[{"data":1,"prerenderedAt":2863},["ShallowReactive",2],{"reading-durandus-sentences-simony":3,"authors":37,"doc-durandus-sentences-simony":1669,"transcription-cols-durandus-sentences-simony":1701,"translation-cols-durandus-sentences-simony":2225},{"id":4,"title":5,"author":6,"body":7,"description":13,"document":18,"extension":19,"key":20,"meta":21,"navigation":24,"page_end":25,"page_start":26,"path":27,"pdf_page_end":28,"pdf_page_start":29,"section":30,"seo":31,"stem":32,"title_en":33,"translator":34,"year":35,"__hash__":36},"readingsMeta\u002Freadings\u002Fmeta\u002Fdurandus-sentences-simony.md","Distinctio Vigesima Quinta: De Simoniacis in Ordine","durandus",{"type":8,"value":9,"toc":14},"minimark",[10],[11,12,13],"p",{},"Durandus's commentary on Lombard's Distinction 25, which addresses simony in the conferral of holy orders. The \"In generali\" section defines simoniacs and distinguishes those who knowingly receive orders from a simoniac bishop (whose ordination is wholly invalid) from those who do so unknowingly (whose ordination is mercifully tolerated). Question I asks whether every bishop can confer orders, distinguishing between episcopal power, its exercise of right, and its exercise of fact. Question II asks whether a woman or child can be ordained, arguing from defects that can occur in the conferral of orders. Question III asks whether it is licit to buy or sell spiritual things for a temporal price. Question IV asks whether simony is committed in three customary modes: by gift of hand, by gift of tongue, and by gift of service. Question V asks whether the pope can commit simony.",{"title":15,"searchDepth":16,"depth":16,"links":17},"",2,[],"durandus-sentences","md","durandus-sentences-simony",{"start_text":22,"end_text":23},"Superius determinauit magister","peccat tamen in lege diuina cui subijcitur",true,"417ra","413va","\u002Freadings\u002Fmeta\u002Fdurandus-sentences-simony",943,936,"Distinctio XXV",{"title":5,"description":13},"readings\u002Fmeta\u002Fdurandus-sentences-simony","Distinction 25: On Simoniacs in Holy Orders",null,1317,"xPnVp4-m2dGuU4F0b0kOnxtejZNfCEBDtk1yYH1QXds",[38,77,119,156,183,201,221,259,289,325,352,395,440,491,512,536,566,593,627,661,687,718,745,774,801,841,872,898,919,940,974,1000,1021,1056,1076,1106,1127,1148,1169,1202,1231,1261,1291,1316,1346,1365,1401,1426,1451,1479,1508,1535,1565,1594,1614,1640],{"id":39,"title":40,"body":41,"born":65,"description":66,"died":67,"extension":19,"image":68,"key":69,"meta":70,"name":49,"name_en":71,"navigation":24,"path":72,"seo":73,"stem":74,"wikipedia":75,"__hash__":76},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":42,"toc":63},[43],[11,44,45,46,50,51,54,55,58,59,62],{},"Albert the Great (",[47,48,49],"em",{},"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 ",[47,52,53],{},"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 ",[47,56,57],{},"Commentary on the Sentences"," of Peter Lombard, a ",[47,60,61],{},"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":15,"searchDepth":16,"depth":16,"links":64},[],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":66},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":78,"title":79,"body":80,"born":107,"description":108,"died":109,"extension":19,"image":110,"key":111,"meta":112,"name":87,"name_en":113,"navigation":24,"path":114,"seo":115,"stem":116,"wikipedia":117,"__hash__":118},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":81,"toc":105},[82],[11,83,84,85,88,89,92,93,96,97,100,101,104],{},"Alexander of Hales (",[47,86,87],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[47,90,91],{},"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 ",[47,94,95],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[47,98,99],{},"Summa Theologica"," (the ",[47,102,103],{},"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":15,"searchDepth":16,"depth":16,"links":106},[],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":108},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":120,"title":121,"body":122,"born":143,"description":144,"died":145,"extension":19,"image":146,"key":147,"meta":148,"name":149,"name_en":150,"navigation":24,"path":151,"seo":152,"stem":153,"wikipedia":154,"__hash__":155},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":123,"toc":141},[124],[11,125,126,127,130,131,130,134,130,137,140],{},"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 (",[47,128,129],{},"De fide",", ",[47,132,133],{},"De Spiritu Sancto",[47,135,136],{},"De mysteriis",[47,138,139],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":15,"searchDepth":16,"depth":16,"links":142},[],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":144},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":157,"title":158,"body":159,"born":170,"description":171,"died":172,"extension":19,"image":173,"key":174,"meta":175,"name":176,"name_en":177,"navigation":24,"path":178,"seo":179,"stem":180,"wikipedia":181,"__hash__":182},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":160,"toc":168},[161],[11,162,163,164,167],{},"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 ",[47,165,166],{},"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":15,"searchDepth":16,"depth":16,"links":169},[],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":171},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":184,"title":185,"body":186,"born":34,"description":190,"died":34,"extension":19,"image":193,"key":194,"meta":195,"name":196,"name_en":185,"navigation":24,"path":197,"seo":198,"stem":199,"wikipedia":34,"__hash__":200},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":187,"toc":191},[188],[11,189,190],{},"Author unknown.",{"title":15,"searchDepth":16,"depth":16,"links":192},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":190},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":202,"title":203,"body":204,"born":211,"description":208,"died":212,"extension":19,"image":213,"key":214,"meta":215,"name":203,"name_en":203,"navigation":24,"path":216,"seo":217,"stem":218,"wikipedia":219,"__hash__":220},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":205,"toc":209},[206],[11,207,208],{},"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":15,"searchDepth":16,"depth":16,"links":210},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":208},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":222,"title":223,"body":224,"born":247,"description":248,"died":249,"extension":19,"image":250,"key":251,"meta":252,"name":253,"name_en":223,"navigation":24,"path":254,"seo":255,"stem":256,"wikipedia":257,"__hash__":258},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":225,"toc":245},[226],[11,227,228,229,232,233,236,237,240,241,244],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[47,230,231],{},"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 ",[47,234,235],{},"Demonstrations"," (",[47,238,239],{},"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 (",[47,242,243],{},"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":15,"searchDepth":16,"depth":16,"links":246},[],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":248},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":260,"title":261,"body":262,"born":34,"description":277,"died":278,"extension":19,"image":279,"key":280,"meta":281,"name":282,"name_en":283,"navigation":24,"path":284,"seo":285,"stem":286,"wikipedia":287,"__hash__":288},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":263,"toc":275},[264],[11,265,266,267,270,271,274],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[47,268,269],{},"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 ",[47,272,273],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":15,"searchDepth":16,"depth":16,"links":276},[],"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":277},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":290,"title":291,"body":292,"born":312,"description":313,"died":314,"extension":19,"image":315,"key":316,"meta":317,"name":318,"name_en":319,"navigation":24,"path":320,"seo":321,"stem":322,"wikipedia":323,"__hash__":324},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":293,"toc":310},[294],[11,295,296,297,300,301,130,303,130,306,309],{},"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 ",[47,298,299],{},"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 ",[47,302,299],{},[47,304,305],{},"The City of God",[47,307,308],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":15,"searchDepth":16,"depth":16,"links":311},[],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":313},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":326,"title":327,"body":328,"born":339,"description":340,"died":341,"extension":19,"image":342,"key":343,"meta":344,"name":345,"name_en":346,"navigation":24,"path":347,"seo":348,"stem":349,"wikipedia":350,"__hash__":351},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":329,"toc":337},[330],[11,331,332,333,336],{},"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 (",[47,334,335],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":15,"searchDepth":16,"depth":16,"links":338},[],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":340},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":353,"title":354,"body":355,"born":384,"description":385,"died":386,"extension":19,"image":387,"key":388,"meta":389,"name":362,"name_en":354,"navigation":24,"path":390,"seo":391,"stem":392,"wikipedia":393,"__hash__":394},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":356,"toc":382},[357],[11,358,359,360,363,364,367,368,370,371,130,374,377,378,381],{},"Bonaventure of Bagnoregio (",[47,361,362],{},"Bonaventura",", c. 1217–1274), known as the ",[47,365,366],{},"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 ",[47,369,95],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[47,372,373],{},"Itinerarium mentis in Deum",[47,375,376],{},"Breviloquium",", the ",[47,379,380],{},"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":15,"searchDepth":16,"depth":16,"links":383},[],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":385},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":396,"title":397,"body":398,"born":428,"description":429,"died":430,"extension":19,"image":431,"key":432,"meta":433,"name":434,"name_en":434,"navigation":24,"path":435,"seo":436,"stem":437,"wikipedia":438,"__hash__":439},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":399,"toc":426},[400],[11,401,402,403,406,407,410,411,414,415,418,419,422,423,425],{},"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 ",[47,404,405],{},"Vita Nuova",", the philosophical ",[47,408,409],{},"Convivio",", the Latin treatises ",[47,412,413],{},"De vulgari eloquentia"," and ",[47,416,417],{},"Monarchia",", and above all the ",[47,420,421],{},"Commedia",", completed shortly before his death in Ravenna. The ",[47,424,421],{}," 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":15,"searchDepth":16,"depth":16,"links":427},[],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":429},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":441,"title":442,"body":443,"born":428,"description":480,"died":481,"extension":19,"image":482,"key":483,"meta":484,"name":450,"name_en":485,"navigation":24,"path":486,"seo":487,"stem":488,"wikipedia":489,"__hash__":490},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":444,"toc":478},[445],[11,446,447,448,451,452,455,456,458,459,462,463,466,467,470,471,473,474,477],{},"John Duns Scotus (",[47,449,450],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[47,453,454],{},"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 ",[47,457,95],{}," at both universities; his successive lecture courses survive as the ",[47,460,461],{},"Lectura"," (Oxford), the ",[47,464,465],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[47,468,469],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[47,472,465],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[47,475,476],{},"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":15,"searchDepth":16,"depth":16,"links":479},[],"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":480},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":492,"title":493,"body":494,"born":501,"description":498,"died":502,"extension":19,"image":503,"key":6,"meta":504,"name":505,"name_en":506,"navigation":24,"path":507,"seo":508,"stem":509,"wikipedia":510,"__hash__":511},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":495,"toc":499},[496],[11,497,498],{},"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":15,"searchDepth":16,"depth":16,"links":500},[],1275,1334,"\u002Fa\u002Fdurandus.jpg",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":498},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":513,"title":514,"body":515,"born":526,"description":527,"died":172,"extension":19,"image":528,"key":529,"meta":530,"name":514,"name_en":514,"navigation":24,"path":531,"seo":532,"stem":533,"wikipedia":534,"__hash__":535},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":516,"toc":524},[517],[11,518,519,520,523],{},"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 ",[47,521,522],{},"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":15,"searchDepth":16,"depth":16,"links":525},[],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":527},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":537,"title":538,"body":539,"born":554,"description":555,"died":556,"extension":19,"image":557,"key":558,"meta":559,"name":560,"name_en":538,"navigation":24,"path":561,"seo":562,"stem":563,"wikipedia":564,"__hash__":565},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":540,"toc":552},[541],[11,542,543,544,547,548,551],{},"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 ",[47,545,546],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[47,549,550],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":15,"searchDepth":16,"depth":16,"links":553},[],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":555},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":567,"title":568,"body":569,"born":34,"description":583,"died":34,"extension":19,"image":584,"key":585,"meta":586,"name":587,"name_en":588,"navigation":24,"path":589,"seo":590,"stem":591,"wikipedia":34,"__hash__":592},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":570,"toc":581},[571],[11,572,573,574,577,578,580],{},"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 ",[47,575,576],{},"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 ",[47,579,95],{},". 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":15,"searchDepth":16,"depth":16,"links":582},[],"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":583},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":594,"title":595,"body":596,"born":614,"description":615,"died":616,"extension":19,"image":617,"key":618,"meta":619,"name":620,"name_en":621,"navigation":24,"path":622,"seo":623,"stem":624,"wikipedia":625,"__hash__":626},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":597,"toc":612},[598],[11,599,600,601,377,604,607,608,611],{},"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 ",[47,602,603],{},"Liber de edificio Dei",[47,605,606],{},"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 ",[47,609,610],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":15,"searchDepth":16,"depth":16,"links":613},[],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":615},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":628,"title":629,"body":630,"born":649,"description":650,"died":651,"extension":19,"image":652,"key":653,"meta":654,"name":655,"name_en":629,"navigation":24,"path":656,"seo":657,"stem":658,"wikipedia":659,"__hash__":660},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":631,"toc":647},[632],[11,633,634,635,638,639,642,643,646],{},"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 ",[47,636,637],{},"Concordia Discordantium Canonum"," (later called the ",[47,640,641],{},"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 ",[47,644,645],{},"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":15,"searchDepth":16,"depth":16,"links":648},[],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":650},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":662,"title":663,"body":664,"born":675,"description":676,"died":677,"extension":19,"image":678,"key":679,"meta":680,"name":681,"name_en":663,"navigation":24,"path":682,"seo":683,"stem":684,"wikipedia":685,"__hash__":686},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":665,"toc":673},[666],[11,667,668,669,672],{},"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 ",[47,670,671],{},"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":15,"searchDepth":16,"depth":16,"links":674},[],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":676},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":688,"title":689,"body":690,"born":705,"description":706,"died":707,"extension":19,"image":708,"key":709,"meta":710,"name":711,"name_en":712,"navigation":24,"path":713,"seo":714,"stem":715,"wikipedia":716,"__hash__":717},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":691,"toc":703},[692],[11,693,694,695,698,699,702],{},"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 ",[47,696,697],{},"Dictatus papae",", preserved in his ",[47,700,701],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":15,"searchDepth":16,"depth":16,"links":704},[],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":706},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":719,"title":720,"body":721,"born":732,"description":733,"died":734,"extension":19,"image":735,"key":736,"meta":737,"name":738,"name_en":739,"navigation":24,"path":740,"seo":741,"stem":742,"wikipedia":743,"__hash__":744},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":722,"toc":730},[723],[11,724,725,726,729],{},"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 ",[47,727,728],{},"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":15,"searchDepth":16,"depth":16,"links":731},[],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":733},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":746,"title":747,"body":748,"born":763,"description":764,"died":765,"extension":19,"image":766,"key":767,"meta":768,"name":747,"name_en":747,"navigation":24,"path":769,"seo":770,"stem":771,"wikipedia":772,"__hash__":773},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":749,"toc":761},[750],[11,751,752,753,756,757,760],{},"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 ",[47,754,755],{},"A Censure of Simony"," (1624) and ",[47,758,759],{},"For God and the King"," (1636).",{"title":15,"searchDepth":16,"depth":16,"links":762},[],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":764},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":775,"title":776,"body":777,"born":788,"description":789,"died":790,"extension":19,"image":791,"key":792,"meta":793,"name":794,"name_en":795,"navigation":24,"path":796,"seo":797,"stem":798,"wikipedia":799,"__hash__":800},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":778,"toc":786},[779],[11,780,781,782,785],{},"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 ",[47,783,784],{},"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":15,"searchDepth":16,"depth":16,"links":787},[],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":789},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":802,"title":803,"body":804,"born":65,"description":829,"died":830,"extension":19,"image":831,"key":832,"meta":833,"name":834,"name_en":835,"navigation":24,"path":836,"seo":837,"stem":838,"wikipedia":839,"__hash__":840},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":805,"toc":827},[806],[11,807,808,809,811,812,815,816,818,819,822,823,826],{},"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 ",[47,810,576],{}," on the titles of the Decretals of Gregory IX (later called the ",[47,813,814],{},"Summa aurea",") and the ",[47,817,461],{}," (or ",[47,820,821],{},"Commentaria",") on the same Decretals — synthesised the ",[47,824,825],{},"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":15,"searchDepth":16,"depth":16,"links":828},[],"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":829},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":842,"title":843,"body":844,"born":34,"description":862,"died":34,"extension":19,"image":863,"key":864,"meta":865,"name":866,"name_en":867,"navigation":24,"path":868,"seo":869,"stem":870,"wikipedia":34,"__hash__":871},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":845,"toc":860},[846],[11,847,848,849,852,853,855,856,859],{},"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 ",[47,850,851],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[47,854,641],{},", 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 ",[47,857,858],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":15,"searchDepth":16,"depth":16,"links":861},[],"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":862},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":873,"title":874,"body":875,"born":705,"description":886,"died":887,"extension":19,"image":888,"key":889,"meta":890,"name":891,"name_en":892,"navigation":24,"path":893,"seo":894,"stem":895,"wikipedia":896,"__hash__":897},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":876,"toc":884},[877],[11,878,879,880,883],{},"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 ",[47,881,882],{},"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":15,"searchDepth":16,"depth":16,"links":885},[],"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":886},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":899,"title":900,"body":901,"born":908,"description":905,"died":909,"extension":19,"image":910,"key":911,"meta":912,"name":913,"name_en":900,"navigation":24,"path":914,"seo":915,"stem":916,"wikipedia":917,"__hash__":918},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":902,"toc":906},[903],[11,904,905],{},"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":15,"searchDepth":16,"depth":16,"links":907},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":905},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":920,"title":921,"body":922,"born":929,"description":926,"died":930,"extension":19,"image":931,"key":932,"meta":933,"name":934,"name_en":921,"navigation":24,"path":935,"seo":936,"stem":937,"wikipedia":938,"__hash__":939},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":923,"toc":927},[924],[11,925,926],{},"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":15,"searchDepth":16,"depth":16,"links":928},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":926},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":941,"title":942,"body":943,"born":964,"description":965,"died":109,"extension":19,"image":193,"key":966,"meta":967,"name":968,"name_en":942,"navigation":24,"path":969,"seo":970,"stem":971,"wikipedia":972,"__hash__":973},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":944,"toc":962},[945],[11,946,947,948,951,952,954,955,958,959,961],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[47,949,950],{},"Apparatus"," on Gratian's ",[47,953,641],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[47,956,957],{},"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 ",[47,960,645],{}," through the early modern period.",{"title":15,"searchDepth":16,"depth":16,"links":963},[],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":965},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":975,"title":976,"body":977,"born":988,"description":989,"died":990,"extension":19,"image":991,"key":992,"meta":993,"name":994,"name_en":976,"navigation":24,"path":995,"seo":996,"stem":997,"wikipedia":998,"__hash__":999},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":978,"toc":986},[979],[11,980,981,982,985],{},"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 ",[47,983,984],{},"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":15,"searchDepth":16,"depth":16,"links":987},[],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":989},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1001,"title":1002,"body":1003,"born":1010,"description":1007,"died":1011,"extension":19,"image":1012,"key":1013,"meta":1014,"name":1015,"name_en":1002,"navigation":24,"path":1016,"seo":1017,"stem":1018,"wikipedia":1019,"__hash__":1020},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1004,"toc":1008},[1005],[11,1006,1007],{},"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":15,"searchDepth":16,"depth":16,"links":1009},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1007},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1022,"title":1023,"body":1024,"born":1043,"description":1044,"died":1045,"extension":19,"image":1046,"key":1047,"meta":1048,"name":1049,"name_en":1050,"navigation":24,"path":1051,"seo":1052,"stem":1053,"wikipedia":1054,"__hash__":1055},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1025,"toc":1041},[1026],[11,1027,1028,1029,1032,1033,1036,1037,1040],{},"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 ",[47,1030,1031],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[47,1034,1035],{},"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 ",[47,1038,1039],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":15,"searchDepth":16,"depth":16,"links":1042},[],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":1044},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1057,"title":1058,"body":1059,"born":1066,"description":1063,"died":556,"extension":19,"image":1067,"key":1068,"meta":1069,"name":1070,"name_en":1058,"navigation":24,"path":1071,"seo":1072,"stem":1073,"wikipedia":1074,"__hash__":1075},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1060,"toc":1064},[1061],[11,1062,1063],{},"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":15,"searchDepth":16,"depth":16,"links":1065},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1063},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1077,"title":1078,"body":1079,"born":1094,"description":1095,"died":1096,"extension":19,"image":1097,"key":1098,"meta":1099,"name":1100,"name_en":1078,"navigation":24,"path":1101,"seo":1102,"stem":1103,"wikipedia":1104,"__hash__":1105},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1080,"toc":1092},[1081],[11,1082,1083,1084,1087,1088,1091],{},"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 ",[47,1085,1086],{},"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 (",[47,1089,1090],{},"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":15,"searchDepth":16,"depth":16,"links":1093},[],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":1095},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1107,"title":1108,"body":1109,"born":1116,"description":1113,"died":1117,"extension":19,"image":193,"key":1118,"meta":1119,"name":1120,"name_en":1121,"navigation":24,"path":1122,"seo":1123,"stem":1124,"wikipedia":1125,"__hash__":1126},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1110,"toc":1114},[1111],[11,1112,1113],{},"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":15,"searchDepth":16,"depth":16,"links":1115},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1113},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1128,"title":1129,"body":1130,"born":501,"description":1134,"died":1137,"extension":19,"image":1138,"key":1139,"meta":1140,"name":1141,"name_en":1142,"navigation":24,"path":1143,"seo":1144,"stem":1145,"wikipedia":1146,"__hash__":1147},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1131,"toc":1135},[1132],[11,1133,1134],{},"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":15,"searchDepth":16,"depth":16,"links":1136},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1134},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1149,"title":1150,"body":1151,"born":1158,"description":1155,"died":1159,"extension":19,"image":1160,"key":1161,"meta":1162,"name":1163,"name_en":1150,"navigation":24,"path":1164,"seo":1165,"stem":1166,"wikipedia":1167,"__hash__":1168},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1152,"toc":1156},[1153],[11,1154,1155],{},"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":15,"searchDepth":16,"depth":16,"links":1157},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1155},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1170,"title":1171,"body":1172,"born":65,"description":1191,"died":830,"extension":19,"image":1192,"key":1193,"meta":1194,"name":1195,"name_en":1196,"navigation":24,"path":1197,"seo":1198,"stem":1199,"wikipedia":1200,"__hash__":1201},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1173,"toc":1189},[1174],[11,1175,1176,1177,1180,1181,1184,1185,1188],{},"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 ",[47,1178,1179],{},"Summa de Virtutibus"," and the ",[47,1182,1183],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[47,1186,1187],{},"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":15,"searchDepth":16,"depth":16,"links":1190},[],"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":1191},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1203,"title":1204,"body":1205,"born":67,"description":1220,"died":1221,"extension":19,"image":1222,"key":1223,"meta":1224,"name":1225,"name_en":1204,"navigation":24,"path":1226,"seo":1227,"stem":1228,"wikipedia":1229,"__hash__":1230},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1206,"toc":1218},[1207],[11,1208,1209,1210,1213,1214,1217],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[47,1211,1212],{},"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 ",[47,1215,1216],{},"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":15,"searchDepth":16,"depth":16,"links":1219},[],"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":1220},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1232,"title":1233,"body":1234,"born":1249,"description":1250,"died":1251,"extension":19,"image":1252,"key":1253,"meta":1254,"name":1255,"name_en":1233,"navigation":24,"path":1256,"seo":1257,"stem":1258,"wikipedia":1259,"__hash__":1260},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1235,"toc":1247},[1236],[11,1237,1238,1239,1242,1243,1246],{},"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 ",[47,1240,1241],{},"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 ",[47,1244,1245],{},"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":15,"searchDepth":16,"depth":16,"links":1248},[],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":1250},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1262,"title":1263,"body":1264,"born":1279,"description":1280,"died":1281,"extension":19,"image":1282,"key":1283,"meta":1284,"name":1285,"name_en":1263,"navigation":24,"path":1286,"seo":1287,"stem":1288,"wikipedia":1289,"__hash__":1290},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1265,"toc":1277},[1266],[11,1267,1268,1269,1272,1273,1276],{},"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 ",[47,1270,1271],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[47,1274,1275],{},"Liber Gratissimus"," (1052) addressed the thorny canonical question of whether ordinations performed by simoniacal bishops were valid — arguing, against Humbert of Silva Candida, that they were, so that the ordained recipients could retain their orders without reordination. He was declared a Doctor of the Church in 1828.",{"title":15,"searchDepth":16,"depth":16,"links":1278},[],1007,"Peter Damian (1007–1072) was an Italian Benedictine monk, reforming abbot of Fonte Avellana, and cardinal-bishop of Ostia. One of the most influential figures of the eleventh-century Gregorian Reform, he combined rigorous asceticism with prolific polemical and pastoral writing, directing his efforts against clerical concubinage, simony, and the corruption of the institutional church. His Liber Gomorrhianus attacked sexual immorality among the clergy, while his Liber Gratissimus (1052) addressed the thorny canonical question of whether ordinations performed by simoniacal bishops were valid — arguing, against Humbert of Silva Candida, that they were, so that the ordained recipients could retain their orders without reordination. He was declared a Doctor of the Church in 1828.",1072,"\u002Fa\u002Fpeter-damian.jpg","peter-damian",{},"Petrus Damiani","\u002Fauthors\u002Fpeter-damian",{"description":1280},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1292,"title":1293,"body":1294,"born":1305,"description":1306,"died":651,"extension":19,"image":1307,"key":1308,"meta":1309,"name":1310,"name_en":1293,"navigation":24,"path":1311,"seo":1312,"stem":1313,"wikipedia":1314,"__hash__":1315},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1295,"toc":1303},[1296],[11,1297,1298,1299,1302],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[47,1300,1301],{},"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":15,"searchDepth":16,"depth":16,"links":1304},[],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":1306},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1317,"title":1318,"body":1319,"born":1334,"description":1335,"died":1336,"extension":19,"image":1337,"key":1338,"meta":1339,"name":1340,"name_en":1340,"navigation":24,"path":1341,"seo":1342,"stem":1343,"wikipedia":1344,"__hash__":1345},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1320,"toc":1332},[1321],[11,1322,1323,1324,1327,1328,1331],{},"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 ",[47,1325,1326],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[47,1329,1330],{},"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":15,"searchDepth":16,"depth":16,"links":1333},[],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":1335},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1347,"title":1348,"body":1349,"born":1356,"description":1353,"died":1357,"extension":19,"image":1358,"key":1359,"meta":1360,"name":1348,"name_en":1348,"navigation":24,"path":1361,"seo":1362,"stem":1363,"wikipedia":34,"__hash__":1364},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1350,"toc":1354},[1351],[11,1352,1353],{},"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":15,"searchDepth":16,"depth":16,"links":1355},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1353},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1366,"title":1367,"body":1368,"born":1389,"description":1390,"died":501,"extension":19,"image":1391,"key":1392,"meta":1393,"name":1394,"name_en":1395,"navigation":24,"path":1396,"seo":1397,"stem":1398,"wikipedia":1399,"__hash__":1400},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1369,"toc":1387},[1370],[11,1371,1372,1373,236,1376,1379,1380,1382,1383,1386],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[47,1374,1375],{},"Decretales Gregorii IX",[47,1377,1378],{},"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 ",[47,1381,641],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[47,1384,1385],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":15,"searchDepth":16,"depth":16,"links":1388},[],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":1390},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1402,"title":1403,"body":1404,"born":1414,"description":1415,"died":481,"extension":19,"image":1416,"key":1417,"meta":1418,"name":1419,"name_en":1420,"navigation":24,"path":1421,"seo":1422,"stem":1423,"wikipedia":1424,"__hash__":1425},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1405,"toc":1412},[1406],[11,1407,1408,1409,1411],{},"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 ",[47,1410,95],{},", 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":15,"searchDepth":16,"depth":16,"links":1413},[],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":1415},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1427,"title":1428,"body":1429,"born":651,"description":1439,"died":1440,"extension":19,"image":1441,"key":1442,"meta":1443,"name":1444,"name_en":1445,"navigation":24,"path":1446,"seo":1447,"stem":1448,"wikipedia":1449,"__hash__":1450},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1430,"toc":1437},[1431],[11,1432,1433,1434,1436],{},"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 ",[47,1435,576],{}," (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":15,"searchDepth":16,"depth":16,"links":1438},[],"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":1439},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1452,"title":1453,"body":1454,"born":1468,"description":1469,"died":386,"extension":19,"image":1470,"key":1471,"meta":1472,"name":1473,"name_en":1453,"navigation":24,"path":1474,"seo":1475,"stem":1476,"wikipedia":1477,"__hash__":1478},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1455,"toc":1466},[1456],[11,1457,1458,1459,1462,1463,1465],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[47,1460,1461],{},"Doctor Angelicus",". His ",[47,1464,61],{}," 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":15,"searchDepth":16,"depth":16,"links":1467},[],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":1469},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1480,"title":1481,"body":1482,"born":501,"description":1496,"died":1497,"extension":19,"image":1498,"key":1499,"meta":1500,"name":1501,"name_en":1502,"navigation":24,"path":1503,"seo":1504,"stem":1505,"wikipedia":1506,"__hash__":1507},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1483,"toc":1494},[1484],[11,1485,1486,1487,1490,1491,1493],{},"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 ",[47,1488,1489],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[47,1492,95],{}," 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":15,"searchDepth":16,"depth":16,"links":1495},[],"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":1496},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1509,"title":1510,"body":1511,"born":1522,"description":1523,"died":1524,"extension":19,"image":1525,"key":1526,"meta":1527,"name":1528,"name_en":1529,"navigation":24,"path":1530,"seo":1531,"stem":1532,"wikipedia":1533,"__hash__":1534},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1512,"toc":1520},[1513],[11,1514,1515,1516,1519],{},"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 ",[47,1517,1518],{},"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":15,"searchDepth":16,"depth":16,"links":1521},[],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":1523},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1536,"title":1537,"body":1538,"born":1553,"description":1554,"died":1555,"extension":19,"image":1556,"key":1557,"meta":1558,"name":1559,"name_en":1537,"navigation":24,"path":1560,"seo":1561,"stem":1562,"wikipedia":1563,"__hash__":1564},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1539,"toc":1551},[1540],[11,1541,1542,1543,1546,1547,1550],{},"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 ",[47,1544,1545],{},"Medulla Theologica"," (1627) and ",[47,1548,1549],{},"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":15,"searchDepth":16,"depth":16,"links":1552},[],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":1554},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1566,"title":1567,"body":1568,"born":1581,"description":1582,"died":1583,"extension":19,"image":1584,"key":1585,"meta":1586,"name":1587,"name_en":1588,"navigation":24,"path":1589,"seo":1590,"stem":1591,"wikipedia":1592,"__hash__":1593},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1569,"toc":1579},[1570],[11,1571,1572,1573,1575,1576,1578],{},"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 ",[47,1574,814],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[47,1577,95],{}," 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":15,"searchDepth":16,"depth":16,"links":1580},[],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":1582},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1595,"title":1596,"body":1597,"born":1604,"description":1601,"died":1605,"extension":19,"image":1606,"key":1607,"meta":1608,"name":1596,"name_en":1596,"navigation":24,"path":1609,"seo":1610,"stem":1611,"wikipedia":1612,"__hash__":1613},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1598,"toc":1602},[1599],[11,1600,1601],{},"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":15,"searchDepth":16,"depth":16,"links":1603},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1601},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1615,"title":1616,"body":1617,"born":65,"description":1628,"died":1629,"extension":19,"image":1630,"key":1631,"meta":1632,"name":1633,"name_en":1634,"navigation":24,"path":1635,"seo":1636,"stem":1637,"wikipedia":1638,"__hash__":1639},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1618,"toc":1626},[1619],[11,1620,1621,1622,1625],{},"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 ",[47,1623,1624],{},"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":15,"searchDepth":16,"depth":16,"links":1627},[],"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":1628},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1641,"title":1642,"body":1643,"born":1658,"description":1659,"died":1660,"extension":19,"image":1661,"key":1662,"meta":1663,"name":1642,"name_en":1642,"navigation":24,"path":1664,"seo":1665,"stem":1666,"wikipedia":1667,"__hash__":1668},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1644,"toc":1656},[1645],[11,1646,1647,1648,1651,1652,1655],{},"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 ",[47,1649,1650],{},"The Obedience of a Christian Man"," (1528) and ",[47,1653,1654],{},"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":15,"searchDepth":16,"depth":16,"links":1657},[],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":1659},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1670,"title":1671,"authors":1672,"body":1673,"cover":1680,"description":1677,"document":1681,"editors":34,"extension":19,"filesize":1682,"key":18,"language":1683,"meta":1684,"navigation":24,"ocr_model":1685,"pages":1686,"pagination_starts":1687,"path":1693,"seo":1694,"stem":1695,"title_en":1696,"typeface":1697,"url":1698,"year":1699,"__hash__":1700},"documentsMeta\u002Fdocuments\u002Fdurandus-sentences.md","In quatuor libros sententiarum quaestionum resolutiones",[6],{"type":8,"value":1674,"toc":1678},[1675],[11,1676,1677],{},"A major scholastic commentary on Peter Lombard's Sentences by the Dominican theologian Durand of Saint-Pourçain (c.1275–1334), covering all four books. This 1526 Paris edition, printed by Jodocus Badius Ascensius for Jean Petit, presents the work in two columns of Gothic type with a full alphabetical index. Durandus was known for his independent theological positions, diverging from Thomism on key questions of cognition, universals, and the nature of the soul's relation to its powers.",{"title":15,"searchDepth":16,"depth":16,"links":1679},[],"\u002Fd\u002Fdurandus-sentences\u002Fcover.jpg","\u002Fd\u002Fdurandus-sentences.pdf","165MB","latin",{},"10.5281\u002Fzenodo.11113737",1092,[1688],{"pdf_page":1689,"printed_page":1690,"numeral_type":1691,"pagination":1692},111,1,"roman","folio-two-column","\u002Fdocuments\u002Fdurandus-sentences",{"title":1671,"description":1677},"documents\u002Fdurandus-sentences","Resolutions of Questions on the Four Books of the Sentences","gothic","https:\u002F\u002Fbooks.google.com\u002Fbooks?id=2KhJAAAAcAAJ",1526,"XpOmTsCye2DUOAGn1vFWzfGTATIqMzBpopUgFZeZ-SI",[1702,1728,1763,1805,1835,1873,1889,1926,1942,1986,2018,2058,2087,2147,2190],{"id":1703,"title":1704,"body":1705,"description":15,"extension":19,"meta":1722,"navigation":24,"page":26,"path":1723,"pdf_page":29,"reading":20,"seo":1724,"sortable_pagination_id":1725,"stem":1726,"__hash__":1727},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F413va.md","Sententia huius distinctionis xxv in generali et speciali",{"type":8,"value":1706,"toc":1719},[1707,1711,1716],[1708,1709,1704],"h1",{"id":1710},"sententia-huius-distinctionis-xxv-in-generali-et-speciali",[1712,1713,1715],"h2",{"id":1714},"solet-etiam-queri-si-heretici","Solet etiam queri si heretici",[11,1717,1718],{},"Superius determinauit magister de sacramento ordinis: hic determinat de ferentibus sacramentum et suscipientibus. Et diuidit in duas. Primo inquirit de hereticis: scilicet possint ordinare. Secdo de simoniacis specialiter.",{"title":15,"searchDepth":16,"depth":16,"links":1720},[1721],{"id":1714,"depth":16,"text":1715},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F413va",{"title":1704,"description":15},936.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F413va","_FS1CLoqn01m3Y_NiP3nWc71AVReAzAafFu4VLPrk58",{"id":1729,"title":1730,"body":1731,"description":1735,"extension":19,"meta":1757,"navigation":24,"page":1730,"path":1758,"pdf_page":29,"reading":20,"seo":1759,"sortable_pagination_id":1760,"stem":1761,"__hash__":1762},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F413vb.md","413vb",{"type":8,"value":1732,"toc":1753},[1733,1736,1741,1744,1747,1750],[11,1734,1735],{},"Scda ibi: De simoniacis. Pars tres. Primo ponit primam questionem et ponit authoritatem ad unam partem scilicet quod heretici non possunt sacramentum ordinis conferre. Secdo ponit authoritates ad partem contrariam. Tertio determinat secundum diversorum solutionem. Scda ibi: Alij aute ecouerso. Tertia ibi: Ibi aute quida determinat. Scda pars principalis in qua inquirit de symoniacis. Diuidit in tres ptes. Primo ostendit qui sunt symoniaci. Secdo qualiter possunt ordinare. Tertio ponit quandam distinctionem simoniacie prauitatis. Scda ibi: Differt aut inter eos. Tertia ibi: Simoniace aute heresis.",[1737,1738,1740],"h3",{"id":1739},"in-speciali","In speciali",[11,1742,1743],{},"Primo dicit et agit primo utrum heretici ab ecclesia precisi possunt sacros ordines conferre: et utrum ordinati ab eis debeant reordinari: et dicit hanc questionem esse difficilem propter diuersitatem et contrarietatem doctorum circa eam. Quidam enim dicit hereticos non posse ordinare: et ordinatos ab eis gratiam non recipere: dicit enim Innocen. eos solum baptisandi ius habere: quia spiritum sanctum dare non possunt et ordinatos ab eis gratiam non recipere et in suis ordinibus non esse suscipiendos: sed non ad laicam communionem. Et Gregorius dicit Arrianorum sacrilegam consecrationem esse. Cyprianus etiam dicit sacramenta hereticorum inania esse et sacrilega. Hieronymus etiam dicit ea que offeruntur ab hereticis contaminata esse et deo odibilia. Leo etiam dicit non esse rata extra ecclesiam nec vera sacrificia.",[11,1745,1746],{},"Postea contrariam ponit opinionem dicentium ab hereticis ordines tradi posse et ab eis ordinatos iterum non reordinandos: quod maxime Augustinus dicere videtur qui dicit quod sicut habent ius baptisandi ita etiam ordinandi: sed heretici in sua pernicie: catholici vero ad salutem. Gregorius etiam dicit quod ordinatus semel nunquam debet reordinari.",[11,1748,1749],{},"Postea circa dubitationem tangit quattuor opiniones: quarum secda et tertia coincidunt. Prima opinio est dicentium quod heretici antequam sint precisi a sententia ecclesie possunt ordinare et ordinati ab eis non possunt reordinari: sed postquam sunt manifeste precisi per sententiam ecclesie extunc non possunt ordinare nec corpus domini consecrare. Et ad authoritates Augustini respondent intelligende sunt de hereticis nondum per sententiam ecclesie manifeste precisis et non de aliis. Secda opinio est dicentium quod quecunque sacramenta ab hereticis etiam manifeste precisis celebrantur secundum formam ecclesie vera sunt et rata: que vero celebrantur ab hereticis extra formam ecclesie nec vera nec rata sunt. Et inde intendit tertia opinio dicit quod sacramenta ab hereticis celebrata in forma ecclesie vera sunt et rata in se: sed quantum ad effectum falsa sunt et inania in illis qui male tradunt et in illis qui male recipiunt. Quarta opinio est dicentium quod heretici qui fuerint in ecclesia ordinati retinent ius ordinandi et consecrandi postquam ab ecclesia recesserunt: sed illi qui fuerint ordinati iam existentes in heresi isto iure carent.",[11,1751,1752],{},"Postea agit de simoniacis et dicit non est dubium quin sint