacred altar whether we are righteous or sinners, is altogether good. The good man does not receive it better, nor the bad man worse. And yet the Apostle says that one who eats and drinks unworthily eats and drinks judgment upon himself, not discerning the body of the Lord [1 Corinthians 11:29]. If, then, what the unworthy person receives is still the body of the Lord, it is clear that a good thing is turned to the ruin of the wicked — a thing that was provided for the good as salvation. Nor is it to be called a bad thing because it harms, nor has it ceased to be a sacrament because one who is accursed received it. Rather it must be asserted that the same thing which was prepared for the good as a remedy of salvation became for the unworthy an occasion of death. We must therefore believe without hesitation that, if the consecration of any ecclesiastical order takes place within the Catholic Church — that is, in the unity of orthodox faith, so that faith is sound on both sides — whatever is conferred by a good man through a good man is likewise efficaciously bestowed by a bad man through a bad man; because this sacrament does not depend on the merit of the minister or recipient, but on the order of ecclesiastical institution and the invocation of the divine name. And since, just as there is one who baptizes, so beyond doubt there is one and the same who consecrates, this is bestowed by the generous kindness of Christ, which the recipient does not merit. For he who makes his sun rise over the good and the evil, and sends rain on the just and the unjust [Matthew 5:45], what wonder is it if he pours out the shower of his grace even upon a sandy shore? What is strange if he strikes even the eyes of the blind with the rays of his splendor, so that even they may rightly sing what that unhappy Balaam sang: “The man speaks, whose eye is opened; the hearer of the words of God speaks, who knows the teaching of the Most High and sees the vision of the Almighty, who falls down with his eyes uncovered” [Numbers 24:3–4, 16].",{"title":23,"searchDepth":24,"depth":24,"links":3650},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F24",{"description":3648},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F24","hk0KukQbdnF5Ey6mFdyMHvmYlOpMKwxXK5EFCVU_4mg",{"id":3657,"title":2130,"body":3658,"description":23,"extension":28,"meta":3669,"navigation":33,"page":2130,"path":3670,"pdf_page":2144,"reading":29,"seo":3671,"sortable_pagination_id":2144,"stem":3672,"__hash__":3673},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F25.md",{"type":8,"value":3659,"toc":3666},[3660,3663],[1830,3661,3430],{"id":3662},"vii-that-balaam-was-a-simoniac-and-yet-did-not-lose-the-spirit-of-prophecy",[11,3664,3665],{},"Consider: how could this son of avarice have commemorated such great marvels and announced so expressly and so clearly the redemption of the world — yet to be accomplished so far in the future — if he did not possess the presence of the Holy Spirit? For as the distinguished Doctor [the Apostle Paul] says: “Who knows the things of a man save the spirit of the man that is in him? So likewise the things of God no one knows but the Spirit of God” [1 Corinthians 2:11] — especially since the same scripture says that, with the Spirit of God rushing upon him, he took up his parable [Numbers 24:2–3] and said what we have just cited above. Do we say that the gift of the Holy Spirit is not given through a simoniac? Surely one recognizes that the simoniacal heresy was already flourishing in this Balaam? Was he not attempting to sell the grace of the Holy Spirit when, at the promise of payment, he produced the oracle of his divination? For scripture attests that the elders of Moab came to him with the fee for divination in their hands [Numbers 22:7]. And again through other messengers Balak son of Zippor sent to him, saying: “Do not delay coming to me; I am prepared to honor you, and whatever you wish I will give you” [Numbers 22:16–17]. Inflamed with desire for money he burned with eagerness, and yet through him the Holy Spirit was speaking profound mysteries. In the end, both Balaam and Balak were plainly hostile to God and proved to have been enemies of God’s people — one eager to buy, the other no less eager to sell, the gift of divine grace. And yet the secret of prophetic revelation did this man utter beyond his own merit, and that man [Balak] heard, quite unworthy as he was. And — that we may marvel all the more at the generosity of the divine gift — Balaam was striving to curse, yet against his will he blessed instead: “I was brought to bless,” he says, “and I am powerless to withhold blessing” [Numbers 23:20]. The bridle of divine power was bound upon his mouth, and he could not direct the impulse of his tongue anywhere except where the presiding Holy Spirit turned it. His tongue fought against his will, and the turbid bitterness that his foreordained-to-damnation mind had conceived could not flow out through the channel of his mouth. Therefore, since he could not hurl curses upon the people of God as he had been asked, he turned himself to devices of deception and placed a stumbling-block of Midianite women before them [Numbers 25:1–2; 31:16]. If, then, he who even desired to curse could by no means obtain the power to curse, what can be concluded about simoniacs, where at least the mind accords with the blessing of the tongue? But he who irreverently abused the office of prophetic dignity — what end finally closed the prerogative of the grace conferred upon him? For after scripture has recounted the victory of the people of Israel, it immediately adds: “Balaam also, the son of Beor, they slew with the sword” [Numbers 31:8]. Just so, whether simoniacs or any other criminals apply themselves to receiving ecclesiastical ministries, they do receive the gift of heavenly grace through the generosity of the Giver, yet they do not escape the fitting wages of their own transgression. This",{"title":23,"searchDepth":24,"depth":24,"links":3667},[3668],{"id":3662,"depth":24,"text":3430},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F25",{"description":23},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F25","k4dcloH4lFYyG9HcgqAlihTqb1nTl7yBCxh_4b1PhDg",{"id":3675,"title":2150,"body":3676,"description":3680,"extension":28,"meta":3691,"navigation":33,"page":2150,"path":3692,"pdf_page":2167,"reading":29,"seo":3693,"sortable_pagination_id":2167,"stem":3694,"__hash__":3695},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F26.md",{"type":8,"value":3677,"toc":3688},[3678,3681,3685],[11,3679,3680],{},"very thing that was provided for the worthy as salvation is turned to their ruin. And they plunge into the peril of eternal death from the very source from which others grow more vigorously strong to grasp the rewards of life. Certainly whoever reads with a watchful eye that page of sacred scripture which speaks of the aforementioned Balaam will not at all doubt that this unhappy man was in every respect a true simoniac — except that Simon had not yet lived, from whom the detestable name might have been borrowed — that he held his prophetic gift for sale, and yet that the Holy Spirit spoke most manifestly through him; and, what is no less astonishing, even while his heart was burning with the fires of greed, God is found to have spoken to him nonetheless, familiarly as it were, by day and by night. And lest one might suppose that he possessed the Holy Spirit to a lesser degree on account of being called a diviner by Moses, read carefully the words of the same history, and you will find — with that same Moses bearing clear witness — that when he [Balaam] had seen Israel dwelling in their tents, the Spirit of God immediately rushed upon him and straightway roused him to the oracle of his prophecy as a true prophet [Numbers 24:2]. He is called a diviner, then, and yet he is a prophet: for the one whom supernal grace had raised to prophetic dignity, his own wickedness was defiling under the shameful name of diviner. Here one must consider how deep and subtle is the judgment of God — or rather how terrible God is in his counsels concerning the sons of men [Psalm 66:5] — in that this pitiable man neither lost, on account of the wickedness of his guilt, the grace he had once acquired, and yet was unable to escape the sentence of divine retribution on account of that very grace which he, unworthy as he was, presumed to exercise. What wonder is it, then, if almighty God — who always is what he is and knows no change — still maintains the ancient standards of his own judgment and holds to the same customary rule of discernment: so that what he did in Balaam’s case he works no differently today in those like him, displaying his gifts to the unworthy out of the generosity of his mercy while striking them with the stroke of fitting retribution out of the strictness of his justice?",[1830,3682,3684],{"id":3683},"viii-that-the-spirit-of-prophecy-seized-the-reprobate-saul-and-his-servants","VIII. That the spirit of prophecy seized the reprobate Saul and his servants.",[11,3686,3687],{},"This too is not obscure: when Saul sent officers to seize David, those men — as the history relates — saw a company of prophets prophesying and Samuel standing over them, and the Spirit of the Lord came upon them as well, and they began to prophesy [1 Samuel 19:20]. And when Saul sent others a second and a third time, and the spirit of prophecy had likewise come upon them, at length — as scripture attests — Saul himself went in anger to Ramah. But before he arrived, the Spirit of God came also upon him, and he prophesied the whole day naked along with the others before Samuel [1 Samuel 19:23–24]. What wonder is it, then, if wicked men receive the gifts of God — which they are unworthy to receive — to the increase of their own condemnation, when even to Saul himself, whom God had rejected and whom a demon had grown accustomed to torment very frequently, it was granted not only to receive the Spirit of God for a time, but also to prophesy at length along with his attendants? Stirred by the bile of wrath and",{"title":23,"searchDepth":24,"depth":24,"links":3689},[3690],{"id":3683,"depth":24,"text":3684},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F26",{"description":3680},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F26","bvXlSjkUfnhR78k-yDeC2e18FtIuimNkK06R1rOxXO8",{"id":3697,"title":2173,"body":3698,"description":3733,"extension":28,"meta":3734,"navigation":33,"page":2173,"path":3735,"pdf_page":2191,"reading":29,"seo":3736,"sortable_pagination_id":2191,"stem":3737,"__hash__":3738},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F27.md",{"type":8,"value":3699,"toc":3730},[3700,3723,3727],[11,3701,3702,3703,3706,3707,3710,3711,3714,3715,3718,3719,3722],{},"inflamed alike by envy and hatred, and — not to dwell on this further — utterly empty of God, he had been irrevocably handed over to an evil spirit; and yet when he drew near the company of those who were prophesying, the divine spirit suddenly rushed upon him and seized him like a fire leaping onto ready fuel. It ought not therefore seem incredible if, in the holy Church — which is beyond all doubt the throne of God, the sanctuary of the Holy Spirit, and the vessel of all heavenly gifts — even an unworthy person receives that sacramental grace with which he does not accord either by intention or by the merit of his life; for assuredly this is not a matter of the merit of the one who gives or of the one who receives, but a gift of the supreme Bestower. For it is not written that the Spirit blows where there is worthiness, but rather it is said: ",[15,3704,3705],{},"he blows where he wills"," [John 3:8] — so that the spiritual grace conferred through ecclesiastical institution is attributed to the divine will rather than to human merits. Indeed, the Holy Spirit does not always come on account of merits, but he always abides in someone on account of merits — that is, to their salvation. Hence that word of the Truth: ",[15,3708,3709],{},"If anyone loves me,"," he says, ",[15,3712,3713],{},"he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him"," [John 14:23]. For he who, after promising that he would come to those who love him, immediately added that he would also make his dwelling with them, makes it plain enough that God dwells in some and merely lodges as a guest in others. Similar to this is what he says: ",[15,3716,3717],{},"Upon whom will my spirit rest, if not upon the humble and quiet one who trembles at my words?"," [Is. 66:2] — as if to say plainly: he will indeed come upon others, but upon this one — because he is worthy — he will rest. For, as has also been said before us, the Holy Spirit, when welcomed and appeased, grants repose to the meek and humble of heart; but when opposed and resisted, he stirs up unrest in the harsh and proud. This unrest was signified by those tiny gnats under which the magicians of Pharaoh failed, saying: ",[15,3720,3721],{},"This is the finger of God"," [Ex. 8:19] — confessing that the Holy Spirit who was in Moses was working against them. It is fitting that the Holy Spirit — who is the third person of the Holy Trinity — is said to have been hostile to the unquiet in the third plague, where the plague of gnats is recounted. This unrest was experienced by Jehu, who, led by divine zeal, burned fiercely to avenge God’s enemies and especially the worshipers of Baal, yet did not abandon the golden gods that Jeroboam had worshiped.",[1830,3724,3726],{"id":3725},"ix-what-the-doctors-hold-concerning-baptism-and-the-eucharist-of-the-lords-body","IX. What the doctors hold concerning baptism and the eucharist of the Lord’s body.",[11,3728,3729],{},"There are in truth three preeminent sacraments regularly celebrated in the holy Church: baptism, the saving mystery of the Lord’s body and blood, and the ordination of clerics. Now, concerning baptism, the blessed Augustine in his commentary on the Gospel of John, and concerning the eucharist of the Lord’s body, Paschasius in his own book, agree so closely in their treatment that they affirm neither that these mysteries are made better by good priests nor worse by bad ones. Whether these sacraments are performed by thieves or adulterers or even murderers, they differ in no respect whatsoever from the mysteries consecrated by holy priests.",{"title":23,"searchDepth":24,"depth":24,"links":3731},[3732],{"id":3725,"depth":24,"text":3726},"inflamed alike by envy and hatred, and — not to dwell on this further — utterly empty of God, he had been irrevocably handed over to an evil spirit; and yet when he drew near the company of those who were prophesying, the divine spirit suddenly rushed upon him and seized him like a fire leaping onto ready fuel. It ought not therefore seem incredible if, in the holy Church — which is beyond all doubt the throne of God, the sanctuary of the Holy Spirit, and the vessel of all heavenly gifts — even an unworthy person receives that sacramental grace with which he does not accord either by intention or by the merit of his life; for assuredly this is not a matter of the merit of the one who gives or of the one who receives, but a gift of the supreme Bestower. For it is not written that the Spirit blows where there is worthiness, but rather it is said: he blows where he wills [John 3:8] — so that the spiritual grace conferred through ecclesiastical institution is attributed to the divine will rather than to human merits. Indeed, the Holy Spirit does not always come on account of merits, but he always abides in someone on account of merits — that is, to their salvation. Hence that word of the Truth: If anyone loves me, he says, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him [John 14:23]. For he who, after promising that he would come to those who love him, immediately added that he would also make his dwelling with them, makes it plain enough that God dwells in some and merely lodges as a guest in others. Similar to this is what he says: Upon whom will my spirit rest, if not upon the humble and quiet one who trembles at my words? [Is. 66:2] — as if to say plainly: he will indeed come upon others, but upon this one — because he is worthy — he will rest. For, as has also been said before us, the Holy Spirit, when welcomed and appeased, grants repose to the meek and humble of heart; but when opposed and resisted, he stirs up unrest in the harsh and proud. This unrest was signified by those tiny gnats under which the magicians of Pharaoh failed, saying: This is the finger of God [Ex. 8:19] — confessing that the Holy Spirit who was in Moses was working against them. It is fitting that the Holy Spirit — who is the third person of the Holy Trinity — is said to have been hostile to the unquiet in the third plague, where the plague of gnats is recounted. This unrest was experienced by Jehu, who, led by divine zeal, burned fiercely to avenge God’s enemies and especially the worshipers of Baal, yet did not abandon the golden gods that Jeroboam had worshiped.",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F27",{"description":3733},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F27","GZwTM0jKDRlX9hCu40pkWvPoAnUKPZJq0i5y00n391c",{"id":3740,"title":2197,"body":3741,"description":3768,"extension":28,"meta":3769,"navigation":33,"page":2197,"path":3770,"pdf_page":2207,"reading":29,"seo":3771,"sortable_pagination_id":2207,"stem":3772,"__hash__":3773},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F28.md",{"type":8,"value":3742,"toc":3766},[3743],[11,3744,3745,3746,3749,3750,3753,3754,3757,3758,3761,3762,3765],{},"Whoever has applied himself to those aforementioned books has no doubt that the matter is there worked out fully and clearly. Now, regarding the ordination of clerics, no extended controversy has arisen — because, once those two sacraments had been plainly expounded, doubt found no foothold for hesitation about the third. But now the excessive curiosity of men thrusts a new question upon the world, and by staring too hard at what is perfectly clear it contrives, by seeing less, to bring on darkness. “How,” they ask, “can the grace of the Holy Spirit either be given through evil men or be received from evil men?” — not considering that the grace of the Holy Spirit is received precisely in the ecclesiastical order of rank itself, which — whether an unworthy person confers it or an unworthy person receives it — the Holy Spirit, who governs the laws of his Church, decrees to be valid. For, as the blessed Jerome says: ",[15,3747,3748],{},"Bishop, presbyter, and deacon are not titles of merit but of office."," It is as if a tribune himself were unworthy, or were to advance some unworthy person to the military rank: the emperor would nonetheless establish as binding everything that was done, in order to preserve the order of his army; nor does he overthrow the provisions of tribunicial law who has not yet deposed the tribune himself from the dignity of his rank. But the objection is raised: “Behold, the Gospel cries out: ",[15,3751,3752],{},"He who does not enter through the door but climbs in by another way is a thief and a robber"," [John 10:1].” Granted — let that man who crept in secretly by another way be unfailingly charged with theft and robbery; he has not, however, made me a sharer in his crime simply because he admitted me through the door. Let him therefore suffer the punishment for the crime he committed, provided only that the prejudice of another’s guilt does not ensnare me — provided that another’s fault does not render damnable the one whom the purity of his own innocence keeps undefiled. Furthermore, concerning the claim that an unworthy man cannot receive the grace of the Holy Spirit: it is beyond all doubt established that the body of the Lord, which is consecrated on the sacred altars through the ministry of the holy priest, is vivified and sanctified by the power of the Holy Spirit conceived [in the words of institution], so that it may have power to vivify and sanctify us. As is said in those very venerable secrets of the Mass: ",[15,3755,3756],{},"Through whom you, O Lord, create, sanctify, vivify, and bless all these good things."," For it cannot be believed that it can be vivified in any other way than by the Holy Spirit, since, as the Truth attests, ",[15,3759,3760],{},"it is the Spirit that gives life"," [John 6:63]. I ask, then: when a holy priest extends that heavenly gift — which has been vivified and sanctified by the power of the Holy Spirit and, to speak confidently, is truly full of the grace of that same divine Spirit — to some wicked person, does the Holy Spirit therefore forsake the Lord’s body and withdraw, nauseated by the filth of a squalid vessel? But if that is so, how is it true what is said through the Apostle, that ",[15,3763,3764],{},"one who eats and drinks unworthily eats and drinks judgment upon himself, not discerning the body of the Lord"," [1 Cor. 11:29]? For if, when the Spirit withdraws, it is no longer the body of the Lord but simply ordinary bread, then one who receives no sacrament at all does not incur judgment. But if it seems absurd and impious to separate the Holy Spirit from the body of Christ on account of those who receive unworthily, let it not seem harsh [to conclude] that even evil men can receive the Holy Spirit up to",{"title":23,"searchDepth":24,"depth":24,"links":3767},[],"Whoever has applied himself to those aforementioned books has no doubt that the matter is there worked out fully and clearly. Now, regarding the ordination of clerics, no extended controversy has arisen — because, once those two sacraments had been plainly expounded, doubt found no foothold for hesitation about the third. But now the excessive curiosity of men thrusts a new question upon the world, and by staring too hard at what is perfectly clear it contrives, by seeing less, to bring on darkness. “How,” they ask, “can the grace of the Holy Spirit either be given through evil men or be received from evil men?” — not considering that the grace of the Holy Spirit is received precisely in the ecclesiastical order of rank itself, which — whether an unworthy person confers it or an unworthy person receives it — the Holy Spirit, who governs the laws of his Church, decrees to be valid. For, as the blessed Jerome says: Bishop, presbyter, and deacon are not titles of merit but of office. It is as if a tribune himself were unworthy, or were to advance some unworthy person to the military rank: the emperor would nonetheless establish as binding everything that was done, in order to preserve the order of his army; nor does he overthrow the provisions of tribunicial law who has not yet deposed the tribune himself from the dignity of his rank. But the objection is raised: “Behold, the Gospel cries out: He who does not enter through the door but climbs in by another way is a thief and a robber [John 10:1].” Granted — let that man who crept in secretly by another way be unfailingly charged with theft and robbery; he has not, however, made me a sharer in his crime simply because he admitted me through the door. Let him therefore suffer the punishment for the crime he committed, provided only that the prejudice of another’s guilt does not ensnare me — provided that another’s fault does not render damnable the one whom the purity of his own innocence keeps undefiled. Furthermore, concerning the claim that an unworthy man cannot receive the grace of the Holy Spirit: it is beyond all doubt established that the body of the Lord, which is consecrated on the sacred altars through the ministry of the holy priest, is vivified and sanctified by the power of the Holy Spirit conceived [in the words of institution], so that it may have power to vivify and sanctify us. As is said in those very venerable secrets of the Mass: Through whom you, O Lord, create, sanctify, vivify, and bless all these good things. For it cannot be believed that it can be vivified in any other way than by the Holy Spirit, since, as the Truth attests, it is the Spirit that gives life [John 6:63]. I ask, then: when a holy priest extends that heavenly gift — which has been vivified and sanctified by the power of the Holy Spirit and, to speak confidently, is truly full of the grace of that same divine Spirit — to some wicked person, does the Holy Spirit therefore forsake the Lord’s body and withdraw, nauseated by the filth of a squalid vessel? But if that is so, how is it true what is said through the Apostle, that one who eats and drinks unworthily eats and drinks judgment upon himself, not discerning the body of the Lord [1 Cor. 11:29]? For if, when the Spirit withdraws, it is no longer the body of the Lord but simply ordinary bread, then one who receives no sacrament at all does not incur judgment. But if it seems absurd and impious to separate the Holy Spirit from the body of Christ on account of those who receive unworthily, let it not seem harsh [to conclude] that even evil men can receive the Holy Spirit up to",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F28",{"description":3768},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F28","Vcyb7PaqrkzmQS2lOjv5cLRyPwWxv1WN-EixizAqZwM",{"id":3775,"title":2213,"body":3776,"description":3803,"extension":28,"meta":3804,"navigation":33,"page":2213,"path":3805,"pdf_page":2223,"reading":29,"seo":3806,"sortable_pagination_id":2223,"stem":3807,"__hash__":3808},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F29.md",{"type":8,"value":3777,"toc":3801},[3778],[11,3779,3780,3781,3784,3785,3788,3789,3792,3793,3796,3797,3800],{},"the extent their merits deserve. Hence the blessed Augustine, in his commentary on the epistle of the holy apostle John, speaks as follows: “An evil man can possess baptism; an evil man can possess prophecy. We find that King Saul possessed prophecy — he who persecuted the holy David was filled with the spirit of prophecy and began to prophesy. An evil man can receive the sacrament of the body and blood of the Lord. For of such persons it is said: ",[15,3782,3783],{},"He who eats and drinks unworthily eats and drinks judgment upon himself"," [1 Cor. 11:29]. An evil man can bear the name of Christ — that is, an evil man can be called a Christian. Of whom it is said: ",[15,3786,3787],{},"They profaned the name of their God"," [cf. Lev. 22:32]. Therefore an evil man can possess all the sacraments; but to have charity — that an evil man cannot do.” If then, according to the judgment of so great a doctor, an evil man possesses all the sacraments, how is it that the laughable foolishness of men shamelessly babbles that a simoniac does not possess the sacraments? Let us hear what that same distinguished doctor says elsewhere on the same subject, so that the position he held on this question which we are examining may become all the more clearly known the more frequently it is cited. For when he was speaking about the blessing of Isaac upon his son, he added: “The will of a just man, so far as conscience is concerned, is good; but so far as foreknowledge is concerned, he is not immune to adversity, for God alone judges concerning future things. And therefore Isaac, just as befits present human understanding, thought it more fitting to bless his elder son. But God, who is the knower of hidden things, showed that the younger deserved the blessing — in order to demonstrate that the benefit in a blessing is not that of a man but of God, since it is the dignity of the office, not the merit of the man, that the blessing of God follows. And indeed it was said by God in Numbers to the priests Moses and Aaron: ",[15,3790,3791],{},"You shall put my name upon the children of Israel; I, the Lord, will bless them"," [Num. 6:27] — so that the transmission of grace flows to men through the ministry of the ordained, and the will of the priest can neither harm nor benefit, but only the merit of the one seeking the blessing.” How great the dignity of the priestly order is, let us consider from this: it was said of the wicked Caiaphas, the murderer of the Savior, among other things: ",[15,3794,3795],{},"This he did not say of himself, but, being high priest that year, he prophesied"," [John 11:51]. By this it is shown that the spirit of graces does not follow the person or the dignity, but the ordination of tradition — so that, although someone may be of good merit, he cannot bless unless he has been ordained to exercise the office of ministry. But it is God’s to bestow the effect of the blessing.” These words of the blessed man are so plain and so transparent that whoever, after once having attended to them, nonetheless prepares with obstinate mind to persist in contending, is proved to be attacking not Peter — who is nothing — but rather the great Augustine himself. For what could be clearer than the statement that in the blessing of a priest the benefit is not of a man but of God; and: ",[15,3798,3799],{},"it is the dignity of the office that the blessing of God follows,"," not the merit of",{"title":23,"searchDepth":24,"depth":24,"links":3802},[],"the extent their merits deserve. Hence the blessed Augustine, in his commentary on the epistle of the holy apostle John, speaks as follows: “An evil man can possess baptism; an evil man can possess prophecy. We find that King Saul possessed prophecy — he who persecuted the holy David was filled with the spirit of prophecy and began to prophesy. An evil man can