[{"data":1,"prerenderedAt":3027},["ShallowReactive",2],{"reading-groote-simonia-beguttas":3,"authors":41,"doc-groote-simonia-beguttas":1672,"transcription-cols-groote-simonia-beguttas":1721,"translation-cols-groote-simonia-beguttas":2277},{"id":4,"title":5,"author":6,"body":7,"description":22,"document":23,"extension":24,"key":25,"meta":26,"navigation":29,"page_end":30,"page_start":31,"path":32,"pdf_page_end":33,"pdf_page_start":34,"section":5,"seo":35,"stem":36,"title_en":37,"translator":38,"year":39,"__hash__":40},"readingsMeta\u002Freadings\u002Fmeta\u002Fgroote-simonia-beguttas.md","De simonia ad beguttas","geert-groote",{"type":8,"value":9,"toc":18},"minimark",[10],[11,12,13,14,17],"p",{},"Geert Groote's treatise ",[15,16,5],"em",{}," (c. 1380), addressed to the beguines on the question of whether it is simony to buy a place or prebend in a beguinage. Groote answers that, where any spiritual good — admission to the community, the habit, share in prayers, or the right to common life under a rule — is attached to the place, the purchase is indeed simony; he then unfolds the doctrine through a series of distinctions on what constitutes a spiritual good, the difference between buying the thing and buying the means to it, and the legal and moral remedies. The treatise survives in eastern Middle Dutch in fifteenth-century manuscripts from the IJssel and Cologne region, edited here by Rudolf Langenberg.",{"title":19,"searchDepth":20,"depth":20,"links":21},"",2,[],"Geert Groote's treatise De simonia ad beguttas (c. 1380), addressed to the beguines on the question of whether it is simony to buy a place or prebend in a beguinage. Groote answers that, where any spiritual good — admission to the community, the habit, share in prayers, or the right to common life under a rule — is attached to the place, the purchase is indeed simony; he then unfolds the doctrine through a series of distinctions on what constitutes a spiritual good, the difference between buying the thing and buying the means to it, and the legal and moral remedies. The treatise survives in eastern Middle Dutch in fifteenth-century manuscripts from the IJssel and Cologne region, edited here by Rudolf Langenberg.","langenberg-quellen-1902","md","groote-simonia-beguttas",{"start_text":27,"end_text":28},"Dit is my ghevraghet, oftet symonia sy, ene stede of ene prouende te copen in enen beghinen convente","Et sic est finis hujus",true,"33","3","\u002Freadings\u002Fmeta\u002Fgroote-simonia-beguttas",47,17,{"title":5,"description":22},"readings\u002Fmeta\u002Fgroote-simonia-beguttas","On Simony, to the Beguines",null,1380,"_8HHHoYoMGEU3UWEU0hD73MgCJyiH3uxJ7ipCdvMv8Q",[42,80,122,159,186,204,224,262,292,328,355,398,443,494,516,540,569,596,630,664,690,721,748,777,804,844,875,901,922,943,977,1003,1024,1059,1079,1109,1130,1151,1172,1205,1234,1264,1294,1319,1349,1368,1404,1429,1454,1482,1511,1538,1568,1597,1617,1643],{"id":43,"title":44,"body":45,"born":68,"description":69,"died":70,"extension":24,"image":71,"key":72,"meta":73,"name":52,"name_en":74,"navigation":29,"path":75,"seo":76,"stem":77,"wikipedia":78,"__hash__":79},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":46,"toc":66},[47],[11,48,49,50,53,54,57,58,61,62,65],{},"Albert the Great (",[15,51,52],{},"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 ",[15,55,56],{},"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 ",[15,59,60],{},"Commentary on the Sentences"," of Peter Lombard, a ",[15,63,64],{},"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":19,"searchDepth":20,"depth":20,"links":67},[],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":69},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":81,"title":82,"body":83,"born":110,"description":111,"died":112,"extension":24,"image":113,"key":114,"meta":115,"name":90,"name_en":116,"navigation":29,"path":117,"seo":118,"stem":119,"wikipedia":120,"__hash__":121},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":84,"toc":108},[85],[11,86,87,88,91,92,95,96,99,100,103,104,107],{},"Alexander of Hales (",[15,89,90],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[15,93,94],{},"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 ",[15,97,98],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[15,101,102],{},"Summa Theologica"," (the ",[15,105,106],{},"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":19,"searchDepth":20,"depth":20,"links":109},[],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":111},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":123,"title":124,"body":125,"born":146,"description":147,"died":148,"extension":24,"image":149,"key":150,"meta":151,"name":152,"name_en":153,"navigation":29,"path":154,"seo":155,"stem":156,"wikipedia":157,"__hash__":158},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":126,"toc":144},[127],[11,128,129,130,133,134,133,137,133,140,143],{},"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 (",[15,131,132],{},"De fide",", ",[15,135,136],{},"De Spiritu Sancto",[15,138,139],{},"De mysteriis",[15,141,142],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":19,"searchDepth":20,"depth":20,"links":145},[],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":147},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":160,"title":161,"body":162,"born":173,"description":174,"died":175,"extension":24,"image":176,"key":177,"meta":178,"name":179,"name_en":180,"navigation":29,"path":181,"seo":182,"stem":183,"wikipedia":184,"__hash__":185},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":163,"toc":171},[164],[11,165,166,167,170],{},"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 ",[15,168,169],{},"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":19,"searchDepth":20,"depth":20,"links":172},[],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":174},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":187,"title":188,"body":189,"born":38,"description":193,"died":38,"extension":24,"image":196,"key":197,"meta":198,"name":199,"name_en":188,"navigation":29,"path":200,"seo":201,"stem":202,"wikipedia":38,"__hash__":203},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":190,"toc":194},[191],[11,192,193],{},"Author unknown.",{"title":19,"searchDepth":20,"depth":20,"links":195},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":193},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":205,"title":206,"body":207,"born":214,"description":211,"died":215,"extension":24,"image":216,"key":217,"meta":218,"name":206,"name_en":206,"navigation":29,"path":219,"seo":220,"stem":221,"wikipedia":222,"__hash__":223},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":208,"toc":212},[209],[11,210,211],{},"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":19,"searchDepth":20,"depth":20,"links":213},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":211},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":225,"title":226,"body":227,"born":250,"description":251,"died":252,"extension":24,"image":253,"key":254,"meta":255,"name":256,"name_en":226,"navigation":29,"path":257,"seo":258,"stem":259,"wikipedia":260,"__hash__":261},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":228,"toc":248},[229],[11,230,231,232,235,236,239,240,243,244,247],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[15,233,234],{},"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 ",[15,237,238],{},"Demonstrations"," (",[15,241,242],{},"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 (",[15,245,246],{},"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":19,"searchDepth":20,"depth":20,"links":249},[],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":251},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":263,"title":264,"body":265,"born":38,"description":280,"died":281,"extension":24,"image":282,"key":283,"meta":284,"name":285,"name_en":286,"navigation":29,"path":287,"seo":288,"stem":289,"wikipedia":290,"__hash__":291},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":266,"toc":278},[267],[11,268,269,270,273,274,277],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[15,271,272],{},"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 ",[15,275,276],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":19,"searchDepth":20,"depth":20,"links":279},[],"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":280},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":293,"title":294,"body":295,"born":315,"description":316,"died":317,"extension":24,"image":318,"key":319,"meta":320,"name":321,"name_en":322,"navigation":29,"path":323,"seo":324,"stem":325,"wikipedia":326,"__hash__":327},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":296,"toc":313},[297],[11,298,299,300,303,304,133,306,133,309,312],{},"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 ",[15,301,302],{},"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 ",[15,305,302],{},[15,307,308],{},"The City of God",[15,310,311],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":19,"searchDepth":20,"depth":20,"links":314},[],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":316},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":329,"title":330,"body":331,"born":342,"description":343,"died":344,"extension":24,"image":345,"key":346,"meta":347,"name":348,"name_en":349,"navigation":29,"path":350,"seo":351,"stem":352,"wikipedia":353,"__hash__":354},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":332,"toc":340},[333],[11,334,335,336,339],{},"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 (",[15,337,338],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":19,"searchDepth":20,"depth":20,"links":341},[],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":343},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":356,"title":357,"body":358,"born":387,"description":388,"died":389,"extension":24,"image":390,"key":391,"meta":392,"name":365,"name_en":357,"navigation":29,"path":393,"seo":394,"stem":395,"wikipedia":396,"__hash__":397},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":359,"toc":385},[360],[11,361,362,363,366,367,370,371,373,374,133,377,380,381,384],{},"Bonaventure of Bagnoregio (",[15,364,365],{},"Bonaventura",", c. 1217–1274), known as the ",[15,368,369],{},"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 ",[15,372,98],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[15,375,376],{},"Itinerarium mentis in Deum",[15,378,379],{},"Breviloquium",", the ",[15,382,383],{},"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":19,"searchDepth":20,"depth":20,"links":386},[],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":388},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":399,"title":400,"body":401,"born":431,"description":432,"died":433,"extension":24,"image":434,"key":435,"meta":436,"name":437,"name_en":437,"navigation":29,"path":438,"seo":439,"stem":440,"wikipedia":441,"__hash__":442},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":402,"toc":429},[403],[11,404,405,406,409,410,413,414,417,418,421,422,425,426,428],{},"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 ",[15,407,408],{},"Vita Nuova",", the philosophical ",[15,411,412],{},"Convivio",", the Latin treatises ",[15,415,416],{},"De vulgari eloquentia"," and ",[15,419,420],{},"Monarchia",", and above all the ",[15,423,424],{},"Commedia",", completed shortly before his death in Ravenna. The ",[15,427,424],{}," 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":19,"searchDepth":20,"depth":20,"links":430},[],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":432},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":444,"title":445,"body":446,"born":431,"description":483,"died":484,"extension":24,"image":485,"key":486,"meta":487,"name":453,"name_en":488,"navigation":29,"path":489,"seo":490,"stem":491,"wikipedia":492,"__hash__":493},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":447,"toc":481},[448],[11,449,450,451,454,455,458,459,461,462,465,466,469,470,473,474,476,477,480],{},"John Duns Scotus (",[15,452,453],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[15,456,457],{},"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 ",[15,460,98],{}," at both universities; his successive lecture courses survive as the ",[15,463,464],{},"Lectura"," (Oxford), the ",[15,467,468],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[15,471,472],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[15,475,468],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[15,478,479],{},"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":19,"searchDepth":20,"depth":20,"links":482},[],"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":483},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":495,"title":496,"body":497,"born":504,"description":501,"died":505,"extension":24,"image":506,"key":507,"meta":508,"name":509,"name_en":510,"navigation":29,"path":511,"seo":512,"stem":513,"wikipedia":514,"__hash__":515},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":498,"toc":502},[499],[11,500,501],{},"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":19,"searchDepth":20,"depth":20,"links":503},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":501},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":517,"title":518,"body":519,"born":530,"description":531,"died":175,"extension":24,"image":532,"key":533,"meta":534,"name":518,"name_en":518,"navigation":29,"path":535,"seo":536,"stem":537,"wikipedia":538,"__hash__":539},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":520,"toc":528},[521],[11,522,523,524,527],{},"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 ",[15,525,526],{},"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":19,"searchDepth":20,"depth":20,"links":529},[],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":531},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":541,"title":542,"body":543,"born":558,"description":559,"died":560,"extension":24,"image":561,"key":6,"meta":562,"name":563,"name_en":542,"navigation":29,"path":564,"seo":565,"stem":566,"wikipedia":567,"__hash__":568},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":544,"toc":556},[545],[11,546,547,548,551,552,555],{},"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 ",[15,549,550],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[15,553,554],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":19,"searchDepth":20,"depth":20,"links":557},[],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",{},"Gerardus Magnus","\u002Fauthors\u002Fgeert-groote",{"description":559},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":570,"title":571,"body":572,"born":38,"description":586,"died":38,"extension":24,"image":587,"key":588,"meta":589,"name":590,"name_en":591,"navigation":29,"path":592,"seo":593,"stem":594,"wikipedia":38,"__hash__":595},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":573,"toc":584},[574],[11,575,576,577,580,581,583],{},"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 ",[15,578,579],{},"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 ",[15,582,98],{},". 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":19,"searchDepth":20,"depth":20,"links":585},[],"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":586},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":597,"title":598,"body":599,"born":617,"description":618,"died":619,"extension":24,"image":620,"key":621,"meta":622,"name":623,"name_en":624,"navigation":29,"path":625,"seo":626,"stem":627,"wikipedia":628,"__hash__":629},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":600,"toc":615},[601],[11,602,603,604,380,607,610,611,614],{},"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 ",[15,605,606],{},"Liber de edificio Dei",[15,608,609],{},"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 ",[15,612,613],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":19,"searchDepth":20,"depth":20,"links":616},[],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":618},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":631,"title":632,"body":633,"born":652,"description":653,"died":654,"extension":24,"image":655,"key":656,"meta":657,"name":658,"name_en":632,"navigation":29,"path":659,"seo":660,"stem":661,"wikipedia":662,"__hash__":663},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":634,"toc":650},[635],[11,636,637,638,641,642,645,646,649],{},"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 ",[15,639,640],{},"Concordia Discordantium Canonum"," (later called the ",[15,643,644],{},"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 ",[15,647,648],{},"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":19,"searchDepth":20,"depth":20,"links":651},[],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":653},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":665,"title":666,"body":667,"born":678,"description":679,"died":680,"extension":24,"image":681,"key":682,"meta":683,"name":684,"name_en":666,"navigation":29,"path":685,"seo":686,"stem":687,"wikipedia":688,"__hash__":689},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":668,"toc":676},[669],[11,670,671,672,675],{},"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 ",[15,673,674],{},"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":19,"searchDepth":20,"depth":20,"links":677},[],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":679},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":691,"title":692,"body":693,"born":708,"description":709,"died":710,"extension":24,"image":711,"key":712,"meta":713,"name":714,"name_en":715,"navigation":29,"path":716,"seo":717,"stem":718,"wikipedia":719,"__hash__":720},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":694,"toc":706},[695],[11,696,697,698,701,702,705],{},"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 ",[15,699,700],{},"Dictatus papae",", preserved in his ",[15,703,704],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":19,"searchDepth":20,"depth":20,"links":707},[],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":709},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":722,"title":723,"body":724,"born":735,"description":736,"died":737,"extension":24,"image":738,"key":739,"meta":740,"name":741,"name_en":742,"navigation":29,"path":743,"seo":744,"stem":745,"wikipedia":746,"__hash__":747},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":725,"toc":733},[726],[11,727,728,729,732],{},"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 ",[15,730,731],{},"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":19,"searchDepth":20,"depth":20,"links":734},[],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":736},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":749,"title":750,"body":751,"born":766,"description":767,"died":768,"extension":24,"image":769,"key":770,"meta":771,"name":750,"name_en":750,"navigation":29,"path":772,"seo":773,"stem":774,"wikipedia":775,"__hash__":776},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":752,"toc":764},[753],[11,754,755,756,759,760,763],{},"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 ",[15,757,758],{},"A Censure of Simony"," (1624) and ",[15,761,762],{},"For God and the King"," (1636).",{"title":19,"searchDepth":20,"depth":20,"links":765},[],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":767},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":778,"title":779,"body":780,"born":791,"description":792,"died":793,"extension":24,"image":794,"key":795,"meta":796,"name":797,"name_en":798,"navigation":29,"path":799,"seo":800,"stem":801,"wikipedia":802,"__hash__":803},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":781,"toc":789},[782],[11,783,784,785,788],{},"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 ",[15,786,787],{},"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":19,"searchDepth":20,"depth":20,"links":790},[],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":792},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":805,"title":806,"body":807,"born":68,"description":832,"died":833,"extension":24,"image":834,"key":835,"meta":836,"name":837,"name_en":838,"navigation":29,"path":839,"seo":840,"stem":841,"wikipedia":842,"__hash__":843},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":808,"toc":830},[809],[11,810,811,812,814,815,818,819,821,822,825,826,829],{},"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 ",[15,813,579],{}," on the titles of the Decretals of Gregory IX (later called the ",[15,816,817],{},"Summa aurea",") and the ",[15,820,464],{}," (or ",[15,823,824],{},"Commentaria",") on the same Decretals — synthesised the ",[15,827,828],{},"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":19,"searchDepth":20,"depth":20,"links":831},[],"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":832},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":845,"title":846,"body":847,"born":38,"description":865,"died":38,"extension":24,"image":866,"key":867,"meta":868,"name":869,"name_en":870,"navigation":29,"path":871,"seo":872,"stem":873,"wikipedia":38,"__hash__":874},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":848,"toc":863},[849],[11,850,851,852,855,856,858,859,862],{},"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 ",[15,853,854],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[15,857,644],{},", 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 ",[15,860,861],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":19,"searchDepth":20,"depth":20,"links":864},[],"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":865},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":876,"title":877,"body":878,"born":708,"description":889,"died":890,"extension":24,"image":891,"key":892,"meta":893,"name":894,"name_en":895,"navigation":29,"path":896,"seo":897,"stem":898,"wikipedia":899,"__hash__":900},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":879,"toc":887},[880],[11,881,882,883,886],{},"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 ",[15,884,885],{},"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":19,"searchDepth":20,"depth":20,"links":888},[],"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":889},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":902,"title":903,"body":904,"born":911,"description":908,"died":912,"extension":24,"image":913,"key":914,"meta":915,"name":916,"name_en":903,"navigation":29,"path":917,"seo":918,"stem":919,"wikipedia":920,"__hash__":921},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":905,"toc":909},[906],[11,907,908],{},"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":19,"searchDepth":20,"depth":20,"links":910},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":908},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":923,"title":924,"body":925,"born":932,"description":929,"died":933,"extension":24,"image":934,"key":935,"meta":936,"name":937,"name_en":924,"navigation":29,"path":938,"seo":939,"stem":940,"wikipedia":941,"__hash__":942},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":926,"toc":930},[927],[11,928,929],{},"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":19,"searchDepth":20,"depth":20,"links":931},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":929},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":944,"title":945,"body":946,"born":967,"description":968,"died":112,"extension":24,"image":196,"key":969,"meta":970,"name":971,"name_en":945,"navigation":29,"path":972,"seo":973,"stem":974,"wikipedia":975,"__hash__":976},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":947,"toc":965},[948],[11,949,950,951,954,955,957,958,961,962,964],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[15,952,953],{},"Apparatus"," on Gratian's ",[15,956,644],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[15,959,960],{},"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 ",[15,963,648],{}," through the early modern period.",{"title":19,"searchDepth":20,"depth":20,"links":966},[],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":968},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":978,"title":979,"body":980,"born":991,"description":992,"died":993,"extension":24,"image":994,"key":995,"meta":996,"name":997,"name_en":979,"navigation":29,"path":998,"seo":999,"stem":1000,"wikipedia":1001,"__hash__":1002},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":981,"toc":989},[982],[11,983,984,985,988],{},"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 ",[15,986,987],{},"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":19,"searchDepth":20,"depth":20,"links":990},[],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":992},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1004,"title":1005,"body":1006,"born":1013,"description":1010,"died":1014,"extension":24,"image":1015,"key":1016,"meta":1017,"name":1018,"name_en":1005,"navigation":29,"path":1019,"seo":1020,"stem":1021,"wikipedia":1022,"__hash__":1023},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1007,"toc":1011},[1008],[11,1009,1010],{},"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":19,"searchDepth":20,"depth":20,"links":1012},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1010},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1025,"title":1026,"body":1027,"born":1046,"description":1047,"died":1048,"extension":24,"image":1049,"key":1050,"meta":1051,"name":1052,"name_en":1053,"navigation":29,"path":1054,"seo":1055,"stem":1056,"wikipedia":1057,"__hash__":1058},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1028,"toc":1044},[1029],[11,1030,1031,1032,1035,1036,1039,1040,1043],{},"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 ",[15,1033,1034],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[15,1037,1038],{},"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 ",[15,1041,1042],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":19,"searchDepth":20,"depth":20,"links":1045},[],1250,"John of Freiburg (Johannes de Friburgo, c. 1250–1314) was a German Dominican friar and canonist who served as lector at the Dominican convent in Freiburg im Breisgau. He is best known for his Summa confessorum (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's Summa de casibus with material from Hostiensis, Goffredus of Trani, William of Rennes, and the moral theology of Thomas Aquinas. The work became the standard confessor's handbook of the later Middle Ages, surviving in hundreds of manuscripts and shaping pastoral practice for over two centuries. John also compiled the Libellus quaestionum casualium and other pastoral aids.",1314,"\u002Fa\u002Fjohn-of-freiburg.jpg","john-of-freiburg",{},"Johannes de Friburgo","John of Freiburg","\u002Fauthors\u002Fjohn-of-freiburg",{"description":1047},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1060,"title":1061,"body":1062,"born":1069,"description":1066,"died":560,"extension":24,"image":1070,"key":1071,"meta":1072,"name":1073,"name_en":1061,"navigation":29,"path":1074,"seo":1075,"stem":1076,"wikipedia":1077,"__hash__":1078},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1063,"toc":1067},[1064],[11,1065,1066],{},"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":19,"searchDepth":20,"depth":20,"links":1068},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1066},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1080,"title":1081,"body":1082,"born":1097,"description":1098,"died":1099,"extension":24,"image":1100,"key":1101,"meta":1102,"name":1103,"name_en":1081,"navigation":29,"path":1104,"seo":1105,"stem":1106,"wikipedia":1107,"__hash__":1108},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1083,"toc":1095},[1084],[11,1085,1086,1087,1090,1091,1094],{},"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 ",[15,1088,1089],{},"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 (",[15,1092,1093],{},"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":19,"searchDepth":20,"depth":20,"links":1096},[],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":1098},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1110,"title":1111,"body":1112,"born":1119,"description":1116,"died":1120,"extension":24,"image":196,"key":1121,"meta":1122,"name":1123,"name_en":1124,"navigation":29,"path":1125,"seo":1126,"stem":1127,"wikipedia":1128,"__hash__":1129},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1113,"toc":1117},[1114],[11,1115,1116],{},"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":19,"searchDepth":20,"depth":20,"links":1118},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1116},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1131,"title":1132,"body":1133,"born":504,"description":1137,"died":1140,"extension":24,"image":1141,"key":1142,"meta":1143,"name":1144,"name_en":1145,"navigation":29,"path":1146,"seo":1147,"stem":1148,"wikipedia":1149,"__hash__":1150},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1134,"toc":1138},[1135],[11,1136,1137],{},"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":19,"searchDepth":20,"depth":20,"links":1139},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1137},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1152,"title":1153,"body":1154,"born":1161,"description":1158,"died":1162,"extension":24,"image":1163,"key":1164,"meta":1165,"name":1166,"name_en":1153,"navigation":29,"path":1167,"seo":1168,"stem":1169,"wikipedia":1170,"__hash__":1171},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1155,"toc":1159},[1156],[11,1157,1158],{},"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":19,"searchDepth":20,"depth":20,"links":1160},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1158},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1173,"title":1174,"body":1175,"born":68,"description":1194,"died":833,"extension":24,"image":1195,"key":1196,"meta":1197,"name":1198,"name_en":1199,"navigation":29,"path":1200,"seo":1201,"stem":1202,"wikipedia":1203,"__hash__":1204},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1176,"toc":1192},[1177],[11,1178,1179,1180,1183,1184,1187,1188,1191],{},"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 ",[15,1181,1182],{},"Summa de Virtutibus"," and the ",[15,1185,1186],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[15,1189,1190],{},"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":19,"searchDepth":20,"depth":20,"links":1193},[],"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":1194},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1206,"title":1207,"body":1208,"born":70,"description":1223,"died":1224,"extension":24,"image":1225,"key":1226,"meta":1227,"name":1228,"name_en":1207,"navigation":29,"path":1229,"seo":1230,"stem":1231,"wikipedia":1232,"__hash__":1233},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1209,"toc":1221},[1210],[11,1211,1212,1213,1216,1217,1220],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[15,1214,1215],{},"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 ",[15,1218,1219],{},"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":19,"searchDepth":20,"depth":20,"links":1222},[],"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":1223},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1235,"title":1236,"body":1237,"born":1252,"description":1253,"died":1254,"extension":24,"image":1255,"key":1256,"meta":1257,"name":1258,"name_en":1236,"navigation":29,"path":1259,"seo":1260,"stem":1261,"wikipedia":1262,"__hash__":1263},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1238,"toc":1250},[1239],[11,1240,1241,1242,1245,1246,1249],{},"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 ",[15,1243,1244],{},"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 ",[15,1247,1248],{},"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":19,"searchDepth":20,"depth":20,"links":1251},[],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":1253},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1265,"title":1266,"body":1267,"born":1282,"description":1283,"died":1284,"extension":24,"image":1285,"key":1286,"meta":1287,"name":1288,"name_en":1266,"navigation":29,"path":1289,"seo":1290,"stem":1291,"wikipedia":1292,"__hash__":1293},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1268,"toc":1280},[1269],[11,1270,1271,1272,1275,1276,1279],{},"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 ",[15,1273,1274],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[15,1277,1278],{},"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":19,"searchDepth":20,"depth":20,"links":1281},[],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":1283},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1295,"title":1296,"body":1297,"born":1308,"description":1309,"died":654,"extension":24,"image":1310,"key":1311,"meta":1312,"name":1313,"name_en":1296,"navigation":29,"path":1314,"seo":1315,"stem":1316,"wikipedia":1317,"__hash__":1318},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1298,"toc":1306},[1299],[11,1300,1301,1302,1305],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[15,1303,1304],{},"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":19,"searchDepth":20,"depth":20,"links":1307},[],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":1309},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1320,"title":1321,"body":1322,"born":1337,"description":1338,"died":1339,"extension":24,"image":1340,"key":1341,"meta":1342,"name":1343,"name_en":1343,"navigation":29,"path":1344,"seo":1345,"stem":1346,"wikipedia":1347,"__hash__":1348},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1323,"toc":1335},[1324],[11,1325,1326,1327,1330,1331,1334],{},"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 ",[15,1328,1329],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[15,1332,1333],{},"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":19,"searchDepth":20,"depth":20,"links":1336},[],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":1338},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1350,"title":1351,"body":1352,"born":1359,"description":1356,"died":1360,"extension":24,"image":1361,"key":1362,"meta":1363,"name":1351,"name_en":1351,"navigation":29,"path":1364,"seo":1365,"stem":1366,"wikipedia":38,"__hash__":1367},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1353,"toc":1357},[1354],[11,1355,1356],{},"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":19,"searchDepth":20,"depth":20,"links":1358},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1356},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1369,"title":1370,"body":1371,"born":1392,"description":1393,"died":504,"extension":24,"image":1394,"key":1395,"meta":1396,"name":1397,"name_en":1398,"navigation":29,"path":1399,"seo":1400,"stem":1401,"wikipedia":1402,"__hash__":1403},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1372,"toc":1390},[1373],[11,1374,1375,1376,239,1379,1382,1383,1385,1386,1389],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[15,1377,1378],{},"Decretales Gregorii IX",[15,1380,1381],{},"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 ",[15,1384,644],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[15,1387,1388],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":19,"searchDepth":20,"depth":20,"links":1391},[],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":1393},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1405,"title":1406,"body":1407,"born":1417,"description":1418,"died":484,"extension":24,"image":1419,"key":1420,"meta":1421,"name":1422,"name_en":1423,"navigation":29,"path":1424,"seo":1425,"stem":1426,"wikipedia":1427,"__hash__":1428},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1408,"toc":1415},[1409],[11,1410,1411,1412,1414],{},"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 ",[15,1413,98],{},", 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":19,"searchDepth":20,"depth":20,"links":1416},[],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":1418},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1430,"title":1431,"body":1432,"born":654,"description":1442,"died":1443,"extension":24,"image":1444,"key":1445,"meta":1446,"name":1447,"name_en":1448,"navigation":29,"path":1449,"seo":1450,"stem":1451,"wikipedia":1452,"__hash__":1453},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1433,"toc":1440},[1434],[11,1435,1436,1437,1439],{},"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 ",[15,1438,579],{}," (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":19,"searchDepth":20,"depth":20,"links":1441},[],"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":1442},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1455,"title":1456,"body":1457,"born":1471,"description":1472,"died":389,"extension":24,"image":1473,"key":1474,"meta":1475,"name":1476,"name_en":1456,"navigation":29,"path":1477,"seo":1478,"stem":1479,"wikipedia":1480,"__hash__":1481},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1458,"toc":1469},[1459],[11,1460,1461,1462,1465,1466,1468],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[15,1463,1464],{},"Doctor Angelicus",". His ",[15,1467,64],{}," 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":19,"searchDepth":20,"depth":20,"links":1470},[],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":1472},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1483,"title":1484,"body":1485,"born":504,"description":1499,"died":1500,"extension":24,"image":1501,"key":1502,"meta":1503,"name":1504,"name_en":1505,"navigation":29,"path":1506,"seo":1507,"stem":1508,"wikipedia":1509,"__hash__":1510},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1486,"toc":1497},[1487],[11,1488,1489,1490,1493,1494,1496],{},"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 ",[15,1491,1492],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[15,1495,98],{}," 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":19,"searchDepth":20,"depth":20,"links":1498},[],"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":1499},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1512,"title":1513,"body":1514,"born":1525,"description":1526,"died":1527,"extension":24,"image":1528,"key":1529,"meta":1530,"name":1531,"name_en":1532,"navigation":29,"path":1533,"seo":1534,"stem":1535,"wikipedia":1536,"__hash__":1537},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1515,"toc":1523},[1516],[11,1517,1518,1519,1522],{},"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 ",[15,1520,1521],{},"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":19,"searchDepth":20,"depth":20,"links":1524},[],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":1526},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1539,"title":1540,"body":1541,"born":1556,"description":1557,"died":1558,"extension":24,"image":1559,"key":1560,"meta":1561,"name":1562,"name_en":1540,"navigation":29,"path":1563,"seo":1564,"stem":1565,"wikipedia":1566,"__hash__":1567},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1542,"toc":1554},[1543],[11,1544,1545,1546,1549,1550,1553],{},"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 ",[15,1547,1548],{},"Medulla Theologica"," (1627) and ",[15,1551,1552],{},"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":19,"searchDepth":20,"depth":20,"links":1555},[],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":1557},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1569,"title":1570,"body":1571,"born":1584,"description":1585,"died":1586,"extension":24,"image":1587,"key":1588,"meta":1589,"name":1590,"name_en":1591,"navigation":29,"path":1592,"seo":1593,"stem":1594,"wikipedia":1595,"__hash__":1596},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1572,"toc":1582},[1573],[11,1574,1575,1576,1578,1579,1581],{},"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 ",[15,1577,817],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[15,1580,98],{}," 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":19,"searchDepth":20,"depth":20,"links":1583},[],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":1585},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1598,"title":1599,"body":1600,"born":1607,"description":1604,"died":1608,"extension":24,"image":1609,"key":1610,"meta":1611,"name":1599,"name_en":1599,"navigation":29,"path":1612,"seo":1613,"stem":1614,"wikipedia":1615,"__hash__":1616},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1601,"toc":1605},[1602],[11,1603,1604],{},"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":19,"searchDepth":20,"depth":20,"links":1606},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1604},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1618,"title":1619,"body":1620,"born":68,"description":1631,"died":1632,"extension":24,"image":1633,"key":1634,"meta":1635,"name":1636,"name_en":1637,"navigation":29,"path":1638,"seo":1639,"stem":1640,"wikipedia":1641,"__hash__":1642},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1621,"toc":1629},[1622],[11,1623,1624,1625,1628],{},"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 ",[15,1626,1627],{},"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":19,"searchDepth":20,"depth":20,"links":1630},[],"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":1631},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1644,"title":1645,"body":1646,"born":1661,"description":1662,"died":1663,"extension":24,"image":1664,"key":1665,"meta":1666,"name":1645,"name_en":1645,"navigation":29,"path":1667,"seo":1668,"stem":1669,"wikipedia":1670,"__hash__":1671},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1647,"toc":1659},[1648],[11,1649,1650,1651,1654,1655,1658],{},"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 ",[15,1652,1653],{},"The Obedience of a Christian Man"," (1528) and ",[15,1656,1657],{},"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":19,"searchDepth":20,"depth":20,"links":1660},[],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":1662},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1673,"title":1674,"authors":1675,"body":1676,"cover":1698,"description":1699,"document":1700,"editors":38,"extension":24,"filesize":1701,"key":23,"language":1702,"meta":1703,"navigation":29,"ocr_model":19,"pages":1704,"pagination_starts":1705,"path":1714,"seo":1715,"stem":1716,"title_en":1717,"typeface":1709,"url":1718,"year":1719,"__hash__":1720},"documentsMeta\u002Fdocuments\u002Flangenberg-quellen-1902.md","Quellen und Forschungen zur Geschichte der deutschen Mystik",[6],{"type":8,"value":1677,"toc":1696},[1678],[11,1679,1680,1681,1683,1684,1687,1688,1691,1692,1695],{},"Source collection of late-medieval Low German mystical and devotional texts edited by Rudolf Langenberg from manuscripts in Cologne, Münster, Hannover, and Wolfenbüttel. Its opening text is a Low German reconstruction of Geert Groote's lost treatise ",[15,1682,5],{}," — a polemic against the buying and selling of admission to beguinages — followed by Low German hymns, the ",[15,1685,1686],{},"Marienklage"," of Dietrich Vrye, a fifteenth-century ",[15,1689,1690],{},"Laienregel",", a treatise on spiritual unchastity (",[15,1693,1694],{},"De weltliche Minne","), and a Decalogue exposition from the Groote manuscript at Münster, together with Langenberg's notes and a concluding study on the relation of Low German mysticism to Meister Eckhart. Published at Bonn by P. Hanstein's Verlag.",{"title":19,"searchDepth":20,"depth":20,"links":1697},[],"\u002Fd\u002Flangenberg-quellen-1902\u002Fcover.jpg","Source collection of late-medieval Low German mystical and devotional texts edited by Rudolf Langenberg from manuscripts in Cologne, Münster, Hannover, and Wolfenbüttel. Its opening text is a Low German reconstruction of Geert Groote's lost treatise De simonia ad beguttas — a polemic against the buying and selling of admission to beguinages — followed by Low German hymns, the Marienklage of Dietrich Vrye, a fifteenth-century Laienregel, a treatise on spiritual unchastity (De weltliche Minne), and a Decalogue exposition from the Groote manuscript at Münster, together with Langenberg's notes and a concluding study on the relation of Low German mysticism to Meister Eckhart. Published at Bonn by P. Hanstein's Verlag.","\u002Fd\u002Flangenberg-quellen-1902.pdf","4.8MB","dutch",{},216,[1706,1711],{"pdf_page":1707,"printed_page":1708,"numeral_type":1709,"pagination":1710},3,1,"roman","page",{"pdf_page":1712,"printed_page":1708,"numeral_type":1713,"pagination":1710},15,"arabic","\u002Fdocuments\u002Flangenberg-quellen-1902",{"title":1674,"description":1699},"documents\u002Flangenberg-quellen-1902","Sources and Research on the History of German Mysticism","https:\u002F\u002Farchive.org\u002Fdetails\u002Fquellenundforsc00langgoog",1902,"X6rQFV-9kjsPbhEazONrieV8jp_uSJmooLQrFezTOgM",[1722,1741,1757,1773,1789,1812,1834,1855,1871,1890,1909,1925,1941,1962,1984,2000,2025,2050,2066,2082,2098,2114,2130,2146,2167,2183,2199,2215,2231,2247,2263],{"id":1723,"title":1724,"body":1725,"description":1733,"extension":24,"meta":1736,"navigation":29,"page":31,"path":1737,"pdf_page":34,"reading":25,"seo":1738,"sortable_pagination_id":34,"stem":1739,"__hash__":1740},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F3.md","Gherd de groet.",{"type":8,"value":1726,"toc":1734},[1727,1731],[1728,1729,1724],"h1",{"id":1730},"gherd-de-groet",[11,1732,1733],{},"Dit is my ghevraghet, oftet symonia sy, ene stede of ene prouende te copen in enen beghinen convente. Ic hebbe gheantwort: ist, dat an de stede of an de prouende enich geistlic ding anhanget, of ist, dat de mensche, in den dat he de stede vercrighet of de prouende, oec mede verkrighet enich geistlic ding, dat daer navolghet, so ist wisse symonia. Want also scriuet dat gheistlike recht: wanner twe dinghe also te gader hanget, of sick so vervolghen, dat dat ene sunder den anderen nicht en coemt of nicht vercreghen en wert, we dan ene kopet, he heitet oec dat ander te copen. Also steit in decret I quaestio III cap. Salvator cum concordanciis vnde anderen steden in den rechte, vnde elc mensche mach dat voelen in syns selues consciencie, dat dat waer. Vnde we in aldusdanen dingen icht louet of vorwarde maket in to brengen, et sy van ener summen of van den seluen, dat he heuet, dat is al symonia, want men in al desen dingen entlike nicht gheuen en sal vm enich tytlic gheuen of brengen. Hoert, myne leuen zusteren, wat men antwort in der vraghe, dar men vraghet, oft symonie sy, ghelt te gheuen, vm dat een mensche ghenomen werde te deynen den armen int spitael, of dat he ghenomen werde in en malaetesch hues of in een aelimissen hues. Daer so antworden op Gwilhelmus in glosa Raymundi vnde Johannes in summa confessoris vnde spreken dat in dusdane ghevallen vnde in ers gheliken: ist dat een mensche in den, dat he dus entfangen wert, vercrighe enich gheistlic recht, so ist symonie, louet he of gheuet he icht; vnde ist, dat he gheen gheistlic ding vercrighet in den, dat he aldus entfangen wert, mer wert allene daer vm ghenomen, vp dat he daer deyne ywer in der kokene of in enen anderen ampte, ter tyt of al",{"title":19,"searchDepth":20,"depth":20,"links":1735},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F3",{"title":1724,"description":1733},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F3","3ZE0-kPlMloqtHYWOBdk48hH3NK4_cycmNG7T3saiKo",{"id":1742,"title":1743,"body":1744,"description":1748,"extension":24,"meta":1751,"navigation":29,"page":1743,"path":1752,"pdf_page":1753,"reading":25,"seo":1754,"sortable_pagination_id":1753,"stem":1755,"__hash__":1756},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F4.md","4",{"type":8,"value":1745,"toc":1749},[1746],[11,1747,1748],{},"syn leuen, so en ist gheen symonie daer wat voer te gheuen,\nwattan al ist anders vuel, daer voer icht te gheuen of te\nnemene. Dit syn der meisteren woerde van worden te worden\nvorscreuen, daer ander lerers mede concorderen.