[{"data":1,"prerenderedAt":2680},["ShallowReactive",2],{"reading-freiburg-summa-simony":3,"authors":66,"doc-freiburg-summa-simony":1695,"transcription-cols-freiburg-summa-simony":1737,"translation-cols-freiburg-summa-simony":1997},{"id":4,"title":5,"author":6,"body":7,"description":46,"document":47,"extension":48,"key":49,"meta":50,"navigation":53,"page_end":54,"page_start":55,"path":56,"pdf_page_end":57,"pdf_page_start":58,"section":59,"seo":60,"stem":61,"title_en":62,"translator":63,"year":64,"__hash__":65},"readingsMeta\u002Freadings\u002Fmeta\u002Ffreiburg-summa-simony.md","De symonia, Titulus I","john-of-freiburg",{"type":8,"value":9,"toc":42},"minimark",[10],[11,12,13,14,18,19,22,23,26,27,30,31,34,35,38,39,41],"p",{},"The opening of the first title of John of Freiburg's ",[15,16,17],"em",{},"Summa confessorum",", ",[15,20,21],{},"De symonia",". After a brief preface noting that simoniacal heresy holds first place among ecclesiastical crimes, John proceeds through sixteen questions in the scholastic ",[15,24,25],{},"quaestio"," form: what simony is (the ",[15,28,29],{},"studiosa voluntas emendi vel vendendi aliquid spirituale vel annexum spirituali","), the three kinds of gift by which it is committed (",[15,32,33],{},"a manu, a lingua, ab obsequio","), ordination and promotion for money, and related cases of conscience. Throughout, John digests and weighs the authorities — Raymond of Penyafort, Hostiensis, Goffredus of Trani, the ",[15,36,37],{},"Glossa",", and Thomas Aquinas — whose names are keyed in the margins, exemplifying the method that made the ",[15,40,17],{}," the standard confessor's manual of the later Middle Ages.",{"title":43,"searchDepth":44,"depth":44,"links":45},"",2,[],"The opening of the first title of John of Freiburg's Summa confessorum, De symonia. After a brief preface noting that simoniacal heresy holds first place among ecclesiastical crimes, John proceeds through sixteen questions in the scholastic quaestio form: what simony is (the studiosa voluntas emendi vel vendendi aliquid spirituale vel annexum spirituali), the three kinds of gift by which it is committed (a manu, a lingua, ab obsequio), ordination and promotion for money, and related cases of conscience. Throughout, John digests and weighs the authorities — Raymond of Penyafort, Hostiensis, Goffredus of Trani, the Glossa, and Thomas Aquinas — whose names are keyed in the margins, exemplifying the method that made the Summa confessorum the standard confessor's manual of the later Middle Ages.","freiburg-summa-confessorum-1518","md","freiburg-summa-simony",{"start_text":51,"end_text":52},"Quoniam inter ecclesiastica crimina simoniaca heresis obtinet primum locum","Item per questionem. Et Thom. arti. iiij. ar. ij. Et in principali",true,"2vb","1ra","\u002Freadings\u002Fmeta\u002Ffreiburg-summa-simony",18,15,"Liber I, Titulus I, Quaestiones I–XVI",{"title":5,"description":46},"readings\u002Fmeta\u002Ffreiburg-summa-simony","On Simony, Title I",null,1298,"3P8pssxsjeDeLPP5uKIX7CU4qTFdxPW47vibBdZKI20",[67,105,147,183,210,228,248,286,316,352,379,422,467,518,540,564,594,621,655,689,715,746,773,802,829,869,900,926,947,968,1002,1028,1049,1082,1102,1132,1153,1174,1195,1228,1257,1287,1317,1342,1372,1391,1427,1452,1477,1505,1534,1561,1591,1620,1640,1666],{"id":68,"title":69,"body":70,"born":93,"description":94,"died":95,"extension":48,"image":96,"key":97,"meta":98,"name":77,"name_en":99,"navigation":53,"path":100,"seo":101,"stem":102,"wikipedia":103,"__hash__":104},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":71,"toc":91},[72],[11,73,74,75,78,79,82,83,86,87,90],{},"Albert the Great (",[15,76,77],{},"Albertus Magnus",", c. 1200–1280) was a German Dominican friar, philosopher, bishop of Regensburg, and one of the most learned figures of the thirteenth century, known as the ",[15,80,81],{},"Doctor Universalis",". He was among the first medieval scholars to integrate the newly translated Aristotelian corpus into Christian thought, producing extensive paraphrases and commentaries on nearly all of Aristotle's works, as well as a massive ",[15,84,85],{},"Commentary on the Sentences"," of Peter Lombard, a ",[15,88,89],{},"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":43,"searchDepth":44,"depth":44,"links":92},[],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":94},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":106,"title":107,"body":108,"born":135,"description":136,"died":137,"extension":48,"image":138,"key":139,"meta":140,"name":115,"name_en":141,"navigation":53,"path":142,"seo":143,"stem":144,"wikipedia":145,"__hash__":146},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":109,"toc":133},[110],[11,111,112,113,116,117,120,121,124,125,128,129,132],{},"Alexander of Hales (",[15,114,115],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[15,118,119],{},"Doctor Irrefragabilis"," (\"Irrefragable Doctor\"). After entering the Order of Friars Minor around 1236 as an established master, he transferred his chair in theology to the Franciscans, making him the first Franciscan regent master at Paris. He is credited with being the first scholastic to use Peter Lombard's ",[15,122,123],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[15,126,127],{},"Summa Theologica"," (the ",[15,130,131],{},"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":43,"searchDepth":44,"depth":44,"links":134},[],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":136},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":148,"title":149,"body":150,"born":170,"description":171,"died":172,"extension":48,"image":173,"key":174,"meta":175,"name":176,"name_en":177,"navigation":53,"path":178,"seo":179,"stem":180,"wikipedia":181,"__hash__":182},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":151,"toc":168},[152],[11,153,154,155,18,158,18,161,18,164,167],{},"Ambrose of Milan (c. 339–397) was bishop of Milan from 374 until his death and is counted among the four traditional Latin Doctors of the Church. Born at Trier into a Roman senatorial family, he was serving as governor of Aemilia-Liguria when the people of Milan acclaimed him bishop while he was still only a catechumen; he was baptized, ordained, and consecrated within a single week. As bishop he confronted Arian factions at court, defended ecclesiastical independence against the emperors Valentinian II and Theodosius — most famously imposing public penance on Theodosius after the massacre at Thessalonica — and instructed and baptized Augustine of Hippo. His exegetical works (commentaries on Luke, the Psalms, Genesis, and the patriarchs), dogmatic treatises (",[15,156,157],{},"De fide",[15,159,160],{},"De Spiritu Sancto",[15,162,163],{},"De mysteriis",[15,165,166],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":43,"searchDepth":44,"depth":44,"links":169},[],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":171},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":184,"title":185,"body":186,"born":197,"description":198,"died":199,"extension":48,"image":200,"key":201,"meta":202,"name":203,"name_en":204,"navigation":53,"path":205,"seo":206,"stem":207,"wikipedia":208,"__hash__":209},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":187,"toc":195},[188],[11,189,190,191,194],{},"Angelus de Clavasio (Angelo Carletti di Chivasso, c. 1411–1495) was an Italian Observant Franciscan friar, moral theologian, and papal legate. Born at Chivasso in Piedmont, he studied at Bologna, earning doctorates in canon and civil law and in theology, before entering the Observant Franciscans, among whom he repeatedly served as vicar general. He was best known for his ",[15,192,193],{},"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":43,"searchDepth":44,"depth":44,"links":196},[],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":198},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":211,"title":212,"body":213,"born":63,"description":217,"died":63,"extension":48,"image":220,"key":221,"meta":222,"name":223,"name_en":212,"navigation":53,"path":224,"seo":225,"stem":226,"wikipedia":63,"__hash__":227},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":214,"toc":218},[215],[11,216,217],{},"Author unknown.",{"title":43,"searchDepth":44,"depth":44,"links":219},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":217},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":229,"title":230,"body":231,"born":238,"description":235,"died":239,"extension":48,"image":240,"key":241,"meta":242,"name":230,"name_en":230,"navigation":53,"path":243,"seo":244,"stem":245,"wikipedia":246,"__hash__":247},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":232,"toc":236},[233],[11,234,235],{},"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":43,"searchDepth":44,"depth":44,"links":237},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":235},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":249,"title":250,"body":251,"born":274,"description":275,"died":276,"extension":48,"image":277,"key":278,"meta":279,"name":280,"name_en":250,"navigation":53,"path":281,"seo":282,"stem":283,"wikipedia":284,"__hash__":285},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":252,"toc":272},[253],[11,254,255,256,259,260,263,264,267,268,271],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[15,257,258],{},"Sapiens Persa","), was a fourth-century Syriac Christian writer who lived under the Sasanian Empire, almost certainly as a celibate ascetic and possibly as a bishop or head of the monastery of Mar Mattai near Mosul. He is the earliest substantial witness to Syriac Christian thought, writing entirely outside the Greco-Roman world and apparently in no significant contact with the Greek theological tradition. Between 337 and 345 he composed twenty-three ",[15,261,262],{},"Demonstrations"," (",[15,265,266],{},"tahwyātā","), the first twenty-two arranged as an alphabetical acrostic on the Syriac alphabet and treating the Christian life — faith, love, fasting, prayer, war, monasticism, penitents, the resurrection, humility, pastors, the dispute with the Jews, the messiah, the foods, virginity, almsgiving, persecution, and death — and the twenty-third, on the grape (",[15,269,270],{},"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":43,"searchDepth":44,"depth":44,"links":273},[],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":275},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":287,"title":288,"body":289,"born":63,"description":304,"died":305,"extension":48,"image":306,"key":307,"meta":308,"name":309,"name_en":310,"navigation":53,"path":311,"seo":312,"stem":313,"wikipedia":314,"__hash__":315},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":290,"toc":302},[291],[11,292,293,294,297,298,301],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[15,295,296],{},"Summa de casibus conscientiae"," (c. 1317), became one of the most widely circulated confessors' manuals of the later Middle Ages, surviving in numerous manuscripts and early printed editions. Drawing on both civil and canon law, it was valued as a practical reference for cases of conscience, with its sections ",[15,299,300],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":43,"searchDepth":44,"depth":44,"links":303},[],"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":304},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":317,"title":318,"body":319,"born":339,"description":340,"died":341,"extension":48,"image":342,"key":343,"meta":344,"name":345,"name_en":346,"navigation":53,"path":347,"seo":348,"stem":349,"wikipedia":350,"__hash__":351},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":320,"toc":337},[321],[11,322,323,324,327,328,18,330,18,333,336],{},"Augustine of Hippo (354–430) was a bishop, theologian, and philosopher from Roman North Africa, widely considered one of the most influential figures in the history of Christianity and Western philosophy. Born in Thagaste (modern Algeria) and educated in rhetoric at Carthage, he converted to Christianity in 386 after years of intellectual searching, an experience recounted in his ",[15,325,326],{},"Confessions",". As bishop of Hippo Regius from 396 until his death, he wrote prolifically on theology, scripture, ethics, and church discipline; his major works — including the ",[15,329,326],{},[15,331,332],{},"The City of God",[15,334,335],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":43,"searchDepth":44,"depth":44,"links":338},[],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":340},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":353,"title":354,"body":355,"born":366,"description":367,"died":368,"extension":48,"image":369,"key":370,"meta":371,"name":372,"name_en":373,"navigation":53,"path":374,"seo":375,"stem":376,"wikipedia":377,"__hash__":378},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":356,"toc":364},[357],[11,358,359,360,363],{},"Basil of Caesarea (c. 329–379), also known as Basil the Great, was bishop of Caesarea in Cappadocia from 370 until his death and is counted among the four Greek Doctors of the Church. Educated in Athens alongside Gregory of Nazianzus, he became one of the foremost theologians of the Nicene party in the Arian controversy, defending the full divinity of both the Son and the Holy Spirit. His voluminous correspondence — over three hundred letters survive — documents the political and theological struggles of the post-Nicene church and his efforts to unite Eastern bishops around Nicene orthodoxy. He is also the founder of the cenobitic monastic tradition in the Greek East, whose rules (",[15,361,362],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":43,"searchDepth":44,"depth":44,"links":365},[],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":367},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":380,"title":381,"body":382,"born":411,"description":412,"died":413,"extension":48,"image":414,"key":415,"meta":416,"name":389,"name_en":381,"navigation":53,"path":417,"seo":418,"stem":419,"wikipedia":420,"__hash__":421},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":383,"toc":409},[384],[11,385,386,387,390,391,394,395,397,398,18,401,404,405,408],{},"Bonaventure of Bagnoregio (",[15,388,389],{},"Bonaventura",", c. 1217–1274), known as the ",[15,392,393],{},"Doctor Seraphicus",", was an Italian Franciscan theologian, philosopher, and cardinal. A student of Alexander of Hales at the University of Paris, he became regent master in theology there alongside his contemporary Thomas Aquinas. Elected Minister General of the Order of Friars Minor in 1257, he guided the Franciscans through a period of internal crisis and is often called the order's \"second founder.\" His commentary on Peter Lombard's ",[15,396,123],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[15,399,400],{},"Itinerarium mentis in Deum",[15,402,403],{},"Breviloquium",", the ",[15,406,407],{},"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":43,"searchDepth":44,"depth":44,"links":410},[],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":412},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":423,"title":424,"body":425,"born":455,"description":456,"died":457,"extension":48,"image":458,"key":459,"meta":460,"name":461,"name_en":461,"navigation":53,"path":462,"seo":463,"stem":464,"wikipedia":465,"__hash__":466},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":426,"toc":453},[427],[11,428,429,430,433,434,437,438,441,442,445,446,449,450,452],{},"Dante Alighieri (1265–1321) was a Florentine poet, political thinker, and moral philosopher, widely regarded as the greatest writer of the Italian Middle Ages and one of the foundational figures of European literature. Born into a minor noble family in Florence, he served in civic offices of the Florentine republic until his exile in 1302 after the victory of the Black Guelphs, after which he never returned to his city. His literary output includes the ",[15,431,432],{},"Vita Nuova",", the philosophical ",[15,435,436],{},"Convivio",", the Latin treatises ",[15,439,440],{},"De vulgari eloquentia"," and ",[15,443,444],{},"Monarchia",", and above all the ",[15,447,448],{},"Commedia",", completed shortly before his death in Ravenna. The ",[15,451,448],{}," 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":43,"searchDepth":44,"depth":44,"links":454},[],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":456},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":468,"title":469,"body":470,"born":455,"description":507,"died":508,"extension":48,"image":509,"key":510,"meta":511,"name":477,"name_en":512,"navigation":53,"path":513,"seo":514,"stem":515,"wikipedia":516,"__hash__":517},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":471,"toc":505},[472],[11,473,474,475,478,479,482,483,485,486,489,490,493,494,497,498,500,501,504],{},"John Duns Scotus (",[15,476,477],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[15,480,481],{},"Doctor Subtilis",", was a Scottish Franciscan theologian and philosopher whose work shaped late-medieval scholasticism. After joining the Order of Friars Minor and studying at Oxford and Paris, he lectured on Peter Lombard's ",[15,484,123],{}," at both universities; his successive lecture courses survive as the ",[15,487,488],{},"Lectura"," (Oxford), the ",[15,491,492],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[15,495,496],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[15,499,492],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[15,502,503],{},"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":43,"searchDepth":44,"depth":44,"links":506},[],"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":507},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":519,"title":520,"body":521,"born":528,"description":525,"died":529,"extension":48,"image":530,"key":531,"meta":532,"name":533,"name_en":534,"navigation":53,"path":535,"seo":536,"stem":537,"wikipedia":538,"__hash__":539},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":522,"toc":526},[523],[11,524,525],{},"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":43,"searchDepth":44,"depth":44,"links":527},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":525},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":541,"title":542,"body":543,"born":554,"description":555,"died":199,"extension":48,"image":556,"key":557,"meta":558,"name":542,"name_en":542,"navigation":53,"path":559,"seo":560,"stem":561,"wikipedia":562,"__hash__":563},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":544,"toc":552},[545],[11,546,547,548,551],{},"Gabriel Biel (c. 1425–1495) was a German Catholic theologian and one of the last major representatives of late scholasticism, often called \"the last of the scholastics.