receive the sacrament of the body and blood of the Lord. For of such persons it is said: He who eats and drinks unworthily eats and drinks judgment upon himself [1 Cor. 11:29]. An evil man can bear the name of Christ — that is, an evil man can be called a Christian. Of whom it is said: They profaned the name of their God [cf. Lev. 22:32]. Therefore an evil man can possess all the sacraments; but to have charity — that an evil man cannot do.” If then, according to the judgment of so great a doctor, an evil man possesses all the sacraments, how is it that the laughable foolishness of men shamelessly babbles that a simoniac does not possess the sacraments? Let us hear what that same distinguished doctor says elsewhere on the same subject, so that the position he held on this question which we are examining may become all the more clearly known the more frequently it is cited. For when he was speaking about the blessing of Isaac upon his son, he added: “The will of a just man, so far as conscience is concerned, is good; but so far as foreknowledge is concerned, he is not immune to adversity, for God alone judges concerning future things. And therefore Isaac, just as befits present human understanding, thought it more fitting to bless his elder son. But God, who is the knower of hidden things, showed that the younger deserved the blessing — in order to demonstrate that the benefit in a blessing is not that of a man but of God, since it is the dignity of the office, not the merit of the man, that the blessing of God follows. And indeed it was said by God in Numbers to the priests Moses and Aaron: You shall put my name upon the children of Israel; I, the Lord, will bless them [Num. 6:27] — so that the transmission of grace flows to men through the ministry of the ordained, and the will of the priest can neither harm nor benefit, but only the merit of the one seeking the blessing.” How great the dignity of the priestly order is, let us consider from this: it was said of the wicked Caiaphas, the murderer of the Savior, among other things: This he did not say of himself, but, being high priest that year, he prophesied [John 11:51]. By this it is shown that the spirit of graces does not follow the person or the dignity, but the ordination of tradition — so that, although someone may be of good merit, he cannot bless unless he has been ordained to exercise the office of ministry. But it is God’s to bestow the effect of the blessing.” These words of the blessed man are so plain and so transparent that whoever, after once having attended to them, nonetheless prepares with obstinate mind to persist in contending, is proved to be attacking not Peter — who is nothing — but rather the great Augustine himself. For what could be clearer than the statement that in the blessing of a priest the benefit is not of a man but of God; and: it is the dignity of the office that the blessing of God follows, not the merit of",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F29",{"description":3803},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F29","U_RO_8SOKdixEgiO0HlAtHORV0e3Nw7Hw8y0cYT-z1k",{"id":3810,"title":2229,"body":3811,"description":3845,"extension":28,"meta":3846,"navigation":33,"page":2229,"path":3847,"pdf_page":2247,"reading":29,"seo":3848,"sortable_pagination_id":2247,"stem":3849,"__hash__":3850},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F30.md",{"type":8,"value":3812,"toc":3842},[3813,3820,3824],[11,3814,3815,3816,3819],{},"the man; and lastly: ",[15,3817,3818],{},"the spirit of graces follows not the person or the dignity, but the ordination of tradition?"," And in truth, what does it matter to me what the merit of my ordainer may be, provided that what he perhaps purchased is imparted to me freely, and that where he crept in secretly, an exile introduces a citizen through the front door, a stranger introduces a household member, a hireling introduces an heir? For I do not much care by whom I am advanced, but rather to what I am advanced. It is established, therefore, that just as the two sacraments mentioned above — baptism, that is, and the saving eucharist — are made neither better by good men nor worse by bad men, so too, in no different way, is the ordination of clerics.",[1830,3821,3823],{"id":3822},"x-that-the-holy-spirit-is-given-not-by-the-merit-of-priests-but-by-their-ministry","X. That the Holy Spirit is given not by the merit of priests but by their ministry.",[11,3825,3826,3827,3830,3831,3833,3834,3837,3838,3841],{},"Was even that Caiaphas worthy to be the one through whom the Holy Spirit would speak the mystery of Christ’s life-giving death? For when he had said: ",[15,3828,3829],{},"It is expedient that one man should die for the people, lest the whole nation perish"," [John 11:50], the evangelist immediately added: ",[15,3832,3795],{}," [John 11:51]. He plainly received the prophetic spirit only for a moment — not that he himself might understand what he was prophesying, but rather that he might more eagerly incite his fellow conspirators toward hastening the Lord’s death. He saw [the truth] for our benefit, not his own, and he opened a hidden treasury of wisdom which he himself did not know. For Caiaphas himself is found to be not altogether unconnected with simoniacs, if the course of the ancient history is carefully reviewed. Indeed, as Eusebius of Caesarea relates in his ",[15,3835,3836],{},"Ecclesiastical History"," — to repeat here the very same words — “The legal precepts having already ceased by that time through force and ambition, the honor of the pontificate was rendered to no one on the basis of merit of life or lineage, such that appointments were now changed year by year.” Then, adducing Josephus in evidence, he testifies that over a span of four years four high priests, each having served in the annual priesthood, succeeded one another in turn: “Valerius Gratus, having ejected Annas from the priesthood, designated Ishmael son of Phabi as high priest; but soon removing him as well, he substituted Eleazar, son of the high priest Ananas. After a year, however, he also removed him from office and handed the pontifical ministry to a certain Simon son of Camithus [",[15,3839,3840],{},"Canifi","], who having served no longer than a year himself, received as his successor Joseph, who also bore the name Caiaphas.” Behold — Caiaphas is understood to have received the priesthood neither freely nor in accordance with law, inasmuch as, with others ejected and violently cast out, he crept into the place of another’s dignity; and yet he received the spirit of prophecy — unworthy though he was —",{"title":23,"searchDepth":24,"depth":24,"links":3843},[3844],{"id":3822,"depth":24,"text":3823},"the man; and lastly: the spirit of graces follows not the person or the dignity, but the ordination of tradition? And in truth, what does it matter to me what the merit of my ordainer may be, provided that what he perhaps purchased is imparted to me freely, and that where he crept in secretly, an exile introduces a citizen through the front door, a stranger introduces a household member, a hireling introduces an heir? For I do not much care by whom I am advanced, but rather to what I am advanced. It is established, therefore, that just as the two sacraments mentioned above — baptism, that is, and the saving eucharist — are made neither better by good men nor worse by bad men, so too, in no different way, is the ordination of clerics.",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F30",{"description":3845},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F30","eUswgVon3pdbbJycljDjL0aHltJ1SFZR377jKWyxwpE",{"id":3852,"title":2253,"body":3853,"description":3857,"extension":28,"meta":3868,"navigation":33,"page":2253,"path":3869,"pdf_page":2271,"reading":29,"seo":3870,"sortable_pagination_id":2271,"stem":3871,"__hash__":3872},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F31.md",{"type":8,"value":3854,"toc":3865},[3855,3858,3862],[11,3856,3857],{},"[Caiaphas] received the prophetic spirit though unworthy. Whence blessed Jerome in his commentary on the evangelist Matthew says: “Moses had commanded by God’s order that the high priests should succeed their fathers, and the line of descent be traced through the priests. Josephus reports that this same Caiaphas redeemed the high priesthood from Herod for a single year’s term by payment of money.” For, to put it thus, a lamp is placed in the hand of a blind man — not that he himself might see, but that he might minister the light to others. For Caiaphas received the prophetic spirit not by reason of his own merit, but by reason of the office he held. For kingship and priesthood are recognized as instituted by God, and therefore, even if the person of the administrator is found altogether unworthy, the office itself — which is wholly good — is sometimes attended by appropriate grace. Hence it is that Nebuchadnezzar, after he cast the three young men into the fiery furnace, though many others were present, was yet the only one able to behold the fourth, whose appearance was like to the Son of God. For the Holy Spirit is to be believed to have opened the eyes of his mind, so that he alone saw what was hidden from others, and what he saw he also of his own accord acknowledged. Hence Pharaoh saw the dream through which he took precautions against the coming famine, lest Egypt, unable to endure hunger, be ruined. Hence Abimelech merited the oracle of divine address and heard that he must return Sarah to her husband lest he suddenly die. For kings and priests, even if some of them are reprobate by reason of a notably wicked life, are nonetheless found to be called gods and anointed ones on account of the sacrament of the ministry they have received. Hence the Hebrew slave is commanded by the law to be presented to the gods — that is, to the priests; hence it is said elsewhere: “Do not speak evil of the gods” [Exodus 22:28], that is, do not detract from the priests; hence Saul, though he had already been cast down by divine judgment from the height of his royal throne, was nonetheless still called the Lord’s anointed until the very day of his death. In the law too it is commanded that every firstborn of the male sex be called holy to the Lord. But if the merit of each one is carefully considered, shall Esau rightly be called holy? Of whom God’s own voice says: “Esau I have hated” [Romans 9:13]. Shall Ammon be holy — who, when he burned shamelessly with lust for his sister, drenched with his own blood the sword of his brother Absalom, that avenger of incestuous crime? Shall Manasseh, shall Ahaziah rightly be called holy — one of whom, as Scripture testifies, worshipped all the host of heaven, the other of whom, when he consulted Baal-Zebub, the god of Ekron, regarding the length of his life, ended his life in a pitiable death, despairing in his own faithlessness? For it is one thing to be holy by the merits of one’s life, and another to be called holy by reason of the condition of one’s ministry.",[1830,3859,3861],{"id":3860},"xi-that-it-is-no-wonder-if-the-holy-spirit-is-received-from-the-unworthy-since-the-son-too-was-taken-captive-by-the-impious","XI. That it is no wonder if the Holy Spirit is received from the unworthy, since the Son too was taken captive by the impious.",[11,3863,3864],{},"And the merit of holiness indeed is not transferred to another, but the order of ministry is",{"title":23,"searchDepth":24,"depth":24,"links":3866},[3867],{"id":3860,"depth":24,"text":3861},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F31",{"description":3857},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F31","vHJoJ3oZ6tonuqpbsb00zTs_RJVmZsgHPOr_cBEmq1A",{"id":3874,"title":2277,"body":3875,"description":3879,"extension":28,"meta":3882,"navigation":33,"page":2277,"path":3883,"pdf_page":2287,"reading":29,"seo":3884,"sortable_pagination_id":2287,"stem":3885,"__hash__":3886},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F32.md",{"type":8,"value":3876,"toc":3880},[3877],[11,3878,3879],{},"propagated to many, as the order of the Church requires. In this matter, indeed, one need not discern who possesses the office of consecration, but what he possesses. For the sacrament of grace is one thing, and grace itself is another. The sacrament of grace, God Almighty gives even through the wicked, but grace itself He gives only through Himself. For God often, as has been said, bestows His Spirit from the bounty of His clemency even upon those whom He does not acknowledge by reason of the merit of a depraved way of life. Did not those men undoubtedly have the Spirit of God, who come before the tribunal of the judge crying: “Lord, did we not prophesy in your name,” and the rest that follows [Matthew 7:22]? To whom the reply is immediately given: “Depart from me, you workers of iniquity; I do not know you” [Matthew 7:23]. Since these men testify that they possessed both the prophetic spirit and yet undergo the sentence of rejection, it is plainly shown that in some cases the Holy Spirit is not excluded on account of the wickedness of a life, nor is a damnable life excused on account of the Holy Spirit that they have irreverently misused. For just as, by the Lord’s testimony, “you do not know where [the wind] comes from or where it goes” [John 3:8], so too you cannot know why the Holy Spirit sometimes comes even upon reprobate men and through them brings forth an indication of His will. For since the Apostle says that the spiritual man judges all things and is judged by no one [1 Corinthians 2:15], who can judge the Holy Spirit Himself if He does not shrink from descending, by some arcane discretion known to Himself alone, even into the wicked — He who did not even will to deliver from the hands of the impious the Son of God, coessential and coeternal with Himself? Hence it is said through Solomon: “For the spirit of wisdom is benign, and did not deliver the accursed man from his lips” [Wisdom 1:6]. The Holy Spirit is fittingly called benign, for He renders good to those who deserve evil and bestows the gift of His grace upon those deserving punishment. But who under the name of the accursed one in this passage is to be understood, if not our Redeemer? — who, so that He might loose us from the bond of the curse, did not refuse to be subject to curses. Hence Paul also says: “Christ redeemed us from the curse of the law, having become a curse for us — for it is written: ‘Cursed is everyone who hangs on a tree’ — so that the blessing of Abraham might come to the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith” [Galatians 3:13–14]. The benign Holy Spirit, therefore, “did not deliver the accursed man from his lips,” because He effectively fulfilled in due time, through the exhibition of events, all the sufferings and torments of the Lord’s passion and death which He had previously foretold concerning Christ through the mouths of the prophets. For in a sense He would have delivered Him from His lips, if He had not brought to pass through the order of events what He had announced concerning Him in prophetic oracles. Here it should be noted how deeply and mystically the statements of the two teachers harmonize. For what the one said — that the spirit did not deliver the accursed man from its lips — is the same as what the other asserted: that we might receive the promise of the Spirit through faith. And to show the wise man of what accursed one he was speaking, having set forth the preceding sentence, he immediately added: “For God is witness of his reins and the true searcher of his heart, and the hearer of his tongue” [Wisdom 1:6]. For since the Father",{"title":23,"searchDepth":24,"depth":24,"links":3881},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F32",{"description":3879},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F32","Ac4fR2vORJTxsrTrtbi68xx57SItS12wMDuSX7XijfY",{"id":3888,"title":2293,"body":3889,"description":3893,"extension":28,"meta":3907,"navigation":33,"page":2293,"path":3908,"pdf_page":2312,"reading":29,"seo":3909,"sortable_pagination_id":2312,"stem":3910,"__hash__":3911},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F33.md",{"type":8,"value":3890,"toc":3904},[3891,3894,3898,3901],[11,3892,3893],{},"and the Son share an inseparable and coessential unity, the Father is rightly asserted to be the witness of the Son’s affairs and the searcher of His heart — He whose power and wisdom the Son Himself is, believed to differ from the Father in no inequality, proven to be separated from Him by no division. He is also the hearer of His tongue, as the Son Himself testifies: “Father, I thank you, for you have heard me; and I knew that you always hear me” [John 11:41–42]. Therefore the Spirit did not deliver the accursed man from His lips, because God is the witness and searcher of His heart and the hearer of His tongue — as if he were plainly saying: The Son of God endured the torments of the Passion because the Son Himself, who shares one will and one providence with the Father and the same Holy Spirit, decreed that this should be done for the salvation of the human race. Of Him the Apostle says: “He who loved me and gave Himself up for me” [Galatians 2:20]. To return then to our subject: what wonder is it if the Holy Spirit sometimes comes upon the reprobate, when even the Son, of the same nature and power as the Spirit, delivered Himself into the hands of the impious, and did not disdain to allow not only that He be afflicted by their blows, but even that the cruelty of death be inflicted upon Him?",[1830,3895,3897],{"id":3896},"xii-that-the-gift-of-god-is-not-polluted-by-any-contamination-of-its-ministers","XII. That the gift of God is not polluted by any contamination of its ministers.",[11,3899,3900],{},"For if the ray of this visible sun suffers no darkness from any murky pit, is stained by no filth of sewers, what wonder is it if the highest and uncircumscribed Spirit illumines with His splendor the dark and sordid hearts of certain men, while He Himself nonetheless remains in His own cleanness and purity? Therefore, however great the guilt of the one who consecrates — be he proud, or lustful, or a murderer, or even a simoniac — he himself is indeed polluted and without doubt suffused with a deadly leprosy; but the gift of God which passes through him is defiled by the corruption of none, fouled by the contagion of none. For what flows through him is pure; it passes clean and clear to the fertile earth. For holy Church is a garden of delights and a spiritual paradise, watered by the streams of heavenly graces. Let us suppose, then, that wicked priests are in some manner channels of stone: in stone channels water germinates nothing, until flowing through them it pours itself out into the fruitful garden beds. For even though the succession of times may have brought forth many reprobate priests in sequence — so that both those who consecrate and those who are consecrated are found equally unworthy — still that living fountain is not constrained from flowing through the grove of the Church until the end of the age, so that not the priestly order alone, but all who are reborn in Christ, may draw the cup of their salvation. For through priests baptism and chrism are administered, and the entire ministry of the ecclesiastical sacraments is performed.",[11,3902,3903],{},"If therefore the wickedness of the priests could hold back the gifts of God, then surely, with them transgressing, it would be necessary for the entire human race to be cut off from divine benefits. But if, with them standing firm, men receive heavenly gifts, yet with them falling they could in no way obtain them, then men would necessarily ascribe the cause and the whole power of their salvation not to God but to the priests. But God forbid that an evil minister should be able to harm me, when the Lord is beyond",{"title":23,"searchDepth":24,"depth":24,"links":3905},[3906],{"id":3896,"depth":24,"text":3897},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F33",{"description":3893},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F33","5ubd-7QMqt2XvCBe2qPzRKXTKTV-Bmto1B8QmVJZAHY",{"id":3913,"title":2318,"body":3914,"description":3918,"extension":28,"meta":3929,"navigation":33,"page":2318,"path":3930,"pdf_page":2334,"reading":29,"seo":3931,"sortable_pagination_id":2334,"stem":3932,"__hash__":3933},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F34.md",{"type":8,"value":3915,"toc":3926},[3916,3919,3923],[11,3917,3918],{},"doubt good, or a malicious herald, when the judge is benevolent. For the dove is not repelled, nor does it recoil from the ministry of any unclean person, so long as He into whom it wholly descends alone holds the primacy of consecration. For the unity of the Church stands firm in this: that Christ kept with Himself the power of consecrating and transferred the rights of consecration to none of His ministers. For if consecration proceeded from the merit or virtue of the priest, it would assuredly in no way pertain to Christ. But though the bishop lays on hands and pronounces the words of blessing through the ministry enjoined upon him, it is certainly Christ who consecrates and sanctifies by the hidden power of His majesty. Hence it is commanded to Moses by the divine voice: “Speak to Aaron and his sons: Thus shall you bless the sons of Israel, and you shall say to them: The Lord bless you and keep you; the Lord show His face to you and have mercy on you; the Lord turn His countenance to you and give you peace” [Numbers 6:23–26]. And immediately it is added: “They shall invoke my name upon the sons of Israel, and I will bless them” [Numbers 6:27]. It is therefore the part of the priests to invoke the divine name over those who are to be consecrated, but it is the proper act of God Himself to bless inwardly. To ministers is plainly assigned the external order of consecration, but to the Lord alone is reserved the efficacy of that consecration. Hence He Himself said in Exodus: “I am the Lord, who sanctifies you” [Exodus 31:13]. If therefore it is the Lord who sanctifies, why should one fear that the guilt of any culpable servant can stand in the way?",[1830,3920,3922],{"id":3921},"xiii-that-neither-a-minister-of-the-word-nor-a-minister-of-the-sacrament-can-obstruct-the-gifts-of-god","XIII. That neither a minister of the word nor a minister of the sacrament can obstruct the gifts of God.",[11,3924,3925],{},"The Apostle, however, complains that certain false brethren were preaching Christ out of envy and contention, not sincerely. But what of this? Does he decree that they are to be silenced? Hear then what follows: “What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice and will rejoice” [Philippians 1:18]. Now Christ has ministers of the word and ministers likewise of the sacrament — some of each kind faithful and good, others wicked and faithless; but it is received neither better from the good nor worse from the wicked. The ministers are various, but what is provided is assuredly one and the same. Good is the author of the gifts, and what He gives contracts no stain from the service of the ministers. The spring flows pure, and the leprous hand of the one who offers it is a matter of indifference, when what is drawn from it is clear and transparent. For what does it matter at any moment whether the one who ministers is good or bad, so long as one and the same is always He who is the principal author, whether of the word or of the sacrament? In the performing of miraculous signs, or in the oracles of prophecy, or even in the possession of virtues of holy religion, the grace of the Holy Spirit is diminished or increased. Just as Elisha asked of his master Elijah, saying: “I pray that a double portion of your spirit may rest on me” [2 Kings 2:9]. Which petition is recognized to have been fulfilled in the miracles of Elisha, in which",{"title":23,"searchDepth":24,"depth":24,"links":3927},[3928],{"id":3921,"depth":24,"text":3922},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F34",{"description":3918},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F34","M1N5hShxwYUc7WqFgdu9lfl1Dh4UMdiXAtYRLVNUe_g",{"id":3935,"title":2340,"body":3936,"description":3940,"extension":28,"meta":3951,"navigation":33,"page":2340,"path":3952,"pdf_page":2358,"reading":29,"seo":3953,"sortable_pagination_id":2358,"stem":3954,"__hash__":3955},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F35.md",{"type":8,"value":3937,"toc":3948},[3938,3941,3945],[11,3939,3940],{},"certainly both a greater power and double the number of miracles is found in comparison with Elijah’s signs — as anyone who carefully studies their histories will know. But this variation does not occur in the grades of office: one man is not more a priest or deacon than another, nor anything of that kind. In miraculous gifts, the faith and devotion of the one who asks are what count; in ecclesiastical offices, only the order established by the Church is observed. Let us hear what the Lord says about wicked preachers: “The scribes and Pharisees sit on Moses’ seat. Whatever they tell you, observe and do; but do not follow their example” [Matthew 23:2–3]. If therefore the wickedness of any priest does not prejudice the word that is given through him to hearers, how could it harm the sacrament, which is conferred not by human authority but by God? Both the preacher and the one who consecrates are ministers, not donors. Hence it often happens that a teacher’s tongue is one, yet his words do not bear fruit in the same way in the minds of his listeners: one heart lies torpid as if frozen with icy cold, while another’s spirit blazes immediately with the fire of divine love upon hearing the word. Whence does it come, then, that words proceeding from a single mouth and striking many ears alike do not reach the inner recesses of hearts in the same way — unless it is because one person ministers outwardly through the office of the tongue, while another by his own power distributes the voice of the preacher through the interior of souls? Whether in the giving of doctrinal words or in the conferring of ecclesiastical orders, the priest in no way employs his own merits, but only carries out the office of the ministry entrusted to him. Otherwise, if these things proceeded from the merit of the priest, they would utterly empty all faith in divine grace.",[1830,3942,3944],{"id":3943},"chapter-xiv-that-it-was-not-moses-himself-but-god-who-gave-of-his-spirit-to-the-seventy-men","Chapter XIV. That it was not Moses himself, but God, who gave of his spirit to the seventy men.",[11,3946,3947],{},"For a human being does not give what is divine; rather, the one God who makes good use of evil men is he who alone, whether through the good or even through the wicked, bestows his gifts. And therefore the gift of divine grace is neither diminished by the ministry of wicked men nor increased by the service of good ones. This is clearly recognized when the course of sacred history is recalled to mind. For the Lord said to Moses: “Gather to me seventy men of the elders of Israel, whom you know to be elders and leaders of the people, and bring them to the door of the tent of meeting and make them stand there with you, that I may come down and speak with you, and I will take some of the spirit that is upon you and put it upon them” [Numbers 11:16–17]. Here it should be noted that he does not say “you will take of your spirit and give it to them,” but rather: “I will take and give” — to show plainly that it is not a human being who hands on the Holy Spirit to another, but he alone who, as he wills, distributes the gifts of his grace. Hence a little later it is added: “Then the Lord came down in the cloud and spoke to him, and took some of the spirit that was on Moses and put it on the seventy elders” [Numbers 11:25]. The Lord is said to have given to the men from the spirit of Moses in order to show plainly that those who ordain and those who are ordained must share one spirit — so that the rulers of the Church may in no way hold divergent views among themselves, which would cause schisms,",{"title":23,"searchDepth":24,"depth":24,"links":3949},[3950],{"id":3943,"depth":24,"text":3944},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F35",{"description":3940},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F35","SnU83oGcuWgmiZIYCH_lR0HuE796t-Tr8ZYyuVQ3NTc",{"id":3957,"title":2364,"body":3958,"description":3962,"extension":28,"meta":3977,"navigation":33,"page":2364,"path":3978,"pdf_page":2382,"reading":29,"seo":3979,"sortable_pagination_id":2382,"stem":3980,"__hash__":3981},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F36.md",{"type":8,"value":3959,"toc":3974},[3960,3963,3967],[11,3961,3962],{},"which God forbid, or heresies should pestilently arise, but that all may teach the same things in harmony and live together in unity of spirit. Moreover, just as those seventy whom the Lord appointed after the apostles — and similarly those whom he willed to share with Moses the burden of governing the people — prefigured the order of priests, so likewise Moses first, and afterward the apostles, appear to have held the dignity of bishops. And just as those seventy could not receive the Holy Spirit from the apostles, nor those elders from Moses, so also it must without doubt be understood regarding bishops and the other ranks of ecclesiastical dignity: that the one