\nNu merket. Ist symonie in dusdanen leyenleuene vnde\nwerliken state, wanneer daer enich geistlic ding anhanget, wo\nisset dan van den leuene, dat to gode al ghesat is vnde to\ngeistliken schine vnde van der werlt? Vortmeer seit int eerste,\nof an v convent of an de stede in den conventen enighe\nandere gheistlike dinge ghebunden syn, of sick veruolghen\ndaer na, ist merer of mynre symonie. (6b) Int eerste ist, dat\nde derde orde daer an hanget, dat elc, de daer in comet,\nmoet werden van der derden orden, so ist opene symonie to\ngheuene off to verdreghene van ener summen of van in to\nbrengene dat selue, dat een heft. Want de derde orde, wattan\nen is se ghene vulcomene religio, se is nochtan ene maneer\nvan leuene, de wat ghelikes heuet mit religien. Vnde de hilghe\nkerke entfeet se vnde probeert se. Also spreket Johannes An-\ndree in clementinis vnde sante Thomas in secunda secunde vnde\nander lerers. Vnde henge desse derde orde aldus an den, dat\neen mensche in enich convent queme vnde dusdane symonie\ndede, so dunket my, dat de mensche de aldusdane symonie\ndaen hadde, erer weren vele of weynich of altemale, solden\ndese stede ouergheuen vnde nemen in penitencie an een ander\nharder orden of een ander harder maneer van leuene. Also\nspreken de decretael van den religiosen luden extra de simonia\nin den capitel: Cum simoniacum vnde des gheliken Thomas\nvnde de ghemenen lerers. Vnde dese spreken vort andere dinge\nmit vnderscheide, wat men doen solde, off gheen harder orde\nen weer, ofte dat men des nicht doen en kunde sunder groten\nanxt der zele, oft de menschen wilt werden mochten, vnde des\nen is gheen noet te scriuen vp desse tyt, want gy segget, dat\nde derde orde daer nicht an en hanget. Mer late wi de derde\norde staen an vwer conscience. Mer laet vns vort seyn der\nbeghinen staet int ghemeyne. Vnde wattan was der beghinen\nstaet wedersproken in clementinis, in den leste rade der kerken\nto Vyenne vm vnghelouen vnde vm to hoghe willen te smaken,\ndan er mate was, de daer vnder ghebunden waren, nochtan\nis na een ander pawes gekomen vnde heft se georloft mer\nniet gheconfirmeert, mit enen extravagante, de ic vp dese tyt",{"title":19,"searchDepth":20,"depth":20,"links":1750},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F4",18,{"description":1748},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F4","mCPKfShRNoxm5rtSafGy9XlJgz2oe16Ttmd_BPRsqVU",{"id":1758,"title":1759,"body":1760,"description":1764,"extension":24,"meta":1767,"navigation":29,"page":1759,"path":1768,"pdf_page":1769,"reading":25,"seo":1770,"sortable_pagination_id":1769,"stem":1771,"__hash__":1772},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F5.md","5",{"type":8,"value":1761,"toc":1765},[1762],[11,1763,1764],{},"nicht nomen en kan, want ic myne boke van den rechte nicht\nbi my en hebbe, want men vele guder menschen vnder den\nbeghinen vant, de reyne weren van allen vnghelouen vnde van\nallen vnghelouighen smaken. Nu dan, want baghinen- vnde con-\nventenleuen is daer (7a) vmme entlike, vm van der werlt wat te\nscheiden te wesen, in clederen vnde in leuen vnde gode te dey-\nnen, is dat nicht geistlic ding? Want dat waervmme vnde de ent-\nlike ende der dinge, dat settet vnde gheuet den zedeliken dingen\neren namen vnde ere formen. Is dan dat waervmme vnde de eynde\ngod vnde geistlic leuen, so is de stede vnde maneer van leuen\noec geistlic vor den oghen godes vnde in den gherichte der\nconsciencien. Wattan en holt de kerke van buten de lude vor\nghene religiose lude, vnde wattan en hebben se ghene priui-\nlegie geistliker lude, vnde wattan zolen se staen vor den\nwerltliken rechte, nochtan is de maneer van leuen afghe-\nscheiden vnde in eren insate vnde eer waervmme sal wesen\nin vpsate to geistliken leuen vnde gode te deynen, vnde dit\nsyn alle geistlike eynde vnde draghen alle to gode in der con-\nsciencien vnde vor den gherichte godes, wattan en syn se dar\nnicht langer to verbunden, dan se willen, na den geistliken\nrechte van buten. Doch syn se van bynnen daer to ghedwungen,\ndaer ynne to bliuen, dat se ter werlt niet weder gaen en\nsoelen, also vele, als de vp den besten vnde vp den wissesten\nweghe to gode is, en sal niet willendes noch en mach niet\nvmmekeren sunder groete sunde, noch en mach des begheren\nsunder sunde. Want nymant, sprect christus, de syne hant\nan den ploech slaet vnde vmme seit, is bequeme ten rike\ngodes. Vnde oec en mach er ghene beghine ter werlt keren\nmit guder conscientien vm scande der werlt vnde erer euen-\nkersten. Dese dinghe vnde vort alle der beghinen verbunde\nvnde er gude ghewonte van bynnen, so lesen, vasten of andere\ndinge, maken, dat dese staet off manere van leuen geistlic\nsyn vor gode vnde in der conscientien, vnde daer na meer\nof myn geistlic na den, dat dese dinge meer of myn volghen\nna den conuente. Wattan en ist gheen vast ghebunt na den\nwtwendighen geistliken gherichte. Daer vm en scriuet de kerke\nvan buten niet sunderlinge weder dese symonie bisunderlinge\nvnde en doet van buten ouer dese symonie gheen gherichte.\nWant wunderlike selden richtet un de kerke ouer enighe sy-\nmonie, welc (7b) dat se sy, vnde daer vmme, hope ic, moghen",{"title":19,"searchDepth":20,"depth":20,"links":1766},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F5",19,{"description":1764},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F5","e2BXejdT16C9Sz-S-S2mwTWEPJySwF8IRN9y6gR152E",{"id":1774,"title":1775,"body":1776,"description":1780,"extension":24,"meta":1783,"navigation":29,"page":1775,"path":1784,"pdf_page":1785,"reading":25,"seo":1786,"sortable_pagination_id":1785,"stem":1787,"__hash__":1788},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F6.md","6",{"type":8,"value":1777,"toc":1781},[1778],[11,1779,1780],{},"se bliuen in eren state, ist dat se em absolueren laten vnde\nmit em dispenseren laten van dem bisscope, also veer als em\ndunket, dat em de staet nutte is to erer salicheit, ist dat de\nderde orde daer nicht an en hanget, vnde nemen penitencie\nvor dese symonie in der consciencie vnde in den danken. Dit\nhope ic, mer ic wil dat niet seggen vor wisse waer, dattes\ndaer an ghenoch sy vor gode, noch ic en wil dat niet seggen\nvor den besten of vor den naesten wech. Mer se en mach\nnymant absolueren vp der eerde, ten rouwe em, dat seet ghe-\ndaen hebben, vnde se hebben willen, gans dat niet meer te\ndoene, anders en ist ghene penitencie noch rouwe noch gheen\nvuldoen vor gode. Vnde de penitencie vnde vuldoen vor gode\nis noet in aller sodaner symonien, de de kerke nicht en richtet,\nofte de allene in der consciencien vnde in den danken steet.\nAlso spreket dat leste capitel van symonien in den vyften\nboke van decretael. Symonia de in den herten steet vnde in\nder consciencie of in aldusdanen dingen, wattan en heit dat\nnyn symonie vor der gherichte van buten, nochtan syn se\ndickewyl merer of ghelyc of weynich mynre vor den oghen\ngodes. Wat is mynre vor den oghen gods, dat ic vyfhundert\npunt den capitel gheue sunder vorworde, doch daer vmme,\nop dat se my ene prouende gheuen vnde ic heb in mynen\nherten, dat ic em anders nicht en gheue, wist ic, dat se my\nde prouende nicht gheuen solden, vnde se my dan sunder\nvorwarde gheuen ene prouende, de se my anders nicht te\ngheuen en dachten, ic en had em de vyf hundert punt ghe-\ngeuen. Wanner dit steit sunder vorworde, so en richtet dit\nde kerke ghene symonie to wesen in den gerichte van buten,\nvnde men mach de prouende holden, ist dat se helpet vnde\ndraghet den menschen to syner salicheit, vnde doen vul gode\nmit berounisse in der bycht in vullen willen te wesen, dat\nnicht meer te done. Nochtan syn de herte al vul symonie\nvnde is daer to een quaet schyn. Mer waer men dat selue\nmit vorwarde dede, so richtet dat de kerke vor symonie. Vnde\nwant de kerke er vnderwint dat to richten na heite des geist-\nliken rechtes, so moet ment ouergheuen in der bicht. De herten\nsyn hyr al een, mer de woerde syn vnder (8a) scheiden: god\nde seit in de herte. Hyr by prouet oec in vnser sake: wattan\nen richtete de kerke niet vor geistlike symonien van buten,\ndat ic nochtan niet seggen en wil, wat se doen solde, quame",{"title":19,"searchDepth":20,"depth":20,"links":1782},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F6",20,{"description":1780},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F6","rxl05DbG3vyYR3Hzl4XHC4PNCv9n3F4eIK1DBkSYWR0",{"id":1790,"title":1791,"body":1792,"description":1796,"extension":24,"meta":1806,"navigation":29,"page":1791,"path":1807,"pdf_page":1808,"reading":25,"seo":1809,"sortable_pagination_id":1808,"stem":1810,"__hash__":1811},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F7.md","7",{"type":8,"value":1793,"toc":1804},[1794,1797],[11,1795,1796],{},"dat to nowwen rechte, vnde of dit na bescreuen rechte de\nkerke nicht richten en solde, dat mochte helpen, dat men daer\nynne bliuen mochte van buten. Mer de herten syn al effen vuel\nvor gode, vnde dat is veel meer, dat in der waerheit is vor\ngode, dan daer na, dat de dinge in der rekeninge sint. Vnde\nwo cleyne geistlicheit dat daer anhanget, et is wisse groet\nquaet aldus de lude te nemen mit vorwarden of mit meyninge\nwerltliker wynninge. Want Christus secht, alse steit gescreuen\nin Luca: We in enen cleynen bose is, he is oec bose in enen\nmeerre.