\" Born in Speyer, he studied at Heidelberg, Erfurt, and Cologne before becoming a cathedral preacher in Mainz and later joining the Brethren of the Common Life. In 1484 he was appointed to the newly founded University of Tübingen, where he taught theology until shortly before his death. His principal work, the ",[15,549,550],{},"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":43,"searchDepth":44,"depth":44,"links":553},[],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":555},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":565,"title":566,"body":567,"born":582,"description":583,"died":584,"extension":48,"image":585,"key":586,"meta":587,"name":588,"name_en":566,"navigation":53,"path":589,"seo":590,"stem":591,"wikipedia":592,"__hash__":593},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":568,"toc":580},[569],[11,570,571,572,575,576,579],{},"Geert Groote (Gerardus Magnus, 1340–1384) was a Dutch preacher, deacon, and reformer of Deventer who, after a worldly youth and university studies at Paris, underwent a religious conversion around 1374 and devoted the rest of his life to the renewal of Christian piety in the IJssel region. Licensed to preach throughout the diocese of Utrecht, he attacked clerical abuses — including simony, concubinage, and the buying of admission to beguine houses — and gathered a community of women in his family home that became the seed of the Sisters of the Common Life; his followers among his student Florens Radewijns and others founded the Brethren of the Common Life shortly after his death. Groote is regarded as the father of the ",[15,573,574],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[15,577,578],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":43,"searchDepth":44,"depth":44,"links":581},[],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":583},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":595,"title":596,"body":597,"born":63,"description":611,"died":63,"extension":48,"image":612,"key":613,"meta":614,"name":615,"name_en":616,"navigation":53,"path":617,"seo":618,"stem":619,"wikipedia":63,"__hash__":620},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":598,"toc":609},[599],[11,600,601,602,605,606,608],{},"Geoffrey of Poitiers (Gaufridus Pictaviensis, fl. early 13th century) was a master of theology at the University of Paris, active in the circle of Peter the Chanter and a student of Stephen Langton. His ",[15,603,604],{},"Summa"," (composed ca. 1213–1215) is one of the earliest systematic Parisian summas to draw extensively on Langton's lectures, treating God, creation, the fall, the incarnation, the sacraments, and Christian ethics in the order of Peter Lombard's ",[15,607,123],{},". 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":43,"searchDepth":44,"depth":44,"links":610},[],"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":611},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":622,"title":623,"body":624,"born":642,"description":643,"died":644,"extension":48,"image":645,"key":646,"meta":647,"name":648,"name_en":649,"navigation":53,"path":650,"seo":651,"stem":652,"wikipedia":653,"__hash__":654},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":625,"toc":640},[626],[11,627,628,629,404,632,635,636,639],{},"Gerhoch of Reichersberg (1093–1169) was a German Augustinian canon, reformer, and prolific polemical theologian who served as provost of the monastery of Reichersberg in Bavaria from 1132 until his death. A committed adherent of the Gregorian Reform, he wrote extensively against simony, lay investiture, and the perceived corruption of the imperial church, while also engaging in doctrinal controversies with the schools of Paris over the nature of Christ and the sacraments. His major works include the ",[15,630,631],{},"Liber de edificio Dei",[15,633,634],{},"De investigatione Antichristi",", and extensive commentaries on the Psalms, which weave together ecclesiological polemic and spiritual exegesis. His writings occupy the bulk of the third volume of the MGH ",[15,637,638],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":43,"searchDepth":44,"depth":44,"links":641},[],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":643},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":656,"title":657,"body":658,"born":677,"description":678,"died":679,"extension":48,"image":680,"key":681,"meta":682,"name":683,"name_en":657,"navigation":53,"path":684,"seo":685,"stem":686,"wikipedia":687,"__hash__":688},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":659,"toc":675},[660],[11,661,662,663,666,667,670,671,674],{},"Gratian was a twelfth-century monk and jurist, probably active at the Camaldolese monastery of Saints Felix and Nabor in Bologna, where he compiled the ",[15,664,665],{},"Concordia Discordantium Canonum"," (later called the ",[15,668,669],{},"Decretum",") around 1140. The work reconciled contradictory statements from patristic writings, papal decretals, and conciliar canons using the scholastic method, creating the first systematic synthesis of canon law. It became the foundational text of the ",[15,672,673],{},"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":43,"searchDepth":44,"depth":44,"links":676},[],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":678},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":690,"title":691,"body":692,"born":703,"description":704,"died":705,"extension":48,"image":706,"key":707,"meta":708,"name":709,"name_en":691,"navigation":53,"path":710,"seo":711,"stem":712,"wikipedia":713,"__hash__":714},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":693,"toc":701},[694],[11,695,696,697,700],{},"Gregory I, known as Gregory the Great, served as bishop of Rome from 590 until his death in 604, becoming one of the most influential popes of late antiquity and the early medieval period. Born into a Roman senatorial family around 540, he converted his family estate into a monastery before being drawn into papal diplomacy and ultimately elected pope. His voluminous correspondence, preserved in the ",[15,698,699],{},"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":43,"searchDepth":44,"depth":44,"links":702},[],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":704},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":716,"title":717,"body":718,"born":733,"description":734,"died":735,"extension":48,"image":736,"key":737,"meta":738,"name":739,"name_en":740,"navigation":53,"path":741,"seo":742,"stem":743,"wikipedia":744,"__hash__":745},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":719,"toc":731},[720],[11,721,722,723,726,727,730],{},"Gregory VII (born Hildebrand of Sovana, c. 1015–1085) served as bishop of Rome from 1073 until his death in exile at Salerno, and gave his name to the Gregorian Reform — the eleventh-century movement to free the church from lay investiture, clerical marriage, and the buying and selling of ecclesiastical offices. Before his pontificate he had served successive reforming popes as archdeacon and chief advisor at the Roman court, helping to shape the papal-election decree of 1059 and the Patarine alliance at Milan. His Lent synods of 1074 and 1075 promulgated the foundational legislation against simony and Nicolaitism, and his confrontation with Henry IV over the appointment of bishops produced the Investiture Controversy and the famous penance at Canossa (1077). The ",[15,724,725],{},"Dictatus papae",", preserved in his ",[15,728,729],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":43,"searchDepth":44,"depth":44,"links":732},[],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":734},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":747,"title":748,"body":749,"born":760,"description":761,"died":762,"extension":48,"image":763,"key":764,"meta":765,"name":766,"name_en":767,"navigation":53,"path":768,"seo":769,"stem":770,"wikipedia":771,"__hash__":772},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":750,"toc":758},[751],[11,752,753,754,757],{},"Guido of Arezzo (ca. 991–1033) was a Benedictine monk and music theorist, best known for developing the modern system of musical notation and solmization (the basis of solfège). Born in Arezzo, he entered the monastery of Pomposa near Ferrara, where he wrote his influential treatise ",[15,755,756],{},"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":43,"searchDepth":44,"depth":44,"links":759},[],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":761},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":774,"title":775,"body":776,"born":791,"description":792,"died":793,"extension":48,"image":794,"key":795,"meta":796,"name":775,"name_en":775,"navigation":53,"path":797,"seo":798,"stem":799,"wikipedia":800,"__hash__":801},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":777,"toc":789},[778],[11,779,780,781,784,785,788],{},"Henry Burton (1578–1648) was an English Puritan clergyman and controversialist, best known as one of three men — alongside William Prynne and John Bastwick — pilloried and mutilated by the Star Chamber in 1637 for publishing anti-episcopal writings. He served as Clerk of the Closet to Princes Henry and Charles, and from 1625 was Rector of St. Matthew Friday Street, London. Released by Parliament in 1640, he continued to write and preach as an Independent. His works include ",[15,782,783],{},"A Censure of Simony"," (1624) and ",[15,786,787],{},"For God and the King"," (1636).",{"title":43,"searchDepth":44,"depth":44,"links":790},[],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":792},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":803,"title":804,"body":805,"born":816,"description":817,"died":818,"extension":48,"image":819,"key":820,"meta":821,"name":822,"name_en":823,"navigation":53,"path":824,"seo":825,"stem":826,"wikipedia":827,"__hash__":828},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":806,"toc":814},[807],[11,808,809,810,813],{},"Hermann von der Hardt (1660–1746) was a German Lutheran theologian, church historian, and orientalist who served as professor of Oriental languages at the University of Helmstedt from 1690 and as librarian to Duke Rudolf August of Brunswick-Lüneburg. A pupil of the Pietist August Hermann Francke, he combined wide philological learning with an appetite for documentary history. His best-known work is the six-volume ",[15,811,812],{},"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":43,"searchDepth":44,"depth":44,"links":815},[],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":817},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":830,"title":831,"body":832,"born":93,"description":857,"died":858,"extension":48,"image":859,"key":860,"meta":861,"name":862,"name_en":863,"navigation":53,"path":864,"seo":865,"stem":866,"wikipedia":867,"__hash__":868},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":833,"toc":855},[834],[11,835,836,837,839,840,843,844,846,847,850,851,854],{},"Henricus de Segusio (Henry of Susa, c. 1200–1271), known as Hostiensis from his late cardinal-bishopric of Ostia, was the leading canonist of the thirteenth century. After studying and teaching Roman and canon law at Bologna and Paris, he served as archdeacon of Paris, bishop of Sisteron, archbishop of Embrun, and finally Cardinal Bishop of Ostia (1262). His two great commentaries — the ",[15,838,604],{}," on the titles of the Decretals of Gregory IX (later called the ",[15,841,842],{},"Summa aurea",") and the ",[15,845,488],{}," (or ",[15,848,849],{},"Commentaria",") on the same Decretals — synthesised the ",[15,852,853],{},"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":43,"searchDepth":44,"depth":44,"links":856},[],"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":857},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":870,"title":871,"body":872,"born":63,"description":890,"died":63,"extension":48,"image":891,"key":892,"meta":893,"name":894,"name_en":895,"navigation":53,"path":896,"seo":897,"stem":898,"wikipedia":63,"__hash__":899},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":873,"toc":888},[874],[11,875,876,877,880,881,883,884,887],{},"Huguccio of Pisa (Hugutio Pisanus, ca. 1140–1210) was an Italian canonist and grammarian who taught canon law at Bologna before being elected bishop of Ferrara in 1190. His ",[15,878,879],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[15,882,669],{},", synthesizing the work of earlier decretists and shaping every subsequent generation of canonical scholarship; his pupil Lothar of Segni later became Pope Innocent III. Huguccio also produced the ",[15,885,886],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":43,"searchDepth":44,"depth":44,"links":889},[],"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":890},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":901,"title":902,"body":903,"born":733,"description":914,"died":915,"extension":48,"image":916,"key":917,"meta":918,"name":919,"name_en":920,"navigation":53,"path":921,"seo":922,"stem":923,"wikipedia":924,"__hash__":925},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":904,"toc":912},[905],[11,906,907,908,911],{},"Humbert of Silva Candida (ca. 1015–1061) was a Benedictine monk from Lorraine who became one of the foremost intellectual architects of the eleventh-century Gregorian Reform. Appointed cardinal-bishop of Silva Candida by Pope Leo IX around 1050, he served as the papacy's most forceful polemicist against simony and lay investiture, arguing in his ",[15,909,910],{},"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":43,"searchDepth":44,"depth":44,"links":913},[],"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":914},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":927,"title":928,"body":929,"born":936,"description":933,"died":937,"extension":48,"image":938,"key":939,"meta":940,"name":941,"name_en":928,"navigation":53,"path":942,"seo":943,"stem":944,"wikipedia":945,"__hash__":946},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":930,"toc":934},[931],[11,932,933],{},"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":43,"searchDepth":44,"depth":44,"links":935},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":933},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":948,"title":949,"body":950,"born":957,"description":954,"died":958,"extension":48,"image":959,"key":960,"meta":961,"name":962,"name_en":949,"navigation":53,"path":963,"seo":964,"stem":965,"wikipedia":966,"__hash__":967},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":951,"toc":955},[952],[11,953,954],{},"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":43,"searchDepth":44,"depth":44,"links":956},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":954},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":969,"title":970,"body":971,"born":992,"description":993,"died":137,"extension":48,"image":220,"key":994,"meta":995,"name":996,"name_en":970,"navigation":53,"path":997,"seo":998,"stem":999,"wikipedia":1000,"__hash__":1001},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":972,"toc":990},[973],[11,974,975,976,979,980,982,983,986,987,989],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[15,977,978],{},"Apparatus"," on Gratian's ",[15,981,669],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[15,984,985],{},"glossa ordinaria"," of the Decretum. He served as provost of the Halberstadt cathedral chapter and later as bishop-elect, and was active at the Fourth Lateran Council (1215), on whose canons he also wrote an apparatus. His gloss on the Decretum, revised by Bartholomaeus Brixiensis around 1245, dominated the teaching of canon law for the rest of the Middle Ages and was incorporated into every standard printed edition of the ",[15,988,673],{}," through the early modern period.",{"title":43,"searchDepth":44,"depth":44,"links":991},[],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":993},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":1003,"title":1004,"body":1005,"born":1016,"description":1017,"died":1018,"extension":48,"image":1019,"key":1020,"meta":1021,"name":1022,"name_en":1004,"navigation":53,"path":1023,"seo":1024,"stem":1025,"wikipedia":1026,"__hash__":1027},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":1006,"toc":1014},[1007],[11,1008,1009,1010,1013],{},"John Calvin (1509–1564) was a French theologian and reformer who became the leading figure of Reformed Protestantism from his base in Geneva. Trained as a humanist lawyer, he converted to Reformed Christianity around 1533 and produced the ",[15,1011,1012],{},"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":43,"searchDepth":44,"depth":44,"links":1015},[],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":1017},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1029,"title":1030,"body":1031,"born":1038,"description":1035,"died":1039,"extension":48,"image":1040,"key":1041,"meta":1042,"name":1043,"name_en":1030,"navigation":53,"path":1044,"seo":1045,"stem":1046,"wikipedia":1047,"__hash__":1048},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1032,"toc":1036},[1033],[11,1034,1035],{},"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":43,"searchDepth":44,"depth":44,"links":1037},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1035},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1050,"title":1051,"body":1052,"born":1070,"description":1071,"died":1072,"extension":48,"image":1073,"key":6,"meta":1074,"name":1075,"name_en":1076,"navigation":53,"path":1077,"seo":1078,"stem":1079,"wikipedia":1080,"__hash__":1081},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1053,"toc":1068},[1054],[11,1055,1056,1057,1059,1060,1063,1064,1067],{},"John