almighty God, who distinguished them through the various grades of the ordained ministry by the ordering of his governance, alone also, as he himself knows, poured out the grace of his Spirit upon each one. For in that giving of the Spirit, Moses could claim for himself no other privilege than what the divine voice commanded him — namely, to choose the men and, leading them to the door of the tent, to stand with them. This is the sum total of Moses’ work. What merit of his own could Moses recognize in this gift of God, when moreover two of those who had been enrolled, according to the testimony of scripture, remained in the camp and did not come to the tent, and yet, without his knowledge, received the Spirit equally with the others? In what is said about taking from the spirit of Moses and giving it to others, Moses must be believed to have suffered no loss of his own spirit — just as when any material borrows light from a burning lamp, the lamp is by this not in the least diminished in its own brightness.",[1830,3964,3966],{"id":3965},"chapter-xv-that-those-who-come-forward-to-be-consecrated-already-possess-the-holy-spirit","Chapter XV. That those who come forward to be consecrated already possess the Holy Spirit.",[11,3968,3969,3970,3973],{},"Indeed, corresponding to the seven gifts of the Holy Spirit, there are likewise seven orders of ecclesiastical dignity. As for those who are placed above all these grades — namely, patriarchs, archbishops, and bishops — they are seen not so much as receiving a new order as being more excellently elevated within the same priesthood. For since a priest is called such because he gives what is sacred [",[15,3971,3972],{},"sacrum dat","], that is, because he offers sacrifice to God, what in the Church can be found more exalted or more eminent than the priesthood, through which the mystery of the Lord’s body and blood is proved to be offered? Although those of higher rank may each enjoy certain privileges proper to their ministry, yet since they share in common with the remaining priests what is greater than all else, they rightly bear along with them the name of priest. When ministers of the Church are promoted to these grades, they must not be thought to receive the Holy Spirit newly and all at once, as if that heavenly inhabitant were then for the first time beginning to visit them as previously empty vessels; rather, it is in this manner: that he already dwells in them and leads them through a more abundant grace to the advances of a yet higher grade as well. Otherwise, how could anyone newly receive him at the assumption of honors, when the grades themselves are conferred by rule at lengthy intervals of time, and baptism — to which the first-fruits of the Spirit are ascribed — is seen to have been received long before? For even in the apostles the same",{"title":23,"searchDepth":24,"depth":24,"links":3975},[3976],{"id":3965,"depth":24,"text":3966},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F36",{"description":3962},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F36","vLfBbU1aXGqj3txNFnnuXA5Xh5mf3oSZ3cj4nyrzM_U",{"id":3983,"title":2388,"body":3984,"description":3988,"extension":28,"meta":3991,"navigation":33,"page":2388,"path":3992,"pdf_page":2398,"reading":29,"seo":3993,"sortable_pagination_id":2398,"stem":3994,"__hash__":3995},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F37.md",{"type":8,"value":3985,"toc":3989},[3986],[11,3987,3988],{},"distinction is acknowledged to have been observed: namely, that they received again the Holy Spirit whom they already possessed, and might advance from grace to grace as their progress increased. Leaving aside the mystery by which divine providence is understood to have worked first in hidden ways within their hearts, they are recorded to have received the Holy Spirit by these manifest gifts: first when the Lord breathed on them and said, “Receive the Holy Spirit” [John 20:22]; second when fire appeared over them in the form of tongues [Acts 2:3]. Yet even before these signs of so evident a bestowal — indeed at the very beginning of their new calling — they are known to have been divinely inspired. For how could they have left behind all that they saw with bodily eyes and hastened toward invisible things at the command of a single voice, unless the grace of the Holy Spirit had already shone within their inner eyes? Hence Paul also says: “Whoever does not have the Spirit of Christ does not belong to him” [Romans 8:9]. This apostolic verdict, although it had not yet been written down, was nonetheless without doubt already true. They would in no way have given themselves to be disciples of Christ in order to belong to him, had they not already possessed the first-fruits of his Spirit. The hand of divine generosity, therefore, gave again and again what it had already given to his faithful, so that by repeating its gift it might kindle more fervently and flood more abundantly those cold and parched hearts. So indeed, so is human nature — long consumed by the squalor of harmful old age — to be reformed to the flower of new life by certain stages of growth. If therefore, according to what has been set out above, not only can no one be established in any lower grade but no one can even be baptized without the Holy Spirit, then whoever is promoted to the office of the priesthood receives not the Holy Spirit anew, but rather an increase of the Spirit he already possesses. For just as one soul is diffused through all the members of the body, so the holy universal Church is quickened by the one Spirit of God. Hence Paul also says to the Corinthians: “For as the body is one and has many members, and all the members of the body, though they are many, are one body, so also is Christ. For in one Spirit we were all baptized into one body” [1 Corinthians 12:12–13]. Now the soul, being one, gives life to all the members, but does not impart the same faculty to each; to some it grants by a kind of prerogative what it does not give to others. For while the other members live through it in common, the eye receives from it specially not only life but also sight; the ear receives hearing; the heart receives understanding; the nostril receives smell; the tongue receives speech. And though the same soul is in no way different in itself, it nonetheless assigns different offices to the individual members. So too the Holy Spirit, while bestowing faith on all who are reborn in Christ — as it were infusing life into all the members of the Church, as the divine voice says: “The righteous shall live by faith” [Romans 1:17] — when it promotes certain ones to the ministries of ecclesiastical dignity, grants special gifts to those higher members, as it were. Furthermore, the soul does not discern whether the eyes are bleary, the ears misshapen, or the nose crooked. Whether these members are comely or unsightly, it distributes to each the office proper to it, so that it seems in a sense not to concern itself with what sort of members they are, but rather with the places in which they are natu-",{"title":23,"searchDepth":24,"depth":24,"links":3990},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F37",{"description":3988},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F37","x_Hq4tY7cw0kA5zh1EEcyRozIEFNTfDbR__05tG9Gb4",{"id":3997,"title":2404,"body":3998,"description":4002,"extension":28,"meta":4013,"navigation":33,"page":2404,"path":4014,"pdf_page":2422,"reading":29,"seo":4015,"sortable_pagination_id":2422,"stem":4016,"__hash__":4017},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F38.md",{"type":8,"value":3999,"toc":4010},[4000,4003,4007],[11,4001,4002],{},"rally placed. Likewise, the Holy Spirit, in conferring the sacrament of spiritual grace, attends not so much to the merit of a person’s life as to the office of the grade assigned; so that it does not much matter for the effect of this thing whether the members of the Church are dishonorably or honorably composed, but rather where they are placed — and we must consider not so much their merits as their positions. This is especially so since the apostle says: “God has arranged the members in the body, each one of them, as he chose” [1 Corinthians 12:18]. But it often happens that the very members to which the more important offices of the senses are entrusted are found subject to deformity, while the others are adorned with conspicuous beauty. The beautiful members share in the utility of those offices along with them for the common benefit, though they admit no blemish of the others’ deformity into themselves. Hence the same apostle also says: “Our less honorable members receive more abundant honor” [1 Corinthians 12:23]. So too, what clerics possess in a special way they owe not so much to themselves as to the common use of the whole Church. And thus it comes about that if they are unworthy, they owe both the privilege by which they are preferred to others and, for the guilt weighing upon them, will not escape judgment. For if they received the ministerial priesthood for themselves alone, people would not be wrong to argue about their merits. But since that grace is conferred for the common salvation of all, attention must be paid not to the quality of those to whom it is given, but to those for whose sake it is given. Furthermore, the Truth says: “I am the vine, and you are the branches” [John 15:5]. From this vine various branches come forth — some indeed to be cut off at some point, others to be preserved forever for bearing fruit. But those that are to be cut off, so long as the evangelical or canonical pruning-knife has not yet come, whatever fruit they produce is not separated from the fruit of good branches, but is held to be of the same kind.",[1830,4004,4006],{"id":4005},"chapter-xvi-on-most-wicked-bishops-whose-ordinations-were-nonetheless-valid","Chapter XVI. On most wicked bishops whose ordinations were nonetheless valid.",[11,4008,4009],{},"Hence it is that all the ordinations performed by Liberius — who was both a heretic and a schismatic — are known to have been preserved in the stability of their standing. Now Liberius, deceived by the error of treachery, is recognized to have subscribed to the Arian heresy, and through his transgression most abominable crimes were committed. Many priests and clerics were killed by his malice, and the remaining Catholics were barred not only from the churches but even from the baths. Liberius, having become an apostate, survived for a space of six years. Yet whatever he did in the matter of ordinations remained fixed and valid in its firm force. What shall I say of Pope Vigilius? He, truly wicked and impious, whatever he established by ordaining, no pontiff presumed to annul. You should know that this is the Vigilius who first contrived plots against Pope Boniface, so that, while Boniface was still alive, he might sacrilegiously obtain the apostolic see — but, the senate resisting him, he was unable to carry out his unlawful and wicked designs. Afterward he attacked Pope Silverius by his customary machinations, seeking to strip him of the apostolic dignity. Silverius, perceiving this at once, convened a synodal council, where by the authority of the Holy Spirit and the apostolic power he bound Vigilius as",{"title":23,"searchDepth":24,"depth":24,"links":4011},[4012],{"id":4005,"depth":24,"text":4006},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F38",{"description":4002},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F38","qKpo7QrDGZjJxoLNA-iHmlncDUt4rHOrA8syHcSdLGM",{"id":4019,"title":2428,"body":4020,"description":4031,"extension":28,"meta":4032,"navigation":33,"page":2428,"path":4033,"pdf_page":2438,"reading":29,"seo":4034,"sortable_pagination_id":2438,"stem":4035,"__hash__":4036},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F39.md",{"type":8,"value":4021,"toc":4029},[4022],[11,4023,4024,4025,4028],{},"Indeed a genuine simoniac and usurper of the Church, he bound him with the bonds of anathema. Yet Vigilius, as he had conceived in his sacrilegious mind, wickedly condemned the aforesaid Pope Silverius through imperial power and the support of money and false witnesses, clothed him in monastic garb, and sent him into exile on Ponza, sustaining him on the bread of tribulation and the water of affliction. There that blessed pope died a confessor and was buried, and not a few of the sick were healed at his tomb. But Vigilius, caught in the just bonds of anathema and guilty moreover of homicide, by his nefarious audacity installed himself as pope. But — O the inestimable mercy of divine clemency! — Vigilius, who was already despaired of on account of his guilt, was preserved for repentance: he refused to enthrone Anthimus the heretical patriarch, whom he had promised to reconcile. Therefore, thrust into long exile and worn down by harsh afflictions, he received what his deeds deserved, and at last died far from his homeland and rested in the Lord. His ordinations, nonetheless, as has been said, remained in perpetual stability. Now these events concerning Silverius and Vigilius which we have recounted are found recorded partly in the synodal decree of that same Silverius and partly in the ",[15,4026,4027],{},"Liber Pontificalis",". If, therefore, even the acts of such flagitious pontiffs are not annulled, by what reasoning could the hand of a simoniac harm an innocent man whose own conscience does not condemn him? How can another’s wickedness separate from divine grace one whose own life commends him to God? For the Holy Spirit is given through one by whom, beyond all doubt, it is not possessed. But so that our assertion, weak as it is, may gain credence among those who hear it, let the blessed Augustine himself come forward as a fitting witness. For in his work against the Donatist Parmenianus he speaks in these words: “What is read in the Book of Wisdom — ‘The Holy Spirit of discipline will flee the deceitful and will withdraw from thoughts that are without understanding’ — is to be understood as meaning that he is absent from that person’s salvation, yet does not forsake the mystery which through him works the salvation of others. Hence the apostle says: ‘For if I do this willingly, I have a reward; but if against my will, a dispensation is committed to me.’ As if to say: it profits those to whom I dispense this, not me who does it.” The same excellent doctor in his commentary on the Gospel of the blessed John speaks thus: “’Now you are clean because of the word that I have spoken to you.’ Why did he not say: ‘you are clean because of the baptism with which you have been washed,’ but rather: ‘because of the word that I have spoken to you,’ unless because the word also cleanses in the water? Remove the word, and what is water but water? The word is joined to the element, and it becomes a sacrament, itself as it were a visible word. For he had indeed said this when he washed the disciples’ feet: ‘He who has bathed does not need to wash except for his feet, but is entirely clean.’ Whence comes this great power of water, that it should touch the body and cleanse the heart, if not through the working of the word? Not because it is spoken, but because it is believed. For in the word itself one thing is the passing sound, another the abiding power. ‘This is the word of faith which we preach,’ says the apostle, ‘because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes unto righteousness, but with the mouth confession is made unto salvation.’” Hence also it is read in the Acts of the Apostles:",{"title":23,"searchDepth":24,"depth":24,"links":4030},[],"Indeed a genuine simoniac and usurper of the Church, he bound him with the bonds of anathema. Yet Vigilius, as he had conceived in his sacrilegious mind, wickedly condemned the aforesaid Pope Silverius through imperial power and the support of money and false witnesses, clothed him in monastic garb, and sent him into exile on Ponza, sustaining him on the bread of tribulation and the water of affliction. There that blessed pope died a confessor and was buried, and not a few of the sick were healed at his tomb. But Vigilius, caught in the just bonds of anathema and guilty moreover of homicide, by his nefarious audacity installed himself as pope. But — O the inestimable mercy of divine clemency! — Vigilius, who was already despaired of on account of his guilt, was preserved for repentance: he refused to enthrone Anthimus the heretical patriarch, whom he had promised to reconcile. Therefore, thrust into long exile and worn down by harsh afflictions, he received what his deeds deserved, and at last died far from his homeland and rested in the Lord. His ordinations, nonetheless, as has been said, remained in perpetual stability. Now these events concerning Silverius and Vigilius which we have recounted are found recorded partly in the synodal decree of that same Silverius and partly in the Liber Pontificalis. If, therefore, even the acts of such flagitious pontiffs are not annulled, by what reasoning could the hand of a simoniac harm an innocent man whose own conscience does not condemn him? How can another’s wickedness separate from divine grace one whose own life commends him to God? For the Holy Spirit is given through one by whom, beyond all doubt, it is not possessed. But so that our assertion, weak as it is, may gain credence among those who hear it, let the blessed Augustine himself come forward as a fitting witness. For in his work against the Donatist Parmenianus he speaks in these words: “What is read in the Book of Wisdom — ‘The Holy Spirit of discipline will flee the deceitful and will withdraw from thoughts that are without understanding’ — is to be understood as meaning that he is absent from that person’s salvation, yet does not forsake the mystery which through him works the salvation of others. Hence the apostle says: ‘For if I do this willingly, I have a reward; but if against my will, a dispensation is committed to me.’ As if to say: it profits those to whom I dispense this, not me who does it.” The same excellent doctor in his commentary on the Gospel of the blessed John speaks thus: “’Now you are clean because of the word that I have spoken to you.’ Why did he not say: ‘you are clean because of the baptism with which you have been washed,’ but rather: ‘because of the word that I have spoken to you,’ unless because the word also cleanses in the water? Remove the word, and what is water but water? The word is joined to the element, and it becomes a sacrament, itself as it were a visible word. For he had indeed said this when he washed the disciples’ feet: ‘He who has bathed does not need to wash except for his feet, but is entirely clean.’ Whence comes this great power of water, that it should touch the body and cleanse the heart, if not through the working of the word? Not because it is spoken, but because it is believed. For in the word itself one thing is the passing sound, another the abiding power. ‘This is the word of faith which we preach,’ says the apostle, ‘because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes unto righteousness, but with the mouth confession is made unto salvation.’” Hence also it is read in the Acts of the Apostles:",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F39",{"description":4031},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F39","DvP6vbaTz4gcw-xmh05Zb5sxUrmS470FulLcCTCUas4",{"id":4038,"title":2444,"body":4039,"description":4043,"extension":28,"meta":4060,"navigation":33,"page":2444,"path":4061,"pdf_page":2465,"reading":29,"seo":4062,"sortable_pagination_id":2465,"stem":4063,"__hash__":4064},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F40.md",{"type":8,"value":4040,"toc":4057},[4041,4044,4047,4051],[11,4042,4043],{},"“Cleansing their hearts by faith.” And the blessed Peter in his epistle says: “Baptism saves you in like manner, not as the putting away of the filth of the flesh, but as the answer of a good conscience toward God.” “This is the word of faith which we preach,” by which, without doubt, baptism is consecrated so that it may be able to cleanse. For Christ, with us as the vine and with the Father as the vinedresser, loved the Church and gave himself up for her. Read the apostle and see what he adds: “That he might sanctify her,” he says, “cleansing her with the washing of water in the word.” The cleansing, therefore, would by no means be attributed to the flowing and perishable element unless “in the word” were added. This word of faith has such great power in the Church that through the Church itself — believing, offering, blessing, baptizing — it cleanses even the smallest infant, however little yet capable of believing with the heart unto righteousness and confessing with the mouth unto salvation. All this is accomplished through the word, of which the Lord says: “Now you are clean because of the word that I have spoken to you.”",[11,4045,4046],{},"According to the judgment of this blessed man, then — or rather according to the salvific teaching of our Redeemer himself — the mystery of any sacrament depends not on the merit of the one who consecrates it but resides in the word of consecration, so that what lies hidden in the consecrator by way of merit matters little; what matters is what descends through the words upon the one who is to be consecrated. The same Augustine in his commentary on Psalm 10 [Psalm 11] also says: “But what has the righteous done? If Caecilianus has offended you, what has Christ done to you? He who sent his betrayer — whom he called a devil, who before the Lord’s betrayal could not even be trusted with the Lord’s money-bag — along with the other disciples to preach the kingdom of heaven, in order to show that the gifts of God reach those who receive them with faith, even if the one through whom they receive them is like Judas.”",[1830,4048,4050],{"id":4049},"xvii-on-anatolius-and-polychronius-who-having-made-evil-beginnings-by-good-conversion-showed-themselves-worthy-of-their-orders","XVII. On Anatolius and Polychronius, who, having made evil beginnings, by good conversion showed themselves worthy of their orders.",[11,4052,4053,4054,4056],{},"Why, then, does the vain rashness of men boast that the contagion of another’s sin can defile the purity of an innocent person, and that the crime of traffickers overwhelms those who are wholly ignorant of any trafficking — when even those who have begun badly often end well, and sinister beginnings issue in good outcomes through the satisfaction of an amended life? But to confirm with an example what we assert in words: it is not obscure that when the holy Flavian, bishop of Constantinople, was sent into exile on account of the Catholic faith, Anatolius was ordained in his place by heretics while Flavian was still alive. To this man, the holy Pope Leo speaks in these words: “For since your predecessor of blessed memory Flavian was expelled for the defense of Catholic truth, there was not unwarranted reason to believe that your ordainers had consecrated one of their own kind, contrary to the decrees of the holy canons. But the mercy of God was present, guiding and strengthening you, so that you made good use of your evil beginnings and showed yourself advanced not by human judgment but by divine goodness. And this must truly be understood as such, provided you do not lose this gift of divine grace through evil transgression.” What further shall I say also of Polychronius, the bishop of Jerusalem? He, as is found in the ",[15,4055,4027],{},", while arrogantly claiming for Jerusalem the primacy of sees and contumaciously proclaiming himself supreme pontiff, also fell into the abyss of the simoniac heresy, to such a degree that he would promote no clerics without payment and would accept not less than ten pounds of gold — trading wickedly — from the dedication of any basilica whatsoever. What more? At last",{"title":23,"searchDepth":24,"depth":24,"links":4058},[4059],{"id":4049,"depth":24,"text":4050},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F40",{"description":4043},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F40","aex4lseMyrhHTYvPw8VQ8dUvBCjlIkk88hqeFHPKpqk",{"id":4066,"title":2471,"body":4067,"description":4071,"extension":28,"meta":4086,"navigation":33,"page":2471,"path":4087,"pdf_page":2489,"reading":29,"seo":4088,"sortable_pagination_id":2489,"stem":4089,"__hash__":4090},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F41.md",{"type":8,"value":4068,"toc":4083},[4069,4072,4076],[11,4070,4071],{},"Sixtus, bishop of the Roman see, having assembled a council of seventy-six bishops, condemned him and deposed him from his own see, and assigned him merely three estates of the Church for his use by usufruct. He nonetheless ordered that his position be kept vacant, suspended his [right of] ordination, and left a certain bishop named Theodolus as his vicar in that see. After nine months, however, when the city of Jerusalem was being oppressed by famine, Polychronius sold those very estates which he had received for his use and lawlessly distributed their proceeds as alms to the poor. When Bishop Sixtus learned of this — with the deacon Priscus accusing him and charging the pious deed as a crime, saying that he had not been permitted to alienate the Church’s goods, which he had received only temporarily for his use — the holy pope rejoiced greatly and straightway informed the pious Augustus Valentinian of the deed. Then, with a synod assembled and Valentinian sitting in joint session, the Roman pontiff began to deliberate what should fittingly be done for Polychronius, who, in the very poverty of his deposition, distributing all he had, had laudably imitated the evangelical widow praised by the mouth of the Redeemer. By appropriate judgment it was therefore decreed that he should not be widowed who had followed the widow by piously dispensing his livelihood. Thus Polychronius, who had previously and deservedly lost his rank through pride and avarice, afterward became generous and humble and recovered for himself the insignia of his former dignity. If, then, holy conduct could excuse Anatolius — who, as was said above, was ordained by heretics while the bishop [Flavian] was still alive and had been deposed — and if a single act of almsgiving could restore the manifestly simoniac Polychronius to his former honor, by what reasoning is it said that one promoted by a simoniac will by no means attain the fruit of the honor he has received?",[1830,4073,4075],{"id":4074},"xviii-that-miracles-are-often-performed-even-through-unworthy-priests","XVIII. That miracles are often performed even through unworthy priests.",[11,4077,4078,4079,4082],{},"Indeed, what wonder is it if almighty God permits the office of priesthood to be spread in his Church even through evil ministers, since through those same ministers he also frequently displays signs of power — not, obviously, on account of the merit of a holy life, but on account of the sacrament of the priestly ministry received? For, to touch on a few from among many examples: Raimbaldus by name, the bishop of Fiesole, was most manifestly simoniac in a twofold sense — because not only had he himself obtained the summit of the episcopate through money, but he also seldom if ever consecrated clerics or churches without payment. To this was added the fact that, besides other [women], he had one publicly and intimately attached to him as if she were a wife bound by lawful marriage, and their sons and daughters, several of them, still live today, both united in wedlock and blessed with growing children. Through such a man as this, they say, many miracles were performed. Of these it will suffice to recount one here, so that from the one example the mind may gather what it may reasonably believe of the others which report has made known. For Rozo, called master of the singers, a deacon of the Florentine Church and a man exceptionally well versed in literary studies, in a great assembly of his clerics, with the most reverend lord Gerhard his bishop also present, recounted to me the following in order: “A demoniac,” he said, “was once brought to a church in our diocese — it happened that the solemnity of the finding of the Holy Cross was being celebrated at the time. When they had come to the offertory, which is called ",[15,4080,4081],{},"Veniens vir splendidissimus ad Constantinum",", by some chance a sudden forgetfulness of the chant came over the clerics. Immediately she, as if rushing to the aid of those who had stumbled, sprang quickly to the middle of the assembly, burst forth in a voice of surpassing excellence, and so skillfully that everyone",{"title":23,"searchDepth":24,"depth":24,"links":4084},[4085],{"id":4074,"depth":24,"text":4075},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F41",{"description":4071},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F41","6bZDc4uHa07VcRRFRMKg8ypLCGMFpERU0eoNmSpRfKU",{"id":4092,"title":2495,"body":4093,"description":4097,"extension":28,"meta":4106,"navigation":33,"page":2495,"path":4107,"pdf_page":2511,"reading":29,"seo":4108,"sortable_pagination_id":2511,"stem":4109,"__hash__":4110},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F42.md",{"type":8,"value":4094,"toc":4104},[4095,4098,4101],[11,4096,4097],{},"marveled, she maintained the rule of sweet melody. But when the demon was adjured to depart, he answered that he could only be expelled by Romulus. Hearing this, the companions of the wretched woman hastened at once to the church at Fiesole and there before the altar of the blessed Romulus awaited divine mercy. But there too the demon, when questioned, answered that he would by no means depart unless Bishop Raimbaldus came. And while the aforesaid bishop was making haste to come, in the meantime the demon was saying: ‘Woe, woe! See, the bishop is now mounting his horse; see, he is now passing before that house, and that one.’ And those present, taking note of the places, verified that everything was truly as the lying spirit claimed. At last the bishop arrived, invoked the name of Christ, and immediately drove the evil spirit from the possessed body and sent the woman home free and unharmed.",[11,4099,4100],{},"At that same time too — when the simoniac plague was spreading lethally throughout the whole body of the Church and freely sprouting up through every ecclesiastical rank — there was a certain priest named Marinus, the father of this most reverend and honorable Eleuchadius who now presides over the monastery of the Blessed Mother of God and Ever-Virgin Mary established near the walls of the city of Faenza. This Marinus, then, was not ashamed to hold publicly, as a lawful wife, the mother of the Eleuchadius we have mentioned. To this priest, divine providence had plainly granted such great grace that if he were to sprinkle holy water blessed by him upon crops in the fields, no further plague of worms, or caterpillars, or locusts would remain to harm the grain, but they would all depart in a mass as soon as the blessing of the holy water had been sprinkled upon them. On another occasion, a certain lord named Hieremias, a neighbor of the same priest Marinus — related to him by kinship of blood, but utterly hostile in will — was laboring under the bitterest hatred of a most severe quarrel with his adversary. Among the other losses inflicted by that enmity, fearing also that the keenness of his hunting dogs might be bewitched by a hostile spell, he asked the said priest to consecrate a bucket full of water by exorcism and bring it to him, saying he judged it quite necessary for certain uses of his own. And when the priest had done what was commanded in good faith, Hieremias — wise in doing evil, but utterly ignorant of the power of the sacrament — did not fear to cast pearls before swine. For the fool mixed the holy water with bran and offered it to his dogs to eat, so that they might not be put under a spell by witchcraft. But by a different judgment of divine providence, the outcome was the reverse of his intention. For the evil which he sought to ward off by evil means he incurred instead; and while he recklessly sought to look after his brute animals, he rather harmed his own soul. For when the dogs were admitted to feed and had barely parted their eager jaws at the first rush, not yet touching the foul food with their tongues, but having caught a whiff of it with their nostrils, they all fell dead to the ground at once. Then, doubly confounded — guilty of sin and stricken by the loss of his property — he made known to the priest Marinus the whole sequence of events as they had truly been, and tearfully sought that penance be given him for such audacity and such sacrilege. Marinus refused to arrogate to himself the judgment of so great a crime, and however much he was pressed by entreaties on all sides, he would agree to nothing else except that, if he truly sought penance, he must necessarily make his way to the apostolic see. Compelled by necessity, Hieremias at last obeyed, and at the Roman Church received the judgment of penance which he sought.",[11,4102,4103],{},"On yet another occasion, a certain girl whom the same priest Marinus had baptized was seized by a wolf and carried off into the depths of the forest and the hidden recesses of the thickets, many people",{"title":23,"searchDepth":24,"depth":24,"links":4105},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F42",{"description":4097},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F42","g6yllgg8i_bwyXa19sDqL09_BYukyn8qpn3NVuXymFQ",{"id":4112,"title":2517,"body":4113,"description":4117,"extension":28,"meta":4133,"navigation":33,"page":2517,"path":4134,"pdf_page":2536,"reading":29,"seo":4135,"sortable_pagination_id":2536,"stem":4136,"__hash__":4137},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F43.md",{"type":8,"value":4114,"toc":4131},[4115,4118,4121,4124],[11,4116,4117],{},"tibus carried her off. When the mother ran after her in a frenzy, she suddenly came upon the priest Marinus and, with great wailing and sobbing, burst out: “Alas, alas, father,” she said, “I could never have imagined that the wretched daughter of a wretched mother — the very one you yourself drew from the sacred font — should become the prey of blood-stained beasts, and, made food for wolves, should glut the greedy maw of savage rapacity.” The priest replied: “Fear not, woman, for if she is truly the one whom I baptized, no beast shall ever have power to devour her.” Then, with reckless and foolish boldness, he added: “For if it is I who washed her in the sacred laver of baptism, and the beast has torn her to pieces, then I will no longer believe that God reigns in heaven.” A wondrous thing: after nearly four hours, at a distance of more than eight miles, she was found unharmed and unhurt amid the thickets of the forest. Beside her stood the wolf, tame and harmless. And just as the lion was not permitted to violate the corpse of the prophet returning from Samaria, so this wolf did not dare to harm the girl. Indeed, as far as one can understand, it even appeared to stand guard over her willingly. When the girl was found, no injury whatsoever was discovered on her body, except that her legs and arms were scratched and bloodied by the thorns and brambles.",[11,4119,4120],{},"There was also another priest in these parts not long ago — a brother of that most reverend man Gerhard, who now presides over the monastery of Saint Donatus situated in the suburbs of the town of Imola. This priest led a common and nearly secular life, yet he had received from the Lord so great a grace that, whenever someone was reported to him as having been struck by a serpent, he would immediately hand to the messenger some water he had blessed, for him to drink; and once it was drunk, so great was the efficacy of divine power made manifest that the one who drank it, as if he himself had been specifically bitten by the snake, vomited out all the venom of the wounded man’s wound, and the one who had actually been struck was left entirely free of poison, his whole body purged of the pestilential fluid, safe and sound.",[11,4122,4123],{},"There was yet another priest of almost no account whatsoever, so limited in worldly wisdom that he did not even possess the least natural cleverness, and who could barely stammer out letters syllable by syllable in a rustic fashion. One evening a hawk carried off one of his hens, an injury which stirred him to the bitterest bile of rage — so thoroughly that he threatened the saint in whose name the church he presided over had been dedicated, saying that unless the saint restored to him the bird he had lost, he would no longer celebrate the ecclesiastical offices for him. And as if the madness of his tongue were not quite sufficient, he dared to go further with his hands and attacked the very altar with strokes of a rod. What more need be said? The next morning the hen returned, and except for its wings and head, stripped of every other feather, it bore not a single trace of injury on its whole body — demonstrating clearly that divine mercy does not entirely despise the cries of priests, however unhinged, seeing that the hawk received no license to devour the priest’s bird.",[11,4125,4126,4127,4130],{},"And what wonder is it if divine providence displays the power of miracles through priests of whatever sort, provided they are orthodox, when it often manifests signs of its power even through heretics themselves? For, to say nothing of other instances, what is written in the ",[15,4128,4129],{},"Historia Tripartita"," does not seem out of place to introduce here in its own words: “Meanwhile,” it says, “a fire that broke out in the city of Constantinople spread gradually until it reached the baths called the Achilleae, and then the district called Pelargus, so that the church of the Novatians was caught in the flames. Then Paul, their bishop, is said to have stood amid the flames of the church, supplicating God that the church might not also burn. That place was delivered”",{"title":23,"searchDepth":24,"depth":24,"links":4132},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F43",{"description":4117},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F43","UMe6x_MVEzaJTfwRtkiv71ofhyIF5IRdmWpO43IwvJA",{"id":4139,"title":2542,"body":4140,"description":4144,"extension":28,"meta":4153,"navigation":33,"page":2542,"path":4154,"pdf_page":2558,"reading":29,"seo":4155,"sortable_pagination_id":2558,"stem":4156,"__hash__":4157},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F44.md",{"type":8,"value":4141,"toc":4151},[4142,4145,4148],[11,4143,4144],{},"and stands unharmed to this day; in that place the Novatians celebrate an assembly on the seventeenth day of the month of August. This place is venerated from that time not only by Christians but also by pagans.",[11,4146,4147],{},"But these signs of miraculous power, which divine providence works either through heretics or through unworthy priests of the true faith, are granted not by reason of any personal merit of theirs but by virtue of their ministry; they by no means free such men from the punishments they deserve, nor do they excuse before the strict Judge the guilt of the crime committed. For where they reap glory, there they tumble into disgraceful ignominy, and the more they are exalted by the praises of flatterers, the more headlong is their plunge into the precipice of eternal damnation. And often such men, struck by a terrible death, show more plainly than daylight how truly reprobate they were, even while they appeared outwardly to be almost wonderworkers.",[11,4149,4150],{},"For the bishop of Fiesole, whom we mentioned a short while ago, was of such depravity that even his own brother — a layman — did not think himself worthy to maintain familiarity with him in honest decency; yet he blazed with such miraculous powers that, at the dedication of a single church, he is firmly attested by those who report it to have cured five demoniacs in the presence of all the people. But because he shone not by his own miracles but by those of another, at the approach of death he was marked beforehand by the punishing action of a burning fire upon his burning body. For a sore of malignant ulceration broke out pestilentially on his foot and spread to encompass the entire sole, shin, thigh, groin, and genitals together, creeping on toward the vital organs, so that — consuming his inward parts like the fuel of a dry log — it burned him with its hidden heat, so that this first fire might kindle what an unquenchable flame would afterward devour. Bound as he was by the excess of so intolerable and monstrous a disease, he is known to have neither undertaken proper penance nor been willing to remove from himself the company of women whose ministrations he continued to use shamelessly even then. Now, our Redeemer says that he cast out demons “by the finger of God,” and the finger of God is understood beyond doubt to be the Holy Spirit; it is therefore clearly recognized that demons are never expelled from the bodies of men except through the power of the Holy Spirit. From this it is plainly manifest that that bishop, though unworthy, though he was a simoniac and stained with the filth of licentious debauchery, could nonetheless not have put demons to flight in any way had he not possessed within himself the power of the Holy Spirit. For Samson, who contrary to the precepts of divine law had recourse to the harlots of a foreign nation — how could he have burst such mighty bonds, or slaughtered thousands of men unarmed and alone, had not the strength of the Holy Spirit fortified him? Moreover, that false prophet was not without the prophetic revelation of the Holy Spirit — he who, skilled in deceit, by carefully constructed lies persuaded the man of God returning from Bethel to eat and drink contrary to divine commandments, saying: “An angel spoke to me in the word of the Lord, saying: ‘Bring him back with you to your house, that he may eat bread and drink water’” [1 Kings 13:18]; and Scripture immediately adds: “He deceived him and brought him with him.” And a little further on: “While they were sitting at table, the word of the Lord came to the prophet who had brought him back, and he cried out” — namely the order of events by which he was to perish, because he had been disobedient to the voice of the Lord. Here it should be noted that the one whom Scripture first openly accuses of having deceived his brother is soon after unhesitatingly affirmed to have received the word of the Lord and prophesied most truly. And certainly, if the sequence of this event is weighed carefully, this deceiver is clearly convicted of having been the murderer of an innocent man; yet the Holy Spirit did not refuse to come upon such a person, and in",{"title":23,"searchDepth":24,"depth":24,"links":4152},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F44",{"description":4144},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F44","Cobg17tzQvA785e9GVJUD-qFLDYddcbsF00k3kX5hRg",{"id":4159,"title":2564,"body":4160,"description":4164,"extension":28,"meta":4175,"navigation":33,"page":2564,"path":4176,"pdf_page":2582,"reading":29,"seo":4177,"sortable_pagination_id":2582,"stem":4178,"__hash__":4179},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F45.md",{"type":8,"value":4161,"toc":4172},[4162,4165,4169],[11,4163,4164],{},"that very moment of crafty deception, while preparing to deceive through a lie, he was compelled to prophesy through the oracle of truth. And indeed, who does not know that the priest Eli was a reprobate, condemned by the sentence of divine judgment both for his own laxity and for the unbridled license of his children? Yet the womb of Hannah was not barren under his blessing, when he invoked fruitfulness for her. For Scripture says: “Eli blessed Elkanah and his wife and said: ‘May the Lord give you offspring by this woman for the gift which you have lent to the Lord’” [1 Samuel 2:20]; and immediately adds: “So the Lord visited Hannah, and she conceived and bore three sons and two daughters.” This blessing was made efficacious not by the merit of the man but by the office of the priest; and what the cause of the minister did not possess, the virtue of the ministry supplied.",[1830,4166,4168],{"id":4167},"xix-that-sinful-beginnings-often-come-to-blessed-ends","XIX. That sinful beginnings often come to blessed ends.",[11,4170,4171],{},"What harm, then, does a simoniac do if he lays hands upon those to be ordained, when he can neither take away what is already held nor prevent what is divinely increased? For that gift of heavenly grace is brought forth not from the purse of one who strives from without, but from the treasury of one who presides invisibly. For even if the one who sows is a thief, the earth nonetheless, under God its author, supplies the power to germinate the grain. Even if the hand that plants is dirty or leprous, the fruit is certainly plucked clean when it has come to full ripeness. Often a beautiful child is born of an adulterous union, and from the shameful pleasure of parents a comely appearance arises in the children. Some of Jacob’s sons he fathered by his lawful wives, others he received from the servile condition of concubines. Yet when both come to take possession of the inheritance, they are divided among themselves by an equal right of distributing the allotted portions. Perez is born of Tamar, who was exposed at the crossroads, yet he is found to be not the least among the princes of the clans of Israel. Solomon is known to have had his beginning through her who was Uriah’s wife, yet he obtained without compare the sovereignty of the royal scepter. Obed traced his origin from Ruth the Moabite, yet he merited to have as his grandson the distinguished king David. Rahab the harlot bore Boaz, yet Boaz merited to be numbered in the royal catalogue of the Lord’s genealogy. And why mention others, when even the Mediator between God and men himself drew his origin from sinners and from a leavened mass received the unleavened bread of his purity without any infection of the old leaven? Indeed, to speak more precisely: from the very flesh of the Virgin, which was conceived in sin, flesh came forth without sin, which moreover freely blotted out the sins of the flesh. What wonder is it, then, if the mighty hand of the Lord — effective in whatever it wills — accomplishes in the Spirit who gives life that which it is found to accomplish even in the flesh which profits nothing? For he who brings it about that sinful beginnings come to happy endings even in earthly matters — how can it be believed that he does not do the same, and with all the more providential care, in spiritual sacraments? Surely he who commands the fruits of trees not to bear the taint of a corrupt planter — why should he be thought to refuse likewise to command that all guilt of the wicked consecrator be wholly absent from those who are consecrated? He who",{"title":23,"searchDepth":24,"depth":24,"links":4173},[4174],{"id":4167,"depth":24,"text":4168},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F45",{"description":4164},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F45","8k7LhSLDyKnuAmvquub7_LMu1IYFFpkBFpm5zRYqH7w",{"id":4181,"title":2588,"body":4182,"description":4186,"extension":28,"meta":4197,"navigation":33,"page":2588,"path":4198,"pdf_page":2606,"reading":29,"seo":4199,"sortable_pagination_id":2606,"stem":4200,"__hash__":4201},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F46.md",{"type":8,"value":4183,"toc":4194},[4184,4187,4191],[11,4185,4186],{},"admitted bastards together with the legitimate, the sons of slave-women together with the sons of the mistress, into the fellowship of the inheritance as if it were to be divided equally, and distinguished them from the latter by no inequality — what wonder is it if he also causes those who have been promoted by wicked priests to enjoy, together with those ordained by good ones, an equal dignity in the priestly office? This assuredly comes about not at all through the merit of the one consecrating, but rather through the word of the living and abiding God. For by the word of God the Father it was said: “Let the earth bring forth green vegetation bearing seed, and fruit-bearing trees producing fruit according to their kind” [Genesis 1:11]. And behold, this word remains inviolate to this day, so that the yield of fruits in no way imitates the variety of the farmers, but according to the proper kind of each plant, its proper seed is found in its grasses and its proper seed in its fruits. This seed is committed again to the earth, and afterward it is produced not as something different but according to the form of its own kind. If, then, by the power of the divine word, the earth returns what it has received in the same likeness: what wonder is it if that priestly blessing, which is cast like a seed into the soul of the one approaching, works the priesthood through the breath of the Holy Spirit invisibly? And therefore the image of the one who sows ought no longer fittingly be sought in the fruit, but only, if I may so say, the likeness of the seed should come forth? For God said to the animals: “Be fruitful and multiply” [Genesis 1:22]. By the efficacy of this word all living creatures are still created to this day — not as something new in the primary sense, but propagated from the same original seed by succession. Since, then, those words which were once uttered remain so immovably in force, what ought one to think of the words of priestly blessings, which are wholly sacred and divine, and which are therefore always repeated externally in the promotion of candidates, so that they may work the mystery internally? For when it is asserted that the words of enchanters possess such power that, cast like stones, they break a serpent when struck: what wonder is it if the priestly blessing contains within itself the sacrament of divine power, whereby the priest who is presented is made what he is? Surely the words of enchanters are not of greater power than those words that are altogether efficacious, mystical, and hallowed by the invocation of the divine name?",[1830,4188,4190],{"id":4189},"xx-that-reason-does-not-permit-the-claim-that-the-holy-spirit-can-be-given-through-a-simoniac-in-baptism-but-cannot-be-given-in-consecration","XX. That reason does not permit the claim that the Holy Spirit can be given through a simoniac in baptism but cannot be given in consecration.",[11,4192,4193],{},"It is indeed astonishing that they are so foolishly deluded who shamelessly affirm that simoniacs can baptize efficaciously but can in no way consecrate. And although this matter has already been briefly discussed above, it seems not out of place to examine it still more thoroughly. Let us therefore set before us a simoniac who is baptizing, and the same one likewise consecrating, and let us discern, if we can, why baptism through",{"title":23,"searchDepth":24,"depth":24,"links":4195},[4196],{"id":4189,"depth":24,"text":4190},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F46",{"description":4186},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F46","5cQ8YeZq_69TzvlT5aCxl13qaK01r5hGe-aK6tju42c",{"id":4203,"title":2612,"body":4204,"description":4208,"extension":28,"meta":4211,"navigation":33,"page":2612,"path":4212,"pdf_page":2622,"reading":29,"seo":4213,"sortable_pagination_id":2622,"stem":4214,"__hash__":4215},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F47.md",{"type":8,"value":4205,"toc":4209},[4206],[11,4207,4208],{},"conferred through him is valid, but why the consecration is null and void and, as it is said, loses the force of a true sacrament? Consider: the one who baptizes, after imparting the first rudiments of the faith which he has taught to the catechumen, straightway pronounces over him, in accordance with ecclesiastical custom, the prayers that have been composed for this purpose by priestly authority; and so, through the grace of exorcism, he expels the malign enemy who until that moment had held tyrannical sway over the candidate, and by calling upon the Paraclete he introduces him through devout intercession. But what else does the one who consecrates do, except that he likewise, by reciting the canonical prayers, invokes that same Holy Spirit upon the one being advanced and beseeches him to deign to descend upon him? — save that what is accomplished through the baptizer is in fact greater than what is performed through the office of the consecrator. For it is a greater thing for the Holy Spirit to descend with a new act of condescension upon one in whom he had not yet dwelt than to advance to the order of a higher grade one in whom he was already present through faith. For through the office of the one who catechizes and baptizes, both the unclean spirit is expelled and a dwelling is prepared in the new man for the God who comes to dwell there — as the words of the exorcism itself attest, in which the evil spirit is commanded by adjuration: “Flee, O devil, for the judgment of God draws near.” In consecrations, however, what is evil, which was believed to have already been destroyed and removed, is not expelled; rather, what is good, which had been conferred, is increased by an added fullness of grace. Are we to believe that one and the same man can accomplish what is greater and yet be unable to fulfil what is lesser? Perhaps it will be urged in reply that the rites of initiation in the faith contain certain elements that are in no way employed in the mysteries of consecration — namely, the salt placed in the neophyte’s mouth, the water in which the one to be baptized is immersed, and also the chrism with which he is anointed. But these things, considered in themselves, are bare elements and are known to contain no hidden mystery of sacred significance; it is through the prayer of the priest and the invocation of the divine name that they receive the sacrament of inward power. The sacraments of consecration and baptism alike consist, therefore, not in material and earthly things but in the prayers of priests and the invocation of God — though in the consecration of priests a sanctified oil is also seen to be used. Since, therefore, one and the same simoniac in both cases completes the order of canonical prayers and in both cases regularly invokes the name of God, it passes beyond the grasp of reason and exceeds human discernment how through him the Holy Spirit can be given in baptism but not given in priestly promotion. But it is urged on the other side that the simoniac cannot give what he does not have. Very well then — what is it that the priest breathes into the face of the catechumen, saying: “Depart from him, unclean Satan; give honor to the living and true God, give honor to the Holy Spirit”? By these words it is clearly shown that through that human breath — the hidden mystery of divine power secretly at work — both the evil spirit is expelled and the Holy Spirit deigns to enter. And if all of this is fulfilled through the act of breathing by a simoniac just as much as through a good priest, why should what is conceded as possible in one sacrament",{"title":23,"searchDepth":24,"depth":24,"links":4210},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F47",{"description":4208},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F47","Rco37oa1vYPEKqYDhREzLjN3eancSaZPRkhWYBOCWBA",{"id":4217,"title":2628,"body":4218,"description":4222,"extension":28,"meta":4233,"navigation":33,"page":2628,"path":4234,"pdf_page":2646,"reading":29,"seo":4235,"sortable_pagination_id":2646,"stem":4236,"__hash__":4237},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F48.md",{"type":8,"value":4219,"toc":4230},[4220,4223,4227],[11,4221,4222],{},"be consequently denied as possible in the other? For even baptism — God forbid! — if it were sold for money, though it would be gravely contrary to the sacred canons, is not to be believed to have lacked the mystery of full and perfect regeneration. And therefore one who received baptism under such a payment of money is affirmed to have no need of rebaptism, nor is he judged to be without the divine gift. But if the madness of such obstinacy breaks forth to the point that even the baptism of simoniacs is judged null and void, here let not our own insistence exhaust itself — rather let the entire discipline of the Catholic faith universally rise up against him, and let the whole Church arm itself against one who strives to overturn all the institutions of the holy fathers.",[1830,4224,4226],{"id":4225},"xxi-that-one-must-attend-to-what-is-received-not-from-whom-it-is-received","XXI. That one must attend to what is received, not from whom it is received.",[11,4228,4229],{},"But perhaps the objection is raised of what the blessed Pope Gregory testifies regarding the condemnation of simoniacs, saying: “The blessing is turned into a curse for him, because he is advanced only to become a heretic.” We grant the judgment and hold it unlawful to dissent from it. The man is indeed accursed, he is indeed a heretic, who received badly what was good. Yet what was received is in itself good, though it has become evil for the one who received it. For even the morsel handed to Judas did not become evil from having been good; rather it became evil for the one who received what was good unworthily and not well. And therefore, if Judas had handed that same morsel to another, it would have been necessary for the sacred gift to draw no stain upon itself from the guilt of the giver, and for no contamination to overflow onto the recipient. Even today, if some unworthy person were to receive the Lord’s body from the most holy altar and hand it to another, what is received is without doubt clean, and the gift of divine grace is not defiled by the filth of a corrupt minister. And though any wicked person eats and drinks judgment to himself, yet that which is eaten and drunk is the grace of God. For the grace of God — that is, the humanity of Christ — tasted death. “To the clean, all things are clean; but to the defiled and unclean, nothing is clean” [Titus 1:15]. If, then, what is clean is for the defiled itself unclean, it must be acknowledged that the priesthood, which is for the good man the cause of spiritual dignity, has become for the simoniac the material of condemnation — so that what makes this man assuredly a Catholic priest makes that other man truly a heretic. Nor is it remarkable that this happens in spiritual things, when the same diversity can easily be found in bodily matters as well. For a food that strengthens one man often burdens another, and from the same medicinal antidote one person perishes while another recovers. There is one fire by which wax is melted and earth is dried at the same time; and the same candle, which is