\nVort ist nu te weten, dat vnder hundert dusent symonien,\nde nu scheyn in kerken of in prouenden, een nicht gerichtet\nen wert. Ic en sach myne daghe ny van buten richten ouer\nsymonien, vnde dat komet, vm dat de kerke in eren gherichte\nde artikele weder de symonischen selden vnde alte selden\nwil horen vnde entfaen, vm een merer quaet te myden, daer\nto lange of te scriuen weer; 1) vnde daer vmme blyft ellic\nmensche in syner symonien vnde de symonie wert seer ghe-\nmeyn ouer al. Vnde wetet, dat ghene ghewoente of pleghen, al\ndede dat al de werlt, en mach orlouen to enigher symonien\nof to enigher quader meyninge van bynnen. Vort an, off gheen\nwtwendich recht en weer, laet vns de ewe anseyn, de in vnse\nherte gescreuen is mit naturen vnde mit gracien. Dat funda-\nment alre vuelheit vnde alre symonien int Lerte is, dat een\nmensche tytlic vnde wtwendich guet verkeiset vor geistlic\ngued of vor ewich guet of vor dinghe, de loen inbrengen in\newicheit. We is de mensche, de recht ghelouich is, vnde de\nin warer hopen staet, de ewich loen eens pater nosters of\nener guder begherten deruen wolde vm enich tytlic guet, ia,\nvm dusent dusent marc? alle rechte herten sollen spreken,\ndat se des nicht en daden van bynnen sunder wtwendighe\nlere, want dat wiset de ewighe ewe godes, vnde dat tughet\nvnse herte. Vnde we wolde em gheen menschen enich\newich loen mit willen (8b) vnde mit voerrade of enighe wer-\nken hinderen den anderen, daer he wiste daer de mensche",[1798,1799,1800],"ol",{},[1801,1802,1803],"li",{},"Archief III S. 148: Et considera, Dilecte, quod Ecclesia, videns\ncrescere malitias hominum, et multiplicari tergiversationes et calum-\nnias malorum et maxime potentium, raro condemnat aliquem de\nSimonia. Non vidi ego aliquem Simoniacum temporibus meis con-\ndemnatum, sed hoc non laudo.",{"title":19,"searchDepth":20,"depth":20,"links":1805},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F7",21,{"description":1796},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F7","Ki_T4lZyAI2hTmLpbTmpy2N6zeKDz7VVjyO4j-Efw0c",{"id":1813,"title":1814,"body":1815,"description":1827,"extension":24,"meta":1828,"navigation":29,"page":1814,"path":1829,"pdf_page":1830,"reading":25,"seo":1831,"sortable_pagination_id":1830,"stem":1832,"__hash__":1833},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F8.md","8",{"type":8,"value":1816,"toc":1825},[1817],[11,1818,1819,1820,1824],{},"ewich loen of crighen mochte, of wesen sake of oersake willens,\ndaer en mensche mynre loen verdeynde of mynre eer gode\ndade of tot mynre eer of tot nederen lone queme? Dat tughen\nalle gude conscientien, dat se dat mit ghenen berade vnde\nwillendes doen en mochten vm enich gelt, want dat weer em\nte setten willendes weder de mynne vnde ere godes, vnde de\nmynne in ghewichte weder tytlic guet.\nNu seit to, dat syn twe meghede, de ene is otmodich\nvnde wal ghesatet te gode vnde to guden zeden vnde is noet-\ndruftich uwes conventes vnde en kan er seluen nicht wal in\nde werlt doen. Ghi en nemet der nicht daer vm allene, want\nse gheen hundert of viftich olde schilde en heft vnde ghi\nnemet een ander, de houerdigher vnde vnghezater is vnde vn-\nnoetdruftigher, vm des geldes willen, de na menschliken ver-\nmoden ghene ghelike geistlike vrucht brengen kan noch draghen,\nnoch de v oec niet en helpet tot geistliker vrucht, noch gy see.\nSee ghi dan niet, wat vruchte, wat lone, wat eren, wat leve\ngodes ghi benemet willendes na vermode vnde na mogelicheit\nvnses kennens, vnd dit al vm cleyne vergenclike dinge, alse\nghi seit dat dat arme gude menschenkyn moet in de werlt\ndwelen, dat so nutte vnde so vruchtbar hadde ghewest, vnde\nvwe staet em so nutte weer, dat nu dicke ghehindert weert?\nVnde ghi seit, den riken menschen werlic bliuen in der zele of\nachter bliuen. Heb ghi hier gheen oghe, so syn ghi wisse blint of\nvntruwe. Och wo cleyne mynne ghi gode vnde syn ere, de\ndes nicht en achtet of versumet willens. We sal en absolueren\nalso lange, alse he in desen groten versmane steit der eren\ngodes! Daer en is ",[1821,1822,1823],"span",{},"gheen"," macht op eerden, de en absolueren\nmach sunder tokeren ter eren godes vnde keren van den vn-\ngancliken gude. Wat is anders wortel alre sunde dan en af-\nkeren van der eren godes vnde een tokeren to tytliken dingen?\nItem sei gy oec niet, dat ghi hinderen den armen menschen\nvan synen naesten weghe to gode mit (9ᵃ) vnrechte? Want\nem boert na der gherechticheit godes de ledighe stede, ist dat\niv nymant bequemer en comet vnde de daer doechtsamer is.\nDe gherechticheit godes, de men heit in latine: justicia distri-\nbutiva dei, de na gherechticheit loent vnde pynt alle crea-\nturen na eren verdensten, de sprect in allen reynen herten\nya natuerlic, als Aristoteles bewiset in den vyften boke van\nguden zeden. Vnde daer bouen noch zoetliker vnde claer-",{"title":19,"searchDepth":20,"depth":20,"links":1826},[],"ewich loen of crighen mochte, of wesen sake of oersake willens,\ndaer en mensche mynre loen verdeynde of mynre eer gode\ndade of tot mynre eer of tot nederen lone queme? Dat tughen\nalle gude conscientien, dat se dat mit ghenen berade vnde\nwillendes doen en mochten vm enich gelt, want dat weer em\nte setten willendes weder de mynne vnde ere godes, vnde de\nmynne in ghewichte weder tytlic guet.\nNu seit to, dat syn twe meghede, de ene is otmodich\nvnde wal ghesatet te gode vnde to guden zeden vnde is noet-\ndruftich uwes conventes vnde en kan er seluen nicht wal in\nde werlt doen. Ghi en nemet der nicht daer vm allene, want\nse gheen hundert of viftich olde schilde en heft vnde ghi\nnemet een ander, de houerdigher vnde vnghezater is vnde vn-\nnoetdruftigher, vm des geldes willen, de na menschliken ver-\nmoden ghene ghelike geistlike vrucht brengen kan noch draghen,\nnoch de v oec niet en helpet tot geistliker vrucht, noch gy see.\nSee ghi dan niet, wat vruchte, wat lone, wat eren, wat leve\ngodes ghi benemet willendes na vermode vnde na mogelicheit\nvnses kennens, vnd dit al vm cleyne vergenclike dinge, alse\nghi seit dat dat arme gude menschenkyn moet in de werlt\ndwelen, dat so nutte vnde so vruchtbar hadde ghewest, vnde\nvwe staet em so nutte weer, dat nu dicke ghehindert weert?\nVnde ghi seit, den riken menschen werlic bliuen in der zele of\nachter bliuen. Heb ghi hier gheen oghe, so syn ghi wisse blint of\nvntruwe. Och wo cleyne mynne ghi gode vnde syn ere, de\ndes nicht en achtet of versumet willens. We sal en absolueren\nalso lange, alse he in desen groten versmane steit der eren\ngodes! Daer en is gheen macht op eerden, de en absolueren\nmach sunder tokeren ter eren godes vnde keren van den vn-\ngancliken gude. Wat is anders wortel alre sunde dan en af-\nkeren van der eren godes vnde een tokeren to tytliken dingen?\nItem sei gy oec niet, dat ghi hinderen den armen menschen\nvan synen naesten weghe to gode mit (9ᵃ) vnrechte? Want\nem boert na der gherechticheit godes de ledighe stede, ist dat\niv nymant bequemer en comet vnde de daer doechtsamer is.\nDe gherechticheit godes, de men heit in latine: justicia distri-\nbutiva dei, de na gherechticheit loent vnde pynt alle crea-\nturen na eren verdensten, de sprect in allen reynen herten\nya natuerlic, als Aristoteles bewiset in den vyften boke van\nguden zeden. Vnde daer bouen noch zoetliker vnde claer-",{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F8",22,{"description":1827},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F8","4Xwpzc_7fshe4X4TX18PlsXrQsuiGpJrdHKzlF6A8cY",{"id":1835,"title":1836,"body":1837,"description":1848,"extension":24,"meta":1849,"navigation":29,"page":1836,"path":1850,"pdf_page":1851,"reading":25,"seo":1852,"sortable_pagination_id":1851,"stem":1853,"__hash__":1854},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F9.md","9",{"type":8,"value":1838,"toc":1846},[1839],[11,1840,1841,1842,1845],{},"liker in de kerstene herten, dat men alle weerdicheit, alle\ngeistliken dingen, de men delen sal, et sy ere, et sy ampt,\ndat men de gheuen sal na weerdicheit der personen, na den,\ndat de persone bequemer vnde hebliker vnde gode eerliker\nto den ampte of toter ere of to den dingen, vnde dat\nmen ghene andere dingen anseyn en sal de daer nicht\nen helpen noch en draghen. Vnde dat men meest anseyn\nsal dat daer meer to draghet vnde helpt vnde nader mate\nder bequemlicheit vnde heblichheit to den dingen so sal\nmen gheuen vnde dispenseren de dinge. Dese gherechticheit\nleeft eentlike in den herten van naturen vnde van gracien vnde\nis gheformet in den ewighen woerde godes oersprunclike, vnde\ndaer wt entspringet se in allen gherechten rechten, beide bi\nnaturen vnde bi gracien. Vnde daer wt comet alle gherechte\ngherichte. Se sal er werdelik openbaren in den lesten gerichte.