of Freiburg (Johannes de Friburgo, c. 1250–1314) was a German Dominican friar and canonist who served as lector at the Dominican convent in Freiburg im Breisgau. He is best known for his ",[15,1058,17],{}," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[15,1061,1062],{},"Summa de casibus"," with material from Hostiensis, Goffredus of Trani, William of Rennes, and the moral theology of Thomas Aquinas. The work became the standard confessor's handbook of the later Middle Ages, surviving in hundreds of manuscripts and shaping pastoral practice for over two centuries. John also compiled the ",[15,1065,1066],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":43,"searchDepth":44,"depth":44,"links":1069},[],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",{},"Johannes de Friburgo","John of Freiburg","\u002Fauthors\u002Fjohn-of-freiburg",{"description":1071},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1083,"title":1084,"body":1085,"born":1092,"description":1089,"died":584,"extension":48,"image":1093,"key":1094,"meta":1095,"name":1096,"name_en":1084,"navigation":53,"path":1097,"seo":1098,"stem":1099,"wikipedia":1100,"__hash__":1101},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1086,"toc":1090},[1087],[11,1088,1089],{},"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":43,"searchDepth":44,"depth":44,"links":1091},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1089},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1103,"title":1104,"body":1105,"born":1120,"description":1121,"died":1122,"extension":48,"image":1123,"key":1124,"meta":1125,"name":1126,"name_en":1104,"navigation":53,"path":1127,"seo":1128,"stem":1129,"wikipedia":1130,"__hash__":1131},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1106,"toc":1118},[1107],[11,1108,1109,1110,1113,1114,1117],{},"Martin Luther (1483–1546) was a German theologian, Augustinian friar, and professor of biblical theology at the University of Wittenberg, whose challenge to Catholic Church doctrine and practice ignited the Protestant Reformation. His ",[15,1111,1112],{},"Ninety-Five Theses"," (1517) sparked a controversy over indulgences that expanded into a comprehensive critique of papal authority, sacramental theology, and clerical corruption. Luther's translation of the Bible into German and his voluminous writings — collected in the 73-volume Weimar Edition (",[15,1115,1116],{},"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":43,"searchDepth":44,"depth":44,"links":1119},[],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":1121},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1133,"title":1134,"body":1135,"born":1142,"description":1139,"died":1143,"extension":48,"image":220,"key":1144,"meta":1145,"name":1146,"name_en":1147,"navigation":53,"path":1148,"seo":1149,"stem":1150,"wikipedia":1151,"__hash__":1152},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1136,"toc":1140},[1137],[11,1138,1139],{},"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":43,"searchDepth":44,"depth":44,"links":1141},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1139},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1154,"title":1155,"body":1156,"born":528,"description":1160,"died":1163,"extension":48,"image":1164,"key":1165,"meta":1166,"name":1167,"name_en":1168,"navigation":53,"path":1169,"seo":1170,"stem":1171,"wikipedia":1172,"__hash__":1173},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1157,"toc":1161},[1158],[11,1159,1160],{},"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":43,"searchDepth":44,"depth":44,"links":1162},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1160},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1175,"title":1176,"body":1177,"born":1184,"description":1181,"died":1185,"extension":48,"image":1186,"key":1187,"meta":1188,"name":1189,"name_en":1176,"navigation":53,"path":1190,"seo":1191,"stem":1192,"wikipedia":1193,"__hash__":1194},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1178,"toc":1182},[1179],[11,1180,1181],{},"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":43,"searchDepth":44,"depth":44,"links":1183},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1181},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1196,"title":1197,"body":1198,"born":93,"description":1217,"died":858,"extension":48,"image":1218,"key":1219,"meta":1220,"name":1221,"name_en":1222,"navigation":53,"path":1223,"seo":1224,"stem":1225,"wikipedia":1226,"__hash__":1227},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1199,"toc":1215},[1200],[11,1201,1202,1203,1206,1207,1210,1211,1214],{},"William Peraldus (Latin: Guillelmus Peraldus, French: Guillaume Peyraut) was a French Dominican friar and theologian. He served as prior of the Dominican convent in Lyon and was one of the most widely read moral theologians of the later Middle Ages. His two great works, the ",[15,1204,1205],{},"Summa de Virtutibus"," and the ",[15,1208,1209],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[15,1212,1213],{},"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":43,"searchDepth":44,"depth":44,"links":1216},[],"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":1217},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1229,"title":1230,"body":1231,"born":95,"description":1246,"died":1247,"extension":48,"image":1248,"key":1249,"meta":1250,"name":1251,"name_en":1230,"navigation":53,"path":1252,"seo":1253,"stem":1254,"wikipedia":1255,"__hash__":1256},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1232,"toc":1244},[1233],[11,1234,1235,1236,1239,1240,1243],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[15,1237,1238],{},"Scriptum super Sententias",", lectured at Paris c. 1316–1318, stands as one of the most sophisticated early fourteenth-century commentaries on Peter Lombard. A keen critic of Duns Scotus, Auriol developed a distinctive theory of cognition centered on ",[15,1241,1242],{},"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":43,"searchDepth":44,"depth":44,"links":1245},[],"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":1246},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1258,"title":1259,"body":1260,"born":1275,"description":1276,"died":1277,"extension":48,"image":1278,"key":1279,"meta":1280,"name":1281,"name_en":1259,"navigation":53,"path":1282,"seo":1283,"stem":1284,"wikipedia":1285,"__hash__":1286},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1261,"toc":1273},[1262],[11,1263,1264,1265,1268,1269,1272],{},"Peter Cantor (Petrus Cantor, ca. 1130–1197) was a Parisian theologian and precentor of Notre-Dame Cathedral, one of the most prominent moral theologians of the late twelfth century. His major work, the ",[15,1266,1267],{},"Verbum Abbreviatum",", is an expansive compendium on Christian morality, pastoral practice, and ecclesiastical abuses, drawing on Scripture, the Fathers, and canon law. He also produced the ",[15,1270,1271],{},"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":43,"searchDepth":44,"depth":44,"links":1274},[],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":1276},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1288,"title":1289,"body":1290,"born":1305,"description":1306,"died":1307,"extension":48,"image":1308,"key":1309,"meta":1310,"name":1311,"name_en":1289,"navigation":53,"path":1312,"seo":1313,"stem":1314,"wikipedia":1315,"__hash__":1316},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1291,"toc":1303},[1292],[11,1293,1294,1295,1298,1299,1302],{},"Peter Damian (1007–1072) was an Italian Benedictine monk, reforming abbot of Fonte Avellana, and cardinal-bishop of Ostia. One of the most influential figures of the eleventh-century Gregorian Reform, he combined rigorous asceticism with prolific polemical and pastoral writing, directing his efforts against clerical concubinage, simony, and the corruption of the institutional church. His ",[15,1296,1297],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[15,1300,1301],{},"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":43,"searchDepth":44,"depth":44,"links":1304},[],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":1306},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1318,"title":1319,"body":1320,"born":1331,"description":1332,"died":679,"extension":48,"image":1333,"key":1334,"meta":1335,"name":1336,"name_en":1319,"navigation":53,"path":1337,"seo":1338,"stem":1339,"wikipedia":1340,"__hash__":1341},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1321,"toc":1329},[1322],[11,1323,1324,1325,1328],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[15,1326,1327],{},"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":43,"searchDepth":44,"depth":44,"links":1330},[],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":1332},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1343,"title":1344,"body":1345,"born":1360,"description":1361,"died":1362,"extension":48,"image":1363,"key":1364,"meta":1365,"name":1366,"name_en":1366,"navigation":53,"path":1367,"seo":1368,"stem":1369,"wikipedia":1370,"__hash__":1371},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1346,"toc":1358},[1347],[11,1348,1349,1350,1353,1354,1357],{},"Silvestro Mazzolini (Silvester Prierias, 1456–1527) was an Italian Dominican theologian and inquisitor from Prierio in Piedmont. He taught Thomist philosophy and theology at Bologna and Padua, was named Master of the Sacred Palace by Leo X in 1515, and served as the papal censor of theological writings in Rome. He is remembered both as the first Catholic theologian to write publicly against Martin Luther — his ",[15,1351,1352],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[15,1355,1356],{},"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":43,"searchDepth":44,"depth":44,"links":1359},[],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":1361},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1373,"title":1374,"body":1375,"born":1382,"description":1379,"died":1383,"extension":48,"image":1384,"key":1385,"meta":1386,"name":1374,"name_en":1374,"navigation":53,"path":1387,"seo":1388,"stem":1389,"wikipedia":63,"__hash__":1390},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1376,"toc":1380},[1377],[11,1378,1379],{},"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":43,"searchDepth":44,"depth":44,"links":1381},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1379},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1392,"title":1393,"body":1394,"born":1415,"description":1416,"died":528,"extension":48,"image":1417,"key":1418,"meta":1419,"name":1420,"name_en":1421,"navigation":53,"path":1422,"seo":1423,"stem":1424,"wikipedia":1425,"__hash__":1426},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1395,"toc":1413},[1396],[11,1397,1398,1399,263,1402,1405,1406,1408,1409,1412],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[15,1400,1401],{},"Decretales Gregorii IX",[15,1403,1404],{},"Liber Extra",") at the commission of Pope Gregory IX, completing it in 1234. The compilation systematized five books of papal decretals into the authoritative canon law collection that governed the medieval Western church alongside Gratian's ",[15,1407,669],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[15,1410,1411],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":43,"searchDepth":44,"depth":44,"links":1414},[],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":1416},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1428,"title":1429,"body":1430,"born":1440,"description":1441,"died":508,"extension":48,"image":1442,"key":1443,"meta":1444,"name":1445,"name_en":1446,"navigation":53,"path":1447,"seo":1448,"stem":1449,"wikipedia":1450,"__hash__":1451},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1431,"toc":1438},[1432],[11,1433,1434,1435,1437],{},"Richard of Middleton (Ricardus de Mediavilla, c. 1249–c. 1308) was a Franciscan theologian and scholastic philosopher, probably of Norman French origin. He studied and taught at Paris, where he served as regent master at the Franciscan studium (1284–1287) and later as minister provincial of France. His commentary on Peter Lombard's ",[15,1436,123],{},", 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":43,"searchDepth":44,"depth":44,"links":1439},[],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":1441},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1453,"title":1454,"body":1455,"born":679,"description":1465,"died":1466,"extension":48,"image":1467,"key":1468,"meta":1469,"name":1470,"name_en":1471,"navigation":53,"path":1472,"seo":1473,"stem":1474,"wikipedia":1475,"__hash__":1476},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1456,"toc":1463},[1457],[11,1458,1459,1460,1462],{},"Robert of Courson (Robertus de Corcun, ca. 1160\u002F70–1218) was an English-born theologian who studied under Peter the Chanter at the University of Paris, where he later became a master of theology. His ",[15,1461,604],{}," (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":43,"searchDepth":44,"depth":44,"links":1464},[],"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":1465},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1478,"title":1479,"body":1480,"born":1494,"description":1495,"died":413,"extension":48,"image":1496,"key":1497,"meta":1498,"name":1499,"name_en":1479,"navigation":53,"path":1500,"seo":1501,"stem":1502,"wikipedia":1503,"__hash__":1504},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1481,"toc":1492},[1482],[11,1483,1484,1485,1488,1489,1491],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[15,1486,1487],{},"Doctor Angelicus",". His ",[15,1490,89],{}," 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":43,"searchDepth":44,"depth":44,"links":1493},[],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":1495},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1506,"title":1507,"body":1508,"born":528,"description":1522,"died":1523,"extension":48,"image":1524,"key":1525,"meta":1526,"name":1527,"name_en":1528,"navigation":53,"path":1529,"seo":1530,"stem":1531,"wikipedia":1532,"__hash__":1533},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1509,"toc":1520},[1510],[11,1511,1512,1513,1516,1517,1519],{},"Thomas of Strasbourg (Thomas de Argentina, c. 1275–1357) was an Augustinian Hermit theologian and philosopher who served as Prior General of his order from 1345 until his death. He studied and taught at Paris, Oxford, and other major schools, becoming one of the most prominent Augustinian scholastics of the fourteenth century. His principal work, the ",[15,1514,1515],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[15,1518,123],{}," 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":43,"searchDepth":44,"depth":44,"links":1521},[],"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":1522},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1535,"title":1536,"body":1537,"born":1548,"description":1549,"died":1550,"extension":48,"image":1551,"key":1552,"meta":1553,"name":1554,"name_en":1555,"navigation":53,"path":1556,"seo":1557,"stem":1558,"wikipedia":1559,"__hash__":1560},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1538,"toc":1546},[1539],[11,1540,1541,1542,1545],{},"Francis Turretin (1623–1687) was a Genevan Reformed theologian of Italian Protestant descent, pastor at the Italian congregation in Geneva and professor of theology at the Genevan Academy. His principal work, the ",[15,1543,1544],{},"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":43,"searchDepth":44,"depth":44,"links":1547},[],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":1549},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1562,"title":1563,"body":1564,"born":1579,"description":1580,"died":1581,"extension":48,"image":1582,"key":1583,"meta":1584,"name":1585,"name_en":1563,"navigation":53,"path":1586,"seo":1587,"stem":1588,"wikipedia":1589,"__hash__":1590},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1565,"toc":1577},[1566],[11,1567,1568,1569,1572,1573,1576],{},"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 ",[15,1570,1571],{},"Medulla Theologica"," (1627) and ",[15,1574,1575],{},"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":43,"searchDepth":44,"depth":44,"links":1578},[],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":1580},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1592,"title":1593,"body":1594,"born":1607,"description":1608,"died":1609,"extension":48,"image":1610,"key":1611,"meta":1612,"name":1613,"name_en":1614,"navigation":53,"path":1615,"seo":1616,"stem":1617,"wikipedia":1618,"__hash__":1619},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1595,"toc":1605},[1596],[11,1597,1598,1599,1601,1602,1604],{},"William of Auxerre (Guillelmus Altissiodorensis, c. 1150–1231) was a French scholastic theologian and master at the University of Paris in the first decades of the thirteenth century, and archdeacon of Beauvais. His ",[15,1600,842],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[15,1603,123],{}," 