consumed by the flame, usefully illuminates those who approach it; and the light, which brings about its own destruction, has become for us",{"title":23,"searchDepth":24,"depth":24,"links":4231},[4232],{"id":4225,"depth":24,"text":4226},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F48",{"description":4222},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F48","_OlBpszHZUIxVmiu1baxi6NiX4_--z5pgBDnfo3sAss",{"id":4239,"title":2652,"body":4240,"description":4244,"extension":28,"meta":4255,"navigation":33,"page":2652,"path":4256,"pdf_page":2670,"reading":29,"seo":4257,"sortable_pagination_id":2670,"stem":4258,"__hash__":4259},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F49.md",{"type":8,"value":4241,"toc":4252},[4242,4245,4249],[11,4243,4244],{},"an instrument of sight amid the darkness. What does it matter to me, then, that the candle is turned to ashes, so long as the light I have borrowed from it continues to burn unfailing for me? Let the simoniac burn, burn, that the Catholic may be illuminated; and by the same light by which he ministers to others, let him himself tend toward the darkness of his own destruction — so that what burns may perish and what is illuminated may live. For the light of priests is light to those who seek light, but to those burning with the fire of ambition it is a conflagration. What one man possesses unto the ruin of his own downfall, another receives unto the advancement of his salvation. Samson drew honey from the mouth of a dead lion and slaked his thirst with flowing water from a dry jawbone of a donkey. Yet he tasted neither the laziness of the little donkey in the water nor the ferocity of the beast in the honey. In both cases, what was consumed tasted according to its own character in his mouth; from what source it had been taken, reason did not greatly distinguish. Why should it be remarkable, if we judge that what we observe happening in the water of baptism has an analogous counterpart in the case of simoniacs? For through that water we are reborn anew in Christ, while that same water, once its work is done, is poured contemptuously down a drain.",[1830,4246,4248],{"id":4247},"xxii-that-neither-novatianists-are-to-be-deposed-nor-arians-rebaptized","XXII. That neither Novatianists are to be deposed nor Arians rebaptized.",[11,4250,4251],{},"But let us now examine the sacred canons with what brevity is available, and, even though the explicit ruling on the question at hand is not frequently found therein, let us demonstrate by certain comparisons of cases what position is to be held. We know that it was decreed by the Council of Nicaea that Cathari [Novatianists] returning to the Catholic Church should, upon receiving only the laying on of hands, be received back in their orders. Why? — except because that type of heretic remained sound in the integrity of the Catholic faith, even though they strayed in certain other superstitions. For it is well known that Novatus, whose error these men followed, taught that neither should communion be given to the twice-married, nor ought those who had lapsed in persecution to be admitted even after penance. If, therefore, even those who were ordained by these heretics are in no way to be stripped of their office — precisely because their consecrators did not waver in the faith — what is to be thought of the ordinations of simoniacs, who observe nearly all the rights of ecclesiastical institution? But perhaps it is objected that simoniacs are by no means perfect in faith, since they manifestly sin against the Holy Spirit, whom they think can be purchased with money. To this we easily reply that, if this strict scrutiny is to be applied, a fault of faithlessness directed against the Holy Spirit is in a certain sense found even among the Novatianists. For since through the Holy Spirit, who is the remission of sins, forgiveness is granted to the penitent, it is without doubt established that whoever denies communion to the lapsed through penance is fighting against the Holy Spirit. But it is one thing to sin in matters of faith, another to depart from the faith. A soldier who falters weakly in",{"title":23,"searchDepth":24,"depth":24,"links":4253},[4254],{"id":4247,"depth":24,"text":4248},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F49",{"description":4244},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F49","ew5Ekgs_hLCImFLVlTNjRhL9xdAXSgTLx-6dBtdTW9E",{"id":4261,"title":2676,"body":4262,"description":4266,"extension":28,"meta":4269,"navigation":33,"page":2676,"path":4270,"pdf_page":2686,"reading":29,"seo":4271,"sortable_pagination_id":2686,"stem":4272,"__hash__":4273},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F50.md",{"type":8,"value":4263,"toc":4267},[4264],[11,4265,4266],{},"the conflicts of battle is to be reproved in a different manner from one who, having renounced his military oath, deserts as a surrendered traitor to the enemy’s camp. The same punishment is not due to a servant who sins in domestic matters under his master’s authority and to one who has shaken off the yoke of servitude and chosen the dominion of a stranger. For although these men [the Novatianists] may in some respect appear to offend against the rule of faith, they do not do so to such a degree as to be charged with denying the Holy Spirit through heretical wickedness. And therefore, when they return, since they have sinned, hands are laid upon them; but because they have not denied [the faith], they are not deprived of the office of priestly rank. The Arians, on the other hand, who openly and utterly fight against the divinity of the Holy Spirit, cannot, upon returning to the Catholic Church, remain in the dignity of an order ill-received. For they believe, as their sacrilegious profession makes plain, that the Father is Creator, the Son a creature, and damnably assert that the Holy Spirit is a creature of a creature. Since, therefore, they do not possess in faith the power of the Holy Spirit by which every order of ecclesiastical dignity is perfected, an ordination performed among them is adjudged null and void by canonical authority. But it seems not beside the point, if Pope Innocent left anything on this matter in his decrees, to insert it here under the same headings. He says: “The Arians and other such pestilences — because we receive their laypersons converted to the Lord under the guise of penance and the sanctification of the Holy Spirit through the laying on of hands — it does not seem fitting to receive their clerics together with the dignity of any priestly ministry. For since we permit only baptism to those whose baptism was at any rate performed in the name of the Father and the Son and the Holy Spirit, we do not consider that they possessed the Holy Spirit from that baptism and those rites; since, when the authors of these sects departed from the Catholic faith, they lost the fullness of the Spirit which they had received, and they cannot give the fullness of the Spirit, which operates most especially in ordinations — a fullness which I would say they lost rather through the faithlessness of their impiety than through faith. How is it possible that we should consider their profane priests worthy of the honors of Christ, when we receive their laypersons as imperfect, as I said, with the image of penance in order to receive the grace of the Holy Spirit?” In these decretal words it is plainly conveyed that in the promotion of clerics the faith of the ordainer is not unreasonably taken into account, upon which it depends whether the ordination itself is judged valid or null and void. For what the ordainer holds in faith, the ordained receives as a gift. Indeed, even if the Arians possessed right faith, even if they were entangled in some error of any other kind of wickedness, a consecration performed among them would not perish. Here it is to be noted how great a reverence is owed to the invocation of the divine name, since even those baptized by men whose faith, so to speak, so perfidiously condemns them, are nonetheless not dared to be rebaptized. For because their authors, as is said, did not have right faith, hands are laid upon them",{"title":23,"searchDepth":24,"depth":24,"links":4268},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F50",{"description":4266},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F50","nvmeqwoLI8EwfgTg0huN5MXNrCdtg9jsD6uk9IBZwI8",{"id":4275,"title":2692,"body":4276,"description":4280,"extension":28,"meta":4291,"navigation":33,"page":2692,"path":4292,"pdf_page":2710,"reading":29,"seo":4293,"sortable_pagination_id":2710,"stem":4294,"__hash__":4295},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F51.md",{"type":8,"value":4277,"toc":4288},[4278,4281,4285],[11,4279,4280],{},"to receive the grace of the Spirit, hands are laid upon them; but because they were immersed in water under invocation of the Holy Trinity, they are not to be baptized again. Since, therefore, even words uttered alone without faith under the heretical superstition of the Arians are not dared to be judged void, how is it that the consecration of simoniacs should lack force, when faith and the other requirements of regular observance accord with it?",[1830,4282,4284],{"id":4283},"xxiii-that-the-effect-of-consecration-rests-on-the-foundation-of-faith","XXIII. That the effect of consecration rests on the foundation of faith.",[11,4286,4287],{},"Concerning the Donatists also, we know that it was granted by the Council of Carthage that, when any of them resolved to return to the unity of the Catholic Church, if this seemed to benefit the peace of Christendom, he should be received with his rank. Now as we have learned in the general enumeration of heresies, the Donatists were not led astray by any very great error of faith, but rather, being angered that one Caecilianus had been enthroned at Carthage against their wishes, they made a schism and were cut off from the communion of the Church. And although it is certain that no one can receive the Holy Spirit outside the Catholic Church, yet any one of them who had been ordained, if this served the peace of the Church, was not deprived of his honor, because he persevered in the faith. Since, therefore, a Donatist, who is beyond all doubt a schismatic and is proved to be a stranger to the gift of the Holy Spirit, can sometimes remain in the order of the honor he has received, it is clearer than light that consecration does not depend on the merit of the one ordained or of the one ordaining, but rather the whole sacrament has regard to the faith of both. Otherwise, whether a Donatist promotes a Donatist to the rights of clerical rank, or a Novatianist a Novatianist, what worthiness of merit does either possess that he should be able either to give or to receive the mystery of divine grace? But between the evil giver and the evil receiver, the good stands in the middle, knowing how to be deterred from its own nobility by the vice of neither. A leper holds out gold to a leper, and that gold shines bright, untainted by any filthiness of scabrous hands. If a blind man holds out a lamp to a blind man, the light, knowing nothing of blindness, does not draw in darkness from the hands of its bearers. Therefore, if right faith is present — that one believes rightly in the Father and the Son and the Holy Spirit — the consecration even of an unworthy priest is fulfilled without distinction. Nor does the gift of divine grace suffer any diminishment of its perfection on account of the merit of the unworthy minister. Hence the aforesaid pope Innocent, when he was discussing together the two heresies — those of the Paulianists and the Novatianists — why he decreed that those coming from the Paulianists should be baptized but utterly forbade it in the case of the Novatianists, gave his reason in these words: “Because the Paulianists,” he says, “do not baptize in the name of the Father and the Son and the Holy Spirit, and among the Novatianists the question about the unity of the Father and the Son and the Holy Spirit was never raised.” And therefore, from all the separated groups, this one alone was chosen, to which the privilege was believed due, because they do not sin in any way in the sacrament of the Father and the Son and the Holy Spirit.",{"title":23,"searchDepth":24,"depth":24,"links":4289},[4290],{"id":4283,"depth":24,"text":4284},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F51",{"description":4280},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F51","7F4E4AjBL9VoI1B0qf57kTB2-mXgr08TQJlh3uAB5sE",{"id":4297,"title":2716,"body":4298,"description":4302,"extension":28,"meta":4313,"navigation":33,"page":2716,"path":4314,"pdf_page":2734,"reading":29,"seo":4315,"sortable_pagination_id":2734,"stem":4316,"__hash__":4317},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F52.md",{"type":8,"value":4299,"toc":4310},[4300,4303,4307],[11,4301,4302],{},"These words of the venerable Innocent are so definitive and clear that they remove every scruple from our minds and resolve without doubt the knot of the question proposed. For if the sacrament cannot be given through the Paulianists because they do not hold the faith of the Holy Trinity, but can be given through the Novatianists because, though they are heretics in other respects, they still hold the fullness of orthodox faith: it is certainly established that, if faith stands firm, consecration obtains its force, and is not undermined by the vice of the action, since it rests on the foundation of faith.",[1830,4304,4306],{"id":4305},"xxiiii-that-bishops-who-have-been-wrongly-ordained-possess-the-grace-of-consecration-for-others-but-not-for-themselves","XXIIII. That bishops who have been wrongly ordained possess the grace of consecration for others, but not for themselves.",[11,4308,4309],{},"Let us then grant — or rather assert — that a simoniac is a heretic; but a Novatianist is also a heretic, and a Donatist likewise a heretic. The simoniac sins against the Holy Spirit because he buys the gift of God; the Novatianist certainly sins against the same Holy Spirit because, even after penance, he despairs of the remission of the lapsed. The Donatist likewise sins against the Holy Spirit by separating himself from the Church, outside of which the Holy Spirit cannot be found. What reason is there, then, that while the ordination of those [i.e., Novatianists and Donatists] is decreed to be valid, that of the latter [simoniacs] is judged worthless — especially since we are not laboring to ensure that simoniacs remain in the honor they have wrongly purchased, but rather that those who were gratuitously consecrated by them should not lose the position of their rank? Here it must be noted how great is the difference in the situation of those of whom we are speaking: the Donatists promote Donatists, and the Novatianists promote Novatianists — that is, men entangled in the same errors — to advancement in ecclesiastical rank, whereas simoniacs ordain not simoniacs but rather innocent and Catholic persons. Against those men [Donatists and Novatianists] it could be urged not only that they were ordained by heretics, but moreover that they themselves were equally heretics. But the latter [those ordained by simoniacs] are by no means liable to the simoniacal heresy, even if they were regularly promoted by simoniacs with every element of venal commerce removed, and received their administrative office in those same churches where they also received the mystery of holy baptism. Whether persons of this kind should be barred from their honors can easily be weighed from the authority of blessed Leo, if we do not shrink from recording his decretal judgment here in his own words. For he says: “No reason permits that men should be counted among bishops who have neither been elected by the clergy, nor sought by the people, nor consecrated with the judgment of the metropolitan by the agreement of the provincial bishops.” Since, therefore, the question about a wrongly received honor often arises, who could doubt that those men [so promoted] are in no way able to confer what is not shown to have been properly conferred? Nevertheless, if any clerics were ordained by such pseudo-bishops in those churches that belonged to their own proper bishops, and their ordination was performed with the consent and judgment of the presiding authorities, it can be considered valid, provided that they remain in those same",{"title":23,"searchDepth":24,"depth":24,"links":4311},[4312],{"id":4305,"depth":24,"text":4306},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F52",{"description":4302},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F52","hIMkFZDXJbPMzDg5VF0BLqbTFOxetUh6DZqF69iGu6A",{"id":4319,"title":2740,"body":4320,"description":4324,"extension":28,"meta":4335,"navigation":33,"page":2740,"path":4336,"pdf_page":2758,"reading":29,"seo":4337,"sortable_pagination_id":2758,"stem":4338,"__hash__":4339},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F53.md",{"type":8,"value":4321,"toc":4332},[4322,4325,4329],[11,4323,4324],{},"churches. Behold: by the authentic judgment of Pope Leo, whoever has not been chosen by the consent of clergy and people, nor consecrated by the agreement of the provincial bishops with the judgment of the metropolitan, is not to be counted among bishops; and yet those who were ordained by such men in their proper churches with the judgment of the presiding authorities are by no means to be deprived of the honor of the rank assigned to them — that is, so that one who rushed to the episcopal office with such great usurpation that the wishes of nearly all concurred against him, what he received profited him nothing, since he is not counted among bishops, and yet profits others, so that those promoted by him are in no way barred from their honors. But who would deny that a venal transaction could also have intervened there, where a place of honor was seized with such stubborn and importunate ambition? Yet he who possesses for others what he does not possess for himself is permitted to consecrate others, even though he himself is not counted among bishops. For often a fruitful branch is grafted onto a barren trunk, and in the growth it produces, it preserves the rights of its own nature, not of the trunk.",[1830,4326,4328],{"id":4327},"xxv-that-those-ordained-by-impious-heretics-are-often-not-removed-from-their-offices","XXV. That those ordained by impious heretics are often not removed from their offices.",[11,4330,4331],{},"What shall I say of the fact that ecclesiastical authority seems to come to the aid even of those who were ordained by the most impious heretics, and that in pronouncing judgments on this controversy it has regard not so much to the old faithlessness of those who advanced them as to the new faith and repentance of those who were advanced? For whoever diligently attends to the decrees of the pontiffs knows that the same Pope Innocent whom we mentioned a little while ago granted permission for all who had been ordained by the heretic Bonosus before his condemnation — if, having abandoned and condemned his error, they resolved to join themselves to the unity of the Church — to remain in their honors. And indeed Bonosus, as is found in those same decrees, is recognized as having been a Photinian [follower of Photinus]. The Photinians deny that Christ God, begotten from the substance of the Father before the ages, existed [before his human birth]. These men, since they do not fear to deny the Son of God together with the Jews, incur together with them a share in no different condemnation. Since, therefore, those who are reported to have been consecrated not only by so pernicious a heretic but were also entangled in his errors are permitted to remain in the ranks they had received, it is easily grasped what judgment is rightly to be passed on those who were advanced by simoniacs without simoniacal intent. Not unlike this is what Pope Anastasius likewise decreed concerning the heretic Acacius. His decretal judgments are so carefully composed and in all respects so consonant with our allegations, that, even if everything we have set forth at greater length were lacking, they would be fully sufficient to establish what we are arguing in the present disputation. Therefore let us not shrink from reviewing his text here at somewhat greater length, so that",{"title":23,"searchDepth":24,"depth":24,"links":4333},[4334],{"id":4327,"depth":24,"text":4328},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F53",{"description":4324},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F53","nmiFR7LKXdUSYjlnTAt0xLn3A9Ctuv-8QhADpzjt7ic",{"id":4341,"title":2764,"body":4342,"description":4346,"extension":28,"meta":4352,"navigation":33,"page":2764,"path":4353,"pdf_page":2777,"reading":29,"seo":4354,"sortable_pagination_id":2777,"stem":4355,"__hash__":4356},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F54.md",{"type":8,"value":4343,"toc":4350},[4344,4347],[11,4345,4346],{},"what we say may be seen to be drawn not from our own inventions but from the rules of the fathers. He says, among other things, to the Emperor Anastasius: “Let the most sacred breast of your serenity know, in accordance with the custom of the Catholic Church, that none of those whom Acacius baptized or whom he ordained as priests or deacons according to the canons shall be touched by any harm on account of the name of Acacius, as though the grace of the sacrament transmitted through a corrupt man might thereby appear less firm. For even baptism conferred far from the Church, whether given by an adulterer or a thief, reaches the one who receives it undiminished, because that voice which sounded through the dove excludes every stain of human pollution. This is declared by the words: ‘This is he who baptizes in the Holy Spirit and fire.’ For if the rays of this visible sun, when they pass through the most fetid places, are not stained by any defilement of contact, much less is the power of him who made this visible sun touched by any unworthiness of his minister. For even Judas, though he was sacrilegious and a thief, whatever he did among the apostles by virtue of the commission entrusted to him — the benefits given through an unworthy man suffered no detriment on that account, as the Lord himself declared in the plainest terms: ‘The scribes and Pharisees sit on the seat of Moses; do what they say; but do not do what they do, for they say and do not do.’ Whatever, therefore, any minister in the Church appears to perform for the benefit of people in the exercise of his office, all of this is entirely contained and fulfilled by the divine effect — as Paul, through whom Christ speaks, affirms: ‘I planted, Apollos watered, but God gave the growth.’ And a little later, the same Anastasius [continues]: Therefore even this man, whose name we say must be suppressed, harmed only himself by his wicked administration of good things. For the inviolable sacrament which was given through him obtained for others the perfection of its power.",[11,4348,4349],{},"Behold: this apostolic man is seen to have taken up our cause as his own, as though he were standing on our side, so that he appears to have left us almost nothing to say on the matter of this question. Let us go forth then, and shamelessly resist so great an authority; let the new censors not be satisfied with what seemed good to the ancient fathers, so that, while all discretion is abandoned, even piety itself is lost. For certain men, while they seek to appear holier than they are, strive so to cut away what is corrupted that they set about to tear apart what is sound as well; and in order to appear to persist rigorously in the censure of justice before the applause of men, they do not scruple to wander cruelly from the path of piety.",{"title":23,"searchDepth":24,"depth":24,"links":4351},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F54",{"description":4346},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F54","9Rtra2Uyzof4BMUdP6wpzqhkBcuDlZJu0y5h8TlngAU",{"id":4358,"title":2783,"body":4359,"description":23,"extension":28,"meta":4374,"navigation":33,"page":2783,"path":4375,"pdf_page":2801,"reading":29,"seo":4376,"sortable_pagination_id":2801,"stem":4377,"__hash__":4378},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F55.md",{"type":8,"value":4360,"toc":4371},[4361,4365,4368],[1830,4362,4364],{"id":4363},"xxvi-that-those-whom-acacius-ordained-even-after-his-condemnation-are-not-to-be-deprived-of-their-honors","XXVI. That those whom Acacius ordained even after his condemnation are not to be deprived of their honors.",[11,4366,4367],{},"What will these men say when they hear what the same pope decreed concerning those whom Acacius ordained after his condemnation? For I do not think that those who are manifestly at variance with his judgment by reckless presumption have read these passages. Let them therefore hear the clemency of the apostolic see, and let them be softened from the harshness of their own verdict. For after the words we have already quoted, he [Pope Anastasius] adds the following: “But if the curious suspicion of some extends so far that they imagine the sacred acts performed by Acacius in the sacraments he usurped were rendered ineffectual after the sentence pronounced by Pope Felix — and that therefore those who received the mysteries transmitted in consecrations or in baptism should be afraid lest the divine gifts appear null and void — let them remember that the earlier discussion applies equally to this case as well: because he performed these acts without usurpation of the priesthood being adjudicated against him, in those sacraments whose power holds good, his condemned person did not harm others in this respect either. For the sentence of the Davidic trumpet applies to him: ‘But God shall shatter the heads of his enemies, the crown of hair of those who walk in their iniquities’ [Psalm 68:21]. For pride always brings ruin upon itself, not upon others. This is attested by the entire authority of the heavenly scriptures, as it is also said through the Holy Spirit in the prophet: ‘He who practices pride shall not dwell in the midst of my house’ [Psalm 101:7]. Hence, since he claimed for himself the name of priest while condemned, the tumor of pride was inflicted upon his own crown; for the people who thirsted for the gift of his ministry in the sacraments were not excluded, but that soul which had sinned was, by just judgment, properly liable to the penalty — as the manifold witness of the scriptures everywhere confirms.”",[11,4369,4370],{},"What is to be said to all this? What cleverness will be able to prevail against it? What arguments will be available to those who resist the truth? Behold, the case here is argued specifically concerning one person, yet the cause that is settled is universal, applying generally. We do not, however, write out these things as though we were standing in defense of heretics — so as to destroy the remaining sentences of the holy fathers, which more severely punish them and their ministry — but plainly in order that, as attention is given to the measure of discernment present in the former saints, those who live now may likewise in no way exceed the boundary of right judgment through immoderate zeal for justice; lest that word of the Apostle be seen to apply to them as well, which is said of certain of their like: “They have a zeal for God, but not according to knowledge” [Romans 10:2]. Those therefore who were promoted by a heretic condemned by the authority of the apostolic see do not fall from the exercise of their rank; and yet those who were consecrated by simoniacs without simony are to bear the danger of the honor they have received?",{"title":23,"searchDepth":24,"depth":24,"links":4372},[4373],{"id":4363,"depth":24,"text":4364},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F55",{"description":23},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F55","VaUZJzoOnXOjD_ti6mOlUlUTlAvoMZcxcXOzC2xHjdk",{"id":4380,"title":2807,"body":4381,"description":4385,"extension":28,"meta":4396,"navigation":33,"page":2807,"path":4397,"pdf_page":2825,"reading":29,"seo":4398,"sortable_pagination_id":2825,"stem":4399,"__hash__":4400},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F56.md",{"type":8,"value":4382,"toc":4393},[4383,4386,4390],[11,4384,4385],{},"That is surely a harsh verdict, an utterly inhumane censure of indiscriminate judgment — that those whom conscience renders innocent should be punished by the imposition of penalty, and that judicial severity should be extended against those whom the boldness of presumed wickedness does not accuse. For where no crime has been committed, why should penal punishment be inflicted? Where there is no guilt, why is an innocent person presented as a defendant? What would be considered a legal prejudice even in the courts of civil judges — why should it seem right in the council of holy priests? It is the custom indeed of devout pontiffs to draw a sigh from their inmost hearts at the deposition of any single priest, to drench their sorrowful faces with copious streams of tears, and all those present are compelled by the fervor of their pious compassion to grieve together. And now, behold — almost the entire Church of Christ is stripped of its priests at the stroke of a single sentence, and this is to seem tolerable? The whole body of priests is