heretici et tum ante sententiam degradationis ordinant et consecrant. Simoniaci autem licet proprie dicantur illi qui volunt emere spiritualia: sicut Simon: et Giezite illi qui volunt ea vendere sicut Giezi: tamen communi nomine tam isti quam illi vocantur simoniaci. Est aut differentia inter eos qui ordinant a simoniacis: quia qui scientes ab eis recipiunt ordines eorum ordinatio totaliter irritatur quoad executionem ordinum: qui autem nesciunt ordinatores esse simoniacos eorum ordinatio misericorditer toleratur. Sunt autem symoniaci non solum qui emunt consecrationes sed et illi qui emunt res que ex consecrationibus proueniunt.",{"title":15,"searchDepth":16,"depth":16,"links":1754},[1755],{"id":1739,"depth":1756,"text":1740},3,{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F413vb",{"description":1735},936.2,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F413vb","kyHFyjAKdRRyyqMwOuKPdLygIMVmI3sP1o2k59lHhjE",{"id":1764,"title":1765,"body":1766,"description":1770,"extension":19,"meta":1798,"navigation":24,"page":1765,"path":1799,"pdf_page":1800,"reading":20,"seo":1801,"sortable_pagination_id":1802,"stem":1803,"__hash__":1804},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414ra.md","414ra",{"type":8,"value":1767,"toc":1792},[1768,1771,1775,1779,1782,1785,1789],[11,1769,1770],{},"nam qui vendit aliquid sine quo alterum non habetur neutrum in venditum derelinquit : et ideo est de emptione. Postea distinguit de symonia in ordinibus : qui quidam ordinatur symoniace a symoniacis quando scilicet ordinatus et ordinator consentiunt in symoniam : et hii debent cadere a proprio gradu secundum canones. Alius ordinatur symoniace a non symoniacis quando scilicet ordinatus consentit in symonia non autem ordinator : sed ignorat : et ita a suo officio debet similiter removeri. Tertius ordinatur non symoniace ex parte sua : sed tamen a symoniacis quando scilicet ordinatus ignorat symoniam et ordinator scienter committit eam : et tales in suo officio misericorditer toleratur : tunc addit quod secundum antiquos canones nullus debet promoveri ad subdiaconatum ante quattuordecim annos : nec ad diaconatum ante viginti quinque : nec ad sacerdotium ante triginta. Et ex tunc potest eligi in episcopum.",[1712,1772,1774],{"id":1773},"questio-prima","Questio Prima.",[1737,1776,1778],{"id":1777},"vtrum-omnis-episcopus-possit-conferre-ordines","Vtrum omnis episcopus possit conferre ordines.",[11,1780,1781],{},"Circa distinctionem istam primo queritur de illis qui possunt ordines conferre. Secundo de impedimentis que possunt circa ordines contingere. Quantum ad primam queritur vtrum omnis episcopus possit conferre ordines. Et arguit sic quod non : quia agens instrumentale non agit nisi sit coniunctum principali agenti : sed minister sacramentorum est agens instrumentale respectu Xpi qui est institutor eorum : ergo nullus minister potest conferre sacramenta nisi sit coniunctus Xpo : sed hereticus non coniungit Xpo nec per fidem quia est in infidelitate : nec per fidem ecclesie cum sit ab ecclesia precisus : ergo episcopus si sit hereticus vel ab ecclesia precisus non potest ordines conferre. Item plus est promovere aliquem ad ordines et absolvere a peccato vel a sententia iuris : si episcopus si sit hereticus vel ab ecclesia precisus non potest absolvere a peccatis vel a sententiis : ergo nec ordinare.",[11,1783,1784],{},"In contrarium arguit : quod sacerdos quantumcumque sit hereticus et ab ecclesia precisus potest conficere sacramentum eucharistie : ut patet in distinctione tricesima tertia. Ergo episcopus quantumcumque sit hereticus et ab ecclesia precisus potest ordines conferre : probatio consequentie : quia sicut consecratio sacerdotalis ordinatur ad confectionem sacramenti eucharistie : sic episcopalis ad ordinationem ministrorum ecclesie.",[1737,1786,1788],{"id":1787},"responsio","Responsio.",[11,1790,1791],{},"Circa questionem istam videnda sunt duo. Primum est quod omnis episcopus potest conferre omnes ordines. Secundum est quod solus episcopus potest eos conferre saltem maiores. Primum patet. Episcopus enim ex ordine episcopali habet ex officio administrationem omnium sacramentorum : in habentibus enim ordinem praxis superior potest quicquid inferior et adhuc amplius : cum igitur consecratio episcopalis sit suprema consecratio que fit in ecclesia : praxis data per eam est superior respectu omnium aliorum. Et ideo episcopus potest quicquid possunt omnes inferiores in ministrando sacramenta. Et adhuc amplius : plenitudo administrationis sacramentorum residet apud episcopum. Ex quo sic arguit : si non omnis episcopus potest omnes ordines conferre : hoc erit vel propter demeritum vite quia esset malus : vel propter defectum in fide quia esset hereticus : vel propter sententiam ecclesie : quia esset excommunicatus vel suspensus seu alias precisus : vel propter depositionem ab ordine : quia degradatus : sed nullum istorum impedit quin episcopus possit veros ordines conferre : ergo et cetera. Minor patet. Primo quantum ad duos eius articulos scilicet demeritum vite et defectus in fide non impediat quin possit veros ordines conferre",{"title":15,"searchDepth":16,"depth":16,"links":1793},[1794],{"id":1773,"depth":16,"text":1774,"children":1795},[1796,1797],{"id":1777,"depth":1756,"text":1778},{"id":1787,"depth":1756,"text":1788},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414ra",937,{"description":1770},937.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414ra","qJVCWb1z8yrQPmtNvHYpPjps9xJt1MqwBK5950_ca5k",{"id":1806,"title":1807,"body":1808,"description":1812,"extension":19,"meta":1829,"navigation":24,"page":1807,"path":1830,"pdf_page":1800,"reading":20,"seo":1831,"sortable_pagination_id":1832,"stem":1833,"__hash__":1834},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414rb.md","414rb",{"type":8,"value":1809,"toc":1826},[1810,1813,1817,1820,1823],[11,1811,1812],{},"quia illud quod habet efficaciam ex opere operato non frustratur ex demerito operantis dumodo concurrant que sunt de necessitate operis : sed sacramenti ordinis efficaciam habet ex opere operato : ergo malitia vite et defectus in fide personali que pertinent ad demeritum operantis non impediunt quin episcopus ex consecratione sit minister omnium ordinum ut declaratum est : et possit veros ordines conferre dumodo servet debitam formam et materiam que sunt de necessitate sacramenti. Item ad eligendum aliquem actu nunquam necessarius habitus qui solum ponit modum : sed sufficit potentia per quam quilibet potest in actu ut sonat nomen potentie : sed gratia et fides per quas est bona vita sunt quidam habitus : ergo non requiritur ad hoc ut possit conferre ordines : sed soli ad hoc ut licite conferat. Secundo patet eadem minor quantum ad alios articulos scilicet quod episcopus excommunicatus vel degradatus possit omnes ordines conferre : quia si non posset hoc esset vel quia esset privatus potestate vel executione solum iuris sed facti : non potest dici quod sit privatus potestate : quia que dantur per consecrationem semper manent re consecrata : sed potestas conferendi ordines datur episcopo in sua consecratione : ergo semper manet nec amitti potest. Item nec privatur executione facti : quia executio facti correspondet potestati : quia potestas est per quam possumus : executio autem iuris vltra potestatem requirit licitum vsum. Cum ergo communicatione et degradatione non privatur episcopus potestate conferendi ordines : per consequens non privatur executione facti quin veros ordines conferat : privatus est tamen executione iuris : quia illicite confert et ad damnationem sui et illius qui recipit : et hoc est expresse determinatum in ab Augustino : ut habetur prima questione prima capitulo quis quidem.",[1737,1814,1816],{"id":1815},"secundus-articulus","Secundus articulus.",[11,1818,1819],{},"Secundum patet scilicet quod solus episcopus potest ordines conferre saltem maiores : qui non minus est in exercitu preponere quam milites ascribere : sed ad solum episcopum pertinet in exercitu ecclesie militarie ascribere per sacramentum confirmationis : ut patuit supra in distinctione septima. Ergo multo fortius pertinet in ecclesia preponere duces quod fit per sacramentum ordinis precipue quoad maiores ordines.",[11,1821,1822],{},"Ad primum argumentum dicendum est quod episcopus quantumcumque malus hereticus et degradatus continuat in administratione sacramentorum Christo ut principali agenti ratione potestatis ministralis quam accepit in consecratione et ratione fidei ecclesie si intendat facere quod facit ecclesia etiam si illud valere non credat.",[11,1824,1825],{},"Ad secundum dicendum quod non est simile de ordinatione et de absolutione a peccatis et a sententiis : quia posse alium ordinare convenit episcopo ratione consecrationis episcopalis que non amittitur nec amitti potest per quamcumque culpam vel sententiam : propter quod episcopus hereticus et ab ecclesia precisus potest alium ordinare. Sed absolvere a peccatis et a sententiis convenit episcopo ratione cure vel iurisdictionis que potest auferri per superiorem : quia universalis cura ecclesie et iurisdictio super omnes christianos commissa fuit soli petro pro se et successoribus suis. Et ab eis derivatur in alios et ab eis aufertur prout papa successor Petri ordinat et iudicat expediens ecclesie : secundum cuius ordinationem hereticus et quantumcumque precisus ab ecclesia privatur cura et iurisdictione : et ideo non potest ab peccatis nec a sententia.",{"title":15,"searchDepth":16,"depth":16,"links":1827},[1828],{"id":1815,"depth":1756,"text":1816},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414rb",{"description":1812},937.2,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414rb","ztUUpBtb8-7EYfWkMJL-br-vd9k7BkOfA9fsqsjMsLI",{"id":1836,"title":1837,"body":1838,"description":15,"extension":19,"meta":1866,"navigation":24,"page":1837,"path":1867,"pdf_page":1868,"reading":20,"seo":1869,"sortable_pagination_id":1870,"stem":1871,"__hash__":1872},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414va.md","414va",{"type":8,"value":1839,"toc":1860},[1840,1844,1847,1851,1854,1857],[1712,1841,1843],{"id":1842},"questio-ij","Questio ij.",[11,1845,1846],{},"Secundo queritur de defectibus qui possunt circa ordines contingere. Et primo de defectu nature: et secundo de defectu culpe. Quantum ad primum queritur vtrum defectus nature: puta sexus vel etatis impediat aliquem a susceptione ordinis. Ad est querere vtrum mulier vel puer possint ordinari. Et arguitur quod sint: quia simile videtur de ordine et alijs sacramentis sed tam vir quam mulier: tam paruulus quam adultus possunt alia sacramenta suscipere: vt baptismum eucharistiam et huiusmodi: ergo et cetera. Item ea que sunt eiusdem speciei possunt recipere actiones eiusdem agentis: sed vir et mulier: adultus et paruulus sunt eiusdem speciei: ergo possunt ab episcopo equaliter ordinari. Ad idem est quod dicitur.xxvij.q.j.de diaconissa ca.Diaconissa: et.xxxiij.dist.cap.presbiteri.",[1737,1848,1850],{"id":1849},"c","C",[11,1852,1853],{},"In contrarium est: quia ordinibus est annexum officium docendi: sed pueris et mulieribus non conuenit docere: pueris quidem propter defectum rationis: mulieribus propter interdictum apostoli. Thi.ij. mulierem docere in ecclesia non permitto nec dominari in virum: quare et cetera. Item ordinatis contingit sacra vasa tangere: sed hoc non est licitum mulieribus: vt habetur.xxij.dist.cap.sacratas: et mulier non est ordinanda.",[1737,1855,1850],{"id":1856},"c-1",[11,1858,1859],{},"Responsio. A susceptione ordinis potest aliquid impedire: quia oppositum est de necessitate sacramenti vel de auctoritate precepti: vel de congruitate et honestate suscipiendi. Primo modo impedit sexus muliebris a susceptione ordinis: quia sexus virilis est de necessitate sacramenti cuius causa principalis est institutio christi cuius fuit instituere sacramenta quo ad administrantes et quo ad suscipientes. Christus autem non ordinauit nisi viros in cena quando potestatem consecrandi eis tribuit et post resurrectionem quando spiritum sanctum dedit eis dicens: quorum remiseritis peccata et cetera. nec matrem suam (quamuis omnium mulierum esset sanctissima) ad aliquem gradum ordinis promouit: apostolus etiam qui tradidit nobis quod a domino accepit: vt habetur.j.Cor.xj. innuit mulieres non debere ordinari: nec habere gradum doctrine in ecclesia qui competit ordinatis vt tactum est in arguendo: nec potest dici quod istud solum est ex ordinatione apostolorum et non ex institutione christi: quia auferre alicui dignitatem sibi vtilem et concessam ab ipso non potest esse sine preiudicio quare si hoc esset preiudicium in rebus temporalibus. Sed dignitas ordinis vtilis est ad promotionem salutis in recte vtentibus: ergo si fuisset concessum ab ipso quod mulieres potuissent ordinari istud non posset eis sine preiudicio aufferri. Tenendum est igitur quod mulieres non possunt ordinari ex institutione christi: ratio autem congruentie est: quia per ordinem ponitur aliquis in gradu excellentie super alios non ordinatos. Sed talis gradus non competit mulieribus super viros sed potius status subiectionis propter infirmitatem corporis et imperfectionem rationis: ergo et cetera. Sic ergo sexus muliebris impedit a susceptione ordinis: quia oppositum est de necessitate sacramenti. Etas autem puerilis (vt dicunt quidam) impedit a susceptione maiorum ordinum: quia oppositum est de necessitate precepti. sed non a susceptione minorum nisi de congruitate tantum. Ratio primi est: quia maioribus ordinibus est annexum votum continentie ex statuto ecclesie: sed ad illud nullus potest se obligare nisi habens vsum rationis et discretionis: ergo nullus debet secundum statutum ecclesie ad maiores ordines promoueri ante annos discretionis. Ratio secundi est: quia congruum est vt nulli detur gradus cuius actum exercere",{"title":15,"searchDepth":16,"depth":16,"links":1861},[1862],{"id":1842,"depth":16,"text":1843,"children":1863},[1864,1865],{"id":1849,"depth":1756,"text":1850},{"id":1856,"depth":1756,"text":1850},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414va",938,{"description":15},938.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414va","0VbbJmmTfrll4eLCQr7IJ-6Fr2Nu4ZWFyIZYP4I4hjA",{"id":1874,"title":1875,"body":1876,"description":1880,"extension":19,"meta":1883,"navigation":24,"page":1875,"path":1884,"pdf_page":1868,"reading":20,"seo":1885,"sortable_pagination_id":1886,"stem":1887,"__hash__":1888},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414vb.md","414vb",{"type":8,"value":1877,"toc":1881},[1878],[11,1879,1880],{},"non potest: sed actus quorumcumque ordinum etiam minorum non potest debite exerceri nisi ab habentibus vsum rationis et discretionis: ergo non est congruum ante hoc tempus aliquem promoueri etiam ad minores ordines nisi forte esset vigens necessitas et spes magni profectus: veruntamen etas puerilis non impedit a susceptione ordinum quia non est de necessitate sacramenti (vt prius videtur eisdem) quia aliquis potest habere potestatem cuius non habet vsum: Et ideo licet pueri carentes vsu rationis non possint habere executionem ordinis possunt tamen potestatem ordinis recipere et procedentes postea ad eius exercere. Illud autem vltimum videtur satis dubium maxime si per paruulos intelligantur pueri qui omnino carent vsu rationis: primo quia satis videtur absurdum quod talis paruulus posset sacerdos fieri vel episcopus ordinari. Secundo: quia ad susceptionem cuiuslibet sacramenti requiritur propria intentio suscipiendi si sit adultus vel interpretatiua si sit paruulus: sed in tali paruulo si ordinetur de facto non potest esse propria voluntas suscipiendi ordinem cum non habeat vsum rationis: nec interpretatiua: quia licet voluntas parentum vel eorum qui vice parentum gerunt possit esse interpretatiua voluntatis paruulorum quantum ad ea que sunt de necessitate salutis paruulorum corporalis vel spiritualis propter quod intentio parentum eos ad baptismum offerentium vel ecclesie sufficit ad susceptionem baptismi salutaris voluntas tamen parentum non videtur sufficere ad hoc vt paruuli suscipiant sacramentum ordinis quod non est de necessitate salutis sed supererogationis: et constituit hominem in gradu dignitatis: quia quo ad hoc non bene patet quo modo voluntas parentum: vel quorumlibet aliorum sit interpretatiua voluntatis paruulorum cum paruuli licite possint talibus dissentire postquam ad annos discretionis peruenerint. Et verum: quia baptismus ordinatur ad deletionem peccati originalis quod contrahit paruulus ex actu parentum: congruum est quod voluntas parentum sufficiat eis ad suscipiendum baptismi: sed per hoc causa in alijs sacramentis non habet locum. Ad argumenta in oppositum. Ad primum dicendum quod non est simile de ordine et alijs sacramentis potissime quantum ad mulieres: quia alia sacramenta ordinantur contra defectum comunem viris et mulieribus: vt baptismus et eucharistia et penitentia \u002F extrema vnctio \u002F vel ad actum comunem viris et mulieribus: vt confirmatio que ordinatur ad confessionem fidei ad quam tenentur tam viri quam mulieres: sacramentum autem ordinis constituit in gradu excellentie super alios: et doctrine que non competit mulieribus vt dictum est: de pueris autem dicendum est vt in corpore solutionis. Ad secundum dicendum quod illud est verum quando agens agit ex necessitate nature non autem quando agit voluntarie: vel vt instrumentum agentis voluntarij sicut est de illo qui ministrat sacramenta qui non agit nisi secundum formam impositam a principali agente. Ad tertium dicendum quod canones vocant Diaconissam non ab ordine diaconatus sed a benedictione: quia competit ei legere Homeliam in matutinis non autem euangelium in missa. vel ministrare circa altare in missa quod diacono conuenit: presbitera vero vocat canon viduam que habet custodire res ecclesie sicut apparet ex sequenti capitulo mulieres.",{"title":15,"searchDepth":16,"depth":16,"links":1882},[],{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414vb",{"description":1880},938.2,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F414vb","Of4s6QTE5u4dCc5uYe0s6vaYeXnMd0aWQ_nar91UqSg",{"id":1890,"title":1891,"body":1892,"description":15,"extension":19,"meta":1919,"navigation":24,"page":1891,"path":1920,"pdf_page":1921,"reading":20,"seo":1922,"sortable_pagination_id":1923,"stem":1924,"__hash__":1925},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415ra.md","415ra",{"type":8,"value":1893,"toc":1913},[1894,1898,1901,1905,1908,1910],[1712,1895,1897],{"id":1896},"questio-iij","Questio iij.",[11,1899,1900],{},"Deinde queritur de symonia que est vitium contingens quandoque in collatione ordinum. Et primo vtrum sit licitum spiritualia vendere vel emere precio temporali. Videtur quod sic: quia nihil est magis spirituale quam regnum celorum et remissio peccatorum: sed ista licite possunt emi precio temporali. Dicit enim Gregorius in Omelia regnum celorum tantum valet quantum habes. Et Danielis.iiij.dicitur: Peccata tua elemosinis redime: ergo multo fortius alia spiritualia possunt licite emi. Item totum ecclesiasticum officium est spirituale quoddam: maxime misse: deinde orationes publice et priuate: sed pro his licite accipiuntur temporalia: assignantur enim redditus pro missis in capellis dicendis pro anniuersarijs celebrandis: et elemosyne dantur bonis viris pro orationibus priuatis: ergo etc. Item spiritualis actus est prophetizare \u002F predicare \u002F visitare \u002F et corrigere: sed pro his licite accipiuntur temporalia: ergo etc. Probatio minoris: prophetis enim dabantur temporalia: vt patet.B.iij. Item predicatoribus licet accipere stipendia: vt patet.j.Cor.ix. Et prelati etiam corrigentes et visitantes accipiunt procurationes: quare etc.",[1737,1902,1904],{"id":1903},"in-contrarium","In contrarium.",[11,1906,1907],{},"In contrarium est quod dicit Gregorius in registro: et recitatur in decreto paschalis prima.q.iij.cap.altare: vbi dicit sic. altare et decimas et pecuniam dare et spiritum sanctum vendere symoniam et heresim esse nullus fidelium ignorat.",[1737,1909,1788],{"id":1787},[11,1911,1912],{},"Dicendum est quod aliquid potest dici spirituale a spiritu sancto increato vel a spiritu sancto creato. Si a spiritu increato: hoc potest esse dupliciter: quia vel est spirituale per essentiam: vt gratia et cetera dona spiritus sancti: vel per attributionem vt sacramenta que sunt spiritualia per causam sine qua non: et ad hoc antecedentia concomitantia et consequentia: spirituale per essentiam nullo modo vendi potest nec de iure nec de facto. Cuius ratio est: quia in omni venditione res vendita potest transferri a vendente in ementem de facto vel de iure: sed gratia et cetera dona spiritualia per essentiam non possunt transferri in alterum nec de iure nec de facto: ergo non possunt aliquo modo vendi: propter quod in venditione talium semper committitur symonia. Sacramenta vero que sunt spiritualia per causam vendi quidem possunt de facto: sed numquam de iure nec licite. Cuius ratio est triplex ex tribus que sunt in venditione ad que res vendita habet comparationem que sunt precium \u002F vendens \u002F et ipsa venditio. Primo ergo patet propositum ex comparatione rei vendite ad precium sic: illa venditio est de se illicita in qua res vendita non potest per precium recompensari (hoc enim habet natura emptionis et venditionis quod res empta vel vendita compensetur per precium) sed res spiritualis non potest terreno vel temporali precio recompensari: iuxta illud Prouerbi.iij.de sapientia (et fortiori ratione veritate habet de gratia et spiritualibus pertinentibus ad gratiam) quia preciosior est cunctis opibus: et omnia que desiderantur huic non valent comparari: ergo venditio cuiuscumque spiritualis pro quocumque temporali est de se illicita. Hanc rationem tangit beatus Petrus condemnans Simonem primatem symonie: Actuum.viij.dicens: pecunia tua tecum sit in perditionem: que estimasti donum dei pecunia possidere. Secundo patet idem comparando rem venditam ad vendentem sic: illa venditio est de se illicita in qua venditor non est dominus rei vendite sed tantum minister ad dispensandum et non ad vendendum: sed prelatus eccles",{"title":15,"searchDepth":16,"depth":16,"links":1914},[1915],{"id":1896,"depth":16,"text":1897,"children":1916},[1917,1918],{"id":1903,"depth":1756,"text":1904},{"id":1787,"depth":1756,"text":1788},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415ra",939,{"description":15},939.