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":43,"searchDepth":44,"depth":44,"links":1606},[],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":1608},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1621,"title":1622,"body":1623,"born":1630,"description":1627,"died":1631,"extension":48,"image":1632,"key":1633,"meta":1634,"name":1622,"name_en":1622,"navigation":53,"path":1635,"seo":1636,"stem":1637,"wikipedia":1638,"__hash__":1639},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1624,"toc":1628},[1625],[11,1626,1627],{},"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":43,"searchDepth":44,"depth":44,"links":1629},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1627},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1641,"title":1642,"body":1643,"born":93,"description":1654,"died":1655,"extension":48,"image":1656,"key":1657,"meta":1658,"name":1659,"name_en":1660,"navigation":53,"path":1661,"seo":1662,"stem":1663,"wikipedia":1664,"__hash__":1665},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1644,"toc":1652},[1645],[11,1646,1647,1648,1651],{},"William of Saint-Amour (c. 1200–1272) was a French theologian and doctor of the Faculty of Theology of Paris, where he was a prominent secular master and member of the Sorbonne. He became the leading voice of the secular clergy in their conflict with the Franciscan and Dominican friars over the right to preach, hear confessions, and hold university chairs. His treatise ",[15,1649,1650],{},"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":43,"searchDepth":44,"depth":44,"links":1653},[],"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":1654},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1667,"title":1668,"body":1669,"born":1684,"description":1685,"died":1686,"extension":48,"image":1687,"key":1688,"meta":1689,"name":1668,"name_en":1668,"navigation":53,"path":1690,"seo":1691,"stem":1692,"wikipedia":1693,"__hash__":1694},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1670,"toc":1682},[1671],[11,1672,1673,1674,1677,1678,1681],{},"William Tyndale (c. 1494–1536) was an English scholar and reformer who became the principal translator of the Bible into English in the Reformation era. Working in exile on the Continent, he produced the first printed English New Testament (1526) directly from the Greek, along with portions of the Old Testament from the Hebrew, shaping the language of all later English Bibles. He also wrote influential polemical and doctrinal works, including ",[15,1675,1676],{},"The Obedience of a Christian Man"," (1528) and ",[15,1679,1680],{},"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":43,"searchDepth":44,"depth":44,"links":1683},[],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":1685},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1696,"title":17,"authors":1697,"body":1698,"cover":1714,"description":1715,"document":1716,"editors":63,"extension":48,"filesize":1717,"key":47,"language":1718,"meta":1719,"navigation":53,"ocr_model":1720,"pages":1721,"pagination_starts":1722,"path":1729,"seo":1730,"stem":1731,"title_en":1732,"typeface":1733,"url":1734,"year":1735,"__hash__":1736},"documentsMeta\u002Fdocuments\u002Ffreiburg-summa-confessorum-1518.md",[6],{"type":8,"value":1699,"toc":1712},[1700],[11,1701,1702,1703,1705,1706,1708,1709,1711],{},"John of Freiburg's ",[15,1704,17],{},", the most influential confessor's manual of the later Middle Ages, completed c. 1297–98. Built on the structure of Raymond of Penyafort's ",[15,1707,1062],{},", it digests Raymond, Hostiensis, Goffredus, William of Rennes, and Thomas Aquinas into practical cases of conscience for use in the confessional. Book I opens with the title ",[15,1710,21],{}," (folio 1r). This 1518 Lyon edition was edited by Heinrich Vortoman of Nuremberg and printed by Jacobus Saccon at the expense of Johann Koberger (9 September 1518). This copy is from the Austrian National Library.",{"title":43,"searchDepth":44,"depth":44,"links":1713},[],"\u002Fd\u002Ffreiburg-summa-confessorum-1518\u002Fcover.jpg","John of Freiburg's Summa confessorum, the most influential confessor's manual of the later Middle Ages, completed c. 1297–98. Built on the structure of Raymond of Penyafort's Summa de casibus, it digests Raymond, Hostiensis, Goffredus, William of Rennes, and Thomas Aquinas into practical cases of conscience for use in the confessional. Book I opens with the title De symonia (folio 1r). This 1518 Lyon edition was edited by Heinrich Vortoman of Nuremberg and printed by Jacobus Saccon at the expense of Johann Koberger (9 September 1518). This copy is from the Austrian National Library.","\u002Fd\u002Ffreiburg-summa-confessorum-1518.pdf","84.9MB","latin",{},"10.5281\u002Fzenodo.11113737",582,[1723,1727],{"pdf_page":58,"printed_page":1724,"numeral_type":1725,"pagination":1726},1,"roman","folio-two-column",{"pdf_page":1728,"printed_page":1724,"numeral_type":1725,"pagination":1726},523,"\u002Fdocuments\u002Ffreiburg-summa-confessorum-1518",{"title":17,"description":1715},"documents\u002Ffreiburg-summa-confessorum-1518","Summa for Confessors","gothic","https:\u002F\u002Fbooks.google.com\u002Fbooks?id=TKphAAAAcAAJ",1518,"aPOfB3gdAylC-TGIJfNaA-7v3dg-jyw42Ql5uTrHFL4",[1738,1767,1807,1837,1869,1902,1934,1966],{"id":1739,"title":1740,"body":1741,"description":1749,"extension":48,"meta":1761,"navigation":53,"page":55,"path":1762,"pdf_page":58,"reading":49,"seo":1763,"sortable_pagination_id":1764,"stem":1765,"__hash__":1766},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1ra.md","De symonia. Titulus .i.",{"type":8,"value":1742,"toc":1758},[1743,1747,1750,1755],[1744,1745,1740],"h1",{"id":1746},"de-symonia-titulus-i",[11,1748,1749],{},"Quoniam inter ecclesiastica crimina simoniaca heresis obtinet primum locum vt patet .i.q. vltima .c. patet: vt tam periculosa pestis melius caueri possit extirpari, primo videndum est de ipsa.",[1751,1752,1754],"h2",{"id":1753},"questio-prima","Questio prima",[11,1756,1757],{},"Quere ergo quid sit symonia. Rn. Simonia est studiosa voluntas emendi vel vendendi aliquid spirituale vel annexum spirituali. Sic diffinitur communiter a theologis et iuristis. Communiter enim addunt: vel annexum spirituali: vt thomas in scripto super .iiij. sententiarum distinctione .xxv. et Petrus de tarathasia etiam albertus eadem distinctione. Et thomas in summa .q. c. articulo .j. Et quod raymundus eo. titulo .§. i. dicit non oportet addi non est contra vt dicit vlricus libro suo sexto tractatu tertio .c. xix .§. Et non est contradictio: et sequenti: quia tantum in verbis contradictio est. Spirituale dicitur communiter et proprie. Communiter autem sumptum adhuc dicitur quadrupliciter, scilicet essentialiter vt gratia et virtutes: vel participatiue vt ecclesie et cymiteria et vasa sacra et huiusmodi. Hec enim participant consecrationem quod spirituali benedictione fit vel ordinatiue, idest quod ordinatur ad aliquod spirituale vt decime et primitie et omnia beneficia ecclesiastica ordinantur ad hoc vt ministri ecclesie his sustentati libere valeant spiritualibus intendere. Vel sicut premium ad aliquod spirituale. Tertio modo dictum sicut presentatio que ratione iuris patronatus petit alicui est via presentata ad consequendum per inuestituram illud beneficii ad quod presentatur. Et hoc quidem dicitur spirituale inquantum autoritas respectu rei spiritualis: spirituale est aliquo modo. Sed inquantum auctoritas illa non est principalis sed preparatiua ad actum auctoritatis principalis, est extrinsecus adiectum principali cui preuium est. Sic vocatur annexum spirituali. Nihilominus tamen tertio modo dictum spirituale vocatur etiam annexum spirituali sicut id quod ad alterum adminiculando ordinatur est annexum eidem. Spirituale autem proprie dictum non est nisi illud quod essentialiter est spirituale. Et hoc est duplex: quia vel est pure spirituale vt gratia et virtutes et dona et huiusmodi. Vel est essentialiter spirituale acceptum in elemento corporali vt gratia sacramentalis. Et sic predicta tria vltima non sunt spiritualia: sed annexa spiritualibus. Thomas in summa articulo .i. argumento .vj. breuiter se expedit de hoc dicens: quod sicut anima viuit secundum seipsam, corpus autem viuit ex vnione anime ita quedam sunt spiritualia secundum seipsa vt sacramenta et alia huiusmodi. Quedam autem spiritualia ex hoc quod spiritualibus adherent. Dominus hostiensis li. v. rubrica .iij. de symonia .§. j. Quid sit. ver. mihi videtur sic describit: Symonia est spiritualium vel annexorum spiritualibus precedente pacto promissionis conditionis modi seruitij precum vel cuiuscunque temporalitatis receptio vel donatio. Hec intelligitur de symonia quo ad ecclesiam. Nam sine pacto sola inten-",{"title":43,"searchDepth":44,"depth":44,"links":1759},[1760],{"id":1753,"depth":44,"text":1754},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1ra",{"title":1740,"description":1749},15.1,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1ra","yrTLnUfbM2tNl0MXujLNPRFWnaUyOir0WFJkUCkQiOs",{"id":1768,"title":1769,"body":1770,"description":1774,"extension":48,"meta":1801,"navigation":53,"page":1769,"path":1802,"pdf_page":58,"reading":49,"seo":1803,"sortable_pagination_id":1804,"stem":1805,"__hash__":1806},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1rb.md","1rb",{"type":8,"value":1771,"toc":1796},[1772,1775,1779,1782,1786,1789,1793],[11,1773,1774],{},"tione committitur quo ad deum vt dicit idem hostiensis. In princ. §. sed irregularitatem non inducit. De hoc extra eo. tit. c. vltimo. Nota etiam quod in hac materia per totum quando nominatur pecunia nomine pecunie intelligitur quicquid habent homines in terra siue mobile siue immobile vt .i.q. ij. per totum. Idem dicit ray. infra e. li. ti. ij. de magi. in fi. Nota etiam secundum ray. hic quod nomine emptionis vel venditionis intelligitur omnis contractus non gratuitus preter contractum permutationis de quo habebitur infra e. ti. q. vj. Qualiter possit, vbi nec transacto potest fieri super spiritualibus extra de transactionibus super eo vbi dicitur quod super re sacra litigiosa transigi non potest licet possit inter partes amicabiliter componi. Dicit glossa hic quod transactio est de re dubia et lite incerta nondum finita non gratuita pactio. Vide plura de compositione in spiritualibus infra eo. lib. titu. xv. de decimis .q. cliiij. Quero etiam.",[1751,1776,1778],{"id":1777},"questio-secunda","Questio secunda",[11,1780,1781],{},"Quare etiam symonia dicatur heresis vt .i.q. vlti. c. patet et pluribus alijs locis. Rn. secundum thomam in summa artic. i. et articu. x. Ideo symonia dicitur heresis, quia sicut protestatio fidei exterior quedam religio est etiam si non sit in corde ita econuerso vendere spiritualia vel dona dei quedam protestatio infidelitatis, quia quasi ipso facto protestatur se dominum esse spiritualium donorum licet corde non discredat. Concordat his pe. in scripto et vlrici .§. ij. Vocatur autem symonia et addit vlricus ibidem quod etiam in primo suo auctore, scilicet symone, et a mala radice infidelitatis hoc vitium pululauit qua heresim ei petrus improperauit dicens. Nam donum dei existimasti pecuniam possideri. Hoc enim vt dicit thomas existimauit symon quia dixit quod mundus non erat a deo creatus sed a quadam superna virtute vt dicit ysidorus in libro ethimo. et secundum hoc inter alios hereticos symoniaci computantur vt patet in libro augustini de heresibus.",[1751,1783,1785],{"id":1784},"questio-tertia","Questio tertia",[11,1787,1788],{},"Quare symoniaca heresis dicatur obtinere primum locum. Rn. secundum vlricum .§. cum ergo et sequenti quia symonia maximum peccatum est. Nam sicut dicitur prima q. vlt. c. patet, omnia crimina ad comparationem symoniace heresis quasi pro nihilo reputabuntur. Sed istud intelligendum est non vt de qualibet symonia, sed quando est perfecta imitatio peccati symonis quod fuit cum infidelitate et malicia vt patet per verba petri dicentis .ac. vij. Sicut non est tibi pars neque sors in sermone isto. vbi Ambrosius in libro de penitentia sic ponit literam. Non est tibi pars neque sors in fide hac. Et subdit. Vides quod hunc condemnat eo magis quod puram conscientiam fidei non habebat patet ergo de infidelitate. De malicia autem dicit. In felle amaritudinis et obligatione iniquitatis video te esse, in felle signatur maxima malitia. Obligatio autem iniquitatis signat obstinationem in malicia. Si autem sine errore infidei aliquis committat symoniam ex cupiditate honoris vel diuitiarum et non ex malicia. Tunc non est maximum peccatum sed infidelitas et peccatum in spiritum sanctum et in aliquo casu etiam sacrilegium maiora sunt crimina.",[1751,1790,1792],{"id":1791},"questio-quarta","Questio quarta",[11,1794,1795],{},"Quare symoniaci potius dicuntur a symone qui voluit emere donum dei quam giezite a giezi qui vendidit donum dei. Rn. secundum vlricum .§. dicuntur autem, quod completio huius ratio peccati fuit in actu symonis et in facto giezi. Nam ille soli vendidit bonum dei. Iste vero emit opere quantum in ipso fuit etiam vendidit proposito voluntatis vt dicit vrbanus .i. q. ij. Saluator. Concordat his",{"title":43,"searchDepth":44,"depth":44,"links":1797},[1798,1799,1800],{"id":1777,"depth":44,"text":1778},{"id":1784,"depth":44,"text":1785},{"id":1791,"depth":44,"text":1792},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1rb",{"description":1774},15.2,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1rb","Wpz-xeUsEjeDAXhb2AxIS3bHBxsUB4mdI60l5DOConQ",{"id":1808,"title":1809,"body":1810,"description":43,"extension":48,"meta":1830,"navigation":53,"page":1809,"path":1831,"pdf_page":1832,"reading":49,"seo":1833,"sortable_pagination_id":1834,"stem":1835,"__hash__":1836},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1va.md","1va",{"type":8,"value":1811,"toc":1826},[1812,1816,1819,1823],[1751,1813,1815],{"id":1814},"questio-5","Questio .5.",[11,1817,1818],{},"Utrū sola in eo vel voluntas etiā nō studiosa faciat symoniacū. Nam quod dicitur symonia est voluntas studiosa emendi etc. Exponit hoc glossa Guillelmi, voluntas ad exteriorem actum progressiua, et idem dicit Vlricus et alii in scriptor pe. Responsio secundum raymundum et concordantiam tituli. § ij. Symonia est etc. et alios iuristas comuniter dicendum est: quod quedam sunt prohibita que symoniaca vt vendere vel emere sacra et breuiter que in veteri et nouo testamento symoniaca erant in istis sufficit sola voluntas. Quedam autem symoniaca que prohibita .scilicet. quia constitutione ecclesie tantum sunt symoniaca. Vt cum quis renunciat ecclesie illa conditione vel pacto vt det nepoti suo vel alteri. In talibus non sufficit sola voluntas: nisi procedat in actum: vt extra de officio delegati ex parte prima idem dicit Gauffredus eodem titulo. § committitur autem. Et petrus in scripto innocentii in glossa super capitulo tua nos eodem titulo. Dicit etiam hec glossa. Nota quod cum giezi symoniacus fuerit nec legatur pactum aliquod fecisse: errauerit qui dixerit symoniam non esse sine expressa pactione. Quod non hic dicit raymundus nisi procedat in actu intellige secundum glossam hic. In actum non dico renunciandi sed paciscendi. vnde Vlricus .iij. § in predicta: dicit que in his sola voluntate non peccatur: nec etiam voluntate procedente ad actum simpliciter. Sed si voluntas procedat ad actum secundum modum illum secundum quem est prohibitum .scilicet. sub conditione et pacto tunc symonia est. Nam si sine hoc aliquis renunciat beneficio ea intentione vt ille qui dignus est: illud accipiat nullum peccatum est. Concordat cum his glossa hec. De numero etiam illorum que sunt symoniaca: quia prohibita sunt vt dicit Gauffredus vendere vicariam castellionatum yconomatum aduocatiam et huiusmodi vt extra eodem titulo ad nostra .i. q. i. si quis episcopus et .q. ij. saluator. Idem vlricus.",[1751,1820,1822],{"id":1821},"questio-6","Questio .6.",[11,1824,1825],{},"Qualiter possit fieri beneficiorum ecclesiasticorum permutatio. Responsio secundum vlricum. § Excepi. autem dicendum quod aut sit permutatio beneficiorum tantum vel possessionum tantum vel vtriusque: vt quum beneficia inequalia in possessionibus permutantur et ideo plus abundans petat sibi adijci certam summam pecunie vt sic ad equalitatem permutationis valeant peruenire. Primum non potest fieri auctoritate vel pacto partium sine symonia. Sed episcopo si vtile fore viderit potest ex officio suo transferre personas et facere permutationem. Vnde etiam partes inter se de hoc conferre non debet. Sed vtraque vel altera potest episcopo insinuare suum desiderium et causam siue vtilitatem sue permutationis. Aliqui tamen dicunt vt vvilhelmus. In glossa hic quod partes possunt sine peccato sibi inuicem intimare voluntates suas. Sed primum tutius est vt dicit ylricus. Innocentius etiam quartus in glossa extra de rerum permutatione super capitulo quesitum dicit quod partibus de hoc inter se pacisci et tractare non licet. Dicit etiam ibidem quod talia possunt esse verba ad episcopum. Cum ego non possum secure in ecclesia mea commorari vel proficere .scilicet. propter diuersitatem lingue vel alia iusta de causa supplico vt de mea prebenda vel ecclesia alii prouideatis et mihi prouideatis in alia. Credimus etiam quod possit ei dicere quod tali melius competeret mea ecclesia et mihi sua. argumento extra de prebendis inter cetera. Concordat etiam cum hoc hostiensis in glossa ibidem. Sequitur in vlrico. Permutatio vero possessionum per se non est inhibita vt dicit clemens papa tertius extra de rerum permutatione Ad questiones quia datur ibi temporale pro temporali. Tertium quoque predictorum etiam licitum est",{"title":43,"searchDepth":44,"depth":44,"links":1827},[1828,1829],{"id":1814,"depth":44,"text":1815},{"id":1821,"depth":44,"text":1822},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1va",16,{"description":43},16.1,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1va","WVHuFUUFnD4GO0H-t_qg86sY3vR135Bwq5zRbkNaGVI",{"id":1838,"title":1839,"body":1840,"description":1844,"extension":48,"meta":1863,"navigation":53,"page":1839,"path":1864,"pdf_page":1832,"reading":49,"seo":1865,"sortable_pagination_id":1866,"stem":1867,"__hash__":1868},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1vb.md","1vb",{"type":8,"value":1841,"toc":1859},[1842,1845,1849,1852,1856],[11,1843,1844],{},"vt idem clemens