collectively deposed, and this is held in contempt? Why is not that at least recalled to mind, which the divine voice proclaims through Ezekiel, saying: “The soul that sins shall die; the father shall not bear the iniquity of the son, nor the son bear the iniquity of the father; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him” [Ezekiel 18:20]? Yet these men, greedy for fraternal destruction, strive and press toward this goal: that the soul which has not sinned should perish, and that the innocent person should pay the penalties for another’s crime. They are zealous to have sons adjudged to the iniquities of their fathers, and the just condemned for the crimes of the wicked; and — to speak more plainly — they condemn those who are not simoniacs to the punishments of simoniacs, and sentence them for a trafficking which those who are utterly ignorant of the crime of that execrable trading have never engaged in.",[1830,4387,4389],{"id":4388},"xxvii-that-the-simoniac-heresy-has-flourished-up-to-this-time","XXVII. That the simoniac heresy has flourished up to this time.",[11,4391,4392],{},"For who does not know that, through the Western kingdoms, up until the reign of this most clement king Henry and the pontificate of Pope Clement of revered memory [Clement II], and of this most blessed apostolic Leo [Leo IX] — under whose pontificate, as all rejoice, the holy Church is now governed — the poison of the simoniac heresy boiled forth lethally, so that what was openly and commonly done was in no way deemed liable to retributive punishment, and what was shared by nearly everyone was held as a rule, as if decreed by legal sanction? What, then, did he deserve? What sin did he commit — the man who simply approached his mother the Church, in which he was reborn of water and the Holy Spirit, and received there, where he had received baptism, the grace of consecration as well? It was certainly not his responsibility to have been obliged to inquire into the character of the person about to consecrate him. Therefore, whoever he found presiding in the episcopal chair in his own church, he thought it proper to be promoted to orders by him. For what was he to do, when both the necessity of enlisting in the sacred service pressed him to give his name, and yet he was not permitted to go to a bishop of a foreign diocese? Why should not",{"title":23,"searchDepth":24,"depth":24,"links":4394},[4395],{"id":4388,"depth":24,"text":4389},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F56",{"description":4385},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F56","Sar84gwsluIHI5i-FQbrRNjC90F0ldqep1BfoLa7rFI",{"id":4402,"title":2831,"body":4403,"description":4407,"extension":28,"meta":4418,"navigation":33,"page":2831,"path":4419,"pdf_page":2849,"reading":29,"seo":4420,"sortable_pagination_id":2849,"stem":4421,"__hash__":4422},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F57.md",{"type":8,"value":4404,"toc":4415},[4405,4408,4412],[11,4406,4407],{},"the deeds and precepts of the holy fathers of old be examined more carefully, so that when the verdict of judgment is pronounced, the same line of measured discernment may always be maintained? For the same great Leo, pope as mentioned above, commands that all clerics coming over from heretics be received in the orders they have already obtained, yet forbids their promotion to higher grades. We are content here to provide only the heading of this decree, referring those who have leisure to read the full text there at greater length: “That every cleric of whatever order, who deserts the Catholic communion and joins himself to heretical fellowship, if he returns to the Church, shall remain without promotion in the grade in which he was.” Let us therefore grant that simoniacs differ in nothing from other heretics and, by their schismatic faction, similarly withdraw far from the communion of the Church: nevertheless, by Leo’s judgment, all those who have already been promoted by them are decreed to remain in their priesthood or other grades.",[1830,4409,4411],{"id":4410},"xxviii-here-it-is-plainly-proved-that-the-holy-spirit-is-received-through-simoniacs","XXVIII. Here it is plainly proved that the Holy Spirit is received through simoniacs.",[11,4413,4414],{},"But it is objected on the other side: Behold, blessed Pope Gregory cries out: “If anyone, out of consideration for his office, does not burn ardently to correct the sin of simoniac heresy or the ordination of neophytes, let him not doubt that he shares the lot of him from whom this wicked offense took its beginning.” We grant it — and, God forbid, we think nothing different from the holy man — certainly that every one of the faithful should strive with all his strength to correct the plague of both offenses and should burn with the zeal of right judgment to have simoniacs deposed together with neophytes. We therefore do not stand in defense of simoniacs, whom the entire authority of sacred scripture testifies must be condemned; but, as we gather from the manifold decrees of the holy fathers, we freely profess that those ordained gratuitously by simoniacs are rightfully to be retained in their orders. Therefore, let those who invoke Gregory as the judge of their proof not disdain, in reciprocal exchange, to admit Gregory’s testimony as well — and not just any testimony, but one that, as they say, cuts the matter to the quick and henceforth puts a term to the verbose contention. In a certain homily, then, while speaking of simoniacs, he added: “For who are they today in the temple of God who sell doves, if not those who in the Church receive money for the laying on of hands, by which laying on of hands the Holy Spirit is given from heaven?” Behold — if the authority of this holy man is adjudged worthy of trust, there is no reason why the controversy of disputation should be drawn out any further. For what is more evident, what more plain, than the statement that by that very laying on of hands which is sold, the Holy Spirit is given from heaven?",{"title":23,"searchDepth":24,"depth":24,"links":4416},[4417],{"id":4410,"depth":24,"text":4411},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F57",{"description":4407},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F57","J3-VvX5wnw9g1C1j2B-THRB4DECvksJjqMhHiV3ajyw",{"id":4424,"title":2855,"body":4425,"description":4429,"extension":28,"meta":4440,"navigation":33,"page":2855,"path":4441,"pdf_page":2873,"reading":29,"seo":4442,"sortable_pagination_id":2873,"stem":4443,"__hash__":4444},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F58.md",{"type":8,"value":4426,"toc":4437},[4427,4430,4434],[11,4428,4429],{},"given? And lest he should leave even this point too lightly impressed, and lest he should more fully instruct a slower mind in what was being said, he did not shrink from repeating what he had plainly stated, saying: “The dove is therefore sold, because the laying on of hands, through which the Holy Spirit is received, is offered for a price.” If, then, the Holy Spirit is received through that laying on of hands which is offered for a price, what less of the sacrament is found in simoniacs than in priests promoted without payment — except that the very fountain which they pour out for others’ salvation flows to their own damnation, and, after the manner of vipers, they die in giving birth to their young? For what wonder is it if good ministers come forth from bad ordainers in spiritual ministries, when something not altogether unlike this often happens even in carnal generation? It is a well-known fact that sighted children are often born of blind parents, and that upright and vigorous offspring succeed parents who are crooked and infirm. Clearly, neither does the virtue of the ordainers provide any increase to those who do not fear to walk in crooked ways, nor does their depravity hinder those who walk in the path of upright conduct. For what is known to have harmed Samuel, because he was Eli’s disciple? Or what profited Nicholas, because apostolic election raised him to the grade of levitical ministry [Acts 6:5]? The latter indeed received the laying on of the apostolic hand together with Stephen and yet perished; the former lived amid the wickedness of Hophni and Phinehas, and because he was a prophet faithful to God, this was known to all. Wherefore it was only right that those who are all aflame to depose everyone together should at least preserve that dispensation of measured moderation [noted] above from Innocent [I]. For when that pope was disputing concerning those ordained by heretics, he added after much else: “Whenever sin is committed by the people or by a crowd, because the punishment cannot be visited upon all on account of their great number, it is customarily allowed to pass unpunished.”",[1830,4431,4433],{"id":4432},"xxviii-what-great-absurdity-follows-for-those-who-dispute-unskillfully","XXVIII. What great absurdity follows for those who dispute unskillfully.",[11,4435,4436],{},"When, moreover, in such matters was discernment ever more pressingly necessary than now, when scarcely any church is found that appears untouched by these persons? Is it judged more wholesome to be deprived of the divine mysteries than to make use of the ministry of a priest deemed invalid? But the world, now grown old, cannot embrace a new teaching, and apart from the custom it has grown up with, it considers it shameful to absent itself for long from the offices of the Church. Moreover, there arises among them an intolerable confusion, which casts no small darkness upon wavering minds and blunts the keenness of understanding for those who are excessively inquisitive. This occurs, certainly, when it is said that if any lower grade is received from a simoniac, then whatever is afterward conferred by a good bishop is properly to be counted wholly null and void. For, they say, one who does not hold the lower orders cannot aspire to the higher grades. But since this man could not have been promoted even in a lower order by a simoniac, he has therefore not attained to the higher ones. By these fabrications and subtleties, then,",{"title":23,"searchDepth":24,"depth":24,"links":4438},[4439],{"id":4432,"depth":24,"text":4433},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F58",{"description":4429},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F58","u9EeyDS0H-a0i7ytdgstE9F-RLAszuBsnToKHnXnLrI",{"id":4446,"title":2879,"body":4447,"description":4451,"extension":28,"meta":4454,"navigation":33,"page":2879,"path":4455,"pdf_page":2889,"reading":29,"seo":4456,"sortable_pagination_id":2889,"stem":4457,"__hash__":4458},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F59.md",{"type":8,"value":4448,"toc":4452},[4449],[11,4450,4451],{},"the rancor of discord arises and the purity of the Church is thrown into turmoil. It also frequently happens that between two good bishops there intervenes one simoniac, or conversely between two simoniacs there appears one good bishop, so that these two seem to have given different orders to a single person. In these ways and in others too tedious to enumerate, such a bewildering confusion is stirred up from every direction day by day, that unless the divine mercy intervenes through the most blessed Pope Leo, who now holds that office, a destructive error will spread lethally through the Church of Christ. Add to this the fact that if it is once admitted that a sacrament given through such persons is void, then all the basilicas that have been dedicated up to this point, together with their altars, must be torn down. And finally — what is supremely impious — hope is taken away from the faithful who have died, so that it would have to be believed that the past age perished utterly without any remedy of human redemption. For by what reasoning are we to believe that those who, as is claimed, were never permitted to receive the sacraments of the Christian faith now reign with Christ — especially when Truth itself declares: “Unless you eat the flesh of the Son of Man and drink his blood, you will not have life in you” [John 6:53]? For if those priests were not priests at all, and therefore could neither offer nor administer the sacraments of the Lord’s body, how are we to believe that their followers died into the life they never possessed while living? And if we grant this, we must also hold that they died without penance — namely all those who were weighed down by grave offenses. Indeed, since lepers were of old commanded to show themselves to the priests, and the penitent must now by canonical decree pass under the bishop’s hand, how could anyone have been bound or loosed through priestly office where priests themselves could nowhere be found? But why do we lament that they were deprived of the remedy of penance, when on the logic of this perverse argument they appear never to have been Christian or even baptized? For by the authority of the sacred canons, baptism is decreed valid even when administered by any faithful layman. But how could simoniacs or those ordained by them have conferred baptism, they who, as these critics charge, had no Holy Spirit? For they themselves appear not to have been Christians, if they lacked the spirit of Christ — since, according to the judgment of Paul, “he who does not have the spirit of Christ does not belong to him” [Romans 8:9]. And if they were not Christians, they could not give Christianity. This is indeed the reason, as stated above, why those baptized by the Paulianists must necessarily be baptized again: because, since it is established that they have no Holy Spirit, they are altogether incapable of baptizing. Thus by the pernicious inventions of such disputants, all those among our predecessors who appeared to be Catholics have been condemned to the same sentence as Arians and all other heretics. This conclusion is so manifestly absurd and so savagely hostile to orthodox faith that it not only destroys the mysteries of the age past but altogether tears up the very foundations of the present and future Church. This can easily be shown as follows. Since the Roman see — which is assuredly the mother of all churches — lay subject to venality, it spread the poison of the simoniac plague through the branches of all the other churches as well, like an infected root. For it was at the example of that see that the coinage of artisans began to be minted in the surrounding churches everywhere. Yet those men, whether they were good or evil, were of necessity bound to pour out into others the sacraments of ordination, so that these might flow down to us as well through the succession of those who came after. But it is said that the ordainers at that time did not possess what they were transmitting, and that the ordained could receive nothing from those who had nothing. Suppose, then, that in the present time nothing is given in exchange for the grace of consecration — but what does it avail, since we ourselves are promoted by those who were ordained by simoniacs, or by their successors however far removed?",{"title":23,"searchDepth":24,"depth":24,"links":4453},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F59",{"description":4451},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F59","_weKg72_T_JiRqkp0ruGBKLpft5qire7LPk559JZse4",{"id":4460,"title":2895,"body":4461,"description":4483,"extension":28,"meta":4484,"navigation":33,"page":2895,"path":4485,"pdf_page":2916,"reading":29,"seo":4486,"sortable_pagination_id":2916,"stem":4487,"__hash__":4488},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F60.md",{"type":8,"value":4462,"toc":4480},[4463,4470,4474,4477],[11,4464,4465,4466,4469],{},"For to come back to my own case: after the supreme pontiff Leo learned that my archbishop and consecrator had engaged in this commerce — though at that time a banker [",[15,4467,4468],{},"trapezeta",", a money-changer] presided over the apostolic see — he nonetheless granted to me, unworthy as I am, the exercise of the priestly office that the archbishop had held. But how can this iniquitous argument claim to exempt me from the category of those who received nothing, when it maintains that the stream of consecration dried up at the very original spring of the first see? Behold, then: not only is a conflict being mounted against all the statutes of the ancient fathers, but the judgment of this most blessed pope is also being cruelly assailed. Whatever the number of removes a given man is from a simoniac, what does it matter for the argument, so long as nothing flowed from that non-possessing original and therefore nothing passed into anyone thereafter? And if some churches can be found that were never corrupted by this plague, what benefit accrues to the sons of other churches in this regard, since canonical authority forbids anyone to be consecrated in a church other than his own? Therefore, according to the logic of this argument, the stream of divine grace dried up so completely among the simoniacs of the first age in certain churches that it could neither flow to them nor afterward pass through them to others. You see then, O devotees of perverse doctrines, where your murky wisdom tends? You perceive what fruits your sharpness of argument produces? Has the dispute at last come to this: that you presume to set a limit to the mercy of Christ and to strip his Church of the commerce of hope? But we confess faithfully to him that he is good, that his mercy endures forever.",[1830,4471,4473],{"id":4472},"xxx-that-those-who-had-been-promoted-by-simoniacs-shone-with-miracles","XXX. That those who had been promoted by simoniacs shone with miracles.",[11,4475,4476],{},"There is something else which I hear reported more and more frequently by many witnesses, and which I do not think should be passed over in silence. How are we to explain the fact that certain venerable men — who are established beyond all doubt to have been advanced to the priesthood by simoniacs, and who, as we know, persevered to the end of their lives in the unceasing offering of the sacrifice — are now clearly seen to shine with the glorious power of remarkable miracles? In our own age, blessed men such as Romuald of Camaldoli, Amicus of Rambona, Guido of Pomposa, Firmanus of Fermo, and many others flourished in the practice of holy life. Over their venerable remains, sacred altars have been erected by the authority of a priestly council, where, while the divine mysteries are offered at the urging of miracles, clear evidence shines forth of how sweetly pleasing the sacrifice offered by their hands is in the sight of God; and through them divine providence makes it plainer than light that no one is clouded by the darkness of another’s depravity whom the splendor of his own piety and uprightness illumines, nor does the guilt of those who promoted him overwhelm the man in whom purity and innocence stand firm.",[11,4478,4479],{},"But while I was once discussing these matters with certain devout bishops, there now comes back to my mind what Ubertus of Rimini, a most reverend and most honorable",{"title":23,"searchDepth":24,"depth":24,"links":4481},[4482],{"id":4472,"depth":24,"text":4473},"For to come back to my own case: after the supreme pontiff Leo learned that my archbishop and consecrator had engaged in this commerce — though at that time a banker [trapezeta, a money-changer] presided over the apostolic see — he nonetheless granted to me, unworthy as I am, the exercise of the priestly office that the archbishop had held. But how can this iniquitous argument claim to exempt me from the category of those who received nothing, when it maintains that the stream of consecration dried up at the very original spring of the first see? Behold, then: not only is a conflict being mounted against all the statutes of the ancient fathers, but the judgment of this most blessed pope is also being cruelly assailed. Whatever the number of removes a given man is from a simoniac, what does it matter for the argument, so long as nothing flowed from that non-possessing original and therefore nothing passed into anyone thereafter? And if some churches can be found that were never corrupted by this plague, what benefit accrues to the sons of other churches in this regard, since canonical authority forbids anyone to be consecrated in a church other than his own? Therefore, according to the logic of this argument, the stream of divine grace dried up so completely among the simoniacs of the first age in certain churches that it could neither flow to them nor afterward pass through them to others. You see then, O devotees of perverse doctrines, where your murky wisdom tends? You perceive what fruits your sharpness of argument produces? Has the dispute at last come to this: that you presume to set a limit to the mercy of Christ and to strip his Church of the commerce of hope? But we confess faithfully to him that he is good, that his mercy endures forever.",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F60",{"description":4483},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F60","BxYFMh6Et8gB5-xEFtE3QUlGmF72xd8AzKzJRVeqnG0",{"id":4490,"title":2922,"body":4491,"description":4495,"extension":28,"meta":4498,"navigation":33,"page":2922,"path":4499,"pdf_page":2932,"reading":29,"seo":4500,"sortable_pagination_id":2932,"stem":4501,"__hash__":4502},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F61.md",{"type":8,"value":4492,"toc":4496},[4493],[11,4494,4495],{},"bishop, related: “My namesake predecessor, Bishop Ubertus,” he said, “paid, as the whole province can attest, nine hundred pounds of Pavia’s currency to acquire his sacred see; and yet he afterward consecrated the blessed Harduin as a priest — through whom almighty God now displays so many astounding miracles.” When I immediately inquired whether that man of blessed memory had ever ceased from offering the sacrifice during his active life, he replied that he had labored with diligent devotion in offering the saving victim right up to the moment of his final decline. Since, therefore, all these men we have mentioned are said to have been consecrated by simoniacs, and yet, persevering in the offices they had received all the way to the end of their lives, they so pleased the divine judgment that wondrous signs have borne wondrous testimony to their admirable merits — it is established beyond all doubt that the purchase by the one who promoted does not prejudice the case where the one promoted was ignorant of the transaction of venality; nor does the guilt of the seller flow over onto him who is not bound by the crime of selling. And indeed it might in some manner be tolerated, however barely, if the claim of falsehood only overturned the order of the present life — were it not that it also swept away from the past age all hope and substance of Christian piety. For they say that what then appeared to be a church was a mere house of stone, what was believed to be an altar was nothing but bare rock, that priests and those seen constituted in the other orders were wholly laymen and utterly devoid of all the powers of spiritual sacrament, that what was believed to be the body and blood of the Lord was simply bread and wine — earthly substance, suffused with no power of the Holy Spirit. All of it, therefore, was false and empty, entirely removed from the truth of Christian redemption. It follows from this that our fathers, whether they recognized these things as false or whether they took falsehood for truth, have perished without distinction by an inescapable necessity. For what does it profit to know a peril from which there is no escape? Or how can someone reach the fountain of truth if he delights — though unknowingly — in wandering through crooked and winding paths? Was Simon alone, then, able to dam the flowing streams of divine grace, standing as a barrier between God and man to separate the human race from communion with its Creator? Far be it, far be it, that a false man should undo what the true God and man has established. Far be it that the wickedness of one man should overwhelm all humanity, and that human perversity should be able to blot out the divine gifts. But what, I ask, shall we say about those whom we now see occupying episcopal thrones for some forty or fifty years after their trafficking in this nefarious commerce? For, to say nothing of their predecessors, whether more recent or more remote, whom that same thief from another source produced, all those who had been ordained by these usurpers either have already been taken from this life or have been removed from the exercise of their offices by the impediment of dim-sighted old age. Hence it is necessary that in their dioceses the sacred mysteries are celebrated only by those clerics who received their order from those simoniacs who are still living. What then is to be thought about these clerics, what is to be admitted? Are the many thousands of souls in their dioceses to be said to perish, they who are being deceived by the empty show of a sacrament from these men who have no sacramental grace? Is the people to be told to seek out priests from other dioceses, or to travel abroad themselves to receive the sacraments from those who were not ordained by simoniacs? But the sacred canons powerfully resist this, and they exclude from communion those who cross the boundaries of their parishes without a formal letter from their bishop. When counsel is therefore at some point sought from these [critics], what counsel",{"title":23,"searchDepth":24,"depth":24,"links":4497},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F61",{"description":4495},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F61","jPk6hRkaofC7pCQ9WAztaEV62EdY4XcSw2DS6UwstbA",{"id":4504,"title":2938,"body":4505,"description":4509,"extension":28,"meta":4524,"navigation":33,"page":2938,"path":4525,"pdf_page":2956,"reading":29,"seo":4526,"sortable_pagination_id":2956,"stem":4527,"__hash__":4528},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F62.md",{"type":8,"value":4506,"toc":4521},[4507,4510,4514],[11,4508,4509],{},"do we give? People who, according to the inanity of this despairing assertion, can neither contract the holy mysteries from native priests nor by canonical authority pass over to foreign ones? An inescapable necessity of perishing is thus imposed, to the injury of God’s most abundant piety, upon those who are hemmed in on every side with no resort to any remedy of saving refuge. But we defer the prolonged pursuit of these matters, so that things which are terrifying even to hear we may leave to the judgment of a sound mind to understand rather than to read, and so that the sober reader may recognize in a few words what a labyrinth of impossibility the authors of this doctrine have entangled themselves in.",[1830,4511,4513],{"id":4512},"xxxi-how-what-is-frequently-adduced-as-an-objection-is-to-be-understood","XXXI. How what is frequently adduced as an objection is to be understood.",[11,4515,4516,4517,4520],{},"Now we have judged it necessary to set forth what our adversaries frequently cite against us from canonical authority, so that once what they put forward has been clearly refuted by evident reasoning, all contention of questions may rightly cease at once. For as often as we speak on behalf of those who have been ordained by simoniacs, they immediately come forward with “There came” [",[15,4518,4519],{},"Ventum est","], they press upon us “There came,” they thrust “There came” before our eyes to make us look. And we too will come to “There came” — but only in such a way that when we arrive at the words, we do not depart from sober understanding. Come then: Pope Innocent, the very one already mentioned, inserts among the many chapters of his decree the following words: “There came,” he says, “to the third question, which by reason of its difficulty demands a longer discussion. Since we say that those ordained by heretics have their head wounded at the point where the wound was inflicted, the medicine must be applied there that is capable of receiving the healing. That healing, coming after the wound, cannot be without a scar; and where the remedy of penance is necessary, there the honor of ordination cannot have a place. For if, as it is written, ‘whatever an unclean person touches shall be unclean’ [Numbers 19:22], how shall that be given to him which cleanliness and purity are accustomed to receive? But on the other hand it is argued that one who has lost honor cannot give honor, and that the recipient received nothing because there was nothing in the giver that he could receive. We agree — and it is true: certainly what he did not have he could not give. The damnation he did have he surely gave through the laying on of a wicked hand; and how one who has become a sharer in a damned man’s guilt ought to receive honor, we cannot discover. But it is said that the true and just blessing of a legitimate priest removes every vice that was introduced by a corrupt one. If that is so, then let sacrilegious men, adulterers, and persons guilty of every crime be admitted to ordination, since crimes and vices are supposed to be removed by the blessing of ordination. Let there be no place for penance, since ordination can accomplish what lengthy satisfaction has customarily accomplished. But the law of our Church is to grant to those coming from heretics, who were baptized in that communion, only lay communion through