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415ra","ZF3WhoG-8JBuZXs2IWOb8ZTwsyXtm2DsB2O8442Fcco",{"id":1927,"title":1928,"body":1929,"description":1933,"extension":19,"meta":1936,"navigation":24,"page":1928,"path":1937,"pdf_page":1921,"reading":20,"seo":1938,"sortable_pagination_id":1939,"stem":1940,"__hash__":1941},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415rb.md","415rb",{"type":8,"value":1930,"toc":1934},[1931],[11,1932,1933],{},"siasticus constitutus est minister tantum spiritualium ad dispensandum non ad vendendum: ergo si vendantur venditio illa est de se illicita. Maior patet de se.j.q. prima capitulo eos qui per pecuniam: vbi dicitur sic. omnis enim dominus quod habet si vult vendit siue seruum siue quid aliud eorum que possidet: et applicat ad casum nostrum de symonia. Minor probatur sic quod prelatus non sit constitutus a deo dominus spiritualium sed tantum minister et dispensator: primo per illud quod habetur.j.Cor.iiij.sic nos existimet homo vt ministros xpi et dispensatores ministeriorum dei: et Petrus princeps apostolorum vicarius Xpi dicit prima canonica sua ca.iiij.vnusquisque sicut accepit gratiam in alterutrum illam administrantes sicut boni dispensatores multiformis gratie dei: acceperunt autem gratis non ex venditione: sicut dns dixit Mat.x.gratis accepistis gratis date: ergo nullo modo licitum est talia vendere. Tertio patet ex comparatione rei vendite ad naturam venditionis sic. ille contractus est illicitus in quo natura rei repugnat nature contractus: sed sic est in venditione et emptione rei spiritualis: ergo talis est simpliciter illicita. Maior patet de se: quia natura rei debet competere contractui et econuerso. Minor patet quia accessorium sequitur naturam principalis: sacramenta autem accessoria sunt ad gratiam: et ideo sequuntur eius naturam. Natura autem gratie est quod gratis detur alioquin non esset gratia: vt habetur.Ro.xj.natura autem emptionis et venditionis est quod sit contractus non gratuitus: igitur natura gratie et spiritualium annexorum repugnat emptioni et venditioni. Patet igitur ex his quod emptio et venditio est de se illicita: et dicitur symoniaca a Simone qui voluit emere gratiam conferendi spiritum sanctum que videbatur visibiliter dari in sacramento confirmationis per impositionem manuum apostolorum: vt habetur Actuum.viij. Vendentes vero proprie glezite dicuntur: propter illud quod dicit de Glezi.iiij.Regum.iiij.quicumque autem tam ementes quam vendentes possint dici symoniaci: quia Simon voluit illam gratiam emere vt postea opera sua venderet. Et idem dicendum est de antecedentibus ad sacramenta: vt sunt vasa sacra: et ius patronatus quod est ius presentandi aliquem ad beneficium ecclesiasticum: vasa enim sacra nullo modo carius ratione consecrationis sunt vendenda vt scilicet ratione consecrationis eorum aliquid plus valeat ad valorem eius quod est in eis pure corporale: vt materia auri vel argenti. Et sic si vendantur propter necessitatem ecclesie possunt integra vendi: si autem alijs et non ad vsum ecclesie debent primo frangi ne sacra tractentur ab alijs quam a ministris ecclesie: ius vero patronatus per se vendi non potest nec in feudum dari: sed si villa cui ius patronatus est annexum venditur vel in feudum datur ius patronatus transit cum vniuersitate: vt patet extra de iure patronatus capitulo cum seculi: nec propter ius patronatus debet villa vel castrum pluris vendi. Concomitantia vero illa maxime que inseparabilia sunt ab administratione sacramentorum (vt labor corporalis qui est in administratione sacramentorum vel in consecratione ecclesiarum) nullo modo vendi possunt sine vitio symonie: quia labor operantis numquam cadit sub venditione: sed solum opus etiam in pure corporalibus: quia si operarius puta carpentator vel fossor vinearum posset opera exercere sine labore quocumque nihilominus posset ea vendere: et si laborando exerceat predicta opera et ea vendat plus propter laborem nihilominus emens non emit plus propter laborem: sed propter fructum operis ad quem nihil facit labor operantis: quia si",{"title":15,"searchDepth":16,"depth":16,"links":1935},[],{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415rb",{"description":1933},939.2,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415rb","GEIP7fT79iX4wJ2DDDZ7BUy4ZUXTlL3-tjTfxN4aRTA",{"id":1943,"title":1944,"body":1945,"description":1949,"extension":19,"meta":1979,"navigation":24,"page":1944,"path":1980,"pdf_page":1981,"reading":20,"seo":1982,"sortable_pagination_id":1983,"stem":1984,"__hash__":1985},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415va.md","415va",{"type":8,"value":1946,"toc":1974},[1947,1950,1953,1957,1960,1964,1967,1971],[11,1948,1949],{},"sine labore fierent equales fructus fierent ementi predicta opera: vnde labor in se nunquam emitur ex intentione ementis: sed solum opus cui annexus est labor. Et ideo si opus confessionis et administrationis sacramentorum et aliorum spiritualium non potest cadere sub venditione sine vitio symonie: nec per consequens labor qui est in tali opere vendi potest nisi symoniace: dicere oppositum est ridiculum et pietas velamentum excusationis symoniacorum qui possunt dicere non vendimus sacramenta sed laborem quem habemus in baptizando et in celebrando missas et in presidendo et in administratione aliorum sacramentorum. Si quid ergo licite recipit minister ecclesiasticus dispensando sacramenta non recipit illud vt precium operis: vel laboris: sed vt sustentationem ministri: et idem dicendum est de officijs que pertinent ad sacramenta suscepta vt patebit in solutione argumentorum. Bona aute que dicuntur spiritualia a spiritu creato: quedam sunt spiritualia per essentiam: vt scientia et virtutes acquisite: Et hec nullo modo etiam vendi possunt de facto per eandem rationem que posita est prius de gratia et spiritualibus per essentiam. Alia vero sunt spiritualia per attributionem: vt docere \u002F consulere \u002F testificare \u002F et vendere talia non est symoniacum. Sed quandoque est aliud genus peccati: quandoque vero nulla. Quis enim aliquatenus tenetur talia opera exhibere et vendere ea est iniustum. propter quod cum iudex ex officio suo teneatur iudicare et testis ex eo quod subditus est iudicio teneatur testificari: non potest iudex absque iniustitia vendere suum iudicium: nec testis suum testimonium: licet possit expensas petere quas facit veniendo ad locum iudicij et redeundo. Ex quo sequitur quod cum sigillum iudicis non sit nisi testimonium sui iudicij non video quo modo pro sigillo suo iudex possit aliquid petere nisi forte expensas eorum que sunt ad hoc deputatorum: scilicet clericorum scribere et sigillantium.",[11,1951,1952],{},"Cum autem aliquis non tenetur tales operas ex officio exhibere: vendere eas non est illicitum: vnde iurisperitus potest licite vendere suum consilium et aduocatus suum patrocinium.",[1737,1954,1956],{"id":1955},"ad-primum","Ad primum",[11,1958,1959],{},"Ad primum argumentum dicendum quod regnum celorum proprie non venditur cum deus nichil recipiat a nobis: sed meremur illud bonis operibus quod mereri Gregorius vocat emptionem: et improprie. per idem patet ad illud quod dicitur Danielis.iiij. peccata tua elemosinis redime.",[1737,1961,1963],{"id":1962},"ad-secundum","Ad secundum",[11,1965,1966],{},"Ad secundum dicendum quod promissa anniuersario oratione quacumque publica vel priuata non est licitum accipere aliquid temporale vt precium sed vt aliquid ordinatum ad sustentationem ministri: vnde super illud Thimothei.qui bene presunt presbiteris dicit glosa Augustini accipiunt necessitatem sustentationis a populo mercedem autem dispensationis a domino.",[1737,1968,1970],{"id":1969},"ad-tertium","Ad tertium",[11,1972,1973],{},"Ad tertium dicendum quod munera exhibebant bonis prophetis magis in sustentationem eorum vt libere vacarent spiritualibus quam ad emendum munera prophetie sicut dicit Hieronymus super Micheam. si aliter prophete talia recipiebant vt munera prophetie peccabant. Similiter opus predicationis potest esse pro pecunia non tanquam precio sed tanquam re de qua est predicatio. potest enim predicari vt pecunia detur ad fabricam ecclesie vel ad sustentationem pauperum sicut de alijs operibus ecclesie: licitum est etiam eam accipere ad sustentationem predicantium. per idem patet ad quartum quod arguitur sic de visitatione et correctione: quia procuratio quam recipitur non est precium correctionis vel visitationis sed sustentatio ministri: similiter cum quis absoluitur ab excommunicatione pecunia que ibi recipitur non vt precium absolutionis sed vt pena delinquentis: in quo tamen casu multum esset cauenda nota cupiditatis.",{"title":15,"searchDepth":16,"depth":16,"links":1975},[1976,1977,1978],{"id":1955,"depth":1756,"text":1956},{"id":1962,"depth":1756,"text":1963},{"id":1969,"depth":1756,"text":1970},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415va",940,{"description":1949},940.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415va","CsPENe5DxHdsyFkLAx3pyyVmLe2mwy3QcHa5cbyAiXs",{"id":1987,"title":1988,"body":1989,"description":15,"extension":19,"meta":2012,"navigation":24,"page":1988,"path":2013,"pdf_page":1981,"reading":20,"seo":2014,"sortable_pagination_id":2015,"stem":2016,"__hash__":2017},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415vb.md","415vb",{"type":8,"value":1990,"toc":2007},[1991,1995,1998,2001,2004],[1712,1992,1994],{"id":1993},"questio-iiii","Questio .IIII.",[11,1996,1997],{},"Vtrum simonia comittatur illis tribus modis consuetis assignari: scilicet per munus a manu: per munus a lingua: et per munus ab obsequio.",[11,1999,2000],{},"Secundo queritur vtrum simonia comittatur illis tribus modis consuetis assignari: scilicet per munus a manu: per munus a lingua: et per munus ab obsequio. Arguitur sic quod non: quia symonia comittitur sola voluntate vnde sic diffinitur et est studiosa voluntas emendi vel vendendi aliquod spirituale pro temporali: sed talem voluntatem potest aliquis habere sine predictis tribus vel aliquo eorum: ergo etc. Item symonia ortum habuit a Simone a quo nomen accepit: sed ille obtulit sola pecuniam que est munus a manu: vt habetur actuum .viij. ergo per solum munus a manu comittitur symonia. In contrarium est quod dicit Vrbanus papa et habetur in decretis prima questione .iij. capitulo saluator vbi dicitur quod symonia comittitur per munus a lingua et per munus a manu et per munus ab obsequio.",[1737,2002,2003],{"id":1787},"Responsio",[11,2005,2006],{},"Dicendum est quod symonia vt est peccatum sola sola voluntate comittitur sine quocumque exteriori opere sicut et cetera peccata cum omne peccatum essentialiter consistat in actu voluntatis: sed talis symonia non inducit penam iuris sed sola penitentia purgatur: sicut habetur extra de symonia circa finem: symonia autem que inducit penam iuris comittitur tripliciter: scilicet per munus a lingua \u002F et per munus a manu \u002F et per munus ab obsequio. Et ratio huius est: quia symonia consistit in emptione vel venditione spiritualium: emptio autem et venditio non solum consistunt in datione et acceptione pecunie: sed omnium eorum quorum precium potest numismate mensurari: potest enim omnis vinum soluendo precium de blado vel de quocumque alio temporali: sed omnis rei temporalis precium potest numismate mensurari: ergo quicumque pro aliqua re temporali vel comodo dat aliquod spirituale symoniam comittit. Comodum autem temporale potest aliquis expectare tripliciter ab alio: vel ex parte anime sicut est amicitia vel fauor aliquis: et quantum ad hoc est munus a lingua quod consistit in precibus quas exaudiendo acquirit quis amicitiam vel fauorem temporalem. Vel ex parte corporis sicut est aliquis actus corporaliter exercitus et quantum ad hoc est munus ab obsequio. Vel est aliquid exteriorum bonorum mobilium vel immobilium: et sic est munus a manu: propter quod his tribus modis comitti potest symonia cum pro aliquo eorum conferatur aliquod spirituale vel spirituali annexum. Et tamen hic aduertendum quod munus a manu vel est tale et tanti quod presumitur inclinare affectum ad collationem rei spiritualis et tunc comittitur symonia: aut est ita modicum quod non presumitur inclinare affectum et tunc non est symonia et hoc quidem est verum quantum ad iudicium ecclesie que ex exterioribus sic presumit: sed quo ad deum et conscientiam semper est symonia si propter munus magnum vel paruum conferatur quodcumque spirituale. Similiter de munere a lingua quod consistit in precibus distinguitur: quia preces vel fiunt pro digno vel",{"title":15,"searchDepth":16,"depth":16,"links":2008},[2009],{"id":1993,"depth":16,"text":1994,"children":2010},[2011],{"id":1787,"depth":1756,"text":2003},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415vb",{"description":15},940.2,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F415vb","zqFue8b2ko9PWzOwMyqJ_4lAeIzgKYUyHv8r-2rn7mI",{"id":2019,"title":2020,"body":2021,"description":2025,"extension":19,"meta":2051,"navigation":24,"page":2020,"path":2052,"pdf_page":2053,"reading":20,"seo":2054,"sortable_pagination_id":2055,"stem":2056,"__hash__":2057},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416ra.md","416ra",{"type":8,"value":2022,"toc":2046},[2023,2026,2028,2031,2033,2036,2040,2043],[11,2024,2025],{},"fiunt pro indigno: si pro indigno dare patet q nihil aliud mouet ad exaudiendum tales preces nisi fauor precantis aut periculum qd timetur nisi preces potentis exaudiant qpreces dicuntur armate: Et ideo in hoc casu semper est symonia cum ad tales preces aliquid spirituale datur. Si vero preces fiant pro digno quantum ad iudicium hominum probabile est q dans magis moueatur intuitu dignitatis persone q fauore preci. Veritamen si principaliter moueatur fauore preci vel timore rogantis quantum ad dei iudicium symonia committit et rogatus qui dat et rogans si hoc intendat. Similiter intelligendum est de obsequio quia quantuncunque sit honestum: symonia est si pro eo datur ecclesiasticum beneficium. Alio enim modo potest episcopus clericum sibi seruientem remunerare. Si vero episcopus expertus est dignitatem clerici ex diuturnitate temporis quo ei seruiuit potest et licite conferre officium et beneficium ecclesiasticum habendo oculum ad dignitatem et non ad seruitium impensum. Dicit enim Grego.in registro.ecclesiasticis vtilitatibus deseruientes ecclesiastica dignum est remuneratione gaudere. Ratio autem omnium predictorum talis est: Idem est iudicium de pecunia et de omni precio temporali qd potest per pecuniam comparari: sed quodcumque munus a manu magnum vel paruum quodcumque obsequium quantumcumque honestum fauor persone est commodum temporale qd potest per pecuniam comparari: ergo sicut est peccatum symonie si conferatur aliquid spirituale digno vel indigno pro pecunia: similiter est peccatum symonie si conferatur digno vel indigno aliquid spirituale pro munere ab obsequio a manu et a lingua si ad hoc habeat respectum: habet autem respectum ad hoc quando sine his non esset alias collaturus.",[1737,2027,1956],{"id":1955},[11,2029,2030],{},"Ad primum argumenti dicendum q symonia vt est solum peccatum sola voluntate committitur: vt autem inducit penam iuris committitur illis tribus modis: scilicet per munus a manu et munus a lingua et munus ab obsequio: et sic intelligendum est dictum Vrbani pape allegatum in argumento ad oppositum.",[1737,2032,1963],{"id":1962},[11,2034,2035],{},"Ad secundum dicendum est q licet emptiones et venditiones fiant communius mediante pecunia fiunt tamen etiam mediantibus aliis que per pecuniam possunt compensari: et ideo licet communiter mediante pecunia committatur symonia quam Symon obtulit (quia eam in promptu habuit) potest tamen committi aliis modis quibus pecunia possunt suppleri.",[1712,2037,2039],{"id":2038},"questio-v","Questio .V.",[11,2041,2042],{},"Vtrum prelatus aliquis posset excusari a vitio symonie conferendo pro pecunia simplicem canonicatum vel simplex beneficium cui non sit annexa cura animarum vel sacer ordo.",[11,2044,2045],{},"Tertio queritur: vtrum prelatus aliquis posset excusari a vitio symonie conferendo pro pecunia simplicem canonicatum vel simplex beneficium cui non sit annexa cura animarum vel sacer ordo. Et videtur q saltem papa vel inferiores prelati ex commissione pape possint in hoc casu excusari a peccato: quia qd non est symoniacum de se nisi ex iuris prohibitione non ligat papam nec inferiores cum quibus papa dispensat: sed conferre simplicem canonicatum vel aliud beneficium cui non est annexa cura animarum nec sacer ordo non est de se symoniacum sed",{"title":15,"searchDepth":16,"depth":16,"links":2047},[2048,2049,2050],{"id":1955,"depth":1756,"text":1956},{"id":1962,"depth":1756,"text":1963},{"id":2038,"depth":16,"text":2039},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416ra",941,{"description":2025},941.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416ra","8DyJ1BaVbnmYgLNL8YGMHz1R1qDgY6hm5WfsC63lC70",{"id":2059,"title":2060,"body":2061,"description":2065,"extension":19,"meta":2081,"navigation":24,"page":2060,"path":2082,"pdf_page":2053,"reading":20,"seo":2083,"sortable_pagination_id":2084,"stem":2085,"__hash__":2086},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416rb.md","416rb",{"type":8,"value":2062,"toc":2077},[2063,2066,2069,2072,2074],[11,2064,2065],{},"solum ex prohibitione iuris: ergo etc. Maior patet: quia statuta canonum non ligant papam nec illum cum quo papa dispensat sicut nec leges imperatorem: probantur hec.ff.de le.princeps: et.ix.questione.iij.cap.cuncta per mundum. Minor probatur primo per Hostiensem qui dicit hoc expresse extra de symonia supra vitam capituli. Et probatur per rationem: quia non videtur q aliquid sit de se symoniacum nisi emptio et venditio sacramentorum: vt patet per illud qd legitur Actus.viij.vnde radix symonie processisse videtur: Symon enim a quo symonia dicta est voluit pro pecunia emere gratiam conferendi spiritum sanctum que videbat visibiliter dari in sacramento confirmationis per impositionem manuum apostolorum: sed in simplici canonicatu et beneficio sine cura et sacro ordine nulla est obligatio ad susceptionem vel administrationem cuiuscumque sacramenti: ergo vendere vel emere tale beneficium non est de se symoniacum. Item quando spirituale et corporale sunt annexa licitum est ex venditione temporalis transferre spirituale in alterum dummodo propter spirituale non augeatur precium vt patet in iure patronatus qd transit villa vendita: vt habetur extra de iure patronat.cum seculi: sed in simplici canonicatu sunt annexa spiritualia cum temporalibus: scilicet officium cum prebenda ergo cum prebenda posset vendi videtur q cum ea possit transire canonicatus licite dummodo non plus vendatur prebenda propter canonicatum. Item non minus sunt spiritualia sacramenta antecedentia q consequentia: sed antecedentia ad sacramenta vt sunt vasa sacra possunt licite vendi dummodo non plus vendantur ratione consecrationis (vt dictum est in precedente questione) ergo quodcumque beneficium ecclesiasticum cum sit consequens ad sacramenta vel natum consequi potest licite vendi dummodo non plus vendatur ratione spiritualitatis. Et confirmatur: quia pure spirituale nullo modo licitum est vendere: temporale vero omnino potest vendi: ergo qd est partim spirituale et partim temporale (vt canonicatus et prebenda) potest aliquo modo vendi. Item sicut ad imperatorem pertinet dispensatio magistratuum sic ad papam dispensatio officiorum ecclesiasticorum: et sicut non licet ambire magistratum pro pecunia: sed est vitium ambitus: sic non licet ambire beneficium ecclesiasticum pro pecunia sed est vitium symonie: sed imperator vendens magistratum pro pecunia non committit in legem iuliam ambitus: immo tenetur communiter q in curia principis non potest committi ambitus: ergo similiter si papa conferat beneficium ecclesiasticum pro pecunia non committit symoniam.",[1737,2067,2068],{"id":1903},"In contrarium",[11,2070,2071],{},"In contrarium arguitur: quia magis est spirituale authoritas officiandi ecclesiam q authoritas docendi quantumcumque per humanam scientiam: sed authoritas vel licentia docendi non potest sine peccato vendi: vt habet extra ne pro licentia docendi aliquid exigatur quasi per totum: ergo fortiori ratione authoritas officiandi ecclesiam nullo modo licite potest vendi: sed in simplici canonicatu est authoritas officiandi ecclesiam: ergo etc.",[1737,2073,2003],{"id":1787},[11,2075,2076],{},"Responsio. Aliquem excusari a symonia in collatione simplicis beneficii potest dupliciter intelligi. Vno modo q non incurrat penam debitam symoniacis ex statuto iuris. Alio modo q nec culpam committat nec penam iuris incurrat: in primo casu clarum est q papa vel ille cum quo papa dispensat non potest committere symoniam: quia",{"title":15,"searchDepth":16,"depth":16,"links":2078},[2079,2080],{"id":1903,"depth":1756,"text":2068},{"id":1787,"depth":1756,"text":2003},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416rb",{"description":2065},941.2,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416rb","RN46n2E4ebi79P35HZK4DrAuj4A8DBXiKaGYWgFQoRo",{"id":2088,"title":2089,"body":2090,"description":2094,"extension":19,"meta":2140,"navigation":24,"page":2089,"path":2141,"pdf_page":2142,"reading":20,"seo":2143,"sortable_pagination_id":2144,"stem":2145,"__hash__":2146},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416va.md","416va",{"type":8,"value":2091,"toc":2133},[2092,2095,2099,2102,2106,2109,2113,2116,2120,2123,2126,2130],[11,2093,2094],{},"sicut dictum fuit in arguendo sicut leges non ligant imperatorem: ita nec canones papam: sed potius leges vim habent ex imperatore et canones ex authoritate pape: propter quod papa vel ille cum quo dispensat non ligant statuto canonum vel incurrat penam a canone taxatam: et in hoc articulo questio non est dubia. Si aut intelligat secundo modo an scilicet aliquis posset excusari ne in casu nostro committat symoniam: id est culpam symonie: sic questio dubitabilis est maxime de papa. Circa quam proceditur sic: quia primo ostenditur in generali quod papa potest committere culpam symonie sicut quicumque inferior prelatus. Secundo ostenditur specialiter quod in casu nostro papa peccaret vitio symonie sicut quicumque alius.",[1737,2096,2098],{"id":2097},"articulus-primus","Articulus primus",[11,2100,2101],{},"Primum declaratur sic: omne peccatum est deuiatio ab aliqua lege naturali vel diuina vel humana recte posita: vnde Ambrosius dicit quod peccatum est dictum factum vel concupitum contra legem dei: quicumque autem lex loquitur his qui sub lege sunt. Ro.iij. Ex quo potest argui: omnis homo faciens contra legem cui subiectus est peccat: sed omnis homo vendens spirituale pro temporali peccat contra legem naturalem et diuinam cui omnes subiecti sunt tam papa quam alij: quicumque ergo talis peccat: et non nisi peccato symonie: ergo etc. Maior patet ex his que dicta sunt statim: minor vero ex his que dicta sunt in precedente questione.",[1737,2103,2105],{"id":2104},"articulus-secundus","Articulus secundus",[11,2107,2108],{},"Quantum ad secundum sic proceditur: quia primo ponitur opinio aliorum: dehinc illud quod verius creditur. Quantum ergo ad primum est sciendum quod quidam distinguunt quod aliquid potest dici symoniacum dupliciter. Vno modo de se: et ideo prohibetur in iure. Alio modo ex sola iuris prohibitione: de se sunt symoniaca que prohibentur vendi in nouo et veteri testamento vt sacramenta: cetera vero sunt tantum symoniaca quia prohibita: et hec distinctio habetur extra de officio iudicis dele. cap. ex parte in glosa ordinaria: cui concordat Innocentius et Hostiensis. hoc supposito dicitur",[1737,2110,2112],{"id":2111},"opinio","Opinio",[11,2114,2115],{},"quod papa peccaret peccato symonie in omnibus que essent de se symoniaca: in alijs autem non: vendere autem simplicem canonicatum vel simplex beneficium ecclesiasticum non est symoniacum nisi quia prohibitum vt in eadem glosa dicatur: propter quod papa qui non ligatur aliqua prohibitione iuris positiui non committit vitium symonie in hoc casu etiam quo ad culpam.",[1737,2117,2119],{"id":2118},"improbatio-huius-opinionis","Improbatio huius opinionis",[11,2121,2122],{},"Sed hic est duplex defectus. Primus est quia distinctio non est bona. Secundus est quia conclusio non est vera. Primum patet duabus rationibus et exemplo.",[11,2124,2125],{},"Prima ratio est talis: circa illud quod non est de se malum nisi quia prohibitum non potest peccari nisi peccato simplicis inobedientie: quia in talibus tota ratio peccati est ex transgressione prohibitionis et non ex natura facti: transgressio autem prohibitionis est peccatum solius inobedientie: si ergo venditio simplicis beneficij non sit de se symoniaca impossibile est quod ex prohibitione iuris sit aliud nisi sola inobedientia.",[1737,2127,2129],{"id":2128},"secunda-ratio","Secunda ratio",[11,2131,2132],{},"Secunda ratio est talis: symonia est venditio rei spiritualis pro temporali: sed prohibitio iuris non mutat naturas rerum vt de temporali faciat spirituale vel econuerso: ergo vbi non est symonia ex natura rei non potest esse ex prohibitione iuris. hoc etiam patet per exempla: quia comedere pluries in die non est de se illicitum sed solum ex prohibitione iuris quo ad dies ieiuniorum: qui autem comedit diebus ieiuniorum pluries in die non peccat nisi peccato solius inobedientie: similiter mentiri iocose non est nisi peccatum veniale: Si autem superaddat preceptum prelati ne quis mentiatur: tunc mentiendo non additur simplici mendacio nisi peccatum solius inobedientie: et sic est in omnibus quia prohibitio hominis vel iuris non addit nisi peccatum simplicis inobedientie: quia tamen predicta distinctio in iure notatur per iurisperitos: ideo ne",{"title":15,"searchDepth":16,"depth":16,"links":2134},[2135,2136,2137,2138,2139],{"id":2097,"depth":1756,"text":2098},{"id":2104,"depth":1756,"text":2105},{"id":2111,"depth":1756,"text":2112},{"id":2118,"depth":1756,"text":2119},{"id":2128,"depth":1756,"text":2129},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416va",942,{"description":2094},942.