papa dicit ibidem. Sic tamen quod contractus nequaquam sibi inuicem misceantur sed contractus permutationis ecclesiarum separatim fiat a contractu possessionum et caueant permutantes ne occasione spiritualium iurium de quibus plus habet vna ecclesia quam alia plus vel minus detur alicuius rei temporalis. Concordat his innocentius extra De rerum permutatione in glossa super capitulo ad questiones. et raymundus in titulo de symonia. § ij. Symonia est. Dicit tamen glossa ibidem quod huiusmodi permutatio ecclesiarum adinuicem .scilicet. cum equiparatione possessionum locum non habet inter personas que non habent nisi vsufructus ecclesiarum et hoc ad vitam suam tantum. sed inter personas ecclesiasticas quibus proprietas talium ecclesiarum imperpetuum est concessa vt in illa decretali ad questiones.",[1751,1846,1848],{"id":1847},"questio-7","Questio .7.",[11,1850,1851],{},"Quot modis committitur symonia .i. secundum raymundum eodem titulo. § iij. committitur Tribus modis committitur vt dicit glossa super illum locum psalmi xxxiij. Beatus qui excutit manus suas ab omni munere. Non dicit solummodo a munere Sed ab omni munere. Aliud est enim munus a manu: aliud ab obsequio. Aliud a lingua. Munus a manu pecunia est. Munus ab obsequio est seruitus indebite impensa. Munus a lingua est fauor .i. q. i. Sunt tamen nonulli. Idem dicit gauffredus eodem titulo. § committitur addit raymundus. Item nota quod symoniaca dicitur ordinatio alia ex parte ordinatoris tantum. Alia ex parte ordinandi tantum. Alia ex parte vtriusque. Alia ex neutriusque parte quod est cum vtroque ignorante amicus ordinandi dat vel promittat aliquid consiliario episcopi .i. q. i. statuimus et capitulo si qui a symoniacis.",[1751,1853,1855],{"id":1854},"questio-8","Questio .8.",[11,1857,1858],{},"Quid de ordinatione symoniaca precipue ex parte mediatoris et quid in similibus de beneficii collatione. Responsio secundum hostiensem. § iij. Qualiter committitur versiculo sed et si quis. et sequentibus qui sic dicit si quis pro me preces vel pecuniam offerat vel promittat cum expresse contradixerim non obest mihi. vt extra eodem titulo sicut nobis tuis litteris. § penultimo de homicidio capitulo petrus. Secus si me sciente et consentiente: tunc enim dicor interponere voluntatem meam et ideo quantumcumque occultum sit: renunciare debeo si animam saluare volo. Si vero hoc fit me penitus ignorante et ab inimico volente promotionem meam de qua sperat me impedire non committitur symonia quo ad me: ne ex dolo suo reportet quod intendit extra eodem titulo sicut non tuis litteris. et capitulo nobis. Responsio .i. q. si amicus meus pecunia dedit symoniace promoueor: sed non sum symoniacus: teneor tamen renunciare vt extra eodem de symoniace .i. capitulo de regularibus et capitulo nobis. Concordat his innocentius in glossa super capitulo sicut tuis litteris. Et quod ibi dicitur ignoranti et contradicenti nihil imputari debet ad penam intelligendum est secundum innocentium. Si pecunia data est post electionem pro confirmatione secus si daretur pro electione etiam eo prohibente nisi hoc fieret ab inimico. Idem dicit vincentius in apparatu. Bernardus. Ibidem et hostiensis in glossa et raymundus infra § xiij. quid fiet in fine. Addit ibidem glossa vvilhelmi sic. Credo tamen si inimicus meus daret pecuniam episcopo in preiudicium meum. et hoc scirem antequam episcopus vocaret me ad illud et constaret mihi quod non vocaret me nisi propter munus illud recipere non deberem. Innocentius eodem titulo in glossa super capitulo tanta est labes dicit sic. Nota quod si quis obtinuerit ordinem vel beneficium alio dante pecuniam non est symonia si etiam sine pecunia obtenturus erat argumento .i. q. vij. sicut",{"title":43,"searchDepth":44,"depth":44,"links":1860},[1861,1862],{"id":1847,"depth":44,"text":1848},{"id":1854,"depth":44,"text":1855},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1vb",{"description":1844},16.2,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F1vb","tBDrp_JPrBmtUvZ2Hq9NBOE77ZW7BzaC12nox6uAfME",{"id":1870,"title":1871,"body":1872,"description":1876,"extension":48,"meta":1895,"navigation":53,"page":1871,"path":1896,"pdf_page":1897,"reading":49,"seo":1898,"sortable_pagination_id":1899,"stem":1900,"__hash__":1901},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2ra.md","2ra",{"type":8,"value":1873,"toc":1891},[1874,1877,1881,1884,1888],[11,1875,1876],{},"c. sicut is. s. vltimo. Si ante ipse ordinatus pecuniam dedisset etiam si sine pecunia habiturus erat ordines symonia est. ar. i. q. ij. quam pio. r. q. iij. si quis obiecerit. c. vl. t. q. vj. c. j. Idem vlri. c. xx. s. est tamen Hostie. s. vo pena. r. id tamen addit sic. Joan. tamen dixit quod semel symoniace contulit ordine de cetero executione dare non poterit quanticumcumque sit occultus et quantumcumque recipiens ignoret. vt. i. q. ti si qua symoniacis ideo dicit ibi misericorditer. Sed videtur reprobari extra co. per tuas. ij. per qua videtur dicendus et si recepi ordinem ab eo quem symoniacus ignorabam executione habeo quamuis etiam a quibusdam hoc audierim nisi me conscientia remorderet. Simile habes extra de sententia excomunicationis cum illorum. rub. i. t. s. ti. vj. In eodem casu vide de hoc plenius infra. q. xxi. h sit pena symoniaci.",[1751,1878,1880],{"id":1879},"questio-ix","Questio. ix.",[11,1882,1883],{},"Quid si pecuniam pro me nesciente promissam postea solui aut reddidi. Responsio secundum gl. vvlti. h. xiiij. quid fiet super. r. pecuniam soluendo dicendum quod licet grauiter peccauerim et licet in maleficijs retro trahat ratihabitio et mandato comparet. potest tamen episcopus dispensare: quia revera non fuit symoniacus in receptione beneficij sicut notauit Tanc. extra de symonia. sicut nobis tuis litteris. quia idem dicunt siue recitant Bern. Hosti. in glo. ibidem nec reprobant.",[1751,1885,1887],{"id":1886},"questio-x","Questio. x.",[11,1889,1890],{},"Vtrum in aliquibus casibus licite aliquid dari possit pro spiritualibus. Responsio secundum Ray. e. t. s. v. porro sunt casus. dicendum quod in aliquibus casibus licite datur pro spiritualibus quod munus a manu quod munus ab obsequio quod a ligua. Munus a manu potest dari in quinque casibus primus si gratis offeratur non pro spirituali i. q. i. quicquid inuisibilis. Nam sicut dicit glo. vvlli. ibidem. si hec prepositio pro notat appreciationem, seu comutationem. sic nunquam concedendum est quod temporale detur pro spirituali vel econuerso. Si autem notet causam finalem vt sit sensus iste dedit denarium pro sacramento. i. propter venerationem sacramenti seu propter venerandum sacramentum licite potest hoc fieri et concedi. similiter si notet causam efficientem vt sit sensus iste dedit pro sacramento. i. pro deuotione quam habuit ad sacramentum licite potest fieri et concedi. Et satis concordat vlr. c. xix. h. Similiter hec prepositio pro. Si autem dubitetur vtrum gratis vel ex pactione vel ex corrupta intentione datum sit. Tria sunt maxime attendenda secundum ray. s. dantis et recipientis qualitas. videlicet an a paupere diuiti vel econuerso siue a diuite locupleti. Muneris quantitas. vt si magni vel minoris precij res data existat. Et donationis tempus an. s. necessitate instante seu alio tempore conferatur secundum hoc est habenda presumptio vel pro vel contra. extra eodem. t si questiones. Sed hec intelligenda sunt vt dicit vlr. h. omnia que diximus in foro causarum. vbi accipitur presumptio de symonia ex multis. In foro autem conscientie attenditur intentio. Idem dicit hostie. h. iij. qualiter comittitur. Secundus casus secundum Ray. est pro operis spiritualibus ad quas non tenetur ex officio. xij. q. ij. caritatem argumentum sumit hosti. ex hoc quod sacerdos potest locare operas suas si non habet alias vnde viuat. Tertius pro quibusdam operis spiritualibus debitis. puta cum consecrat episcopus ecclesiam vel visitat episcopatum potest exigere procurationem moderatas extra. co. cum sit romana. x. q. ij. relato. extra de prescriptionibus cum ex offici. extra de censibus in nouella innocentij. c. romana. lib. vj. Saufredus dicit quod non audet dicere quod pro",{"title":43,"searchDepth":44,"depth":44,"links":1892},[1893,1894],{"id":1879,"depth":44,"text":1880},{"id":1886,"depth":44,"text":1887},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2ra",17,{"description":1876},17.1,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2ra","DcAv0jULATK0kQZN-lCSoZvOKGazauJ_L02y288DH3Y",{"id":1903,"title":1904,"body":1905,"description":1909,"extension":48,"meta":1928,"navigation":53,"page":1904,"path":1929,"pdf_page":1897,"reading":49,"seo":1930,"sortable_pagination_id":1931,"stem":1932,"__hash__":1933},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2rb.md","2rb",{"type":8,"value":1906,"toc":1924},[1907,1910,1914,1917,1921],[11,1908,1909],{},"actu visitandi vel consecrandi episcopus aliquid exigat sed pro labore vie. Sed Ber. in glo. super. c. cum sit romana dicit quod nec pro labore. sed potius quia ista procuratio a iure permissa est. Immo et si ecclesia propter paupertatem procurare non posset episcopum ipse suis sumptibus ecclesiam consecrabit. x. q. ij. cauendum. hec. Ber. concordat cum eo Hosti. in glo. ibidem. Quartus pro vita eterna vel remissione peccatorum vt elemosine. dani. iij. peccata tua elemosinis redime. Sed secundum Th. et pe. in scriptis cum dicitur vita eterna emi vel remissio peccatorum methaphorica est locutio. quia accipitur meritum pro emptione. Deo enim ex precio nostro nihil potest accrescere. Quintus casus pro redimenda veratione que sibi fit iniuste super iure spirituali extra. e. dilectus filius. Responsio et apostolus Redimentes tempus quoniam dies mali sunt. r. i. q. ij. quesitu extra de magistris prohibeas. Ponunt etiam hos casus tam Sauf. Hosti. Addunt tamen vnum casum. s. quod concurrit omnia que ponuntur in illa decretali extra eo. ti. et si questiones. vt si munus est modicum nec causa nec tempus supectum huiusmodi. Nota etiam secundum glo. vvlti. hic quod cum dicitur hic aliquid dari pro spiritualibus vt pro missa vel pro visitatione li. pro. notat quasi causam efficientem amminiculantem vt si dicerem. Cantabo missam si concesseris mihi librum vel calicem. Nota etiam quod hic in quinto casu dicitur de redimenda veratione. hoc secundum glo. non habet locum super iure spirituali nisi cum constat redimenti pro certo de iure suo. Et idem dicit Tho. in sum. art. h. arg. r. et pe. in scrip. solutio. h. equiuocatur.",[1751,1911,1913],{"id":1912},"questio-xj","Questio. xj.",[11,1915,1916],{},"Quid de exenijs. Responsio secundum Host. r. queritur de exenijs. Non inducunt symoniam dum modo non extendantur ad nimiam quantitatem Intellige dum modo sine pacto et sine aliqua corrupta intentione dentur: alias enim etiam in modico comittitur symonia. i. q. i. iudices vel duces",[1751,1918,1920],{"id":1919},"questio-xij","Questio. xij.",[11,1922,1923],{},"Quando munus ab obsequio inducat symoniam vel non. Responsio secundum Alri. h. munus autem ab obsequio dicendum quod munus ab obsequio aliquando est in seruitijs indebite impensis et hoc duplex. vel quod seruitium secundum se. est indebitum. i. illicitum et inhonestum vel quod ex intentione impedentis seruitium sit indebitum: quodlibet enim obsequium indebite impeditur quod pro aliquo spirituali impeditur. Ita quod si pro dicat causam principaliter mouente ad hoc. vnde in vtroque casu est symonia. Si vero sit obsequium honestum hoc vel est corporale vel spirituale. Si est corporale vt si aliquis vadat romam pro negocijs alicuius ecclesie vel alio honesto seruitio seruiat ecclesie vel episcopo vel alij prelato potest pro tali obsequio dari spirituale dummodo fiat sine pacto et etiam li. pro non dicat mouens principale sed farius quod quidam vocant excitatiuum: quia excitat affectum dantis aliquod spirituale ad amorem obsequentis. vt post hoc ex liberalitate amoris conferat illud spirituale respiciens tamen principaliter dat et merita persone que per talia obsequia et alia bona opera conquisiuit. Si vero sit spirituale tunc ex pacto vel conditione non pro aliquo spirituali ipsum debet impendere sicut si vacante beneficio per statutum aliquod spirituale obsequium est impositum ipsi beneficio ille qui recipit beneficium tenetur impendere illud obsequium. Sicut extra de prebendis. c. significatum Alex. iij. Confirmat statutum de missa de beata virgine celebranda ab eo cui quedam prebenda fuit collata. Concordat his Sauf. e. t. s. m munere. ab Sofre",{"title":43,"searchDepth":44,"depth":44,"links":1925},[1926,1927],{"id":1912,"depth":44,"text":1913},{"id":1919,"depth":44,"text":1920},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2rb",{"description":1909},17.2,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2rb","0s1xS0-0Ah1Kn7MFF231COsVCzBsYCefJ0ATWh31nPM",{"id":1935,"title":1936,"body":1937,"description":1941,"extension":48,"meta":1960,"navigation":53,"page":1936,"path":1961,"pdf_page":57,"reading":49,"seo":1962,"sortable_pagination_id":1963,"stem":1964,"__hash__":1965},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2va.md","2va",{"type":8,"value":1938,"toc":1956},[1939,1942,1946,1949,1953],[11,1940,1941],{},"obsequio. Et Ray. §. vj. in munere ab obsequio cum glo. ibidem. ¶ Tho. etiam in summa arti. v. arg. j. et pe. in script. dicunt quod in huiusmodi obsequiis honestis servientibus ad dignitatem persone respectus debet haberi. Nam ex ipsa devotione obsequii dignus redditur ecclesiastico beneficio. ¶ Addit Tho. si autem sit inhonestum obsequium vel ad carnalia ordinatum puta servivit prelato ad utilitatem consanguineorum suorum vel patrimonii sui vel aliquid huiusmodi esset munus ab obsequio et symoniacum.",[1751,1943,1945],{"id":1944},"questio-xiij","Questio xiij",[11,1947,1948],{},"Quid si duo sacerdotes inter se condicunt tu celebrabis pro me missam maiorem et ego aliam pro te. Responsio secundum willm in glo. ibidem super §. Si spirituale licitum est maxime ex causa: et cum dicitur iste impendit obsequium spirituale pro aliquo spirituali: li. pro non notat causam finalem aut appreciationem sed amminiculationem cum iste non possit cantare loco alterius nisi ille cantet loco ipsius cum duas missas cantare non debeat.",[1751,1950,1952],{"id":1951},"questio-xiiij","Questio xiiij",[11,1954,1955],{},"Quid sit munus a lingua et quando in hoc committitur symonia. Responsio secundum tho. in summa arti. v. arg. iij. dicendum quod munus a lingua dicitur vel ipsa laus pertinens ad favorem humanum et sub precio cadit vel etiam preces ex quibus acquiritur favor humanus aut contrarium evitatur ut quando preces sunt armate. Quod exemplum addit in script. et ideo si aliquis principaliter ad hoc intendat symoniam committit. Et videtur ad hoc principaliter intendere qui preces pro indigno exaudit unde ipsum factum est symoniacum si autem porrigantur preces pro digno factum non est symoniacum: sed symonia potest esse in intentione. scilicet quando habet respectus non ad dignitatem persone sed ad favorem humanum. Concordat his ulricus. §. munus autem a lingua et sequenti. Raymundus §. vij. in munere a lingua. Distinguit quia aut ordinatur seu eligitur quis precibus alienis aut propriis. Si alienis aut ergo sunt preces carnales et fiunt pro indigno. Tunc est symonia. prima. q. j. de ordinationibus tunc enim preces succedunt loco precii. j. q. j. sunt nonnulli. Si vero sint preces spirituales et pro digno non committitur symonia: dummodo ordinator vel elector non habeat respectum ad preces sed ad deum et merita persone extra de etate et qualitate tuam. j. q. j. latorem. Concordant his Tho. Pe. Ulr. §. preces autem. Et Hosti. §. si autem. ¶ Si autem ordinatur vel eligitur quis precibus propriis. Hug. et multi alii dixerunt quod symonia est etiam quantumcumque sit dignus. vij. q. j. in scrip. j. q. j. ordinationes Ray. dicit. Ego distinguo salvo meliori iudicio quod non potest pro se petere ecclesiam: vel dignitatem vel aliud beneficium habens curam animarum et in hoc sentio cum Hug. per iura supradicta et extra de iure patronatus per nostras. Beneficium vero simplex si indiget et sentit se dignum potest petere absque metu peccati symonie extra. eo. ti. tua nos. et ar. de rescri. ad aures. extra. de preben. cum secundum. Et in hoc sentio cum aliis. Concordat his Tho. in sum. art. v. arg. iij. Et etiam in scrip. Et Hosti. v. lingua. Et Goff. sed glo. willm hic dicit quod hec opinio videtur dura et multociens fit contrarium unde credo quod beneficium habens curam animarum annexam potest aliquid petere per se si dignus sit exemplo esaie qui dixit. Ecce ego mitte me. esa. vj. c. Et concordat cum eo ulr. ¶ Si vero non indiget dicit Raymun. quod peccat: etiam si petit simplex beneficium ut patet per illam Decreta. ad aures et. j. q. ij. clericos. xij. q. j. illi au-",{"title":43,"searchDepth":44,"depth":44,"links":1957},[1958,1959],{"id":1944,"depth":44,"text":1945},{"id":1951,"depth":44,"text":1952},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2va",{"description":1941},18.1,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2va","vzlW03WfghnDeDujG7xeBdqHY9SwDzDiKAXf14-Zxl4",{"id":1967,"title":54,"body":1968,"description":1972,"extension":48,"meta":1991,"navigation":53,"page":54,"path":1992,"pdf_page":57,"reading":49,"seo":1993,"sortable_pagination_id":1994,"stem":1995,"__hash__":1996},"readingsTranscription\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2vb.md",{"type":8,"value":1969,"toc":1987},[1970,1973,1977,1980,1984],[11,1971,1972],{},"tem qui. Concordat cum eo Tho. sed Glo. Iterum hic contradicit unde ait hoc iterum durum est. Et credo quod ex quo aliquis promotus est ad sacros ordines cum huiusmodi ordinatio titulum ecclesiasticum requirat potest petere beneficium ecclesiasticum licet abundet in temporalibus. Et iura que magister inducit ad probandum contrarium loquitur secundum statum primitive ecclesie quando exiles redditus erant et distribuebatur de facultatibus ecclesie prout unicuique opus erat. Et concordat cum eo