the laying on of hands, and to appoint none of them to any honor in the clerical order. Those, however, who have passed from the Catholic Church to heresy, who ought to be received only through penance — among us not only do they not do penance, but are even heaped with honor,” and other things of the like kind that follow. Now from this decree we have set out many passages here and yet omitted more that might seem necessary, both in order that the line of argument from which the error crept in may come to light, and also in order that a moderate prolixity may not pour the tedium of surfeit upon our readers. These words, the opponents dream, must be understood in such a way that the heretics mentioned therein are asserted to be simoniacs, and that those ordained by them have their heads so wounded by that laying on of hands that the honor of ordination can no longer have any place in them. But this interpretation is confounded, the truth being veiled, because they do not examine the text of the entire decree in order.",{"title":23,"searchDepth":24,"depth":24,"links":4522},[4523],{"id":4512,"depth":24,"text":4513},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F62",{"description":4509},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F62","2ABl6nw_xxy8Nzn9pdpVSLxqVSuvwAfXq_ZmTpqlpQQ",{"id":4530,"title":2962,"body":4531,"description":4535,"extension":28,"meta":4546,"navigation":33,"page":2962,"path":4547,"pdf_page":2980,"reading":29,"seo":4548,"sortable_pagination_id":2980,"stem":4549,"__hash__":4550},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F63.md",{"type":8,"value":4532,"toc":4543},[4533,4536,4540],[11,4534,4535],{},"The writer’s concern here is certainly not with simoniacs; rather, he is striking at that sect of heretics who are known to possess no faith or grace of the Holy Spirit whatsoever. Let them read the whole text, I urge, so that in a single view they may grasp the full import of what is said. Let them observe how, further on, the Paulianists and Novatianists are distinguished from one another according to the variety of their sects: those returning from the Novatianists to the catholic church may be received in their own orders, whereas those coming from the Paulianists must necessarily be baptized again. And let them gather from this the reason why — namely, because the Paulianists do not baptize in the name of the Holy Trinity, whereas among the Novatianists no question even arises concerning faith in the same Holy Trinity, since it is held in full. Let them also note that those who had been properly baptized by Philip the evangelist were completed by Peter and John through the laying on of hands alone; whereas those whom the apostle Paul found washed by the baptism of John, when he asked whether they had received the Holy Spirit and they confessed that they had not so much as heard the name, he ordered to be baptized. Since, therefore, when the decree passes from the general category of heretics to the specific, it mentions not simoniacs but rather Paulianists and Novatianists, it is established beyond all doubt that a judgment is not pronounced against those who are not mentioned. The meaning of this decree must therefore be traced through its order of argument. The Macedonians had inquired whether those returning from heretics, having been ordained by them, might be permitted to remain in their grades; or whether, since they could not, they might lawfully be consecrated again. In the course of their argument they maintained by a chain of reasoning that this could rightly be done, because the ordination of heretics, being invalid, was also null; since one who has lost honor cannot give honor, for there was nothing in the giver that the recipient could receive, and such persons would therefore seem to come to orders as newcomers. Moreover, to lend even greater force to their argument, they added that the true and righteous blessing of a lawful priest would salutarily drain away whatever corruption had been damnably infused by the heretic, so that in a manner the sacred hand would wash away whatever filth the sacrilegious hand had scattered. On these grounds they asserted that those ordained by heretics could reasonably be ordained again by catholic priests. But Innocent forbade all of this entirely, and decreed that it was in no way lawful for them to be re-consecrated. This is easily seen if the continuous sequence of the decree is carefully attended to. Let our opponents therefore be admonished to read this text more diligently, and let them clearly perceive that it applies not to simoniacs but to heretics of impious sects.",[1830,4537,4539],{"id":4538},"xxxii-that-rebaptism-and-reconsecration-are-an-equal-crime","XXXII. That rebaptism and reconsecration are an equal crime.",[11,4541,4542],{},"Since, then, the subject of reconsecrations has fittingly presented itself, and this alone remains yet to be treated in our little work, let us not be reluctant to address this theme as well, if briefly. Anyone who has been accustomed to dwell at the threshold of sacred Scripture has learned to weigh rebaptism and reconsecration on the same scale of judgment. For just as one who is rebaptized is shown to have stripped off Christ whom he had put on, so too one who is reconsecrated is clearly proven to have lost the Holy Spirit whom he had received. And since the divinity of the supreme Word and of the Paraclete is one, their essence is without doubt the same; therefore whoever loses the one will not possess the other. And just as it is impious if someone should presume through the repetition of baptism to drive Christ away from himself, so likewise it is execrable if through reconsecration he should not fear to deny the Holy Spirit. But if we do not find it burdensome to add a brief passage from the decree of Pope Felix, where he speaks of those who have been rebaptized, we can there clearly gather what we ought also to think about reconsecration.",{"title":23,"searchDepth":24,"depth":24,"links":4544},[4545],{"id":4538,"depth":24,"text":4539},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F63",{"description":4535},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F63","taMKCgijMOUiq_Vgnc1EEiSCtWJl5hG4lBr46BwbIzQ",{"id":4552,"title":2986,"body":4553,"description":4557,"extension":28,"meta":4560,"navigation":33,"page":2986,"path":4561,"pdf_page":2996,"reading":29,"seo":4562,"sortable_pagination_id":2996,"stem":4563,"__hash__":4564},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F64.md",{"type":8,"value":4554,"toc":4558},[4555],[11,4556,4557],{},"Among other things he continues as follows: Those who are established to have been bishops or deacons, and who are shown to have either willingly or under compulsion destroyed the unique and saving laver, and to have stripped off Christ — whom they had put on not only by the gift of regeneration but also by the grace of the honor they had received — since it is established that no one could come to a second immersion without having openly denied himself a Christian and professed himself a pagan: which, though universally execrable in all, is in bishops, priests, and deacons proved horrible even to hear and to speak of. But because the same Lord and most merciful Savior wills that none should perish, it will be fitting for them to lie in penance until the day of their departure, if they repent. And they are in no wise to participate in prayer — not only not with the faithful, but not even with catechumens — though lay communion is to be restored to them at death. In these words one must observe with particular care that, if one who is rebaptized is said to have denied Christ — because after receiving baptism he denied being a Christian — then likewise one who comes forward to be reconsecrated is shown to have denied the Holy Spirit, because even after his consecration he testifies that he has not received the Holy Spirit. The reconsecrated person is therefore by no means separated from the rebaptized by a different condemnation, since they are joined by an equal impiety of sacrilege — unless perhaps someone would argue that the reconsecrated person sins more gravely, because Truth says that whoever sins against the Father and the Son, it shall be forgiven him; but whoever sins against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the age to come. And indeed, if we examine the decrees of catholic pontiffs with careful discernment, we find that license has sometimes been permitted in the case of rebaptism, whereas we clearly see that it has been utterly denied to reconsecration. For if we do not allow what was said above to slip from memory, we note that those baptized by Paulianists and by other heretics who do not possess the Holy Spirit ought by rule to be baptized; yet in that case baptism is not said to be repeated, because the prior unclean washing does not appear to have been a baptism at all. But those who are reconsecrated, from whatever type of heretics they may come, absolutely cannot be, for this the sacred canons entirely forbid. We wonder greatly, therefore, why some rage with such prodigious blindness as to decree that those ordained by simoniacs must be consecrated again. For they promulgate over the ordination of simoniacs a decree that is shown to be absurd even for those heretics who appear to have not even the slightest trace of orthodox faith. Among heretics, some hold the right faith and are to be received in their orders; others lack right faith and ought not to persist in their honor. And since we cannot drive off the charge of heresy from simoniacs, let us discern clearly to which heretics they may justly be assigned. For they must be said either to hold right faith like the Novatianists, or to be held fast in the errors of perfidy like the Paulianists or Arians. But if they hold right faith together with the Novatianists, just as those coming from the Novatianists",{"title":23,"searchDepth":24,"depth":24,"links":4559},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F64",{"description":4557},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F64","U5WgZPTtWwodzDBqYFHlDrHuxOsYCZx91fnfzLlw9aA",{"id":4566,"title":3002,"body":4567,"description":4571,"extension":28,"meta":4585,"navigation":33,"page":3002,"path":4586,"pdf_page":3023,"reading":29,"seo":4587,"sortable_pagination_id":3023,"stem":4588,"__hash__":4589},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F65.md",{"type":8,"value":4568,"toc":4582},[4569,4572,4576,4579],[11,4570,4571],{},"are commanded to be received in their own honors, so too those ordained by them ought not to be removed from the office of the grade assigned to them. But if they are entangled in the errors of perfidy together with the Arians or Paulianists, then just as those emerging from the latter are by no means permitted to be reconsecrated — as we have just learned a little earlier from Pope Innocent’s categorical prohibition — so too those who have been promoted by simoniacs can by no reason be consecrated again. It remains, therefore, that whether they believe rightly or do not believe rightly, they ought by no means to be consecrated again. It is necessary, then, according to what has been said, that those ordained by simoniacs either be declared to believe in catholic fashion and ought to remain in their offices, or be clearly convicted of subjection to perfidy and thus lose what they have received in such a way that they ought not to be consecrated thereafter. But who does not know that they not only persist in the solidity of orthodox faith, but that many of them, as truly catholic men in every respect, flourish additionally in the pursuit of holy conduct and the dignity of all the virtues? It follows, therefore, that they may rightfully remain in the honors they have received, in which holy conduct indeed accords with integrity of faith. Let the blasphemous audacity of rashness be cast aside, let the unlawful presumption be curbed, and let those who argue that the rebaptized strip off Christ also execrate the reconsecrated for denying the Holy Spirit with equal impiety.",[1830,4573,4575],{"id":4574},"xxxiii-that-just-as-no-one-can-be-rebaptized-so-neither-can-anyone-be-consecrated-anew","XXXIII. That just as no one can be rebaptized, so neither can anyone be consecrated anew.",[11,4577,4578],{},"Come then, let those who contend that persons consecrated in any manner whatsoever can receive a second laying on of hands not rest content with their own views, but take care to confirm it with testimonies of canonical authority. Let them say who among the holy fathers has dared to assert this, or who has even taught that it ought to be dared. And when authentic writings of the ancients fail them as evidence of proof, let them confess themselves to be the necessary authors of a new doctrine. For since it is found nowhere prescribed by the sanction of teachers, it is found moreover to be expressly prohibited. For the most blessed Pope Gregory declared to John, bishop of the church of Ravenna, that just as no one is to be rebaptized, so neither can anyone be consecrated again for the same purpose, in these words: But as for what you say — that one who has been ordained should be ordained again — this is quite ridiculous and appears foreign to the judgment of your intelligence, unless perhaps that example is brought forward in which the man who is said to have done such a thing was himself judged. But may your fraternity be far from such thinking. For just as one who has been baptized once ought not to be baptized again, so one who has been consecrated once in the same order cannot validly be consecrated again.",[11,4580,4581],{},"By these words it is clearly shown that, just as in rebaptism Christ is stripped off, so too in reconsecration the grace of the Holy Spirit is evacuated from one who has been improperly advanced. For what is that sacrilegious consecration but a twofold deposition? In it, while one is execrably consecrated, both are justly deposed. Hence it is not without reason",{"title":23,"searchDepth":24,"depth":24,"links":4583},[4584],{"id":4574,"depth":24,"text":4575},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F65",{"description":4571},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F65","O2PUvGHQaCUSaWOV3joOtes-CpZdQlxnB1eHVZFXg7k",{"id":4591,"title":3029,"body":4592,"description":4596,"extension":28,"meta":4607,"navigation":33,"page":3029,"path":4608,"pdf_page":3047,"reading":29,"seo":4609,"sortable_pagination_id":3047,"stem":4610,"__hash__":4611},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F66.md",{"type":8,"value":4593,"toc":4604},[4594,4597,4601],[11,4595,4596],{},"that it is read in the canons of the apostles: If any bishop or priest or deacon has received a second laying on of hands from anyone, let both he and the one who attempted to ordain him be deposed. For those who have been baptized or ordained by such persons can be neither faithful nor clergy. Now if anyone objects that Formosus, bishop of the Roman see, was reconciled after deposition, let him know that very many priests have indeed been reconciled who are nevertheless nowhere recorded as having been consecrated again for the same purpose. For it is one thing for someone to be restored by synodal sentence to the rights of a lost order, and another to merit the grace of the Holy Spirit through the mystery of consecration, which cannot be repeated — especially since in one who is deposed, though he loses externally the privilege of exercising his dignity, the sacrament of the order once received nonetheless remains; just as, with the sacrament of regeneration remaining intact in him, a person guilty of any crime is excommunicated, and does not lack that same sacrament even if he is never reconciled to God.",[1830,4598,4600],{"id":4599},"xxxiiii-that-it-is-false-that-one-consecrated-by-a-simoniac-differs-in-no-way-from-a-layman","XXXIIII. That it is false that one consecrated by a simoniac differs in no way from a layman.",[11,4602,4603],{},"But though we have said much about the impiety of reconsecration, lest the matter still hang in doubt if the authority of recorded deeds is not also adduced, let us supply an example from ecclesiastical history — which seems, as is commonly said, to illustrate to some degree the consecration of any priests whatsoever. To set down the very words used there: At the time when Bishop Alexander was celebrating the feast day of Peter the martyr at Alexandria, having finished the solemnities and waiting for his clergy to gather with him for the banquet, he saw in the distance, in a place near the sea, a group of boys playing on the shore in the manner that commonly occurs — imitating a bishop and performing what is customarily done in churches. But as he watched the boys intently for a long while, he saw them performing certain things of a more hidden and mystical character. At once, greatly disturbed, he ordered his clergy to be summoned to him, and showed them from a distance what he himself was observing. He then commanded them to go and seize all the boys and bring them to him. When they had come, he inquired of them what their game was and what they had done and how. They, as children of that age tend to do, first denied it in fear; then they set forth in order what had been done, and confessed that certain catechumens had been baptized by Athanasius, who had been playing the role of bishop in that game. He then inquired diligently of those who were said to have been baptized as to what questions had been put to them and what they had answered, and likewise of the one who had put the questions. When he saw that everything conformed to the rite of our religion, he took counsel with his council of clergy and is recorded to have decided that baptism ought not to be repeated for those upon whom water had been poured with proper interrogations and responses, but that what is customarily completed by priests should be completed. But Athanasius and those whom that game had given the appearance of having",{"title":23,"searchDepth":24,"depth":24,"links":4605},[4606],{"id":4599,"depth":24,"text":4600},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F66",{"description":4596},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F66","GcuZ2fhfKBJirIf5NJMxL6qiOTm7zyLVSzPdl9AQ8Rs",{"id":4613,"title":3053,"body":4614,"description":4633,"extension":28,"meta":4634,"navigation":33,"page":3053,"path":4635,"pdf_page":3071,"reading":29,"seo":4636,"sortable_pagination_id":3071,"stem":4637,"__hash__":4638},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F67.md",{"type":8,"value":4615,"toc":4630},[4616,4623,4627],[11,4617,4618,4619,4622],{},"he had been [as a boy], along with those whom that game had cast in the roles of priests or ministers, and summoned their parents; he committed them under solemn oath to God into the care of the Church to be reared — with the result that Athanasius was in fact made a bishop, just as he had played at being one as a child. We have taken care to adduce this example from antiquity against those who assert that a consecration performed by simoniacs is altogether void, and who contend that those ordained by them differ nothing from laymen. For if that preliminary play, in which the boys had merely pretended to be priests or ministers, was held in such regard that the bishop committed them under oath to God to their parents to be raised by the Church, and did not think it right even for them to remain in the secular order — boys who had fashioned themselves as clerics under the mere appearance of a shadowy imitation — why are those said to differ nothing from laymen who are known to have received the mystery of consecration from whatever persons, in accordance with the rite of the Church? If a mere imitation sets those boys apart from laymen, how can the false vanity of men claim that those who have truly and regularly received all things differ nothing from them? For “whatever things,” as the Apostle says, “were written, were written for our instruction” [Romans 15:4]. Moreover, in his ",[15,4620,4621],{},"Moralia",", if I recall correctly, blessed Gregory is found to have said that a simoniac is caught between two dangers: whether he abandons the flock entrusted to him or remains in an unlawfully obtained office, he cannot escape the snares of sin; and without defining either course of action explicitly, he asserts only that one should swim away as quickly as possible from whichever situation seems the less grave. If, then, a simoniac is, as they say, a layman, in what does he sin, I ask, if he abandons the exercise of priestly dignity? If he does not possess the sacrament of priesthood in any way, why is he separated from pastoral ministry with guilt — a ministry to which he is not bound by the bond of a sacrament? But tell me, brothers — I speak in all charity — if simoniacs and those ordained by them differ nothing from laymen, as you assert, what is it that the sacred canons decree that simoniacs are to be deposed in a synodal council? Surely if a layman is found to have usurped priestly rights, does he require a solemn synodal proceeding in order to be formally deposed? Will it not suffice if he is corrected by some private discipline, to be broken from his presumptuous audacity by simple words alone? After deposition, will a simoniac be able to receive the remedy of penance through the laying on of hands, to bear secular military service, to take a wife, to engage safely in commercial dealings? For even if they lose the exercise [of their order], they are nonetheless unable to lose the sacrament of ordination. Therefore, since you must necessarily hold that all these things cannot apply to simoniacs — things which you would not deny are available to any layman — you must confess that those for whom you plainly see different things are fitting differ from one another by the mutual variation of their conditions.",[1830,4624,4626],{"id":4625},"xxxv-what-innocent-thinks-about-re-consecration","XXXV. What Innocent thinks about re-consecration.",[11,4628,4629],{},"Let us also see what the aforementioned Pope Innocent, though only in passing, indicated he thought about re-consecration. For in the decree he writes to the bishop of Naissus he says: “In an earlier time, if I recall correctly, I remember sending letters of this sort both to your charity and to our brothers and fellow bishops Rufus and the others, concerning the clerics of Nais-",{"title":23,"searchDepth":24,"depth":24,"links":4631},[4632],{"id":4625,"depth":24,"text":4626},"he had been [as a boy], along with those whom that game had cast in the roles of priests or ministers, and summoned their parents; he committed them under solemn oath to God into the care of the Church to be reared — with the result that Athanasius was in fact made a bishop, just as he had played at being one as a child. We have taken care to adduce this example from antiquity against those who assert that a consecration performed by simoniacs is altogether void, and who contend that those ordained by them differ nothing from laymen. For if that preliminary play, in which the boys had merely pretended to be priests or ministers, was held in such regard that the bishop committed them under oath to God to their parents to be raised by the Church, and did not think it right even for them to remain in the secular order — boys who had fashioned themselves as clerics under the mere appearance of a shadowy imitation — why are those said to differ nothing from laymen who are known to have received the mystery of consecration from whatever persons, in accordance with the rite of the Church? If a mere imitation sets those boys apart from laymen, how can the false vanity of men claim that those who have truly and regularly received all things differ nothing from them? For “whatever things,” as the Apostle says, “were written, were written for our instruction” [Romans 15:4]. Moreover, in his Moralia, if I recall correctly, blessed Gregory is found to have said that a simoniac is caught between two dangers: whether he abandons the flock entrusted to him or remains in an unlawfully obtained office, he cannot escape the snares of sin; and without defining either course of action explicitly, he asserts only that one should swim away as quickly as possible from whichever situation seems the less grave. If, then, a simoniac is, as they say, a layman, in what does he sin, I ask, if he abandons the exercise of priestly dignity? If he does not possess the sacrament of priesthood in any way, why is he separated from pastoral ministry with guilt — a ministry to which he is not bound by the bond of a sacrament? But tell me, brothers — I speak in all charity — if simoniacs and those ordained by them differ nothing from laymen, as you assert, what is it that the sacred canons decree that simoniacs are to be deposed in a synodal council? Surely if a layman is found to have usurped priestly rights, does he require a solemn synodal proceeding in order to be formally deposed? Will it not suffice if he is corrected by some private discipline, to be broken from his presumptuous audacity by simple words alone? After deposition, will a simoniac be able to receive the remedy of penance through the laying on of hands, to bear secular military service, to take a wife, to engage safely in commercial dealings? For even if they lose the exercise [of their order], they are nonetheless unable to lose the sacrament of ordination. Therefore, since you must necessarily hold that all these things cannot apply to simoniacs — things which you would not deny are available to any layman — you must confess that those for whom you plainly see different things are fitting differ from one another by the mutual variation of their conditions.",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F67",{"description":4633},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F67","CM3RPUkyqvYS49as5aaU3lLC4vDys-RCmv5RdCviVKo",{"id":4640,"title":3077,"body":4641,"description":4645,"extension":28,"meta":4648,"navigation":33,"page":3077,"path":4649,"pdf_page":3093,"reading":29,"seo":4650,"sortable_pagination_id":3093,"stem":4651,"__hash__":4652},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F68.md",{"type":8,"value":4642,"toc":4646},[4643],[11,4644,4645],{},"sus — that is, those who maintained that before the condemnation of Bonosus they had been ordained by him as priests or deacons — that if, having abandoned and condemned his error, they wished to be joined to the Church, they should be received willingly, lest those who were worthy of recovering salvation should perish in the same [heresy]. But now, while I was staying in the city of Ravenna on account of the very frequent necessities of the Roman people, Germanus, who asserts himself to be a priest, and Lupentius, who calls himself a deacon, having undertaken what seemed to them a legation for many such persons, poured forth their petition and sought to express their own grievances: asserting that they held churches situated in your charity’s parish, but had been unable to merit your communion — on this ground, namely, that one Rusticus by name had received the presbyterate through a repeated ordination, and that this was no small impediment, since either they grieved that such a man should be retained in the Church, or he [Rusticus] judged that he ought to sin against others in the same way as he acknowledged it to be a sin in himself.” Behold, here it is plainly known what opinion Innocent held concerning re-consecration: he was eager to have restored to communion with his bishopric those who in their zeal for justice grieved that a re-consecrated man was being retained in the Church; he declares that the other [Rusticus] thought that the bishop ought to sin against others in the same way as he had sinned against himself — that is, the one who had consecrated him anew. For by the familiar eagerness of the wicked, he was trying to entangle others in the same snare of condemnation by which he had not feared to entrap himself first. Hence those men not unreasonably held that such a one should be expelled from the Church as one utterly to be condemned as a heretic — one who neither spared himself nor provided [others] from danger. But lest anyone accuse us of producing a tangled volume, complaining that we intermingle perhaps too many lengthy canonical examples, let him know this is certainly the reason: namely, that we are very often unable to persuade or exhort those against whom we are arguing to examine the sacred canons. And therefore we judge that the sentences of the holy Fathers must be set down here, so that we may place them in excerpted form before their delicate and tender eyes, in order that, while they consider in what we have brought forward what we hold to be true, they may also yield to the authority on which we rely. But that everything may appear confused to them, they also act against the canons in this: they receive all the orders together in re-consecration. Wherefore when I had learned of a certain man known to me, that he had been recently re-consecrated, I confess I shuddered at the deed. What more? At last I met the man: “Had you,” I said, “already within you any of those orders which you recently received from the bishop?” “Nothing at all,” he said, “for why would I have received them, if it were established that