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416va","JCnh6vERiO2RYemJpR-G-WPbtQ8L06Coyug9P8aOOtw",{"id":2148,"title":2149,"body":2150,"description":2154,"extension":19,"meta":2184,"navigation":24,"page":2149,"path":2185,"pdf_page":2142,"reading":20,"seo":2186,"sortable_pagination_id":2187,"stem":2188,"__hash__":2189},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416vb.md","416vb",{"type":8,"value":2151,"toc":2179},[2152,2155,2159,2162,2166,2169,2172,2176],[11,2153,2154],{},"videamur totaliter reprobare dictum iuristarum potest exponi sic: quod illud quod non est symoniacum de se potest esse symoniacum ex prohibitione non quidem quo ad culpam: quia ibi non potest esse culpa symonie sed inobedientie (vt dictum est) sed quo ad penam: Quia faciens contra talem prohibitionem iuris simili pena punitur acsi esset vere symoniacus. contingit autem quandoque quod illa peccata simili nomine censentur que pena simili puniuntur: et hoc modo aliquid dicitur symoniacum quia prohibitum: sicut permutatio beneficiorum que fit sine authoritate superioris non est de se symoniaca: posset enim quis licite permutare canonicatum suum in canonicatum alterius (si hoc faceret ea intentione vt proficeret magis in alia ecclesia quam in ea quam habet) nisi prohibitio iuris esset in contrarium: propter quam hoc iudicatur symoniacum nisi fiat authoritate superioris cuius est iudicare ne quis transferat de ecclesia in ecclesiam cupiditate maioris lucri et non animo magis proficiendi.",[1737,2156,2158],{"id":2157},"conclusio","Conclusio",[11,2160,2161],{},"Conclusio etiam non est vera: quia venditio beneficij ecclesiastici est de se symoniaca vt postea patebit et est prohibita iure diuino in euangelio Matthei.x. non quidem in se sed in suo simili: non est enim minus spirituale authoritas eligendi episcopum et officiandi ecclesiam quam authoritas predicandi: sed in simplici canonicatu est authoritas eligendi episcopum et officiandi ecclesiam: cum ergo predicatio prohibeatur vendi Matthei.x. Similiter (immo fortiori ratione) prohibetur vendi authoritas eligendi episcopum siue officiandi ecclesiam que est in simplici canonicatu.",[1737,2163,2165],{"id":2164},"dicendum","Dicendum",[11,2167,2168],{},"Dicendum est ergo aliter quod conferre pro pecunia simplicem canonicatum est symoniacum de se et non solum ex iuris prohibitione. Hoc patet sic. in simplici canonicatu sunt duo scilicet officium ad quod quis mancipatur: et beneficium temporale quod inde percipitur: beneficium enim datur propter officium ad sustentationem ministri.",[11,2170,2171],{},"Istud autem beneficium non est aliud quoddam emolumentum temporale datum a fundatoribus ecclesiarum et alijs deuotis personis loco et officio pro sustentatione ministri qui debet in loco officiare: instituere autem ministrum pro tali officio et pro tali loco pertinet ad prelatum cuius est iudicare de idoneitate ministri: sed quod institutus recipiat beneficium non est ex dono prelati qui nihil iuris habet in beneficio quo ad hoc: sed ex dono fundatorum qui tale beneficium dederunt ministro seruituro et in tali loco et in tali officio: et hoc satis innuitur in authoritate de sanctissimis episcopis et clericis: Si quis oratorium donationis collatione.ix. vbi expresse dicatur quod fundatores ecclesiarum debent expensas clericis ministrare: sed clerici debent institui per episcopum: et instituti debent obsequium dare suis ecclesijs et adimplere ministerium ecclesiasticum. Ex quo sic arguitur: dare spirituale pro temporali est de se symoniacum et contra ius naturale et diuinum: vt patet ex precedenti questione: sed vendere simplicem canonicatum est dare directe spirituale pro temporali: ergo est de se symoniacum: et contra ius naturale et diuinum: sed hic nullus potest excusari a peccato: ergo etc. Minor patet ex dictis: quia prelatus non dat aliquod beneficium nisi quia instituit ministrum loco et officio: institutio autem ministri ad diuinum officium est pure spiritualis prout nunc loquimur de spirituali: quod de facto vendi potest: ergo etc.",[1737,2173,2175],{"id":2174},"ad-primum-argumentum","Ad primum argumentum",[11,2177,2178],{},"Ad primum argumentum principale dicendum est per interemptionem minoris: et quod dicit Hostiensis non",{"title":15,"searchDepth":16,"depth":16,"links":2180},[2181,2182,2183],{"id":2157,"depth":1756,"text":2158},{"id":2164,"depth":1756,"text":2165},{"id":2174,"depth":1756,"text":2175},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416vb",{"description":2154},942.2,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F416vb","dqvPPLugKRmSc_gonfWzTe_45CqKdjZLv95uoR6RFLU",{"id":2191,"title":25,"body":2192,"description":2196,"extension":19,"meta":2219,"navigation":24,"page":25,"path":2220,"pdf_page":28,"reading":20,"seo":2221,"sortable_pagination_id":2222,"stem":2223,"__hash__":2224},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F417ra.md",{"type":8,"value":2193,"toc":2214},[2194,2197,2199,2202,2204,2207,2211],[11,2195,2196],{},"est necessarius sequi nisi quis voluerit: quod autem subditur quod in scriptura sacra non inuenitur damnatum aliquid vel simoniaci nisi benedictio sacramentorum et operatio miraculorum: falsum est. Math. ca. x prohibetur vendi omnes actus spirituales ad quorum aliquos simplex canonicatus deputat: in lege etiam veteri reprobat quod aliquis fieret minister per pecuniam: vt habetur tertij Reg. xiij. quod quicunque volebat implebat manum suam et fiebat sacerdos excelsorum.",[1737,2198,1963],{"id":1962},[11,2200,2201],{},"est quod non est simile de iure patronatus et de collatione beneficiorum: quia ius patronatus cum transit vendita villa vel castro non venditur directe et primo: quia super ipsum non cadit venditio sed super villa vel castro: nec venditur etiam secundario quia non plus vendit villa vel castrum propter ius patronatus annexum alioquin inesset simonia: sed si venderet beneficium ecclesiasticum venditio caderet directe super illud quod est spirituale: quia prelatus non habet aliter dare beneficium nisi quibus instituere ministrum ad officium: Et ideo si aliquid venderetur hoc primo modo venderetur rone huius quodcunque temporale annexum: et sic caderet venditio directe super illud quod est spirituale quod non potest fieri sine vitio symonie.",[1737,2203,1970],{"id":1969},[11,2205,2206],{},"patet per idem: quia accidentia ad sacramenta vt vasa sacra possunt vendi licite dummodo non vendant plus rone consecrationis: quia super illud quod est corporale cadit venditio directe: sed officium persequens ad sacramentum est per se spirituale: et ideo vendi non potest nec rone temporalis beneficij annexi consequentis cum non transferat nisi prius translato beneficio: patet quod oportet venditionem primo cadere super officium quod est spirituale: et per hoc patet ad sequentem confirmationem: quia quando aliquid est primo corporale et primo spirituale potest aliquo modo vendi rone corporalis quando vendens directe et per se potest illud corporale in aliud transferre et non mediate spirituali quod non est in proposito.",[1737,2208,2210],{"id":2209},"ad-quartum","Ad quartum",[11,2212,2213],{},"dicendum quod imperator vendens magistratum licet non peccet in lege iulia peccat tamen in legem naturalem cui subijcitur: similiter papa si vendat quodcunque officium ecclesiasticum licet non peccet in canone cui non subijcitur: peccat tamen in lege diuina cui subijcitur.",{"title":15,"searchDepth":16,"depth":16,"links":2215},[2216,2217,2218],{"id":1962,"depth":1756,"text":1963},{"id":1969,"depth":1756,"text":1970},{"id":2209,"depth":1756,"text":2210},{},"\u002Freadings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F417ra",{"description":2196},943.1,"readings\u002Ftranscription\u002Fdurandus-sentences-simony\u002F417ra","2owyAdnI0Ot5sE_5Lhg1Y70cdQXjTr61qMRcGwAWKs4",[2226,2249,2280,2319,2359,2406,2432,2475,2498,2539,2582,2619,2707,2777,2825],{"id":2227,"title":2228,"body":2229,"description":15,"extension":19,"meta":2244,"navigation":24,"page":26,"path":2245,"pdf_page":29,"reading":20,"seo":2246,"sortable_pagination_id":1725,"stem":2247,"__hash__":2248},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F413va.md","The Meaning of This Twenty-Fifth Distinction, in General and in Particular",{"type":8,"value":2230,"toc":2241},[2231,2234,2238],[1708,2232,2228],{"id":2233},"the-meaning-of-this-twenty-fifth-distinction-in-general-and-in-particular",[1712,2235,2237],{"id":2236},"it-is-also-customary-to-ask-whether-heretics-can-confer-orders","It Is Also Customary to Ask Whether Heretics [Can Confer Orders]",[11,2239,2240],{},"Above, the Master determined [the doctrine] concerning the sacrament of orders; here he determines concerning those who administer the sacrament and those who receive it. He divides [the treatment] into two parts. First he inquires concerning heretics: namely, whether they can ordain. Second, concerning simoniacs in particular.",{"title":15,"searchDepth":16,"depth":16,"links":2242},[2243],{"id":2236,"depth":16,"text":2237},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F413va",{"title":2228,"description":15},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F413va","WKptNUjpQmrY2DzBwuhuB0G7jVIK-KlBLLpQnfAyviM",{"id":2250,"title":1730,"body":2251,"description":2255,"extension":19,"meta":2275,"navigation":24,"page":1730,"path":2276,"pdf_page":29,"reading":20,"seo":2277,"sortable_pagination_id":1760,"stem":2278,"__hash__":2279},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F413vb.md",{"type":8,"value":2252,"toc":2272},[2253,2256,2260,2263,2266,2269],[11,2254,2255],{},"The second part begins at “Concerning Simoniacs.” [This] part [has] three [subdivisions]. First he puts forward the first question and sets out an authority on one side, namely that heretics cannot confer the sacrament of orders. Second he sets out authorities on the contrary side. Third he determines [the question] according to the solutions of various [doctors]. The second [subdivision begins] at “Others, however, on the contrary.” The third at “But here, a certain one determines.” The second principal part, in which he inquires concerning simoniacs, [he] divides into three parts. First he shows who are simoniacs. Second, how they can ordain. Third, he sets forth a certain distinction of simoniacal wickedness. The second [part begins] at “There is, however, a difference between them.” The third at “Simoniacal heresy, moreover.”",[1737,2257,2259],{"id":2258},"in-particular","In Particular",[11,2261,2262],{},"First he speaks and treats first of whether heretics cut off from the Church can confer holy orders, and whether those ordained by them ought to be reordained; and he says that this question is difficult on account of the diversity and contrariety of the doctors regarding it. For some say that heretics cannot ordain, and that those ordained by them do not receive grace; for Innocentius says that they have only the right to baptize, because they cannot give the Holy Spirit, and that those ordained by them do not receive grace and ought not to be received in their orders — though not [to be excluded from] lay communion. And Gregorius says that the [ordinations] of the Arians are a sacrilegious execration. Cyprianus also says that the sacraments of heretics are empty and sacrilegious. Hieronymus also says that what is offered by heretics is defiled and odious to God. Leo also says that [sacraments performed] outside the Church are neither valid nor true sacrifices.",[11,2264,2265],{},"Thereafter he sets out the contrary opinion of those who say that orders can be transmitted by heretics and that those ordained by them need not be reordained; which Augustinus above all appears to maintain, saying that just as they have the right to baptize, so also to ordain — but heretics [do so] to their own perdition, Catholics truly unto salvation. Gregorius also says that one who has been ordained once ought never to be reordained.",[11,2267,2268],{},"Thereafter, concerning the point of uncertainty, he touches on four opinions, of which the second and third coincide. The first opinion is that of those who say that heretics, before they have been cut off by sentence of the Church, can ordain, and those ordained by them cannot be reordained; but after they have been manifestly cut off by sentence of the Church, they can no longer ordain nor consecrate the Body of the Lord. And to the authorities of Augustinus they respond that these must be understood as speaking of heretics not yet manifestly cut off by sentence of the Church, and not of others. The second opinion is that of those who say that all sacraments celebrated by heretics even manifestly cut off, [so long as they are celebrated] according to the form of the Church, are true and valid; those celebrated by heretics outside the form of the Church are neither true nor valid. And from this the third opinion extends further, saying that sacraments celebrated by heretics in the form of the Church are true and valid in themselves, but as regards their effect they are false and empty in those who administer them wrongly and in those who receive them wrongly. The fourth opinion is that of those who say that heretics who were ordained within the Church retain the right to ordain and consecrate after they have departed from the Church, but those who were ordained while already in heresy lack this right.",[11,2270,2271],{},"Thereafter he treats of simoniacs and says there is no doubt that they are heretics, even if they ordain and consecrate before the sentence of degradation. Simoniacs, however, though properly speaking those are called simoniacs who wish to buy spiritual things — like Simon [Magus] — and Gehazites those who wish to sell them — like Gehazi — yet by the common name both these and those are called simoniacs. There is moreover a difference between those who receive ordination from simoniacs: for those who knowingly receive orders from them have their ordination entirely annulled as regards the exercise of orders; but those who do not know that their ordainers are simoniacs, their ordination is mercifully tolerated. Simoniacs, moreover, are not only those who buy consecrations but also those who buy the things that derive from consecrations.",{"title":15,"searchDepth":16,"depth":16,"links":2273},[2274],{"id":2258,"depth":1756,"text":2259},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F413vb",{"description":2255},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F413vb","eHv_dE-6MZeY1jl-2GFG4rs0K5dE4wZVvxNJZ491QD8",{"id":2281,"title":1765,"body":2282,"description":2286,"extension":19,"meta":2314,"navigation":24,"page":1765,"path":2315,"pdf_page":1800,"reading":20,"seo":2316,"sortable_pagination_id":1802,"stem":2317,"__hash__":2318},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414ra.md",{"type":8,"value":2283,"toc":2308},[2284,2287,2291,2295,2298,2301,2305],[11,2285,2286],{},"For one who sells something without which another thing cannot be had leaves neither item unsold, and therefore the transaction falls under the category of purchase. He then draws a distinction concerning simony in the conferral of orders. One person is ordained simoniacally by simoniacal parties when both the one ordained and the one ordaining consent to the simony; such persons must be deprived of their own rank according to the canons. Another is ordained simoniacally by non-simoniacal parties when the one ordained consents to the simony but the ordaining party does not, being ignorant of it; such a person must likewise be removed from his office. Yet another is ordained in a non-simoniacal manner on his own part, yet by simoniacal parties, when the one ordained is ignorant of the simony and the ordaining party commits it knowingly; such persons are mercifully tolerated in their office. He then adds that according to the ancient canons no one ought to be advanced to the subdiaconate before the age of fourteen, nor to the diaconate before fifteen, nor to the priesthood before thirty — and from that age onward one may be elected to the episcopate.",[1712,2288,2290],{"id":2289},"question-one","Question One.",[1737,2292,2294],{"id":2293},"whether-every-bishop-can-confer-holy-orders","Whether Every Bishop Can Confer Holy Orders.",[11,2296,2297],{},"Concerning this distinction, the first question concerns those who can confer orders, and the second concerns the impediments that may affect the conferral of orders. With respect to the first question, it is asked whether every bishop can confer holy orders. He argues that not every bishop can do so, as follows: an instrumental agent acts only when it is conjoined to the principal agent; but the minister of the sacraments is an instrumental agent with respect to Christ, who is their institutor; therefore no minister can confer the sacraments unless he is conjoined to Christ. But a heretic is not conjoined to Christ — not through [personal] faith, since he is in unbelief, nor through the faith of the Church, since he has been cut off from the Church. Therefore a bishop who is a heretic or has been cut off from the Church cannot confer orders. Furthermore, to promote someone to orders is a greater act than to absolve from sin or from a sentence of law; if a bishop who is a heretic or has been cut off from the Church cannot absolve from sins or from sentences, then neither can he ordain.",[11,2299,2300],{},"In opposition he argues that a priest, however heretical or cut off from the Church, can confect the sacrament of the Eucharist, as is shown in Distinction 33. Therefore a bishop, however heretical or cut off from the Church, can confer orders. The proof of this consequence is as follows: just as sacerdotal consecration is ordered toward the confection of the sacrament of the Eucharist, so episcopal [consecration] is ordered toward the ordination of the ministers of the Church.",[1737,2302,2304],{"id":2303},"response","Response.",[11,2306,2307],{},"Concerning this question two things must be examined. The first is that every bishop can confer all orders. The second is that only a bishop can confer them, at least the major orders. The first is evident. For a bishop by virtue of his episcopal order possesses, by office, the administration of all the sacraments; in those who possess orders, the higher rank can do whatever the lower can do, and still more besides. Since, therefore, episcopal consecration is the highest consecration conferred in the Church, the power given through it is superior with respect to all others. A bishop can therefore do whatever all those of inferior rank can do in the administration of the sacraments, and yet more: the fullness of the administration of the sacraments resides with the bishop. From this he argues as follows: if not every bishop could confer all orders, this would be either on account of unworthiness of life (because he is wicked), or on account of a defect of faith (because he is a heretic), or on account of a sentence of the Church (because he is excommunicated, suspended, or otherwise cut off), or on account of deprivation of order (because he is degraded). But none of these prevents him from conferring valid orders; therefore, etc. The minor is evident. First, with respect to two of its points — namely unworthiness of life and defect of faith — these do not prevent him from being able to confer valid orders,",{"title":15,"searchDepth":16,"depth":16,"links":2309},[2310],{"id":2289,"depth":16,"text":2290,"children":2311},[2312,2313],{"id":2293,"depth":1756,"text":2294},{"id":2303,"depth":1756,"text":2304},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414ra",{"description":2286},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414ra","fOWp8AYr46_Osgl3DhFI8PXKEYhDTkahm82a4bN0PJI",{"id":2320,"title":1807,"body":2321,"description":2353,"extension":19,"meta":2354,"navigation":24,"page":1807,"path":2355,"pdf_page":1800,"reading":20,"seo":2356,"sortable_pagination_id":1832,"stem":2357,"__hash__":2358},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414rb.md",{"type":8,"value":2322,"toc":2350},[2323,2337,2341,2344,2347],[11,2324,2325,2326,2329,2330,2332,2333,2336],{},"because that which derives its efficacy ",[47,2327,2328],{},"ex opere operato"," is not frustrated by the unworthiness of the one performing it, provided that the elements required for the necessity of the act are present. But the sacrament of orders derives its efficacy ",[47,2331,2328],{},"; therefore wickedness of life and defect of personal faith, which pertain to the unworthiness of the minister, do not prevent a bishop from being, by virtue of his consecration, the minister of all orders (as has been shown), and from conferring valid orders, provided he observes the proper form and matter that are required for the necessity of the sacrament. Moreover, for the actual exercise of an act, a habit — which merely determines the mode — is never strictly necessary; what suffices is the power by which anyone can act, as the very name “power” signifies. But grace and faith, through which one lives a good life, are certain habits; therefore they are not required in order to be able to confer orders, but only in order that orders be conferred licitly and rightly. Second, the same minor is evident with respect to the remaining points — namely that an excommunicated or degraded bishop can confer all orders — because if he could not, it would be either because he had been deprived of the power itself, or only of the exercise of right but not of the exercise of fact. It cannot be said that he is deprived of the power, because what is given through consecration always remains as long as the consecrated reality remains; but the power of conferring orders is given to a bishop in his consecration, and therefore always remains and cannot be lost. Nor is he deprived of the exercise of fact, because the exercise of fact corresponds to power — for power is that by which we can act — whereas the exercise of right, beyond power, requires lawful use. Since, therefore, through excommunication and degradation a bishop is not deprived of the power to confer orders, he is consequently not deprived of the exercise of fact; he is, however, deprived of the exercise of right, because he confers orders illicitly and to his own damnation and to that of one who knowingly receives them. This is expressly determined in the text by Augustinus, as found at ",[47,2334,2335],{},"prima questione prima capitulo quis quidem",".",[1737,2338,2340],{"id":2339},"second-article","Second Article.",[11,2342,2343],{},"The second [point] is evident — namely that only a bishop can confer orders, at least the major orders — because it is no lesser thing to place commanders over an army than to enroll soldiers; but it belongs to the bishop alone to enroll soldiers in the army of the Church Militant through the sacrament of confirmation, as was shown above in Distinction 7. Therefore it belongs all the more to the bishop alone to place commanders in the Church, which is done through the sacrament of orders, especially with regard to the major orders.",[11,2345,2346],{},"To the first argument it must be said that a bishop, however wicked, heretical, or degraded, remains joined to Christ as principal agent in the administration of the sacraments by reason of the ministerial power he received in his consecration, and by reason of the faith of the Church, provided he intends to do what the Church does — even if he does not believe that it is valid.",[11,2348,2349],{},"To the second it must be said that the case of ordination and the case of absolution from sins