ulr. §. secundum est preces. Quia nemo cogitur suis propriis stipendiis militare. Si tamen dignitatem vel curam animarum pro se petat ex tanta presumptione que eum tali beneficio reddit indignum symonia est quia sunt preces pro indigno.",[1751,1974,1976],{"id":1975},"questio-xv","Questio xv",[11,1978,1979],{},"Que symonia sit gravius peccatum. Responsio secundum ulri. §. quamvis autem in omnibus. Quamvis in munere a manu et lingua et ab obsequio committatur symonia tamen quia magis proprie precium est munus a manu quam a lingua vel ab obsequio. Ideo illa symonia est maius peccatum.",[1751,1981,1983],{"id":1982},"questio-xvj","Questio xvj",[11,1985,1986],{},"Utrum vendere vasa sacra: vestes sacras cymiterium: aquam benedictam et huiusmodi sit symonia. Responsio secundum ulri. §. est tamen differentia et tribus sequentibus omnia sacramentalia ordinata ad aliquem effectum spiritualem vendi non debent ut aqua benedicta. Panis benedictus et similia per que venialia remittuntur. Unde nec ratione materie potest vendi sacramentum ut patet j. q. j. placuit. el. j. et. ij. Sed illa que participative sunt spiritualia ut calix et cimiterium et huiusmodi ante consecrationem simpliciter vendi possunt. Sed post consecrationem si venduntur et emuntur non est symonia secundum se: dummodo intentio solum referatur ad temporale non ad spirituale. sed si est symonia hoc est ex prohibitione ecclesie: et ideo que prohibita sunt: non possunt vendi sine symonia: ut Balsamum vel oleum crismatis et aqua baptismi benedicta et similia. ut. in c. predictis placuit. et extra eodem titu. ad nostras. Secus de simplici aqua in quibus ante concessum est in illorum emptione vel venditione non est symonia. ut de calice qui vendi potest alteri ecclesie in eadem forma. Sed layco sive privato non potest vendi nisi confiatus. x. q. j. §. hoc ius porrectum. Idem iudicium est et de cymiterio quod ratione terre vendi potest et emi ut patet in exemplo abrae. Idem est de aliis vasis et vestibus sacris. Goff. et Hosti. §. ij. et. Item queritur. Dicunt simpliciter quod in quolibet ministerio ecclesiastico symonia committi potest. extra eo. ad nostras. Ibi dicitur quod pro exequiis mortuorum et benedictione nubentium et similibus nihil exigatur. pie tamen consuetudines observentur. Raymundus etiam. §. vj. in munere ab obsequio. In fine. et Glo. willm ibidem ab his discordare non videntur si bene intelligatur. Item Glo. §. xvj. Item per questionem. Et Thom. arti. iiij. ar. ij. Et in principali.",{"title":43,"searchDepth":44,"depth":44,"links":1988},[1989,1990],{"id":1975,"depth":44,"text":1976},{"id":1982,"depth":44,"text":1983},{},"\u002Freadings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2vb",{"description":1972},18.2,"readings\u002Ftranscription\u002Ffreiburg-summa-simony\u002F2vb","boQTQo2vH-9TXnbYD8k76EeBtsJnAXV0h9aA0qUs3bc",[1998,2050,2150,2220,2329,2440,2512,2611],{"id":1999,"title":2000,"body":2001,"description":2044,"extension":48,"meta":2045,"navigation":53,"page":55,"path":2046,"pdf_page":58,"reading":49,"seo":2047,"sortable_pagination_id":1764,"stem":2048,"__hash__":2049},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1ra.md","On Simony. Title I.",{"type":8,"value":2002,"toc":2041},[2003,2006,2013,2017],[1744,2004,2000],{"id":2005},"on-simony-title-i",[11,2007,2008,2009,2012],{},"Since among the crimes of the Church the simoniacal heresy holds first place, as is clear in ",[15,2010,2011],{},"1 q. ultima, c. Patet",", so that this most dangerous plague may be better guarded against and rooted out, we must first consider simony itself.",[1751,2014,2016],{"id":2015},"question-one","Question One",[11,2018,2019,2020,2022,2023,2025,2026,2029,2030,2032,2033,2036,2037,2040],{},"Ask, then, what simony is. Answer: Simony is the deliberate will to buy or sell something spiritual or something annexed to a spiritual thing. This is the definition commonly given by both theologians and jurists. For they commonly add “or something annexed to a spiritual thing,” as does Thomas in his commentary on the fourth book of the ",[15,2021,123],{},", distinction 25, and Petrus de Tarantasia, and also Albertus in the same distinction; and Thomas in the ",[15,2024,604],{},", q. 100, article 1. And when Raymundus, under the same title, § 1, says that the addition is unnecessary, this is not in conflict, as Ulricus explains in his sixth book, third treatise, c. 19, ",[15,2027,2028],{},"§ Et non est contradictio"," and the following section, because the conflict is merely verbal. “Spiritual” is used both in a broad sense and in a strict sense. Taken in the broad sense it is further used in four ways: namely, essentially, as grace and the virtues; or by participation, as churches, cemeteries, sacred vessels, and the like — for these participate in consecration, which comes about through a spiritual blessing; or ordinatively, that is, what is ordered toward something spiritual, as tithes and first-fruits and all ecclesiastical benefices are ordered toward this end, that the ministers of the Church, sustained by them, may be free to devote themselves to spiritual things; or as a reward directed toward something spiritual. Spiritual in the third way named is like the presentation which, by reason of the right of patronage, someone seeks for another: it is a way presented for obtaining, through investiture, that benefice to which the candidate is presented. And this indeed is called spiritual inasmuch as authority with respect to a spiritual thing is in some manner spiritual. But inasmuch as that authority is not principal but preparatory to the act of the principal authority, it is something extrinsically added to the principal thing for which it is preliminary. Thus it is called annexed to a spiritual thing. Nevertheless, what is spiritual in the third sense is also called annexed to a spiritual thing, just as that which is ordered to assist something else is annexed to it. But spiritual in the strict sense is only that which is essentially spiritual. And this is twofold: for it is either purely spiritual, as grace, the virtues, gifts, and the like; or it is essentially spiritual but received in a corporeal element, as sacramental grace. And so the aforesaid last three are not spiritual things, but things annexed to spiritual things. Thomas in the ",[15,2031,604],{},", article 1, in reply to the sixth argument, deals with this briefly, saying that just as the soul lives by itself while the body lives by its union with the soul, so some things are spiritual in themselves, as the sacraments and other such things, while some are spiritual because they adhere to spiritual things. The lord Hostiensis, book 5, rubric 3, ",[15,2034,2035],{},"De symonia, § 1 Quid sit",", at the word “",[15,2038,2039],{},"mihi videtur",",” describes it thus: Simony is the receiving or giving of spiritual things, or of things annexed to spiritual things, with a preceding agreement of promise, condition, manner of service, entreaty, or any temporal consideration. This is to be understood of simony with respect to the Church. For without an agreement, the inten-",{"title":43,"searchDepth":44,"depth":44,"links":2042},[2043],{"id":2015,"depth":44,"text":2016},"Since among the crimes of the Church the simoniacal heresy holds first place, as is clear in 1 q. ultima, c. Patet, so that this most dangerous plague may be better guarded against and rooted out, we must first consider simony itself.",{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1ra",{"title":2000,"description":2044},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1ra","lHTgluQlnoJc74ZGfIUntEnL4PscWfySKyl2GpIoVEo",{"id":2051,"title":1769,"body":2052,"description":2144,"extension":48,"meta":2145,"navigation":53,"page":1769,"path":2146,"pdf_page":58,"reading":49,"seo":2147,"sortable_pagination_id":1804,"stem":2148,"__hash__":2149},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1rb.md",{"type":8,"value":2053,"toc":2139},[2054,2085,2089,2106,2110,2124,2128],[11,2055,2056,2057,2060,2061,2064,2065,2068,2069,2072,2073,2076,2077,2080,2081,2084],{},"tion alone makes one a simoniac with respect to God, as the same Hostiensis says at the beginning, ",[15,2058,2059],{},"§ Sed irregularitatem non inducit",". On this see ",[15,2062,2063],{},"extra",", same title, the last chapter. Note also that throughout this whole subject, whenever “money” is mentioned, under the name of money is understood whatever men possess on earth, whether movable or immovable, as in ",[15,2066,2067],{},"1 q. 2"," throughout. Raymundus says the same below, same book, title 2, ",[15,2070,2071],{},"De magistris",", at the end. Note also, according to Raymundus here, that under the name of buying or selling is understood every non-gratuitous contract, except the contract of exchange, which will be treated below, same title, q. 6, ",[15,2074,2075],{},"Qualiter possit",", where it is shown that not even by a settlement can a transaction be made over spiritual things — ",[15,2078,2079],{},"extra, De transactionibus, “Super eo,”"," where it is said that over a sacred thing under litigation no settlement can be made, although the parties may amicably compose the matter between themselves. The gloss here says that a settlement is a non-gratuitous agreement concerning a doubtful matter and an uncertain suit not yet ended. See more on composition in spiritual matters below, same book, title 15, ",[15,2082,2083],{},"De decimis",", q. 154. I ask also.",[1751,2086,2088],{"id":2087},"question-two","Question Two",[11,2090,2091,2092,2094,2095,2097,2098,2101,2102,2105],{},"Why simony is also called a heresy, as is clear in ",[15,2093,2011],{},", and in several other places. Answer, according to Thomas in the ",[15,2096,604],{},", article 1 and article 10: Simony is called a heresy because, just as an outward profession of faith is a kind of religious act even if it is not in the heart, so conversely to sell spiritual things or the gifts of God is a kind of profession of unbelief, since by the very act, as it were, a person professes himself to be the master of the spiritual gifts, even though in his heart he does not disbelieve. Petrus in his commentary agrees with this, as does Ulricus, § 2. And Ulricus adds in the same place that this vice is called simony also from its first author, namely Simon, and that it sprang from the evil root of unbelief, on account of which Peter reproached him with heresy, saying: For you thought that the gift of God might be possessed with money. For Simon thought this, as Thomas says, because he said that the world was not created by God but by a certain higher power, as Isidorus says in the book of the ",[15,2099,2100],{},"Etymologies","; and accordingly the simoniacs are reckoned among the other heretics, as is clear in Augustinus’s book ",[15,2103,2104],{},"De heresibus",".",[1751,2107,2109],{"id":2108},"question-three","Question Three",[11,2111,2112,2113,2116,2117,2119,2120,2123],{},"Why the simoniacal heresy is said to hold first place. Answer, according to Ulricus, ",[15,2114,2115],{},"§ Cum ergo"," and the following section: because simony is the greatest sin. For as is said in ",[15,2118,2011],{},", all crimes in comparison with the simoniacal heresy will be reckoned as almost nothing. But this is to be understood not of just any simony, but when there is a perfect imitation of the sin of Simon, which was joined with unbelief and malice, as is clear from the words of Peter in Acts 8: “You have no part nor lot in this matter,” where Ambrosius in his book ",[15,2121,2122],{},"De penitentia"," gives the text thus: “You have no part nor lot in this faith.” And he adds: “You see that he condemns this man all the more because he did not have a pure conscience of faith” — so unbelief is clear. And concerning malice he says: “I see that you are in the gall of bitterness and in the bond of iniquity”; by “gall” the greatest malice is signified, and the “bond of iniquity” signifies obstinacy in malice. But if someone commits simony without the error of unbelief, out of desire for honor or riches and not out of malice, then it is not the greatest sin, but unbelief and the sin against the Holy Spirit, and in a certain case even sacrilege, are greater crimes.",[1751,2125,2127],{"id":2126},"question-four","Question Four",[11,2129,2130,2131,2134,2135,2138],{},"Why those who practice simony are rather called “simoniacs” from Simon, who wished to buy the gift of God, than “Gehazites” from Gehazi, who sold the gift of God. Answer, according to Ulricus, ",[15,2132,2133],{},"§ Dicuntur autem",": that the completion of the formal character of this sin lay in the act of Simon and in the deed of Gehazi. For Gehazi only sold the good of God, whereas Simon both bought, so far as it lay in him, and also sold by the purpose of his will, as Urbanus says in ",[15,2136,2137],{},"1 q. 2, c. Saluator",". This agrees with",{"title":43,"searchDepth":44,"depth":44,"links":2140},[2141,2142,2143],{"id":2087,"depth":44,"text":2088},{"id":2108,"depth":44,"text":2109},{"id":2126,"depth":44,"text":2127},"tion alone makes one a simoniac with respect to God, as the same Hostiensis says at the beginning, § Sed irregularitatem non inducit. On this see extra, same title, the last chapter. Note also that throughout this whole subject, whenever “money” is mentioned, under the name of money is understood whatever men possess on earth, whether movable or immovable, as in 1 q. 2 throughout. Raymundus says the same below, same book, title 2, De magistris, at the end. Note also, according to Raymundus here, that under the name of buying or selling is understood every non-gratuitous contract, except the contract of exchange, which will be treated below, same title, q. 6, Qualiter possit, where it is shown that not even by a settlement can a transaction be made over spiritual things — extra, De transactionibus, “Super eo,” where it is said that over a sacred thing under litigation no settlement can be made, although the parties may amicably compose the matter between themselves. The gloss here says that a settlement is a non-gratuitous agreement concerning a doubtful matter and an uncertain suit not yet ended. See more on composition in spiritual matters below, same book, title 15, De decimis, q. 154. I ask also.",{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1rb",{"description":2144},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1rb","9a2-njlwptwlfy7mlsax5eoaVphrBZ9l114iaaEHaGY",{"id":2151,"title":1809,"body":2152,"description":43,"extension":48,"meta":2215,"navigation":53,"page":1809,"path":2216,"pdf_page":1832,"reading":49,"seo":2217,"sortable_pagination_id":1834,"stem":2218,"__hash__":2219},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1va.md",{"type":8,"value":2153,"toc":2211},[2154,2158,2188,2192],[1751,2155,2157],{"id":2156},"question-5","Question 5",[11,2159,2160,2161,2164,2165,2168,2169,2172,2173,2175,2176,2179,2180,2183,2184,2187],{},"Whether in this matter the will alone, even a will that is not deliberate, makes someone a simoniac. For simony is said to be “the deliberate will to buy,” etc. The gloss of Guillelmus explains this as “a will that advances toward an exterior act,” and Ulricus and others say the same in their writings on Peter. The response, according to Raymundus and the ",[15,2162,2163],{},"Concordia"," of the title [on simony], § 2, “Simony is,” etc., and according to the other jurists commonly, must be this: that certain things are forbidden which are simoniacal, such as to sell or buy sacred things, and in brief, whatever things were simoniacal in the Old and New Testaments — in these the will alone suffices. But certain things are simoniacal which are forbidden, namely, because they are simoniacal only by a constitution of the Church — as when someone resigns a church on the condition or pact that it be given to his nephew or to another. In such cases the will alone does not suffice, unless it proceeds into act, as in ",[15,2166,2167],{},"extra, de officio delegati, Ex parte"," [part one]. Goffredus says the same under the same title, § “It is committed, however.” And Petrus says so in his writing on Innocentius, in the gloss on the chapter ",[15,2170,2171],{},"Tua nos",", under the same title. This gloss also says: Note that, since Gehazi was a simoniac and yet is not read to have made any pact, anyone who said that there is no simony without an express pact would be in error. As to what Raymundus says here, “unless it proceeds into act,” understand it according to the gloss here: into act, I do not mean the act of resigning, but the act of making a pact. Hence Ulricus, § 3, “In the aforesaid,” says that in these matters one does not sin by the will alone, nor even by the will proceeding into act simply. But if the will proceeds into act in that manner according to which the thing is forbidden — namely, under a condition and a pact — then it is simony. For if without this someone resigns a benefice with the intention that the one who is worthy should receive it, there is no sin. This gloss agrees with these things. Among the number of those things which are simoniacal because they are forbidden, as Goffredus says, is to sell a vicariate, a castellany, a stewardship, an advocacy, and the like, as in ",[15,2174,2063],{},", under the same title, ",[15,2177,2178],{},"Ad nostra","; ",[15,2181,2182],{},"1 q. 1, Si quis episcopus","; and ",[15,2185,2186],{},"q. 2, Salvator",". Ulricus says the same.",[1751,2189,2191],{"id":2190},"question-6","Question 6",[11,2193,2194,2195,2198,2199,2202,2203,2206,2207,2210],{},"How an exchange of ecclesiastical benefices may be made. The response, according to Ulricus, § “I have excepted, however”: it must be said that either there is an exchange of benefices only, or of possessions only, or of both — as when benefices unequal in their possessions are exchanged, and therefore the one more