I already had them?” And I added: “Therefore you differed nothing from a layman — indeed you were altogether a layman.” “Yes,” he said, “a pure layman, as one who had nothing of the cleric in me.” “But if a layman,” I said, “on the very day on which he is a layman, rushes forth to the rights of priesthood, then by your own judgment he becomes a neophyte and, consequently, must without doubt be deposed.” At this he blushed with confusion and, because he could not shake the force of the conclusion, confirmed it by his silence. The following also seems to be of no lesser madness: that re-",{"title":23,"searchDepth":24,"depth":24,"links":4647},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F68",{"description":4645},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F68","u95CIfgtsqUbbkdm_HCIyoEEUFyQTnQjktX5T6b63no",{"id":4654,"title":3099,"body":4655,"description":4659,"extension":28,"meta":4670,"navigation":33,"page":3099,"path":4671,"pdf_page":3117,"reading":29,"seo":4672,"sortable_pagination_id":3117,"stem":4673,"__hash__":4674},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F69.md",{"type":8,"value":4656,"toc":4667},[4657,4660,4664],[11,4658,4659],{},"consecrators of the newly [ordained] take no care for the fasts prescribed by the canons, do not observe the Saturdays dedicated to conferring holy orders, but indiscriminately usurp the gift of disordered ordination on whatever month or weekday, as though the first consecration grants license for this second consecration — so that, with the orders confounded, as though conferred all at once, it also confounds the statutory times [of ordination], making lawful in re-consecration what they themselves testify to be wholly absurd even in a first consecration.",[1830,4661,4663],{"id":4662},"xxxvi-he-addresses-the-bishops-so-that-through-them-a-discerning-judgment-may-be-suggested-to-the-supreme-see","XXXVI. He addresses the bishops, so that through them a discerning judgment may be suggested to the supreme see.",[11,4665,4666],{},"Wherefore I beg you, O faithful pontiffs, rise up against this impious teaching with the burning zeal of divine holiness and unanimously oppose this new heresy now first emerging. Let the mouth of those who speak iniquity be stopped, and let the hand of sinners not shake the foundation of the apostolic faith. Let the ecclesiastical teaching be preserved in its own purity, nor let it be permitted that the turbulent cunning of worldly-wise men disturb it. The enemy rises up at night to scatter tares through Christ’s field; you, walking in the day, uproot with the hoe of sound doctrine what has been evilly sown. The Philistines stop up the wells at night; let Isaac hasten to clear them out by day [cf. Genesis 26]. The nocturnal thief attempts to break into Christ’s sanctuary; let the tongue of his watchdogs be roused to bark protectively. But if perhaps someone from your own order should come forth who presumes to teach such impieties, the more harshly must you rebuke him, since he who ought to have been a guardian of the Church strives to attack it. Suggest, therefore, to our lord the most blessed pope that he extend the vigor of ecclesiastical severity against the guilty in such a way that, in accordance with the wishes of indiscriminate men, he does not also involve the innocent in the same sentence. For a judgment appears to run wild when it has been pronounced for the death of children on account of the father’s crime. Let him be animated by divine powers to destroy simoniacs, as he has already begun — but not to the extent of allowing their ordinations to fall under the immoderate judgment of certain men. Indeed, let him who holds the keys of the Church in Peter’s stead rise up most especially against this new teaching, and let him pierce with a sentence worthy of condemnation those who introduce this perversity; and let him who steers the helm of the net entrusted to the fishermen take care under this dispensation to separate the bad fish from the good, so that together with the bad he does not also add the good to the condemned. Let him say to indiscriminate men what the father of the household is read to have said to his servants: “Lest perhaps,” he said, “gathering the tares you root up the wheat along with them” [Matthew 13:29]. So that afterwards the tares may be gathered in bundles for burning, while the wheat is gathered into the granary. For surely when the blessed Apostle [Peter] struck Ananias and Sapphira with a sentence of fitting punishment [Acts 5:1–11], did he decree that their children or kinsfolk should also be punished? The sentence leveled at Simon himself [Acts 8:20] did not pass over to those who were perhaps able to draw out something of the truth from him. For when it is said: “Your money be with you in perdition” [Acts 8:20], the money is struck along with the dealer. But where the money is absent, the blow is not to be feared. And so, venerable fathers, together with the most blessed supreme pontiff, arrange all things with such equity of discerning judgment",{"title":23,"searchDepth":24,"depth":24,"links":4668},[4669],{"id":4662,"depth":24,"text":4663},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F69",{"description":4659},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F69","v-VP0s85tT2vBnOrgSOwpPAv3dT50dMPDYjKoCrnZZk",{"id":4676,"title":3123,"body":4677,"description":4681,"extension":28,"meta":4692,"navigation":33,"page":3123,"path":4693,"pdf_page":3141,"reading":29,"seo":4694,"sortable_pagination_id":3141,"stem":4695,"__hash__":4696},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F70.md",{"type":8,"value":4678,"toc":4689},[4679,4682,4686],[11,4680,4681],{},"that you may be seen to observe in your own judgment the rule of so great a teacher — so that in the great body of the Church those things that are corrupted may feel the knife, while yet all that is sound remains in its own vigorous strength; that punishable excesses may be chastised in such a way that, while the severity of the law is applied to guilt, the immunity of innocence is preserved; that the diseased tree may be subject to the axes, yet the shoots transplanted from it may take root and flourish in the grace of their own greenness.",[1830,4683,4685],{"id":4684},"xxxvii-what-pope-leo-finally-decreed-regarding-those-who-were-promoted-free-of-charge-by-simoniacs","XXXVII. What Pope Leo finally decreed regarding those who were promoted free of charge by simoniacs.",[11,4687,4688],{},"Nevertheless we do not think it idle to set forth what the same venerable Pope Leo decreed in this matter. For when he had annulled all the ordinations of simoniacs by the authority of synodal force, immediately a tumult of great sedition arose from the multitude of Roman priests, so that not only they but many bishops as well were saying that almost all the basilicas had been stripped of their priestly services, and that the solemn masses in particular were to be entirely abandoned — to the overthrow of the Christian religion and the despair of all the faithful round about. What more? After long volumes of debate on all sides, it was at last suggested that the recently departed bishop of that same see, Clement of venerable memory, had decreed: that whoever had been consecrated by a simoniac, knowing at the very time of his ordination that the person to whom he had offered himself for promotion was a simoniac, should now perform forty days of penance, and should thereafter minister in the office of the order he had received. This sentence the venerable Leo immediately confirmed as binding, and under such penance he commanded all to continue henceforth in their received offices. For even today you can observe not a few who, having been ordained through various grades by such persons, were promoted by that same supreme pontiff to the summit of the episcopate. Nor was this done wrongly, because since canonical authority decrees that whoever has obtained a sacred dignity through money shall be deposed — both he himself and the one who ordained him — it is plainly evident that, condemning the one simoniacally ordained and the one who ordained him, the canon immediately fixed the limit of its judgment there, and did not extend the reckoning of the sentence to the one who might have been promoted by such a person. For if the author of this canon had thought that any person promoted by a simoniac ought to be deposed, he would, when noting the ordained and his ordainer, have consequently not been silent about those who could be promoted by him as well — so that he would naturally say: “Let him be deposed, and his ordainer,” and would straightway add: “and whoever has been ordained by him.” That he certainly did not say this signals to us that we ought not to think so either.",{"title":23,"searchDepth":24,"depth":24,"links":4690},[4691],{"id":4684,"depth":24,"text":4685},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F70",{"description":4681},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F70","eGKgBuZWuWBhORSQmkdDsf6yMDXEs7WAMHK1mFw2yqU",{"id":4698,"title":3147,"body":4699,"description":23,"extension":28,"meta":4714,"navigation":33,"page":3147,"path":4715,"pdf_page":3165,"reading":29,"seo":4716,"sortable_pagination_id":3165,"stem":4717,"__hash__":4718},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F71.md",{"type":8,"value":4700,"toc":4711},[4701,4705,4708],[1830,4702,4704],{"id":4703},"xxxviii-where-the-emperor-henry-is-extolled-with-the-glory-of-well-deserved-praise","XXXVIII. Where the Emperor Henry is extolled with the glory of well-deserved praise.",[11,4706,4707],{},"Moreover, as we recall the deeds of the venerable pope, reason next persuades us to turn our minds also toward considering the illustrious renown of this great King Henry. For after God it was he who rescued us from the maw of the insatiable dragon; it was he who, with the blade of divine virtue, cut off all the heads of the simoniac heresy as though of a many-headed hydra. He indeed may rightly say to the glory of Christ: “All who came before me were thieves and robbers” [John 10:8]. For until his reign the falseness of priests furnished, if I may say so, the inexhaustible expenses of Babylonian Bel. But after he obtained, by God’s design, his father’s sovereignty, he straightway cast a ball of pitch into the dragon’s jaws and thus, like a second Daniel, extinguished the fearsome beast. For by pitch, which burns and constricts, the love of money may not unreasonably be represented — a love that burns in the furnace of the covetous heart and at the same time constricts it from any open-handed bestowal of mercy and pious compassion. What is it, then, to cast a ball of pitch into the dragon’s mouth, if not to say openly with Peter: “Your money perish with you” [Acts 8:20]? This the prince truly proclaimed when he overturned the seats of those who sold doves, drove out the money-changers, and refused to allow commerce to be transacted in God’s temple.",[11,4709,4710],{},"Nor does it seem out of keeping with this image that Daniel is said to have mixed fat and hair along with the pitch. For what do we understand by fat but the pleasure of the flesh? What by hair, which grows on the outside of animals’ bodies, but external wealth? The king mixed fat and hair with pitch and thus burst the dragon, because, utterly abhorring the simoniac poison, he not only refused to yield to avarice but also sought no enticement of the flesh nor any gain from outward profit whatsoever in his dispensing of ecclesiastical dignity. So now, with the dragon cast down from heaven and bound in the abyss by an angel with a chain — the dragon who had formerly fought against Michael and dragged a third of the stars in his wake — let us taunt him exultingly with Isaiah: “O Lucifer, you who rose at dawn, how have you fallen from heaven; you who struck down nations, you have crashed to earth” [Isaiah 14:12]. Indeed, until the time of this august emperor all the decrees of the canons that the fathers had issued concerning this plague seemed to have been erased from the memory of many by long forgetfulness. But he, like that illustrious Josiah of old, as soon as he found the book of the law of the Lord, tore his garments because he grieved, overthrew the altars, cast down the abominable idols, and demolished all the sacrilegious superstitions of the kings before him. And because he refused to keep the practice of his predecessors in order to observe the commandments of the eternal King, divine Providence — not ungrateful toward him — granted him something that it had not until then conceded to most of his predecessors: namely, that the holy Roman Church is now ordered at his nod, and that no one at all may elect a priest for the apostolic see without his authority. Surely if David, because he slew the Philistine Goliath, earned the king’s daughter as his bride, what wonder if this emperor too, as the victor over Simon the heresiarch — who truly defied the array of the living God — received the holy Church, which is the daughter of the supreme King? And to draw the comparison with David a step further: David longed for water from the cistern of Bethlehem, which lay among the enemy ranks; but when his soldiers brought it to him, he refused to drink it",{"title":23,"searchDepth":24,"depth":24,"links":4712},[4713],{"id":4703,"depth":24,"text":4704},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F71",{"description":23},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F71","Kuso4-5r0CTJyzeGmh_4j_dO-N6oNv7ebYLeD3N2fqs",{"id":4720,"title":3171,"body":4721,"description":4725,"extension":28,"meta":4736,"navigation":33,"page":3171,"path":4737,"pdf_page":3189,"reading":29,"seo":4738,"sortable_pagination_id":3189,"stem":4739,"__hash__":4740},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F72.md",{"type":8,"value":4722,"toc":4733},[4723,4726,4730],[11,4724,4725],{},"and poured it out. Whereupon it is written at once: “He poured it out as a libation to the Lord” [2 Samuel 23:16]. If then the water that was despised was turned into a sacrifice to God, how precious a gift to God must we believe that money refused [for simony] to be? David made his libation by pouring out water; this emperor likewise offered a sweet sacrifice to God when he despised not water but gold for love of him. And because there were those who, set upon royal thrones, distrusted their ability to administer the governance entrusted to them unless they swelled the public treasury with the sale of churches — behold, almighty God, in whose hand rests the victory of conquerors, the scepters of kings, and the condition of all offices, without the revenues of such dishonorable acquisition subjected many foreign nations to his faithful servant, tamed under his rule the tyrannical ferocity of adversaries, bent the necks of proud enemies beneath him, granted him victory over the barbarian peoples round about, and gave him to trample the necks of rebellious and unbelieving subjects. So that it is clear that victory comes from heaven and is proved to depend not on gifts of money but to flow down from the bounty of grace above. Thus this emperor seems to have obtained a victory over the enemies of the catholic Church not inferior to that of Constantine Caesar. For Constantine crushed the dogma of the Arian sect with the arms of orthodox faith; this man destroyed the pestilence of the simoniac heresy by trampling down avarice. Constantine stood as champion of the faith so that Arius might not tear apart its unity; Henry came forward as conqueror of greed so that Simon might not occupy the seat of pestilence in the Church. Let others toil to weave with the pen of history the triumphs of kings, to proclaim with praises of studied laudation the glorious titles of wars and their brave deeds. To me this victory which we recalled above seems far nobler and incomparably more glorious — a victory in which no human blood is shed, no multitude of soldiers diminished, but the whole catholic Church spread throughout the boundaries of the Roman Empire is everywhere liberated from the chains of ancient condemnation as from a dreadful and very deep prison, so that, snatched to freedom by the emperor through divine power, she may freely sing to God: “You have broken my chains, O Lord; I will offer you a sacrifice of praise” [Psalm 116:16–17].",[1830,4727,4729],{"id":4728},"xxxix-the-author-inveighs-against-simoniacs","XXXIX. The author inveighs against simoniacs.",[11,4731,4732],{},"I bring a charge against you, simoniacs, who have imposed upon us the heavy labor of this toilsome work. We do indeed defend your [ordinations], yet only in such a way that we condemn you utterly. We admit what is done through you in such a manner that we judge you abominable and deserving of the most extreme punishments of all the damned. Judas sold the Lord, believing him to be a mere man, but soon cast away the price of blood, about to pay a worthy penalty. You, however, having no doubt whatever about the divinity of the Holy Spirit, both attribute to him the transaction of sale and retain the profit of the sacrilege you have committed; and you who deserved to be punished make gain of the crimes you have perpetrated. To whom could I fittingly compare you, who hold the divine gifts not for yourselves but for others, and whose [ministry], though it brings an increase of salvation to others, turns to your own judgment and perdition? I see you plainly resembling the Jews, who, utterly ignorant of the divine law in their very marrow, have become throughout the world the scribes [i.e., custodians of sacred texts] for Christ’s faithful. You also seem to bear almost the likeness of bees, which, having labored to convey their wrought honey to sweeten human throats, themselves soon waste away and perish in their hunger. Consider then, unhappy and wretched ones, into what a most monstrous pit of perdition you are plunged,",{"title":23,"searchDepth":24,"depth":24,"links":4734},[4735],{"id":4728,"depth":24,"text":4729},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F72",{"description":4725},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F72","nh0z11I_59v6U1m2JjxNn2-L4NE2QI5EtotoSEEeA9Q",{"id":4742,"title":3195,"body":4743,"description":4747,"extension":28,"meta":4750,"navigation":33,"page":3195,"path":4751,"pdf_page":3205,"reading":29,"seo":4752,"sortable_pagination_id":3205,"stem":4753,"__hash__":4754},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F73.md",{"type":8,"value":4744,"toc":4748},[4745],[11,4746,4747],{},"in whom not only your evil deeds are evil, but even your good deeds have been turned to evil for you — in whom blessing has been turned into curse, the gifts of grace into heresy, sacraments into sacrilege, honor into shame, and advancement into ruin. Add to this that you are accountable to render an account for as many souls as you are now seen to be set over as rulers of the faithful. Overflow now with riches; crowd together, swelling with the press of your attendants — it is near at hand that you will see all the armies of angels fiercely wrathful against you, the apostles, the martyrs, and the hosts of all the saints rising up against you in terror and joining together in unanimous and equal judgment upon the sentence of your condemnation. For you have offended him, and therefore you have consequently made an enemy of one whose offense is remitted neither here nor hereafter. Furthermore, in the enormity of your bloody and most wicked crime, you surpass adulterers, exceed murderers, outstrip plunderers, sacrilegists, the incestuous, parricides, and the offenses of almost all criminals. And this is not yet enough: for if the matter is weighed as it deserves, Jewish perfidy itself and every heretical wickedness are not equal to your transgressions. Night has come upon you at midday, storm in fair weather; heaven has become iron and earth bronze for you [Deuteronomy 28:23], because you neither rise up to heavenly things under the weight of your wickedness nor conceal among men what has been committed, as conscience bears witness. Indeed if even then, as the authority of the fathers attests, blessing is turned into a curse for you when you are seen to be blessed by the mouth of a priest — what will happen to you when the very divine voice calls you accursed and repudiates you, when the fury of the judge casts you away from his sight and delivers you to torturers? Then assuredly you will learn at what cost the bitter purchase of transient honor comes, when it will now be necessary that the boundless gaping pit of Tartarus swallow you up and the cruel cauldron of Gehenna enclose you. Then the crackling and hissing flame will feed upon your bones richly marbled with fat; then the devouring fire, like a furnace belching out, will not cease to belch its fumes upon you through your mouths, your eyes, your ears, and your nostrils. So, so it will then be fitting that you share a portion with that leader of yours, the heresiarch Simon; and let Hell, purchased by the devil for money, satisfy those for whom Paradise freely promised by Christ was not enough. Though I also judge you not incongruously to be more damnable than the very author of your error and the president of the pestilential see — so that you may fittingly precede in punishment one whom you wickedly surpassed in guilt. For he wished only to buy a heavenly gift, but did not attain the fulfillment of his blazing desire; but you both wished and accomplished, you drew near and crept in. The structure was built, the coin was produced. He finally, while pretending to be God, is shown to be a dog; while elevated, he is overwhelmed; while seeming to scale heaven, he plunges into the pit. Likewise you, while seeking high things, fall down; while you are not content to appear equal to other men, you are despised by divine and human judgment alike and hasten to the likeness of unclean dogs. But we are wasting effort with trifles if we attempt by rebuking to restore dry bones to life, as it were by prophesying. The only recourse is prayer: that, laying aside their honor, they may be reclothed in flesh and sinews, and so come back to life again through the breath of the Holy Spirit.",{"title":23,"searchDepth":24,"depth":24,"links":4749},[],{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F73",{"description":4747},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F73","aqRSC_I-6CN_VaxwolA26mqoPTY98krf5-RXD0t8SaQ",{"id":4756,"title":3211,"body":4757,"description":4761,"extension":28,"meta":4782,"navigation":33,"page":3211,"path":4783,"pdf_page":3237,"reading":29,"seo":4784,"sortable_pagination_id":3237,"stem":4785,"__hash__":4786},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F74.md",{"type":8,"value":4758,"toc":4777},[4759,4762,4766,4769],[11,4760,4761],{},"But now, having traversed the open sea, we grip the helm and lower the sails, for with Christ as guide, sighting the shore, we draw near to harbor.",[1830,4763,4765],{"id":4764},"xl-where-the-substance-of-the-completed-work-is-concluded-with-an-address-to-the-bishop-of-ravenna","XL. Where the substance of the completed work is concluded with an address to the bishop of Ravenna.",[11,4767,4768],{},"Finally I return to you, Henry, venerable father, and come back, now at the very end of this little work, to him with whom I began. Here, I beg, let there be no scrutiny of the ornate elegance of labored diction, no demand for the keenness of careful wit, but rather rude simplicity and a poor style that can scarcely express what it means. For my purpose was to set forth certain serious and necessary matters more usefully than brilliantly to the hearts of my brethren, and not to serve the enticements of ears with the allurements of empty words. For you know well that a style deliberately polished empties the vigor from its meaning, and an elaborated brilliance enervates the force of what is said. Let those who toil with a certain pleasing charm of flattering speech to hunt the favorable applause of men minister to them with grand and weighed words. But we who are commanded to go with bare feet [cf. Exodus 3:5; Luke 10:4] should not write in buskins [i.e., in the elevated style of tragedy]. And for those upon whom the discipline of silence is enjoined, the tattered prolixity of luxuriant eloquence does not seem fitting. Wherefore, dearest friend, I offer this work, composed in a rustic and rough style, to your hands — as it were like worthless fruit — and since the countryside has brought forth nothing better, pray do not despise it. Plainly, because, so to speak, you ascend to the highest honor from the same stock from which I drew my origin, I chose you above all others to receive this little gift, and truly, as a very slight sheep presenting to its own proper shepherd the fruit not of the belly but of the mind. I know, moreover, that your church, after the likeness of the apostolic senate, is adorned with a college of holy bishops that is not so much numerous as venerable and august. Through the zeal of these men she so preserves the right line of apostolic tradition, so perseveres immovably in the purity of most sincere faith, that, with every heretical wickedness removed, she represents even today that Church which existed under the apostles, or indeed seems to reproduce the very seat of faith, Nicaea itself. From these men, therefore, let your holiness select those who seem fit, and together with them carefully inquire and prudently examine whether this work accords with catholic faith and sound doctrine. And if this book is found to be blameworthy in a forgivable way, let your prudence correct it, and in such form present it also to the most blessed pope — if it passes through your hands, as rumor scatters abroad — so that what is held in low regard because of the author’s inept composition may be commended by the devotion of so great a labor. But if — which we do not believe — it proves so thoroughly subject to erasure that it cannot be corrected, let the devouring flame consume it before it is brought to public notice. So that what is said there may not unfittingly be applied here: “You have Aaron and Hur with you; if any question arises, refer it to them” [Exodus 17:12]. For I have no shame in blotting out what I write, since I do not blush to confess freely what I believe; so that one who notes the tongue-tied author may be able to find the faithful one in return. [Blessed be the name of the Lord!]",[1830,4770,4772,4773,4776],{"id":4771},"here-ends-the-book-called-gratissimus","Here ends the book called ",[15,4774,4775],{},"Gratissimus",".",{"title":23,"searchDepth":24,"depth":24,"links":4778},[4779,4780],{"id":4764,"depth":24,"text":4765},{"id":4771,"depth":24,"text":4781},"Here ends the book called Gratissimus.",{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F74",{"description":4761},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F74","P00-xWs2t-hUdjOenHS8d4WVJbLzL0N6XQchAcM1SvA",{"id":4788,"title":34,"body":4789,"description":23,"extension":28,"meta":4805,"navigation":33,"page":34,"path":4806,"pdf_page":37,"reading":29,"seo":4807,"sortable_pagination_id":37,"stem":4808,"__hash__":4809},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F75.md",{"type":8,"value":4790,"toc":4802},[4791,4795],[1830,4792,4794],{"id":4793},"xli-appended-to-the-preceding-work","[XLI.] Appended to the preceding work.",[11,4796,4797,4798,4801],{},"I, unskilled and unlearned, wrote this little book under a certain hesitation of scrupulous uncertainty and, as may be seen at the end, reserved the matter for the definitive judgment of apostolic authority. In the time of the venerable Pope Nicholas, however, this question was again raised and debated at length. But after very many waves of contention, after the tangled and winding volumes of wavering questions, the matter was at last resolved and reached this boundary of judicial sentence: that those who had hitherto been consecrated gratis by simoniacs should remain in the honor of the dignity they had received, while those not yet advanced by them should not henceforth have license to be promoted to orders by them — observing this consideration, namely, that neither should the entire ecclesiastical order collapse all at once because of the severity of the sentence, nor should the simoniac plague gain the force of strength in conferring the grades of honor because of a lenient indulgence; by a certain dispensatory principle [",[15,4799,4800],{},"iure dispensatorio","], so that what is valid for the past should be entirely forbidden for the future. We therefore, not stubbornly pressing our own arguments, but humbly obeying synodal decrees, follow the edict of the apostolic see — both what has already been promulgated and, if anything still more refined and wholesome is to be established in the future, we profess our obedience. So that, just as we received from the blessed apostles, while the Gospel shone forth, the first rudiments of a nascent faith, so henceforth we may hold every rule of living and thinking as handed down to us by apostolic men.",{"title":23,"searchDepth":24,"depth":24,"links":4803},[4804],{"id":4793,"depth":24,"text":4794},{},"\u002Freadings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F75",{"description":23},"readings\u002Ftranslation\u002Fdamian-liber-gratissimus\u002F75","9Z4Sx1usDo2TZDuDMl4DGnsdcMRgsYh2uI-WKiVqfrU",1789161131930]