and from sentences are not alike, because the ability to ordain another belongs to a bishop by reason of his episcopal consecration, which is not and cannot be lost through any fault or sentence. For this reason a heretical bishop, even one cut off from the Church, can ordain another. But the ability to absolve from sins and from sentences belongs to a bishop by reason of pastoral charge or jurisdiction, which can be taken away by a superior, because the universal care of the Church and jurisdiction over all Christians was entrusted to Peter alone, for himself and for his successors. From them it is derived to others, and by them it is taken away, as the pope — the successor of Peter — judges expedient for the Church to ordain. By his arrangement, a heretic and one cut off from the Church to whatever degree is deprived of pastoral charge and jurisdiction, and therefore cannot [absolve] from sins or from sentences.",{"title":15,"searchDepth":16,"depth":16,"links":2351},[2352],{"id":2339,"depth":1756,"text":2340},"because that which derives its efficacy ex opere operato is not frustrated by the unworthiness of the one performing it, provided that the elements required for the necessity of the act are present. But the sacrament of orders derives its efficacy ex opere operato; therefore wickedness of life and defect of personal faith, which pertain to the unworthiness of the minister, do not prevent a bishop from being, by virtue of his consecration, the minister of all orders (as has been shown), and from conferring valid orders, provided he observes the proper form and matter that are required for the necessity of the sacrament. Moreover, for the actual exercise of an act, a habit — which merely determines the mode — is never strictly necessary; what suffices is the power by which anyone can act, as the very name “power” signifies. But grace and faith, through which one lives a good life, are certain habits; therefore they are not required in order to be able to confer orders, but only in order that orders be conferred licitly and rightly. Second, the same minor is evident with respect to the remaining points — namely that an excommunicated or degraded bishop can confer all orders — because if he could not, it would be either because he had been deprived of the power itself, or only of the exercise of right but not of the exercise of fact. It cannot be said that he is deprived of the power, because what is given through consecration always remains as long as the consecrated reality remains; but the power of conferring orders is given to a bishop in his consecration, and therefore always remains and cannot be lost. Nor is he deprived of the exercise of fact, because the exercise of fact corresponds to power — for power is that by which we can act — whereas the exercise of right, beyond power, requires lawful use. Since, therefore, through excommunication and degradation a bishop is not deprived of the power to confer orders, he is consequently not deprived of the exercise of fact; he is, however, deprived of the exercise of right, because he confers orders illicitly and to his own damnation and to that of one who knowingly receives them. This is expressly determined in the text by Augustinus, as found at prima questione prima capitulo quis quidem.",{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414rb",{"description":2353},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414rb","fmnBwHAi13odxCw8vawIT2KUv9VFDgCx8isHW_Rk8U8",{"id":2360,"title":1837,"body":2361,"description":15,"extension":19,"meta":2401,"navigation":24,"page":1837,"path":2402,"pdf_page":1868,"reading":20,"seo":2403,"sortable_pagination_id":1870,"stem":2404,"__hash__":2405},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414va.md",{"type":8,"value":2362,"toc":2395},[2363,2367,2381,2383,2390,2392],[1712,2364,2366],{"id":2365},"question-2","Question 2.",[11,2368,2369,2370,2373,2374,2377,2378,2336],{},"Second, we inquire about the defects that can occur in connection with orders. And first concerning the defect of nature, and second concerning the defect of fault. With respect to the first, the question is whether a defect of nature — such as sex or age — prevents someone from receiving orders. This is to ask whether a woman or a child can be ordained. It is argued that they can, because the case seems analogous to that of orders and other sacraments; but both men and women, both infants and adults, can receive other sacraments — such as baptism, the Eucharist, and the like — therefore [they can receive orders as well]. Moreover, things that are of the same species can receive the actions of the same agent; but man and woman, adult and child, are of the same species; therefore they can be equally ordained by a bishop. To the same effect is what is stated at ",[47,2371,2372],{},"27 q. 1"," on the deaconess, ",[47,2375,2376],{},"cap. Diaconissa",", and at ",[47,2379,2380],{},"dist. 33 cap. presbiteri",[1737,2382,1850],{"id":1849},[11,2384,2385,2386,2389],{},"To the contrary: the office of teaching is annexed to orders, but it is not fitting for children or women to teach — for children, on account of their deficiency of reason; for women, on account of the prohibition of the Apostle [at] 1 Timothy 2: “I do not permit a woman to teach in the church, nor to have authority over a man.” Therefore, [they cannot be ordained]. Moreover, it falls to the ordained to handle the sacred vessels, but this is not permitted to women, as stated at ",[47,2387,2388],{},"dist. 22 cap. sacratas","; and a woman is not to be ordained.",[1737,2391,1850],{"id":1856},[11,2393,2394],{},"Response. Something can impede reception of orders either because its opposite is required by the necessity of the sacrament, or by the authority of a precept, or by the fittingness and propriety of the one receiving. In the first way, the female sex impedes reception of orders, because the male sex is required by the necessity of the sacrament, the principal cause of which is the institution of Christ, whose prerogative it was to institute the sacraments both with respect to those who administer them and those who receive them. Now Christ ordained only men — at the Last Supper, when he conferred on them the power of consecrating, and after the Resurrection, when he gave them the Holy Spirit, saying “Whose sins you shall forgive,” etc. — nor did he promote his own mother (although she was the holiest of all women) to any grade of orders. The Apostle also, who handed down to us what he received from the Lord (as stated at 1 Corinthians 11), indicates that women ought not to be ordained, nor to hold in the Church the grade of teaching that pertains to the ordained, as was touched on in the arguments above. Nor can it be said that this proceeds merely from the arrangement of the Apostles and not from the institution of Christ, because to take away from someone a dignity that is beneficial and was granted by Christ himself cannot be without prejudice — just as it would be prejudicial in temporal affairs. But the dignity of orders is beneficial for the advancement of salvation in those who use it rightly; therefore, if it had been granted by Christ that women could be ordained, this could not be taken from them without prejudice. It must be held, therefore, that women cannot be ordained by the institution of Christ. The argument from fittingness, moreover, is this: through orders a person is placed in a grade of preeminence over others who are not ordained; but such a grade does not befit women in relation to men — rather, a state of subjection is fitting for them, on account of the weakness of the body and the imperfection of reason. Therefore, [they cannot be ordained]. Thus the female sex impedes reception of orders because its opposite is required by the necessity of the sacrament. Youthful age, however (as some say), impedes reception of the major orders because its opposite is required by the necessity of a precept, but does not impede reception of the minor orders except by reason of fittingness alone. The reason for the first is that to the major orders is annexed the vow of continence by statute of the Church, but no one can bind himself to this who does not have the use of reason and discretion; therefore, according to the statute of the Church, no one ought to be promoted to the major orders before the years of discretion. The reason for the second is that it is fitting that no one be given a grade whose act he cannot exercise;",{"title":15,"searchDepth":16,"depth":16,"links":2396},[2397],{"id":2365,"depth":16,"text":2366,"children":2398},[2399,2400],{"id":1849,"depth":1756,"text":1850},{"id":1856,"depth":1756,"text":1850},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414va",{"description":15},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414va","TWx9ZWt4m8vjb_oyjB9T9T8Hd1nGuMh8SoMsoHgUia4",{"id":2407,"title":1875,"body":2408,"description":2426,"extension":19,"meta":2427,"navigation":24,"page":1875,"path":2428,"pdf_page":1868,"reading":20,"seo":2429,"sortable_pagination_id":1886,"stem":2430,"__hash__":2431},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414vb.md",{"type":8,"value":2409,"toc":2424},[2410],[11,2411,2412,2413,2416,2417,2420,2421,2336],{},"but the act of any orders whatsoever, even the minor ones, cannot be duly exercised except by those who have the use of reason and discretion; therefore it is not fitting for anyone to be promoted even to the minor orders before this time, unless perhaps there should be a pressing necessity and hope of great advancement. Nevertheless, youthful age does not impede reception of orders as though it were contrary to the necessity of the sacrament (as the same authors seem to hold), because someone can have a power whose use he does not yet possess. And therefore, although children lacking the use of reason cannot have the exercise of orders, they can nevertheless receive the power of orders, and upon advancing [in age] can afterward exercise it. That last point, however, seems quite doubtful — especially if by “little ones” we understand children who entirely lack the use of reason. First, because it seems quite absurd that such a small child could be made a priest or ordained a bishop. Second, because for the reception of any sacrament there is required a proper intention of receiving if the person is an adult, or an interpretive [intention] if the person is an infant. But in such a small child, if he is ordained ",[47,2414,2415],{},"de facto",", there cannot be a proper will to receive the order, since he does not have the use of reason; nor can there be an interpretive one, because although the will of parents, or of those who act in place of parents, can serve as the interpretive will of little ones with respect to what is necessary for their bodily or spiritual salvation — on account of which the intention of parents offering them for baptism, or of the Church, suffices for the reception of saving baptism — nevertheless, the will of parents does not seem to suffice for little ones to receive the sacrament of orders, which is not necessary for salvation but is supererogatory and establishes a person in a grade of dignity. For in this regard it is not readily apparent how the will of parents, or of any others, could be interpretive of the will of little ones, since the little ones may lawfully dissent from such arrangements once they arrive at the years of discretion. And the reason is this: because baptism is ordered to the deletion of original sin, which the child contracts through the act of its parents, it is fitting that the will of the parents suffice for receiving baptism; but this rationale has no place in the case of other sacraments. To the arguments on the opposing side: to the first it must be said that the case of orders and of other sacraments is not alike, especially with respect to women, because the other sacraments are ordered against a defect common to men and women — such as baptism, the Eucharist, penance, and extreme unction — or are ordered to an act common to men and women — such as confirmation, which is ordered to the confession of faith, to which both men and women are bound. But the sacrament of orders establishes a person in a grade of preeminence over others and of teaching, which does not befit women, as has been said. Concerning children, the answer is as given in the body of the solution. To the second it must be said that the argument holds when the agent acts from the necessity of nature, but not when it acts voluntarily, or as an instrument of a voluntary agent — as is the case with the one who administers the sacraments, who acts only according to the form imposed by the principal agent. To the third it must be said that the canons call a woman “deaconess” not from the order of the diaconate but from a blessing, because it pertains to her to read the Homily at Matins, but not to read the Gospel at Mass or to minister at the altar during Mass, which pertains to the deacon. And the canon calls a woman “",[47,2418,2419],{},"presbytera","” [meaning] a widow who has the charge of guarding the possessions of the church, as is apparent from the following chapter, ",[47,2422,2423],{},"mulieres",{"title":15,"searchDepth":16,"depth":16,"links":2425},[],"but the act of any orders whatsoever, even the minor ones, cannot be duly exercised except by those who have the use of reason and discretion; therefore it is not fitting for anyone to be promoted even to the minor orders before this time, unless perhaps there should be a pressing necessity and hope of great advancement. Nevertheless, youthful age does not impede reception of orders as though it were contrary to the necessity of the sacrament (as the same authors seem to hold), because someone can have a power whose use he does not yet possess. And therefore, although children lacking the use of reason cannot have the exercise of orders, they can nevertheless receive the power of orders, and upon advancing [in age] can afterward exercise it. That last point, however, seems quite doubtful — especially if by “little ones” we understand children who entirely lack the use of reason. First, because it seems quite absurd that such a small child could be made a priest or ordained a bishop. Second, because for the reception of any sacrament there is required a proper intention of receiving if the person is an adult, or an interpretive [intention] if the person is an infant. But in such a small child, if he is ordained de facto, there cannot be a proper will to receive the order, since he does not have the use of reason; nor can there be an interpretive one, because although the will of parents, or of those who act in place of parents, can serve as the interpretive will of little ones with respect to what is necessary for their bodily or spiritual salvation — on account of which the intention of parents offering them for baptism, or of the Church, suffices for the reception of saving baptism — nevertheless, the will of parents does not seem to suffice for little ones to receive the sacrament of orders, which is not necessary for salvation but is supererogatory and establishes a person in a grade of dignity. For in this regard it is not readily apparent how the will of parents, or of any others, could be interpretive of the will of little ones, since the little ones may lawfully dissent from such arrangements once they arrive at the years of discretion. And the reason is this: because baptism is ordered to the deletion of original sin, which the child contracts through the act of its parents, it is fitting that the will of the parents suffice for receiving baptism; but this rationale has no place in the case of other sacraments. To the arguments on the opposing side: to the first it must be said that the case of orders and of other sacraments is not alike, especially with respect to women, because the other sacraments are ordered against a defect common to men and women — such as baptism, the Eucharist, penance, and extreme unction — or are ordered to an act common to men and women — such as confirmation, which is ordered to the confession of faith, to which both men and women are bound. But the sacrament of orders establishes a person in a grade of preeminence over others and of teaching, which does not befit women, as has been said. Concerning children, the answer is as given in the body of the solution. To the second it must be said that the argument holds when the agent acts from the necessity of nature, but not when it acts voluntarily, or as an instrument of a voluntary agent — as is the case with the one who administers the sacraments, who acts only according to the form imposed by the principal agent. To the third it must be said that the canons call a woman “deaconess” not from the order of the diaconate but from a blessing, because it pertains to her to read the Homily at Matins, but not to read the Gospel at Mass or to minister at the altar during Mass, which pertains to the deacon. And the canon calls a woman “presbytera” [meaning] a widow who has the charge of guarding the possessions of the church, as is apparent from the following chapter, mulieres.",{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414vb",{"description":2426},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F414vb","Tw846xonnPDqzyIgOds-mOf7vB_XT7nBkwTT1xMRvLs",{"id":2433,"title":1891,"body":2434,"description":15,"extension":19,"meta":2470,"navigation":24,"page":1891,"path":2471,"pdf_page":1921,"reading":20,"seo":2472,"sortable_pagination_id":1923,"stem":2473,"__hash__":2474},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415ra.md",{"type":8,"value":2435,"toc":2464},[2436,2440,2443,2447,2454,2457],[1712,2437,2439],{"id":2438},"question-iii","Question III",[11,2441,2442],{},"Next we inquire about simony, which is a vice that sometimes arises in the conferral of orders. And first, whether it is lawful to sell or buy spiritual things for a temporal price. It seems that it is, because nothing is more spiritual than the kingdom of heaven and the remission of sins; but these can lawfully be purchased for a temporal price. For Gregorius says in a Homily, “The kingdom of heaven is worth as much as you have.” And in Daniel 4 it is said, “Redeem your sins with alms.” Therefore, all the more so, other spiritual things can lawfully be purchased. Furthermore, the entire ecclesiastical office is something spiritual — especially the Mass, and then public and private prayers — but temporal goods are lawfully received for these: for revenues are assigned for Masses to be said in chapels, for anniversaries to be celebrated, and alms are given to good men for private prayers; therefore, etc. Furthermore, prophesying, preaching, visiting, and correcting are spiritual acts; but temporal goods are lawfully received for these; therefore, etc. Proof of the minor premise: temporal goods were given to the prophets, as is clear from 2 Kings 3 [i.e., 2 Samuel 3]. Likewise, it is lawful for preachers to receive stipends, as is clear from 1 Corinthians 9. And prelates who correct and visit also receive procurations; therefore, etc.",[1737,2444,2446],{"id":2445},"to-the-contrary","To the contrary",[11,2448,2449,2450,2453],{},"To the contrary is what Gregorius says in the Register, which is cited in the decree of Paschalis [",[47,2451,2452],{},"I, q. 3, cap. altare","], where he says: “No one among the faithful is unaware that to give an altar, tithes, and money, and to sell the Holy Spirit, is simony and heresy.”",[1737,2455,2456],{"id":2303},"Response",[11,2458,2459,2460,2463],{},"It must be said that something can be called spiritual either from the uncreated Holy Spirit or from the created holy spirit [i.e., the spiritual soul]. If from the uncreated Spirit, this can be in two ways: either it is spiritual by essence — such as grace and the other gifts of the Holy Spirit — or by attribution, such as the sacraments, which are spiritual through a ",[47,2461,2462],{},"sine qua non"," cause, along with their antecedents, concomitants, and consequents. What is spiritual by essence can in no way be sold, neither in law nor in fact. The reason for this is that in every sale the thing sold can be transferred from the seller to the buyer, either in fact or in law; but grace and the other gifts that are spiritual by essence cannot be transferred to another, neither in law nor in fact; therefore they cannot be sold in any way — on account of which simony is always committed in the sale of such things. The sacraments, however, which are spiritual by cause, can indeed be sold in fact, but never in law nor lawfully. The reason for this is threefold, drawn from the three things present in a sale to which the thing sold has a relation: namely, the price, the seller, and the sale itself. First, the proposition is evident from the relation of the thing sold to the price, as follows: that sale is in itself illicit in which the thing sold cannot be compensated by the price (for it belongs to the nature of buying and selling that the thing bought or sold be compensated by the price); but a spiritual thing cannot be compensated by any earthly or temporal price, according to Proverbs 3, concerning wisdom (and with even stronger reason this holds true of grace and spiritual things pertaining to grace): “She is more precious than all riches, and all the things that are desired cannot be compared to her.” Therefore the sale of any spiritual thing for any temporal thing is in itself illicit. Blessed Petrus touches upon this reason when condemning Simon, the founder of simony, in Acts 8, saying: “May your money perish with you, because you thought you could possess the gift of God with money.” Second, the same is evident by comparing the thing sold to the seller, as follows: that sale is in itself illicit in which the seller is not the owner of the thing sold but merely a minister appointed to dispense it and not to sell it; but the ecclesiastical prelate",{"title":15,"searchDepth":16,"depth":16,"links":2465},[2466],{"id":2438,"depth":16,"text":2439,"children":2467},[2468,2469],{"id":2445,"depth":1756,"text":2446},{"id":2303,"depth":1756,"text":2456},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415ra",{"description":15},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415ra","vnuSOnPcv2ZWKRNsgqrgzYgbWvL8ApP8SW35heja3uo",{"id":2476,"title":1928,"body":2477,"description":2492,"extension":19,"meta":2493,"navigation":24,"page":1928,"path":2494,"pdf_page":1921,"reading":20,"seo":2495,"sortable_pagination_id":1939,"stem":2496,"__hash__":2497},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415rb.md",{"type":8,"value":2478,"toc":2490},[2479],[11,2480,2481,2482,2485,2486,2489],{},"has been appointed merely as a minister of spiritual things, to dispense them and not to sell them; therefore if they are sold, that sale is in itself illicit. The major premise is self-evident [",[47,2483,2484],{},"I, q. 1, cap. eos qui per pecuniam","], where it says: “For every owner, if he wishes, sells what he has — whether a slave or anything else among his possessions” — and it applies this to our case concerning simony. The minor is proved as follows: that the prelate has not been appointed by God as the owner of spiritual things but merely as their minister and dispenser — first, by what is found in 1 Corinthians 4: “Let a man so regard us as ministers of Christ and dispensers of the mysteries of God.” And Petrus, the prince of the apostles and vicar of Christ, says in his first canonical epistle, chapter 4: “As each one has received a grace, administer it to one another as good dispensers of the manifold grace of God.” But they received freely, not through a sale, as the Lord said in Matthew 10: “Freely you have received; freely give.” Therefore it is in no way lawful to sell such things. Third, the proposition is evident from the relation of the thing