abundant asks that a certain sum of money be added to him, so that they may thus be able to arrive at an equality of exchange. The first cannot be done by the authority or the pact of the parties without simony. But the bishop, if he sees that it would be useful, can by virtue of his office transfer the persons and make the exchange. Hence the parties also ought not to confer with one another about this. But each, or one of them, may disclose to the bishop his desire and the reason or usefulness of his exchange. Some nevertheless say, as Guillelmus does in the gloss here, that the parties may without sin intimate their wishes to one another. But the first is safer, as Ulricus says. Innocentius IV also, in the gloss on ",[15,2196,2197],{},"extra, de rerum permutatione",", on the chapter ",[15,2200,2201],{},"Quaesitum",", says that it is not lawful for the parties to make a pact and treat about this among themselves. He also says in the same place that such words may be addressed to the bishop: “Since I cannot safely remain in my church or make progress” — namely, on account of a difference of language or for some other just cause — “I beg that you provide for another from my prebend or church, and provide for me in another.” We also believe that he may say to him that his church would better suit so-and-so and that so-and-so’s would better suit him, by the argument of ",[15,2204,2205],{},"extra, de praebendis, Inter cetera",". Hostiensis also agrees with this in the gloss in the same place. It continues in Ulricus: An exchange of possessions, however, is not in itself prohibited, as Pope Clement III says in ",[15,2208,2209],{},"extra, de rerum permutatione, Ad quaestiones",", because there a temporal thing is given for a temporal thing. The third of the aforesaid is also lawful",{"title":43,"searchDepth":44,"depth":44,"links":2212},[2213,2214],{"id":2156,"depth":44,"text":2157},{"id":2190,"depth":44,"text":2191},{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1va",{"description":43},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1va","DwCFsSTVOjv2dO2Yz2OpSTXoHWWlyM_dLOSPWSSZ830",{"id":2221,"title":1839,"body":2222,"description":2323,"extension":48,"meta":2324,"navigation":53,"page":1839,"path":2325,"pdf_page":1832,"reading":49,"seo":2326,"sortable_pagination_id":1866,"stem":2327,"__hash__":2328},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1vb.md",{"type":8,"value":2223,"toc":2319},[2224,2240,2244,2258,2262],[11,2225,2226,2227,2229,2230,2233,2234,2237,2238,2105],{},"as the same Pope Clement says in the same place — yet in such a way that the contracts are by no means mingled with one another, but the contract for the exchange of churches is made separately from the contract for the possessions, and those exchanging take care that, on the occasion of the spiritual rights of which one church has more than the other, more or less of some temporal thing not be given. Innocentius agrees with these things in ",[15,2228,2197],{},", in the gloss on the chapter ",[15,2231,2232],{},"Ad quaestiones",", and so does Raymundus in the title ",[15,2235,2236],{},"de symonia",", § 2, “Simony is.” Yet the gloss in the same place says that an exchange of this kind of churches with one another — namely, with an equalization of possessions — has no place among persons who have only the usufructs of churches, and that only for their lifetime; but it does among ecclesiastical persons to whom the ownership of such churches has been granted in perpetuity, as in that decretal ",[15,2239,2232],{},[1751,2241,2243],{"id":2242},"question-7","Question 7",[11,2245,2246,2247,2250,2251,2254,2255,2105],{},"In how many ways simony is committed. According to Raymundus, under the same title, § 3, “It is committed”: it is committed in three ways, as the gloss says on that passage of Psalm 33: “Blessed is he who shakes his hands free from every bribe.” It does not say only “from a bribe,” but “from every bribe.” For a bribe of the hand is one thing, a bribe of service another, a bribe of the tongue another. A bribe of the hand is money. A bribe of service is servitude unduly bestowed. A bribe of the tongue is favor — ",[15,2248,2249],{},"1 q. 1, Sunt tamen nonnulli",". Goffredus says the same under the same title, § “It is committed.” Raymundus adds: Note also that an ordination is called simoniacal: one on the part of the ordainer only, another on the part of the one to be ordained only, another on the part of both, another on the part of neither — which is when, with both being ignorant, a friend of the one to be ordained gives or promises something to a counselor of the bishop — ",[15,2252,2253],{},"1 q. 1, Statuimus"," and the chapter ",[15,2256,2257],{},"Si qui a symoniacis",[1751,2259,2261],{"id":2260},"question-8","Question 8",[11,2263,2264,2265,2175,2267,2270,2271,2274,2275,2278,2279,2175,2281,2284,2285,2288,2289,2292,2293,2175,2295,2298,2299,2284,2302,2304,2305,2308,2309,2311,2312,2315,2316],{},"What of a simoniacal ordination, especially on the part of an intermediary, and what in similar cases concerning the conferral of a benefice. The response, according to Hostiensis, § 3, “In what manner it is committed,” at the verse “But also if anyone,” and the following, who says thus: If anyone should offer or promise prayers or money on my behalf when I have expressly forbidden it, it does not stand against me, as in ",[15,2266,2063],{},[15,2268,2269],{},"Sicut nobis tuis litteris","; § penultimate, ",[15,2272,2273],{},"de homicidio",", the chapter ",[15,2276,2277],{},"Petrus",". It is otherwise if it is done with my knowledge and consent, for then I am said to interpose my own will, and therefore, however hidden it may be, I ought to resign if I wish to save my soul. But if this is done while I am wholly ignorant, and by an enemy wishing my promotion, by which he hopes to hinder me, simony is not committed as regards me — lest by his deceit he obtain what he intends — ",[15,2280,2063],{},[15,2282,2283],{},"Sicut non tuis litteris",", and the chapter ",[15,2286,2287],{},"Nobis",". The response of ",[15,2290,2291],{},"1 q. [1], Si amicus meus",": if money was given, I am promoted simoniacally, but I am not a simoniac; I am nevertheless bound to resign, as in ",[15,2294,2063],{},[15,2296,2297],{},"de symoniace"," [?], the first chapter, ",[15,2300,2301],{},"de regularibus",[15,2303,2287],{},". Innocentius agrees with these things in the gloss on the chapter ",[15,2306,2307],{},"Sicut tuis litteris",". And as for what is said there, that to one who is ignorant and forbidding nothing ought to be imputed as a penalty — this is to be understood, according to Innocentius, if the money was given after the election for the confirmation; it is otherwise if it were given for the election, even though he forbade it, unless this were done by an enemy. Vincentius says the same in his ",[15,2310,978],{},"; so does Bernardus in the same place, and Hostiensis in the gloss, and Raymundus below, § 13, “What shall be done,” at the end. The gloss of Guillelmus adds there thus: I believe, however, that if my enemy were to give money to the bishop to my prejudice, and I knew this before the bishop summoned me to it, and it were established for me that he would not summon me except on account of that bribe, I ought not to accept it. Innocentius, under the same title, in the gloss on the chapter ",[15,2313,2314],{},"Tanta est labes",", says thus: Note that if someone obtains an order or a benefice while another gives money, it is not simony if he was going to obtain it even without money, by the argument of ",[15,2317,2318],{},"1 q. 7, Sicut",{"title":43,"searchDepth":44,"depth":44,"links":2320},[2321,2322],{"id":2242,"depth":44,"text":2243},{"id":2260,"depth":44,"text":2261},"as the same Pope Clement says in the same place — yet in such a way that the contracts are by no means mingled with one another, but the contract for the exchange of churches is made separately from the contract for the possessions, and those exchanging take care that, on the occasion of the spiritual rights of which one church has more than the other, more or less of some temporal thing not be given. Innocentius agrees with these things in extra, de rerum permutatione, in the gloss on the chapter Ad quaestiones, and so does Raymundus in the title de symonia, § 2, “Simony is.” Yet the gloss in the same place says that an exchange of this kind of churches with one another — namely, with an equalization of possessions — has no place among persons who have only the usufructs of churches, and that only for their lifetime; but it does among ecclesiastical persons to whom the ownership of such churches has been granted in perpetuity, as in that decretal Ad quaestiones.",{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1vb",{"description":2323},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F1vb","b03sKGOCX6FmE9B8xktBhJ2CjIvkZJzYdH5Dpl0RsgY",{"id":2330,"title":1871,"body":2331,"description":2434,"extension":48,"meta":2435,"navigation":53,"page":1871,"path":2436,"pdf_page":1897,"reading":49,"seo":2437,"sortable_pagination_id":1899,"stem":2438,"__hash__":2439},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2ra.md",{"type":8,"value":2332,"toc":2430},[2333,2371,2375,2384,2388],[11,2334,2335,2336,2339,2340,2343,2344,2347,2348,2351,2352,2355,2356,2359,2360,2363,2364,2366,2367,2370],{},"the chapter ",[15,2337,2338],{},"Sicut is",", at the end. If, before he himself was ordained, he had given money, then even if he was going to receive orders without money, it is simony, by the argument of ",[15,2341,2342],{},"1 q. 2 Quam pio",", and ",[15,2345,2346],{},"1 q. 3 Si quis obiecerit",", and the last chapter, and ",[15,2349,2350],{},"1 q. 6 c. 1",". Ulricus says the same at chapter 20. Yet Hostiensis, under the word “penalty,” adds this further: Joannes, however, said that whoever has once conferred orders simoniacally cannot thereafter give to him the right to exercise them, however hidden it may be and however much the recipient is unaware — as in ",[15,2353,2354],{},"1 q. 1 Si qua simoniacis","; therefore he says there “mercifully.” But this seems to be rejected in ",[15,2357,2358],{},"Extra",", in the same title, ",[15,2361,2362],{},"Per tuas",", in the second part; by which it seems one should say that even if I received an order from one whom I did not know to be a simoniac, I may exercise it — although I have also heard this from certain people — unless my conscience were to gnaw at me. You have a similar case in ",[15,2365,2358],{},", on the sentence of excommunication, ",[15,2368,2369],{},"Cum illorum",", rubric 1 of the title, under title 6. In the same case, see more fully on this below, q. 21, “what is the penalty of a simoniac.”",[1751,2372,2374],{"id":2373},"question-9","Question 9",[11,2376,2377,2378,2380,2381,2383],{},"What if money was promised on my behalf without my knowledge, and afterward I paid or repaid it? The answer, according to the gloss of Guilelmus here, the fourteenth, “what shall be done,” is that as for paying the money, it must be said that, although I have sinned gravely — and although in evil deeds ratification has retroactive effect and is equivalent to a mandate — nevertheless the bishop can dispense, since in truth he was not a simoniac in the receiving of the benefice, as Tancredus noted in ",[15,2379,2358],{},", on simony, ",[15,2382,2269],{},"; for Bernardus and Hostiensis say or report the same in the gloss in the same place, and do not reject it.",[1751,2385,2387],{"id":2386},"question-10","Question 10",[11,2389,2390,2391,2394,2395,2359,2397,2400,2401,2404,2405,2359,2407,2179,2410,2179,2413,2415,2416,2179,2419,2421,2422,2425,2426,2429],{},"Whether in some cases something may lawfully be given for spiritual things. The answer, according to Raymundus in the same title, under the section “Furthermore there are cases,” is that it must be said that in some cases something is lawfully given for spiritual things — namely, a gift from the hand, a gift from service, and a gift from the tongue. A gift from the hand can be given in five cases. The first: if it is offered freely, not for a spiritual thing, as in ",[15,2392,2393],{},"1 q. 1 Quicquid invisibilis",". For as the gloss of Guilelmus says in the same place, if this preposition “for” denotes a valuation or an exchange, then it is never to be granted that a temporal thing be given for a spiritual thing or vice versa. But if it denotes a final cause — so that the meaning is “he gave money for the sacrament,” that is, on account of veneration for the sacrament or in order to venerate the sacrament — this can lawfully be done and granted. Likewise if it denotes an efficient cause — so that the meaning is “he gave for the sacrament,” that is, out of the devotion he had toward the sacrament — it can lawfully be done and granted. And Ulricus, at chapter 19, agrees well enough with this, likewise concerning this preposition “for.” But if it is doubtful whether the thing was given freely, or out of an agreement, or out of a corrupt intention, three things especially must be attended to, according to Raymundus: the quality of the giver and the receiver — namely, whether by a poor man to a rich one or vice versa, or by a rich man to a wealthy one; the quantity of the gift — namely, whether the thing given is of great or lesser value; and the time of the gift — namely, whether it is conferred under pressing necessity or at another time. According to this a presumption is to be made, either for or against, as in ",[15,2396,2358],{},[15,2398,2399],{},"Si questiones",". But these things are to be understood, as Ulricus says here, as all said with respect to the forum of litigation, where a presumption of simony is taken from many factors. In the forum of conscience, however, the intention is what is regarded. Hostiensis says the same here, in the third part, “how it is committed.” The second case, according to Raymundus, is for spiritual works to which one is not bound by office, as in ",[15,2402,2403],{},"12 q. 2 Caritatem","; Hostiensis takes an argument from the fact that a priest may hire out his labors if he has no other means of living. The third: for certain spiritual works that are owed — for instance, when a bishop consecrates a church or visits the diocese, he may demand moderate procurations, as in ",[15,2406,2358],{},[15,2408,2409],{},"Cum sit Romana",[15,2411,2412],{},"10 q. 2 Relato",[15,2414,2358],{},", on prescriptions, ",[15,2417,2418],{},"Cum ex officio",[15,2420,2358],{},", on taxes, in the ",[15,2423,2424],{},"Novella"," of Innocentius, the chapter ",[15,2427,2428],{},"Romana",", in book 6. Goffredus says that he does not dare to say that for",{"title":43,"searchDepth":44,"depth":44,"links":2431},[2432,2433],{"id":2373,"depth":44,"text":2374},{"id":2386,"depth":44,"text":2387},"the chapter Sicut is, at the end. If, before he himself was ordained, he had given money, then even if he was going to receive orders without money, it is simony, by the argument of 1 q. 2 Quam pio, and 1 q. 3 Si quis obiecerit, and the last chapter, and 1 q. 6 c. 1. Ulricus says the same at chapter 20. Yet Hostiensis, under the word “penalty,” adds this further: Joannes, however, said that whoever has once conferred orders simoniacally cannot thereafter give to him the right to exercise them, however hidden it may be and however much the recipient is unaware — as in 1 q. 1 Si qua simoniacis; therefore he says there “mercifully.” But this seems to be rejected in Extra, in the same title, Per tuas, in the second part; by which it seems one should say that even if I received an order from one whom I did not know to be a simoniac, I may exercise it — although I have also heard this from certain people — unless my conscience were to gnaw at me. You have a similar case in Extra, on the sentence of excommunication, Cum illorum, rubric 1 of the title, under title 6. In the same case, see more fully on this below, q. 21, “what is the penalty of a simoniac.”",{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2ra",{"description":2434},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2ra","nbdnCJQRMwqlPEOTidyW-x4XvBbss7o_uwph-A1rh28",{"id":2441,"title":1904,"body":2442,"description":2506,"extension":48,"meta":2507,"navigation":53,"page":1904,"path":2508,"pdf_page":1897,"reading":49,"seo":2509,"sortable_pagination_id":1931,"stem":2510,"__hash__":2511},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2rb.md",{"type":8,"value":2443,"toc":2502},[2444,2478,2482,2488,2492],[11,2445,2446,2447,2449,2450,2453,2454,2359,2456,2459,2460,18,2463,2465,2466,2469,2470,2359,2472,2474,2475,2477],{},"the act of visiting or consecrating the bishop may demand anything, but rather for the labor of the journey. But Bernardus, in the gloss on the chapter ",[15,2448,2409],{},", says that it is not even for the labor, but rather because this procuration is permitted by law. Indeed, even if a church on account of its poverty could not provide procuration for the bishop, he will consecrate the church at his own expense, as in ",[15,2451,2452],{},"10 q. 2 Cavendum"," — so Bernardus. Hostiensis agrees with him in the gloss in the same place. The fourth: for eternal life or the remission of sins, as with almsgiving, Daniel 3: “Redeem your sins with alms.” But according to Thomas and Petrus in their writings, when it is said that eternal life or the remission of sins is bought, it is a metaphorical manner of speech, since merit is taken in place of a purchase; for nothing can accrue to God from any price of ours. The fifth case: for redeeming a vexation that is unjustly inflicted upon oneself concerning a spiritual right, as in ",[15,2455,2358],{},[15,2457,2458],{},"Dilectus filius",", “the answer,” and the Apostle, “Redeeming the time, for the days are evil,” and ",[15,2461,2462],{},"1 q. 2 Quesitu",[15,2464,2358],{},", on