sold to the nature of the sale, as follows: that contract is illicit in which the nature of the thing is repugnant to the nature of the contract; but this is the case in the buying and selling of a spiritual thing; therefore such a transaction is simply illicit. The major is self-evident, because the nature of the thing must be suited to the contract and vice versa. The minor is evident because an accessory follows the nature of the principal: the sacraments, however, are accessories to grace, and therefore they follow its nature. Now the nature of grace is that it be given freely — otherwise it would not be grace, as is stated in Romans 11. But the nature of buying and selling is that it is a non-gratuitous contract. Therefore the nature of grace and of annexed spiritual things is repugnant to buying and selling. It is therefore clear from these considerations that buying and selling [of spiritual things] is in itself illicit, and is called “simoniacal” after Simon, who wished to buy the grace of conferring the Holy Spirit, which appeared to be visibly given in the sacrament of confirmation through the imposition of the apostles’ hands, as is recorded in Acts 8. Those who sell, properly speaking, are called “Gehazites,” on account of what is said about Gehazi in 4 Kings 4 [i.e., 2 Kings 5]. However, both buyers and sellers alike can be called simoniacs, because Simon wished to buy that grace in order afterward to sell its works. And the same must be said concerning the antecedents to the sacraments — such as sacred vessels and the right of patronage, which is the right of presenting someone to an ecclesiastical benefice. For sacred vessels are in no way to be sold at a higher price on account of their consecration — that is, nothing more should be charged on account of their consecration beyond the value of what is purely material in them, such as the material of gold or silver. And thus, if they are sold on account of the necessity of the church, they may be sold intact; but if [sold] to others and not for the use of the church, they must first be broken, lest sacred things be handled by persons other than the ministers of the church. The right of patronage, for its part, cannot be sold by itself nor given in fief; but if a village to which the right of patronage is annexed is sold or given in fief, the right of patronage passes with the whole [estate], as is clear from the Decretals [",[47,2487,2488],{},"Extra, de iure patronatus, cap. cum seculi","]; nor should the village or castle be sold for a higher price on account of the right of patronage. As for concomitants — especially those that are inseparable from the administration of the sacraments (such as the bodily labor involved in administering the sacraments or in consecrating churches) — these can in no way be sold without the vice of simony. For the labor of the worker never falls under a sale; only the work itself does, even in purely material affairs. For if a worker — say, a carpenter or a vine-dresser — could perform his works without any labor at all, he could no less sell them; and if, laboring, he performs the aforesaid works and sells them for more on account of the labor, the buyer nonetheless does not buy more on account of the labor but on account of the fruit of the work, to which the worker’s labor contributes nothing [as a separately priced item]. For if",{"title":15,"searchDepth":16,"depth":16,"links":2491},[],"has been appointed merely as a minister of spiritual things, to dispense them and not to sell them; therefore if they are sold, that sale is in itself illicit. The major premise is self-evident [I, q. 1, cap. eos qui per pecuniam], where it says: “For every owner, if he wishes, sells what he has — whether a slave or anything else among his possessions” — and it applies this to our case concerning simony. The minor is proved as follows: that the prelate has not been appointed by God as the owner of spiritual things but merely as their minister and dispenser — first, by what is found in 1 Corinthians 4: “Let a man so regard us as ministers of Christ and dispensers of the mysteries of God.” And Petrus, the prince of the apostles and vicar of Christ, says in his first canonical epistle, chapter 4: “As each one has received a grace, administer it to one another as good dispensers of the manifold grace of God.” But they received freely, not through a sale, as the Lord said in Matthew 10: “Freely you have received; freely give.” Therefore it is in no way lawful to sell such things. Third, the proposition is evident from the relation of the thing sold to the nature of the sale, as follows: that contract is illicit in which the nature of the thing is repugnant to the nature of the contract; but this is the case in the buying and selling of a spiritual thing; therefore such a transaction is simply illicit. The major is self-evident, because the nature of the thing must be suited to the contract and vice versa. The minor is evident because an accessory follows the nature of the principal: the sacraments, however, are accessories to grace, and therefore they follow its nature. Now the nature of grace is that it be given freely — otherwise it would not be grace, as is stated in Romans 11. But the nature of buying and selling is that it is a non-gratuitous contract. Therefore the nature of grace and of annexed spiritual things is repugnant to buying and selling. It is therefore clear from these considerations that buying and selling [of spiritual things] is in itself illicit, and is called “simoniacal” after Simon, who wished to buy the grace of conferring the Holy Spirit, which appeared to be visibly given in the sacrament of confirmation through the imposition of the apostles’ hands, as is recorded in Acts 8. Those who sell, properly speaking, are called “Gehazites,” on account of what is said about Gehazi in 4 Kings 4 [i.e., 2 Kings 5]. However, both buyers and sellers alike can be called simoniacs, because Simon wished to buy that grace in order afterward to sell its works. And the same must be said concerning the antecedents to the sacraments — such as sacred vessels and the right of patronage, which is the right of presenting someone to an ecclesiastical benefice. For sacred vessels are in no way to be sold at a higher price on account of their consecration — that is, nothing more should be charged on account of their consecration beyond the value of what is purely material in them, such as the material of gold or silver. And thus, if they are sold on account of the necessity of the church, they may be sold intact; but if [sold] to others and not for the use of the church, they must first be broken, lest sacred things be handled by persons other than the ministers of the church. The right of patronage, for its part, cannot be sold by itself nor given in fief; but if a village to which the right of patronage is annexed is sold or given in fief, the right of patronage passes with the whole [estate], as is clear from the Decretals [Extra, de iure patronatus, cap. cum seculi]; nor should the village or castle be sold for a higher price on account of the right of patronage. As for concomitants — especially those that are inseparable from the administration of the sacraments (such as the bodily labor involved in administering the sacraments or in consecrating churches) — these can in no way be sold without the vice of simony. For the labor of the worker never falls under a sale; only the work itself does, even in purely material affairs. For if a worker — say, a carpenter or a vine-dresser — could perform his works without any labor at all, he could no less sell them; and if, laboring, he performs the aforesaid works and sells them for more on account of the labor, the buyer nonetheless does not buy more on account of the labor but on account of the fruit of the work, to which the worker’s labor contributes nothing [as a separately priced item]. For if",{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415rb",{"description":2492},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415rb","_-2QGDxsqNqo0-MkERFV71v1UukfF0ceiU2QiPzxCNM",{"id":2499,"title":1944,"body":2500,"description":2504,"extension":19,"meta":2534,"navigation":24,"page":1944,"path":2535,"pdf_page":1981,"reading":20,"seo":2536,"sortable_pagination_id":1983,"stem":2537,"__hash__":2538},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415va.md",{"type":8,"value":2501,"toc":2529},[2502,2505,2508,2512,2515,2519,2522,2526],[11,2503,2504],{},"without labor, the fruits would be equal for the buyer of the aforementioned works; hence labor in itself is never purchased by the intention of the buyer, but only the work to which labor is attached. And therefore, if the work of hearing confessions, administering sacraments, and performing other spiritual acts cannot fall under sale without the vice of simony, then neither can the labor involved in such work be sold without simony. To say otherwise is ridiculous, and such piety is merely a cloak of excuse for simoniacs, who can say: “We do not sell the sacraments, but only the labor we expend in baptizing, celebrating Masses, presiding, and administering the other sacraments.” If, therefore, an ecclesiastical minister lawfully receives anything in dispensing the sacraments, he receives it not as a price for the work or the labor, but as sustenance for the minister. And the same must be said of the offices that pertain to sacraments already received, as will be clear in the resolution of the arguments. Now among goods that are called spiritual from the created spirit, some are spiritual in their essence — such as knowledge and acquired virtues. These likewise cannot in any way be sold, for the same reason given above concerning grace and things spiritual in their essence. Others, however, are spiritual by attribution — such as teaching, giving counsel, and bearing witness — and selling such things is not simoniacal. Sometimes, however, it constitutes another kind of sin, and sometimes no sin at all. For when someone is to some extent bound to perform such services, selling them is unjust. For this reason, since a judge is bound by his office to render judgment and a witness, being subject to the jurisdiction of the court, is bound to testify, a judge cannot sell his judgment without injustice, nor can a witness sell his testimony — although either may seek reimbursement for expenses incurred in traveling to and from the place of judgment. From this it follows that, since the seal of a judge is nothing other than an attestation of his judgment, I do not see how a judge may demand anything for his seal, except perhaps the expenses of those who are deputed to this task — namely, the clerks who write and affix the seal.",[11,2506,2507],{},"When, however, someone is not bound by office to perform such services, selling them is not illicit. Hence a jurist may lawfully sell his counsel, and an advocate his representation.",[1737,2509,2511],{"id":2510},"to-the-first","To the first",[11,2513,2514],{},"To the first argument it must be said that the kingdom of heaven is not properly sold, since God receives nothing from us; rather, we merit it by good works — which meriting Gregorius calls “purchasing,” but improperly. By the same reasoning the answer is clear to the text cited from Daniel 4: “Redeem your sins with alms.”",[1737,2516,2518],{"id":2517},"to-the-second","To the second",[11,2520,2521],{},"To the second it must be said that, having promised an anniversary prayer — whether public or private — it is not lawful to accept anything temporal as a price, but only as something ordered to the sustenance of the minister. Hence, on the text of [1] Timothy, “Let the elders who rule well [be considered worthy of double honor],” the gloss of Augustinus says: “They receive the necessities of sustenance from the people, but the reward of their dispensation from the Lord.”",[1737,2523,2525],{"id":2524},"to-the-third","To the third",[11,2527,2528],{},"To the third it must be said that gifts were offered to the good prophets more for their sustenance — so that they might freely devote themselves to spiritual matters — than as payment for prophetic gifts, as Hieronymus says on Micah. If the prophets received such things otherwise, namely as payment for their prophecy, they sinned. Likewise, the work of preaching can be performed for money — not as a price, but as the object about which the preaching is concerned. For one can preach so that money is given for the construction of a church or for the sustenance of the poor, as with other works of the Church; it is also lawful to accept money for the sustenance of preachers. By the same reasoning the answer is clear to the fourth [argument], which argues in a similar way about visitation and correction: because the procuration that is received is not the price of correction or visitation, but the sustenance of the minister. Likewise, when someone is absolved from excommunication, the money received there is not received as the price of absolution, but as a penalty for the offender — in which case, however, one must be very careful to avoid any appearance of greed.",{"title":15,"searchDepth":16,"depth":16,"links":2530},[2531,2532,2533],{"id":2510,"depth":1756,"text":2511},{"id":2517,"depth":1756,"text":2518},{"id":2524,"depth":1756,"text":2525},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415va",{"description":2504},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415va","1cpvz4iv_Ks2gCE1UbPyN1h_jaO5jjLSEa8ghZNArQg",{"id":2540,"title":1988,"body":2541,"description":15,"extension":19,"meta":2577,"navigation":24,"page":1988,"path":2578,"pdf_page":1981,"reading":20,"seo":2579,"sortable_pagination_id":2015,"stem":2580,"__hash__":2581},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415vb.md",{"type":8,"value":2542,"toc":2572},[2543,2547,2550,2563,2565],[1712,2544,2546],{"id":2545},"question-four","Question Four.",[11,2548,2549],{},"Whether simony is committed in those three customary ways usually assigned: namely, through a gift from the hand, through a gift from the tongue, and through a gift from service.",[11,2551,2552,2553,130,2555,2558,2559,2562],{},"The second question is whether simony is committed in those three customary ways usually assigned: namely, through a gift from the hand, through a gift from the tongue, and through a gift from service. It is argued that it is not, because simony is committed by the will alone — for it is thus defined as “a deliberate will to buy or sell something spiritual for something temporal” — but someone can have such a will without any of these three means, or any one of them; therefore, etc. Furthermore, simony had its origin from Simon, from whom it took its name; but he offered only money, which is a gift from the hand, as is found in Acts 8. Therefore simony is committed only through a gift from the hand. In opposition is what Pope Vrbanus says, as found in the ",[47,2554,641],{},[47,2556,2557],{},"causa"," 1, question 3, chapter “",[47,2560,2561],{},"Saluator",",” where it is said that simony is committed through a gift from the tongue, through a gift from the hand, and through a gift from service.",[1737,2564,2456],{"id":2303},[11,2566,2567,2568,2571],{},"It must be said that simony, insofar as it is a sin, is committed by the will alone without any exterior act — just as with other sins, since every sin essentially consists in an act of the will. But such simony does not incur a penalty of law; it is purged by penance alone, as is found in the Decretals, ",[47,2569,2570],{},"De simonia",", toward the end. Simony that does incur a penalty of law, however, is committed in three ways: namely, through a gift from the tongue, through a gift from the hand, and through a gift from service. The reason for this is that simony consists in the buying or selling of spiritual things. Now buying and selling consist not only in the giving and receiving of money, but of all things whose price can be measured in currency. For one can buy wine by paying the price in grain or in any other temporal good. But the price of every temporal thing can be measured in currency; therefore, whoever gives something spiritual in exchange for any temporal thing or advantage commits simony. Now a person can expect a temporal advantage from another in three ways: either on the part of the soul, such as friendship or some favor — and in this respect there is a gift from the tongue, which consists in prayers whose granting wins temporal friendship or favor; or on the part of the body, such as some act performed bodily — and in this respect there is a gift from service; or it is something among external goods, whether movable or immovable — and in this way there is a gift from the hand. For this reason, simony can be committed in these three ways, whenever something spiritual or annexed to a spiritual thing is conferred in exchange for any of them. Nevertheless, it must be noted here that a gift from the hand is either of such a kind and of such magnitude that it is presumed to incline one’s affection toward conferring the spiritual thing — and then simony is committed — or it is so small that it is not presumed to incline one’s affection — and then it is not simony. This is indeed true with respect to the judgment of the Church, which presumes in this way from external appearances; but before God and in conscience it is always simony if any spiritual thing whatsoever is conferred on account of a gift, whether great or small. Similarly, concerning a gift from the tongue, which consists in prayers, a distinction is drawn: for prayers are made either for a worthy person or",{"title":15,"searchDepth":16,"depth":16,"links":2573},[2574],{"id":2545,"depth":16,"text":2546,"children":2575},[2576],{"id":2303,"depth":1756,"text":2456},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415vb",{"description":15},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F415vb","yArtxZJEwqifUWEIojqZABSEhQ5rYFlJc16QkcaWW1U",{"id":2583,"title":2020,"body":2584,"description":2588,"extension":19,"meta":2614,"navigation":24,"page":2020,"path":2615,"pdf_page":2053,"reading":20,"seo":2616,"sortable_pagination_id":2055,"stem":2617,"__hash__":2618},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416ra.md",{"type":8,"value":2585,"toc":2609},[2586,2589,2591,2594,2596,2599,2603,2606],[11,2587,2588],{},"are made on behalf of an unworthy person: if [prayers are offered] for an unworthy person, it is clear that nothing else moves [the prelate] to grant such requests except the favor of the one praying or the danger that is feared if the prayers of a powerful person are not granted — for such prayers are called “armed.” And therefore in this case there is always simony when something spiritual is given in response to such prayers. If, however, prayers are made on behalf of a worthy person, in the judgment of men it is probable that the one giving is moved more by regard for the person’s worthiness than by the favor of the prayer. Nevertheless, if he is principally moved by the favor of the prayer or by fear of the one asking, in God’s judgment he commits simony — both the one asked who gives and the one asking, if this is his intention. The same must be understood concerning service, because however honorable it may be, it is simony if an ecclesiastical benefice is given in exchange for it. For a bishop can remunerate a cleric serving him in another way. If, however, a bishop has come to know the worthiness of a cleric through the length of time during which he has served him, he may licitly confer an ecclesiastical office and benefice, provided he has regard for the cleric’s worthiness and not for the service rendered. For Gregorius says in the Register: “It is fitting that those who serve ecclesiastical needs should enjoy ecclesiastical remuneration.” The rationale for all the foregoing is this: the judgment is the same concerning money and concerning every temporal payment that can be obtained through money; but any gift of the hand, whether great or small, any service however honorable, and any personal favor, is a temporal advantage that can be obtained through money; therefore, just as it is the sin of simony if something spiritual is conferred on a worthy or unworthy person for money, so likewise it is the sin of simony if something spiritual is conferred on a worthy or unworthy person for a gift of service, of the hand, and of the tongue, if one has regard for this — and one has regard for this when without these things he would not otherwise have conferred it.",[1737,2590,2511],{"id":2510},[11,2592,2593],{},"To the first argument it must be said that simony, insofar as it is solely a sin, is committed by the will alone; but insofar as it incurs a penalty of law, it is committed in those three ways — namely, through a gift of the hand, a gift of the tongue, and a gift of service. And thus is to be understood the statement of Pope Vrbanus cited in the argument to the contrary.",[1737,2595,2518],{"id":2517},[11,2597,2598],{},"To the second it must be said that although purchases and sales are more commonly made by means of money, they are nevertheless also made by means of other things that can be compensated through money. And therefore, although simony is commonly committed by means of money — which Simon offered because he had it ready at hand — it can nevertheless be committed in other ways by which money can be substituted.",[1712,2600,2602],{"id":2601},"question-v","Question V",[11,2604,2605],{},"Whether a prelate can be excused from the vice of simony by conferring for money a simple canonry or a simple benefice to which neither the care of souls nor a sacred order is attached.",[11,2607,2608],{},"The third question is: whether a prelate can be excused from the vice of simony by conferring for money a simple canonry or a simple benefice to which neither the care of souls nor a sacred order is attached. And it seems that at least the pope, or inferior prelates acting by commission of the pope, can be excused from sin in this case, because that which is not simoniacal in itself but only by prohibition of law does not bind the pope, nor inferiors with whom the pope dispenses; but to confer a simple canonry or another benefice to which neither the care of souls nor a sacred order is attached is not simoniacal in itself but",{"title":15,"searchDepth":16,"depth":16,"links":2610},[2611,2612,2613],{"id":2510,"depth":1756,"text":2511},{"id":2517,"depth":1756,"text":2518},{"id":2601,"depth":16,"text":2602},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416ra",{"description":2588},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416ra","wTzJwSqWQFNazm79dyI0yj6t_6eIZsXp9qXv_M0eBAc",{"id":2620,"title":2060,"body":2621,"description":2701,"extension":19,"meta":2702,"navigation":24,"page":2060,"path":2703,"pdf_page":2053,"reading":20,"seo":2704,"sortable_pagination_id":2084,"stem":2705,"__hash__":2706},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416rb.md",{"type":8,"value":2622,"toc":2697},[2623,2676,2678,2692,2694],[11,2624,2625,2626,2629,2630,2633,2634,2637,2638,2641,2642,2645,2646,2649,2650,2653,2654,2656,2657,2660,2661,2664,2665,2668,2669,2672,2673,2675],{},"only by prohibition of law; therefore, etc. The major is clear, because the statutes of the canons do not bind the pope, nor the one with whom the pope dispenses, just as the laws do not bind the emperor; these points are proven at ",[47,2627,2628],{},"Digest",", On Statutes [",[47,2631,2632],{},"ff. de legibus, princeps","] and at ",[47,2635,2636],{},"Causa"," IX, question 3, chapter “",[47,2639,2640],{},"Cuncta per mundum",".” The minor is proven first by Hostiensis, who says this expressly at ",[47,2643,2644],{},"Extra",", On Simony [",[47,2647,2648],{},"extra de symonia","], on the chapter “",[47,2651,2652],{},"Supra vitam",".” And it is proven by reason: because it does not seem that anything is simoniacal in itself except the buying and selling of sacraments, as is clear from what is read in Acts 8, whence the root of simony seems to have proceeded. For Simon, from whom simony takes its name, wished to buy for money the grace of conferring the Holy Spirit, which he saw being visibly given in the sacrament of confirmation through the laying on of the apostles’ hands. But in a simple canonry and a benefice without the care of souls and without a sacred order, there is no obligation to receive or administer any sacrament; therefore, to sell or buy such a benefice is not simoniacal in itself. Likewise, when a spiritual thing and a corporeal thing are annexed, it is licit through the sale of the temporal thing to transfer the spiritual thing to another, provided that the price is not increased on account of the spiritual thing, as is clear in the case of the right of patronage, which passes with the sale of an estate, as is found at ",[47,2655,2644],{},", On the Right of Patronage [",[47,2658,2659],{},"extra de iure patronatus","], chapter “",[47,2662,2663],{},"Cum seculi",".” But in a simple canonry, spiritual things are annexed to temporal things — namely, the office to the prebend — therefore, since the prebend can be sold, it seems that the canonry can licitly pass with it, provided that the prebend is not sold for more on account of the canonry. Likewise, the spiritual things that precede [the sacraments] are no less spiritual than those that follow; but things antecedent to the sacraments, such as sacred vessels, can be licitly sold, provided they are not sold for more by reason of their consecration (as was said in the preceding question); therefore any ecclesiastical benefice, since it is consequent upon the sacraments or naturally apt to follow from them, can be licitly sold provided it is not sold for more by reason of its spirituality. And this is confirmed: because what is purely spiritual may in no way licitly be sold, while what is temporal can be sold entirely; therefore what is partly spiritual and partly temporal (such as a canonry and prebend) can in some way be sold. Likewise, just as to the emperor pertains the dispensation of magistracies, so to the pope pertains the dispensation of ecclesiastical offices; and just as it is not licit to canvass for a magistracy for money — this being the vice of ",[47,2666,2667],{},"ambitus"," — so it is not licit to canvass for an ecclesiastical benefice for money, this being the vice of simony. But the emperor selling a magistracy for money does not violate the ",[47,2670,2671],{},"Lex Iulia de ambitu","; indeed, it is commonly held that in the court of the prince the crime of ",[47,2674,2667],{}," cannot be committed; therefore, similarly, if the pope confers an ecclesiastical benefice for money, he does not commit simony.",[1737,2677,2446],{"id":2445},[11,2679,2680,2681,2683,2684,2687,2688,2691],{},"On the contrary it is argued: because the authority to officiate in the church is more spiritual than the authority to teach, however much the latter depends on human learning; but the authority or license to teach cannot be sold without sin, as is found at ",[47,2682,2644],{},", “That Nothing Be Exacted for the License to Teach” [",[47,2685,2686],{},"extra ne pro licentia docendi aliquid exigatur","], almost throughout; therefore, ",[47,2689,2690],{},"a fortiori",", the authority to officiate in the church can in no way licitly be sold. But in a simple canonry there is the authority to officiate in the church; therefore, etc.",[1737,2693,2456],{"id":2303},[11,2695,2696],{},"Response. That someone may be excused from simony in the conferral of a simple benefice can be understood in two ways. In one way, that he does not incur the penalty owed to simoniacs by statute of law. In another way, that he neither commits fault nor incurs the penalty of law. In the first case it is clear that the pope, or one with whom the pope dispenses, cannot commit simony, because",{"title":15,"searchDepth":16,"depth":16,"links":2698},[2699,2700],{"id":2445,"depth":1756,"text":2446},{"id":2303,"depth":1756,"text":2456},"only by prohibition of law; therefore, etc. The major is clear, because the statutes of the canons do not bind the pope, nor the one with whom the pope dispenses, just as the laws do not bind the emperor; these points are proven at Digest, On Statutes [ff. de legibus, princeps] and at Causa IX, question 3, chapter “Cuncta per mundum.” The minor is proven first by Hostiensis, who says this expressly at Extra, On Simony [extra de symonia], on the chapter “Supra vitam.” And it is proven by reason: because it does not seem that anything is simoniacal in itself except the buying and selling of sacraments, as is clear from what is read in Acts 8, whence the root of simony seems to have proceeded. For Simon, from whom simony takes its name, wished to buy for money the grace of conferring the Holy Spirit, which he saw being visibly given in the sacrament of confirmation through the laying on of the apostles’ hands. But in a simple canonry and a benefice without the care of souls and without a sacred order, there is no obligation to receive or administer any sacrament; therefore, to sell or buy such a benefice is not simoniacal in itself. Likewise, when a spiritual thing and a corporeal thing are annexed, it is licit through the sale of the temporal thing to transfer the spiritual thing to another, provided that the price is not increased on account of the spiritual thing, as is clear in the case of the right of patronage, which passes with the sale of an estate, as is found at Extra, On the Right of Patronage [extra de iure patronatus], chapter “Cum seculi.” But in a simple canonry, spiritual things are annexed to temporal things — namely, the office to the prebend — therefore, since the prebend can be sold, it seems that the canonry can licitly pass with it, provided that the prebend is not sold for more on account of the canonry. Likewise, the spiritual things that precede [the sacraments] are no less spiritual than those that follow; but things antecedent to the sacraments, such as sacred vessels, can be licitly sold, provided they are not sold for more by reason of their consecration (as was said in the preceding question); therefore any ecclesiastical benefice, since it is consequent upon the sacraments or naturally apt to follow from them, can be licitly sold provided it is not sold for more by reason of its spirituality. And this is confirmed: because what is purely spiritual may in no way licitly be sold, while what is temporal can be sold entirely; therefore what is partly spiritual and partly temporal (such as a canonry and prebend) can in some way be sold. Likewise, just as to the emperor pertains the dispensation of magistracies, so to the pope pertains the dispensation of ecclesiastical offices; and just as it is not licit to canvass for a magistracy for money — this being the vice of ambitus — so it is not licit to canvass for an ecclesiastical benefice for money, this being the vice of simony. But the emperor selling a magistracy for money does not violate the Lex Iulia de ambitu; indeed, it is commonly held that in the court of the prince the crime of ambitus cannot be committed; therefore, similarly, if the pope confers an ecclesiastical benefice for money, he does not commit simony.",{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416rb",{"description":2701},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416rb","8tfjKSsb2kXnEp6-Sa4iMecmoUY99cSu-m2WR_bT33U",{"id":2708,"title":2089,"body":2709,"description":2771,"extension":19,"meta":2772,"navigation":24,"page":2089,"path":2773,"pdf_page":2142,"reading":20,"seo":2774,"sortable_pagination_id":2144,"stem":2775,"__hash__":2776},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416va.md",{"type":8,"value":2710,"toc":2764},[2711,2718,2722,2725,2729,2740,2744,2747,2751,2754,2757,2761],[11,2712,2713,2714,2717],{},"as was said in the course of argumentation: just as laws do not bind the emperor, so neither do canons bind the pope; rather, laws derive their force from the emperor and canons from the authority of the pope. For this reason, the pope — or the one with whom he dispenses — is not bound by the statutes of the canons nor does he incur the penalty fixed by canon law. And on this point the question is not doubtful. But if the question is understood in the second sense — namely, whether someone could be excused so as not to commit simony in our case, that is, the ",[47,2715,2716],{},"culpa"," [moral fault] of simony — then the question is debatable, especially regarding the pope. The procedure concerning this is as follows: first, it is shown in general that the pope can commit the moral fault of simony just as any inferior prelate can. Second, it is shown specifically that in our case the pope would sin by the vice of simony just as anyone else would.",[1737,2719,2721],{"id":2720},"article-one","Article one",[11,2723,2724],{},"The first point is established as follows: every sin is a deviation from some law — natural, divine, or rightly enacted human law. Hence Ambrosius says that sin is “a word, deed, or desire contrary to the law of God.” Moreover, every law addresses those who are subject to it (Romans 3). From this one can argue: every person who acts contrary to a law to which he is subject sins; but every person who sells a spiritual thing for a temporal price sins against the natural and divine law, to which all are subject — the pope no less than others. Therefore, whoever does such a thing sins, and with no sin other than the sin of simony; therefore, etc. The major premise is clear from what has just been said; the minor, from what was said in the preceding question.",[1737,2726,2728],{"id":2727},"article-two","Article two",[11,2730,2731,2732,2735,2736,2739],{},"As to the second point, the procedure is as follows: first the opinion of others is set forth; then, what is believed to be more true. Regarding the first point, it should be known that certain authors distinguish that something can be called simoniacal in two ways. In one way, of its very nature — and it is therefore prohibited in law. In another way, solely from the prohibition of the law. Those things are simoniacal of their very nature which are prohibited from being sold in the New and Old Testaments, such as the sacraments; all other things are simoniacal only because they are prohibited. This distinction is found in the Decretals, under “",[47,2733,2734],{},"De officio iudicis delegati",",” chapter “",[47,2737,2738],{},"Ex parte",",” in the Ordinary Gloss, with which Innocentius and Hostiensis concur. Given this premise, it is said",[1737,2741,2743],{"id":2742},"opinion","Opinion",[11,2745,2746],{},"that the pope would sin by the sin of simony in all matters that are simoniacal of their very nature, but not in other matters. Now, to sell a simple canonry or a simple ecclesiastical benefice is not simoniacal except because it is prohibited, as is stated in the same Gloss. For this reason, the pope — who is not bound by any prohibition of positive law — does not commit the vice of simony in this case, not even as to moral fault.",[1737,2748,2750],{"id":2749},"refutation-of-this-opinion","Refutation of this opinion",[11,2752,2753],{},"But there is a twofold defect here. The first is that the distinction is not sound. The second is that the conclusion is not true. The first point is shown by two arguments and an example.",[11,2755,2756],{},"The first argument is as follows: concerning that which is not evil of its very nature but only because it is prohibited, one can sin only by the sin of simple disobedience, because in such matters the entire basis of the sin comes from the transgression of the prohibition, not from the nature of the act. But the transgression of a prohibition is the sin of disobedience alone. If, therefore, the sale of a simple benefice is not simoniacal of its very nature, it is impossible that it should be anything other than mere disobedience by reason of a legal prohibition.",[1737,2758,2760],{"id":2759},"second-argument","Second argument",[11,2762,2763],{},"The second argument is as follows: simony is the sale of a spiritual thing for a temporal price. But legal prohibition does not change the natures of things, so as to make a temporal thing spiritual or vice versa. Therefore, where simony does not exist by the nature of the thing, it cannot exist by reason of a legal prohibition. This is also clear from examples: eating multiple times in a day is not illicit of its very nature but only from the prohibition of law with respect to fast days. Yet one who eats multiple times on fast days sins only by the sin of disobedience alone. Similarly, lying in jest is nothing other than a venial sin; but if the command of a prelate is superadded, forbidding anyone to lie, then by lying one adds to the simple lie nothing other than the sin of disobedience alone. And so it is in all cases, because a human or legal prohibition adds nothing other than the sin of simple disobedience. However, because the aforesaid distinction is noted in law by the jurists, in order that we not appear to reject the statement of the jurists entirely, it can be explained thus:",{"title":15,"searchDepth":16,"depth":16,"links":2765},[2766,2767,2768,2769,2770],{"id":2720,"depth":1756,"text":2721},{"id":2727,"depth":1756,"text":2728},{"id":2742,"depth":1756,"text":2743},{"id":2749,"depth":1756,"text":2750},{"id":2759,"depth":1756,"text":2760},"as was said in the course of argumentation: just as laws do not bind the emperor, so neither do canons bind the pope; rather, laws derive their force from the emperor and canons from the authority of the pope. For this reason, the pope — or the one with whom he dispenses — is not bound by the statutes of the canons nor does he incur the penalty fixed by canon law. And on this point the question is not doubtful. But if the question is understood in the second sense — namely, whether someone could be excused so as not to commit simony in our case, that is, the culpa [moral fault] of simony — then the question is debatable, especially regarding the pope. The procedure concerning this is as follows: first, it is shown in general that the pope can commit the moral fault of simony just as any inferior prelate can. Second, it is shown specifically that in our case the pope would sin by the vice of simony just as anyone else would.",{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416va",{"description":2771},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416va","EkltvFC74Q3zcjnKW1fW15UeNMbwj9Epm3AYpUqL-tI",{"id":2778,"title":2149,"body":2779,"description":2783,"extension":19,"meta":2820,"navigation":24,"page":2149,"path":2821,"pdf_page":2142,"reading":20,"seo":2822,"sortable_pagination_id":2187,"stem":2823,"__hash__":2824},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416vb.md",{"type":8,"value":2780,"toc":2815},[2781,2784,2788,2791,2795,2798,2808,2812],[11,2782,2783],{},"that which is not simoniacal of its very nature can be simoniacal by reason of a prohibition — not indeed as to moral fault, because in such a case the fault cannot be one of simony but [only] of disobedience (as has been said), but as to the penalty. For one who acts contrary to such a legal prohibition is punished with the same penalty as if he were truly a simoniac. It happens, moreover, that those sins are sometimes designated by the same name which are punished with the same penalty. And in this way something is called simoniacal because it is prohibited — just as the exchange of benefices carried out without the authority of a superior is not simoniacal of its very nature. For someone could lawfully exchange his canonry for another person’s canonry (if he did so with the intention of being more useful in another church than in the one he holds), were it not for the prohibition of law to the contrary. On account of this prohibition, it is judged simoniacal unless it is done with the authority of a superior, whose role it is to judge lest anyone transfer from one church to another out of desire for greater profit rather than with the intention of being more useful.",[1737,2785,2787],{"id":2786},"conclusion","Conclusion",[11,2789,2790],{},"The conclusion also is not true, because the sale of an ecclesiastical benefice is simoniacal of its very nature, as will be shown below, and is prohibited by divine law in the Gospel of Matthew 10 — not indeed in itself but in something similar to it. For the authority to elect a bishop and to serve a church is no less spiritual than the authority to preach. But in a simple canonry there is the authority to elect a bishop and to serve a church. Since, therefore, preaching is prohibited from being sold (Matthew 10), similarly — indeed, by an even stronger argument — the authority to elect a bishop or to serve a church, which resides in a simple canonry, is prohibited from being sold.",[1737,2792,2794],{"id":2793},"what-must-be-said","What must be said",[11,2796,2797],{},"What must be said, therefore, is that to confer a simple canonry for money is simoniacal of its very nature and not merely from a prohibition of law. This is shown as follows. In a simple canonry there are two things: namely, the office to which one is deputed, and the temporal benefice that is received from it. For the benefice is given on account of the office, for the sustenance of the minister.",[11,2799,2800,2801,2804,2805,2807],{},"Now, this benefice is nothing other than a certain temporal emolument given by the founders of churches and other devout persons to a place and an office for the sustenance of the minister who is to serve in that place. To appoint a minister for such an office and for such a place pertains to the prelate, whose role it is to judge the suitability of the minister. But that the one appointed receives the benefice is not from the gift of the prelate, who has no right in the benefice in this regard, but from the gift of the founders, who gave such a benefice to the minister who would serve in such a place and in such an office. And this is sufficiently suggested in the authority concerning “the most holy bishops and clerics”: “",[47,2802,2803],{},"Si quis oratorium donationis collatione",",” IX, where it is expressly stated that the founders of churches must supply the expenses for the clergy, but the clergy must be appointed by the bishop, and once appointed must render service to their churches and fulfill ecclesiastical ministry. From this the argument proceeds as follows: to give a spiritual thing for a temporal price is simoniacal of its very nature and contrary to natural and divine law, as is clear from the preceding question. But to sell a simple canonry is to give directly a spiritual thing for a temporal price. Therefore it is simoniacal of its very nature and contrary to natural and divine law; and from this no one can be excused from sin. Therefore, etc. The minor is clear from what has been said: because the prelate does not give any benefice except insofar as he appoints a minister to a place and an office. But the appointment of a minister to divine office is purely spiritual, as we are now speaking of “spiritual” — that which ",[47,2806,2415],{}," can be sold. Therefore, etc.",[1737,2809,2811],{"id":2810},"to-the-first-principal-argument","To the first principal argument",[11,2813,2814],{},"To the first principal argument it must be said by the destruction of the minor premise; and what Hostiensis says is not",{"title":15,"searchDepth":16,"depth":16,"links":2816},[2817,2818,2819],{"id":2786,"depth":1756,"text":2787},{"id":2793,"depth":1756,"text":2794},{"id":2810,"depth":1756,"text":2811},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416vb",{"description":2783},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F416vb","5OypHxEjvu0gBedNa3B2sqLXK2iqeJSSckiUBfCm9OE",{"id":2826,"title":25,"body":2827,"description":2831,"extension":19,"meta":2858,"navigation":24,"page":25,"path":2859,"pdf_page":28,"reading":20,"seo":2860,"sortable_pagination_id":2222,"stem":2861,"__hash__":2862},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F417ra.md",{"type":8,"value":2828,"toc":2853},[2829,2832,2834,2837,2839,2842,2846],[11,2830,2831],{},"is necessary to follow only if one so chooses. As for the further claim that in sacred Scripture nothing is found to be condemned as simoniacal except the sale of the blessing of the sacraments and the working of miracles, this is false. In Matthew 10 the selling of all spiritual acts is prohibited, to some of which even a simple canonry deputes [its holder]. In the Old Law as well it is condemned that anyone should become a minister through money, as is found in 1 Kings 13 [3 Kings 13 in the Vulgate, i.e., 1 Kings 13 in modern Bibles], that whoever wished would fill his hand and become a priest of the high places.",[1737,2833,2518],{"id":2517},[11,2835,2836],{},"it must be said that the case of the right of patronage is not analogous to the conferral of benefices. For when the right of patronage passes along with the sale of a manor or a castle, it is not sold directly and primarily, because the sale does not bear upon it but upon the manor or castle. Nor is it sold even secondarily, because the manor or castle does not sell for more on account of the annexed right of patronage — otherwise simony would be involved. But if someone were to sell an ecclesiastical benefice, the sale would bear directly upon that which is spiritual, because a prelate has no other way of giving a benefice except by installing a minister in an office. And therefore if anything were sold, it would primarily be sold by reason of this [spiritual element], whatever temporal thing might be annexed. And so the sale would bear directly upon that which is spiritual, which cannot be done without the vice of simony.",[1737,2838,2525],{"id":2524},[11,2840,2841],{},"the answer is clear from the same principle. For the accessories of the sacraments — such as sacred vessels — may be sold licitly, provided they are not sold for more by reason of their consecration, because the sale bears directly upon that which is corporeal. But the office consequent upon a sacrament is spiritual in itself, and therefore it cannot be sold, nor [can it be sold] by reason of an annexed temporal benefice that follows from it. Since [the benefice] is not transferred except by first transferring the office, it is clear that the sale must primarily bear upon the office, which is spiritual. And through this the answer to the subsequent confirmation is also clear: for when something is primarily corporeal and [also] primarily spiritual, it can in some manner be sold by reason of the corporeal element, when the seller can directly and of himself transfer that corporeal thing to another without the mediation of the spiritual element — which is not the case in the matter at hand.",[1737,2843,2845],{"id":2844},"to-the-fourth","To the fourth",[11,2847,2848,2849,2852],{},"it must be said that the emperor, in selling a magistracy, although he does not sin against the ",[47,2850,2851],{},"Lex Julia"," [the Roman law against electoral corruption], nevertheless sins against the natural law, to which he is subject. Similarly, the pope, if he sells any ecclesiastical office whatsoever, although he does not sin against canon law, to which he is not subject, nevertheless sins against divine law, to which he is subject.",{"title":15,"searchDepth":16,"depth":16,"links":2854},[2855,2856,2857],{"id":2517,"depth":1756,"text":2518},{"id":2524,"depth":1756,"text":2525},{"id":2844,"depth":1756,"text":2845},{},"\u002Freadings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F417ra",{"description":2831},"readings\u002Ftranslation\u002Fdurandus-sentences-simony\u002F417ra","yWtL1NjolBWWV5GzilZRv48JvUFa-EZ6yj8LcynsoRI",1789161138935]