masters, ",[15,2467,2468],{},"Prohibeas",". Both Goffredus and Hostiensis also set down these cases. They add, however, one more case — namely, that all the conditions concur which are set down in that decretal, ",[15,2471,2358],{},[15,2473,2399],{}," — as when the gift is small, and neither the cause nor the time is suspect, and the like. Note also, according to the gloss of Guilelmus here, that when it is said here that something is given for spiritual things, as for a Mass or for a visitation, the word “for” denotes, as it were, a contributing efficient cause — as if I were to say, “I will sing the Mass if you grant me a book or a chalice.” Note also that what is said here in the fifth case, about redeeming a vexation, does not, according to the gloss, hold with respect to a spiritual right unless it is established for certain to the one redeeming concerning his own right. And Thomas says the same in the ",[15,2476,604],{},", in the article here, in the argument, and Petrus in his writings, in the solution here: it is equivocal.",[1751,2479,2481],{"id":2480},"question-11","Question 11",[11,2483,2484,2485,2105],{},"What about gifts of hospitality? The answer, according to Hostiensis, “it is asked about gifts of hospitality”: they do not induce simony, provided they are not extended to too great a quantity. Understand this as: provided they are given without an agreement and without any corrupt intention; for otherwise simony is committed even in a small thing, as in ",[15,2486,2487],{},"1 q. 1 Iudices vel duces",[1751,2489,2491],{"id":2490},"question-12","Question 12",[11,2493,2494,2495,2497,2498,2501],{},"When does a gift from service induce simony and when not? The answer, according to Ulricus here, “a gift from service”: it must be said that a gift from service sometimes consists in services rendered improperly, and this is of two kinds: either the service is in itself improper — that is, unlawful and dishonorable — or, by reason of the intention of the one bestowing it, the service is improper, since any service is improperly bestowed which is bestowed for some spiritual thing. So that if “for” expresses the cause principally motivating toward this — hence in either case it is simony. But if the service is honorable, this is either bodily or spiritual. If it is bodily — as if someone goes to Rome for the affairs of some church, or serves the church or the bishop or some other prelate by another honorable service — for such a service a spiritual thing may be given, provided it is done without an agreement, and also provided the word “for” does not express the principal motive but rather what some call the “stimulative” cause, since it stirs the affection of the one giving some spiritual thing toward love of the one rendering the service, so that thereafter, out of the generosity of love, he confers that spiritual thing — yet looking principally to the gift and the merits of the person, which he has acquired through such services and other good works. But if the service is spiritual, then he ought not to bestow it by agreement or condition for some spiritual thing — as if, when a benefice falls vacant, some spiritual service has been imposed by statute upon that benefice itself, the one who receives the benefice is bound to bestow that service. As in ",[15,2496,2358],{},", on prebends, the chapter ",[15,2499,2500],{},"Significatum",", Alexander III confirms a statute concerning a Mass of the Blessed Virgin to be celebrated by the one to whom a certain prebend had been conferred. Goffredus agrees with these things in the same title, under “in a gift from service.”",{"title":43,"searchDepth":44,"depth":44,"links":2503},[2504,2505],{"id":2480,"depth":44,"text":2481},{"id":2490,"depth":44,"text":2491},"the act of visiting or consecrating the bishop may demand anything, but rather for the labor of the journey. But Bernardus, in the gloss on the chapter Cum sit Romana, says that it is not even for the labor, but rather because this procuration is permitted by law. Indeed, even if a church on account of its poverty could not provide procuration for the bishop, he will consecrate the church at his own expense, as in 10 q. 2 Cavendum — so Bernardus. Hostiensis agrees with him in the gloss in the same place. The fourth: for eternal life or the remission of sins, as with almsgiving, Daniel 3: “Redeem your sins with alms.” But according to Thomas and Petrus in their writings, when it is said that eternal life or the remission of sins is bought, it is a metaphorical manner of speech, since merit is taken in place of a purchase; for nothing can accrue to God from any price of ours. The fifth case: for redeeming a vexation that is unjustly inflicted upon oneself concerning a spiritual right, as in Extra, in the same title, Dilectus filius, “the answer,” and the Apostle, “Redeeming the time, for the days are evil,” and 1 q. 2 Quesitu, Extra, on masters, Prohibeas. Both Goffredus and Hostiensis also set down these cases. They add, however, one more case — namely, that all the conditions concur which are set down in that decretal, Extra, in the same title, Si questiones — as when the gift is small, and neither the cause nor the time is suspect, and the like. Note also, according to the gloss of Guilelmus here, that when it is said here that something is given for spiritual things, as for a Mass or for a visitation, the word “for” denotes, as it were, a contributing efficient cause — as if I were to say, “I will sing the Mass if you grant me a book or a chalice.” Note also that what is said here in the fifth case, about redeeming a vexation, does not, according to the gloss, hold with respect to a spiritual right unless it is established for certain to the one redeeming concerning his own right. And Thomas says the same in the Summa, in the article here, in the argument, and Petrus in his writings, in the solution here: it is equivocal.",{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2rb",{"description":2506},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2rb","iLCMjfiG7LgvL2jlo8BNHF8_-xZ3y38FI60vQDv0Kzw",{"id":2513,"title":1936,"body":2514,"description":2605,"extension":48,"meta":2606,"navigation":53,"page":1936,"path":2607,"pdf_page":57,"reading":49,"seo":2608,"sortable_pagination_id":1963,"stem":2609,"__hash__":2610},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2va.md",{"type":8,"value":2515,"toc":2601},[2516,2522,2526,2529,2533],[11,2517,2518,2519,2521],{},"from service. And Raymundus, §. 6, “on a gift from service,” with the gloss there. ¶ Thomas too, in the ",[15,2520,604],{},", article 5, argument 1, and Petrus in his commentary, say that in honorable services of this kind regard must be had to the dignity of the person. For by the very devotion of the service one is rendered worthy of an ecclesiastical benefice. ¶ Thomas adds that if, however, the service is dishonorable or directed toward carnal ends — for instance, if someone served a prelate for the advantage of his own relatives or of his patrimony or anything of this sort — it would be a gift from service and simoniacal.",[1751,2523,2525],{"id":2524},"question-13","Question 13",[11,2527,2528],{},"What if two priests agree between themselves, “You will celebrate the high Mass for me, and I another for you.” The response, according to Willelmus in the gloss there on the section: a spiritual thing is licit, especially when there is a [good] cause; and when it is said that this man renders a spiritual service for some spiritual thing, the word “for” does not denote a final cause or a pricing but a supporting aid, since this man cannot sing in place of the other unless the other sings in his place, given that he ought not to sing two Masses.",[1751,2530,2532],{"id":2531},"question-14","Question 14",[11,2534,2535,2536,2538,2539,2542,2543,2546,2547,2550,2551,2554,2555,2558,2559,2562,2563,2550,2566,2569,2570,2573,2574,2577,2578,2550,2581,2584,2585,2587,2588,2591,2592,441,2595,2550,2598],{},"What is a gift from the tongue, and when is simony committed in it. The response, according to Thomas in the ",[15,2537,604],{},", article 5, argument 3: it must be said that a gift from the tongue means either praise itself, pertaining to human favor and falling under a price, or also entreaties by which human favor is acquired or its opposite avoided — as when the entreaties are armed. Which example he adds in his commentary; and therefore, if someone aims principally at this, he commits simony. And he seems to aim principally at this who grants entreaties on behalf of an unworthy person, whence the act itself is simoniacal; but if entreaties are offered on behalf of a worthy person, the act is not simoniacal — yet simony can lie in the intention, namely when one has regard not to the dignity of the person but to human favor. With these things Ulricus agrees, §. “a gift from the tongue” and the following one. Raymundus, §. 7, “on a gift from the tongue,” distinguishes: for either someone is ordained or chosen through another’s entreaties or through his own. If through another’s, then either they are carnal entreaties and are made on behalf of an unworthy person — then it is simony, ",[15,2540,2541],{},"1 q. 1 “de ordinationibus,”"," for then the entreaties take the place of a price, ",[15,2544,2545],{},"1 q. 1 “sunt nonnulli.”"," But if they are spiritual entreaties and on behalf of a worthy person, simony is not committed, provided that the one ordaining or electing has regard not to the entreaties but to God and the merits of the person, ",[15,2548,2549],{},"extra “de etate et qualitate” “tuam,”"," ",[15,2552,2553],{},"1 q. 1 “latorem.”"," With these things Thomas, Petrus, and Ulricus agree, §. ",[15,2556,2557],{},"“preces autem,”"," and Hostiensis, §. ",[15,2560,2561],{},"“si autem.”"," ¶ But if someone is ordained or chosen through his own entreaties, Huguccio and many others have said that it is simony, however worthy he may be, ",[15,2564,2565],{},"7 q. 1 “in scrip.,”",[15,2567,2568],{},"1 q. 1 “ordinationes.”"," Raymundus says: I, saving a better judgment, distinguish: that one who holds the cure of souls cannot petition for himself a church or dignity or other benefice; and in this I agree with Huguccio, by the laws cited above and ",[15,2571,2572],{},"extra “de iure patronatus” “per nostras.”"," But a simple benefice, if he is in need and feels himself worthy, he may petition without fear of the sin of simony, ",[15,2575,2576],{},"extra eodem titulo “tua nos,”"," and the argument from ",[15,2579,2580],{},"“de rescriptis” “ad aures,”",[15,2582,2583],{},"extra “de prebendis” “cum secundum.”"," And in this I agree with the others. With these things Thomas agrees in the ",[15,2586,604],{},", article 5, argument 3, and also in his commentary; and Hostiensis, ",[15,2589,2590],{},"verbo “lingua”","; and Goffredus. But the gloss of Willelmus here says that this opinion seems harsh, and the contrary is often done, whence I believe that one holding a benefice with the cure of souls annexed may petition for something himself if he is worthy, after the example of Isaiah, who said, “Behold, I; send me,” Isaiah 6. And Ulricus agrees with him. ¶ But if he is not in need, Raymundus says that he sins, even if he petitions for a simple benefice, as is clear from that decretal ",[15,2593,2594],{},"“ad aures,”",[15,2596,2597],{},"1 q. 2 “clericos,”",[15,2599,2600],{},"12 q. 1 “illi au-",{"title":43,"searchDepth":44,"depth":44,"links":2602},[2603,2604],{"id":2524,"depth":44,"text":2525},{"id":2531,"depth":44,"text":2532},"from service. And Raymundus, §. 6, “on a gift from service,” with the gloss there. ¶ Thomas too, in the Summa, article 5, argument 1, and Petrus in his commentary, say that in honorable services of this kind regard must be had to the dignity of the person. For by the very devotion of the service one is rendered worthy of an ecclesiastical benefice. ¶ Thomas adds that if, however, the service is dishonorable or directed toward carnal ends — for instance, if someone served a prelate for the advantage of his own relatives or of his patrimony or anything of this sort — it would be a gift from service and simoniacal.",{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2va",{"description":2605},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2va","fr3jyeTb8yz0RGEr0B66vdzmG2UbMVHDyXcgZriEsuc",{"id":2612,"title":54,"body":2613,"description":2674,"extension":48,"meta":2675,"navigation":53,"page":54,"path":2676,"pdf_page":57,"reading":49,"seo":2677,"sortable_pagination_id":1994,"stem":2678,"__hash__":2679},"readingsTranslation\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2vb.md",{"type":8,"value":2614,"toc":2670},[2615,2625,2629,2636,2640],[11,2616,2617,2620,2621,2624],{},[15,2618,2619],{},"tem qui.”"," Thomas agrees with him. But the gloss again contradicts this here, whence it says: this again is harsh. And I believe that, since someone has been promoted to sacred orders — given that ordination of this kind requires an ecclesiastical title — he may petition for an ecclesiastical benefice even though he abounds in temporal goods. And the laws which the master adduces to prove the contrary speak according to the state of the primitive Church, when revenues were slender and distribution was made from the resources of the Church as each one had need. And Ulricus agrees with him, §. ",[15,2622,2623],{},"“secundum est preces.”"," For no one is compelled to serve as a soldier at his own expense. If, however, he petitions for himself a dignity or the cure of souls out of such great presumption as renders him unworthy of such a benefice, it is simony, because the entreaties are on behalf of an unworthy person.",[1751,2626,2628],{"id":2627},"question-15","Question 15",[11,2630,2631,2632,2635],{},"Which simony is the graver sin. The response, according to Ulricus, §. ",[15,2633,2634],{},"“quamvis autem in omnibus”",": although simony is committed in a gift from the hand, from the tongue, and from service, nevertheless, because a gift from the hand is more properly a price than one from the tongue or from service, therefore that simony is the greater sin.",[1751,2637,2639],{"id":2638},"question-16","Question 16",[11,2641,2642,2643,2646,2647,2650,2651,441,2654,2657,2658,2661,2662,2665,2666,2669],{},"Whether to sell sacred vessels, sacred vestments, a cemetery, holy water, and the like is simony. The response, according to Ulricus, §. ",[15,2644,2645],{},"“est tamen differentia”"," and the three following: all sacramentals ordered to some spiritual effect ought not to be sold, such as holy water, blessed bread, and the like, through which venial sins are remitted. Whence a sacrament cannot be sold even by reason of its matter, as is clear from ",[15,2648,2649],{},"1 q. 1 “placuit,”"," sections 1 and 2. But those things which are spiritual by participation, such as a chalice and a cemetery and the like, before consecration can simply be sold. But after consecration, if they are sold and bought, it is not simony in itself, provided the intention refers only to the temporal thing and not to the spiritual. But if it is simony, this is by reason of the Church’s prohibition; and therefore those things which are prohibited cannot be sold without simony, such as balsam or the oil of chrism and the blessed water of baptism and the like, as in the chapter ",[15,2652,2653],{},"“predictis placuit”",[15,2655,2656],{},"extra eodem titulo “ad nostras.”"," It is otherwise with plain water, in which, since it was granted beforehand, there is no simony in its buying or selling — as with a chalice, which can be sold to another church in the same form. But it cannot be sold to a layman or a private person unless it is melted down, ",[15,2659,2660],{},"10 q. 1 §. “hoc ius porrectum.”"," The same judgment applies also to a cemetery, which by reason of the land can be sold and bought, as is clear in the example of Abraham. The same holds for other sacred vessels and vestments. Goffredus and Hostiensis, §. 2 and ",[15,2663,2664],{},"“Item queritur,”"," say simply that in any ecclesiastical ministry simony can be committed, ",[15,2667,2668],{},"extra eodem “ad nostras.”"," There it is said that for the funerals of the dead and the blessing of those marrying and the like nothing should be exacted; pious customs, however, are to be observed. Raymundus too, §. 6, “on a gift from service,” at the end, and the gloss of Willelmus there, do not seem to disagree from these, if it is rightly understood. Likewise the gloss, §. 16. Likewise through the question. And Thomas, article 4, argument 2. And on the principal point.",{"title":43,"searchDepth":44,"depth":44,"links":2671},[2672,2673],{"id":2627,"depth":44,"text":2628},{"id":2638,"depth":44,"text":2639},"tem qui.” Thomas agrees with him. But the gloss again contradicts this here, whence it says: this again is harsh. And I believe that, since someone has been promoted to sacred orders — given that ordination of this kind requires an ecclesiastical title — he may petition for an ecclesiastical benefice even though he abounds in temporal goods. And the laws which the master adduces to prove the contrary speak according to the state of the primitive Church, when revenues were slender and distribution was made from the resources of the Church as each one had need. And Ulricus agrees with him, §. “secundum est preces.” For no one is compelled to serve as a soldier at his own expense. If, however, he petitions for himself a dignity or the cure of souls out of such great presumption as renders him unworthy of such a benefice, it is simony, because the entreaties are on behalf of an unworthy person.",{},"\u002Freadings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2vb",{"description":2674},"readings\u002Ftranslation\u002Ffreiburg-summa-simony\u002F2vb","BUzDxDAvgm8PbHYNbdzcxNYRCxQITPFyBHCyFQ4vaYs",1789161138287]