\nAch arme, we mach sick verhuden vor eer in den lesten\ndaghe? Och wo zoete sal se an te seyne wesen na erer\newigher redene den ghenen, de se in eren leuene ghemynt\nhebben vnde de by eer ghebleuen syn in den dingen, de se\nto gheuene, to delene of to dispenserne ghesat hebben? Och\nwo weerdichlike zoete vnde schone is se nu oec te seyne enen\ngherechten herten, de se kent vnde mynt vnde beleeft vp der\nerden, vnde we mach em excuseren of bescudden van den,\ndat he nicht en kande? Want se in alle redelike herte van\nnaturen ghescreuen staet, de synne vnde redene hebben, de\nem willendes seluen niet verdouen vnde verblinden ofte de\nem willendes niet van er enkeren. Vnde och wo gruwelic is\nse an te seyne na redene den vanghekeerden!\nNu weset des vor gode vnde vor alle gheiste wisse, dat\nghi willendes weder vnde teghen eer deet vnde spyet er in\ner oghen, gheistelike to verstane, alse ghi aldus de stede, de\ntot gode vnde to gode te deynen ghesat syn, gheuen na rycheit\nna uwen plech(9b)zeden, dat is duuelic vnde aling contrarie\nder gerechticheit, dat se in v nicht schinen noch bliuen en\nmach, in den dat gheen mensche so bequeme of so do-\nghentsam ",[1821,1843,1844],{},"wesen"," of sodane weerdicheit hebben en mach na\ndeser gherechticheit vorscreuen, heft he gheen gelt of is he\nvan snoder gheboerte, ghi en setten em van uwer delingen\nvnde van uwer stede, vnde voert gheuet ghi se na den blode,\ndat is na den maghen vnde na den ghelde.",{"title":19,"searchDepth":20,"depth":20,"links":1847},[],"liker in de kerstene herten, dat men alle weerdicheit, alle\ngeistliken dingen, de men delen sal, et sy ere, et sy ampt,\ndat men de gheuen sal na weerdicheit der personen, na den,\ndat de persone bequemer vnde hebliker vnde gode eerliker\nto den ampte of toter ere of to den dingen, vnde dat\nmen ghene andere dingen anseyn en sal de daer nicht\nen helpen noch en draghen. Vnde dat men meest anseyn\nsal dat daer meer to draghet vnde helpt vnde nader mate\nder bequemlicheit vnde heblichheit to den dingen so sal\nmen gheuen vnde dispenseren de dinge. Dese gherechticheit\nleeft eentlike in den herten van naturen vnde van gracien vnde\nis gheformet in den ewighen woerde godes oersprunclike, vnde\ndaer wt entspringet se in allen gherechten rechten, beide bi\nnaturen vnde bi gracien. Vnde daer wt comet alle gherechte\ngherichte. Se sal er werdelik openbaren in den lesten gerichte.\nAch arme, we mach sick verhuden vor eer in den lesten\ndaghe? Och wo zoete sal se an te seyne wesen na erer\newigher redene den ghenen, de se in eren leuene ghemynt\nhebben vnde de by eer ghebleuen syn in den dingen, de se\nto gheuene, to delene of to dispenserne ghesat hebben? Och\nwo weerdichlike zoete vnde schone is se nu oec te seyne enen\ngherechten herten, de se kent vnde mynt vnde beleeft vp der\nerden, vnde we mach em excuseren of bescudden van den,\ndat he nicht en kande? Want se in alle redelike herte van\nnaturen ghescreuen staet, de synne vnde redene hebben, de\nem willendes seluen niet verdouen vnde verblinden ofte de\nem willendes niet van er enkeren. Vnde och wo gruwelic is\nse an te seyne na redene den vanghekeerden!\nNu weset des vor gode vnde vor alle gheiste wisse, dat\nghi willendes weder vnde teghen eer deet vnde spyet er in\ner oghen, gheistelike to verstane, alse ghi aldus de stede, de\ntot gode vnde to gode te deynen ghesat syn, gheuen na rycheit\nna uwen plech(9b)zeden, dat is duuelic vnde aling contrarie\nder gerechticheit, dat se in v nicht schinen noch bliuen en\nmach, in den dat gheen mensche so bequeme of so do-\nghentsam wesen of sodane weerdicheit hebben en mach na\ndeser gherechticheit vorscreuen, heft he gheen gelt of is he\nvan snoder gheboerte, ghi en setten em van uwer delingen\nvnde van uwer stede, vnde voert gheuet ghi se na den blode,\ndat is na den maghen vnde na den ghelde.",{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F9",23,{"description":1848},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F9","xrCfmE4ydn_OI6L1k48WQS2MM_i5YIiaFZacRF_PyZ8",{"id":1856,"title":1857,"body":1858,"description":1862,"extension":24,"meta":1865,"navigation":29,"page":1857,"path":1866,"pdf_page":1867,"reading":25,"seo":1868,"sortable_pagination_id":1867,"stem":1869,"__hash__":1870},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F10.md","10",{"type":8,"value":1859,"toc":1863},[1860],[11,1861,1862],{},"Wat heuet een arm mensche misdaen, of he doechtlike\ndinge heuet bet dan een ander, vnde ghi en gheuet em nicht?\nItem ghi slutet den armen daer vm wt, daer he Christo mede\ngheliker is, dat is armoede. Item ghi slutet em daer vm wt,\ndaer he saliger van is, vnde bereder is vnde bequemer gode\nte deynen, na der vorscreuenen rechticheit, dat is armode\nvnde neder ghebuert. Item gy slutet em daer vm wt, daer\nChristus na koes de syne, de he alre leifst hadde, syne apos-\ntele vnde discipulen, vnde daer he vns ynne gaf de rechte\nforme alre keisinge vnde delinge; vnde also leert vns to syne\nde gude sante Pauwel in der epistelen to den van Corinthen,\ndaer he vns bewiset, wo wi keisen soelen na gherechticheit in\nChristo, vnde spreket aldus: Seit, broders, uwe ropinge, want\nniet vele sint er gheropen wise menschen na den vleische,\nniet vele mechtiger, niet vele edele. Mer god verkoes de\ndwase na der werlt, vp dat he confues makede de wisen,\nvnde de crancken van der werlt verkoes god vnde de niet\nen syn, vp dat he de sint verderuede, vp dat gheen vleschs\nglorieren en mochte vor den angesichte godes. Item we daer\ntwiuelt, dat armoede ghene grote bereidinge vnde satinge si\nto gode te gaen, int ghemene te spreken, de en kande ny dat\newangelium Christi; vnde daer vmme, van der gherechticheit\nvorscreuen, boerdet bet ene stede enen armen, dan enen riken,\nen weren oec alle ander dinge ghelyc, de an bequemelicheit\nroert. Item al weren alle bequemelicheit ghelyc, want een arm\nmensche des bet behouet, so solde ment em daer vmme meer\ngheuen na der vorgescreuen gerechticheit, want behouen vnde\nnoet anseit oec de gherechticheit, in den dat men enich ding\ndelen sal na behoef der lude, deet entfaet. Also steit gescreuen\nin actibus apostolorum, dat men elken deelde na syn behoef.\nItem seit, myne leuen zusteren, an, wo gi vulkomen mensche\nwtslutet, de alle dinge vnde alle werlic guet ouerghegheuen\nhadden. (10ª) Seit, daer vm solen se uwe stede deruen, want\nse vullencomen staet anghenomen hebben, daer se alre eren\nvnde alles gudes na der vorscreuenen gherechticheit vmme\nweert syn, daer vmme moten se des enberen. Recht of gi\nenen menschen sculdich weren van rechten gheleenden gelde\neen hundert punt, dat gy em dar vmme ander hundert punt\nnicht gheuen en wolden, de iv god em to gheuen bevoelen\nhadde vnde bede to gheuen, so vntgulde he vnde ontbaer",{"title":19,"searchDepth":20,"depth":20,"links":1864},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F10",24,{"description":1862},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F10","XIUe_ZQcZsdS1qpEm9yqGH2WkAEsOjqKrm7KUyexXL4",{"id":1872,"title":1873,"body":1874,"description":1878,"extension":24,"meta":1884,"navigation":29,"page":1873,"path":1885,"pdf_page":1886,"reading":25,"seo":1887,"sortable_pagination_id":1886,"stem":1888,"__hash__":1889},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F11.md","11",{"type":8,"value":1875,"toc":1882},[1876,1879],[11,1877,1878],{},"iemerlike syns rechtes vm clare duecht. Item wat is dat, dat daer een mensche vm wtghesloten wert, want he Christi raet gevolget heft vnde al syn guet heeft vercoft vnde den armen ghegheuen? Vnde ach! wat is dat, daer vmme van to wisene in uwen begripe, dat alle religien hebben als een derde strang der vulkomenheit, dat is armode mit vnderdanicheit vnde reinicheit. Item, leue menschen, of sante clare of sante lysbeth quam in armoden: na uwen ghesate weren se wtgesloten. Vnde och, also ist vor gode al wtgesloten, dat wi an vnsen vpsate vnde na vnsen zaten wtsluten willen of se quemen, dat is al in den herten vnde vor gode gedaen, ghelyc als van der vnkuscheit Christus sprect.",[11,1880,1881],{},"Nu prouet dan, wo veer al armen hilghen veer van v syn, ya vnde alle rike hilghen in den willen. Want hadden se niet, ghi en nemen der niet; namen ghi se, ghi en nemen se niet in den hilghen nemen of in den, dat se discipelen Christi weren of hillich, mer in den dat se guet gheuen mochten. Waerlike, warlike, de name sal v antworden in ewicheit, in den weder gheuen, daer god den ghirighen betalen sal. Vnde we mach v hyr af absolueren vp eerden ghi en keren aling van desen dingen? Ic neme uwers selues consciencie te tughe. Item, seit an, of v een guet gheheel vrent, de v al ere vnde erdesch vnde tytlike dingen ghegeuen hadde, oec satte vp een stucke gudes, dat gy em dat bewaren solden vnde doen bewaren den ghenen, de em dat alre eerlixt vnde vruchbarlixt bewarde, wo mochte gy dat mit enigher guder consciencien enen menschen vm syns blodes willen of vm syns guden willen beuelen to bouwen ofte bewaren, dat were hues of erue, dat ghi na uwen vermoden of na der vroder lere vnde na ghemeiner ghewoente nicht en pleghe so wal te bouvene of dat hues so wal to bewaerene noch so eerlike, (10b) als een ander beter mensche: mochte gy dat anseyn in der beuelinge, dat weer bloet off rycheit, dat meer hinderde an der verwaringhe, dan bate, off weert wal dat niet en hinderde, so en mochte ghi des nochtan niet anseyn, dan in den dat hi bate dede. Aldus ist mit uwer stede of provende, de v god beuolen heuet entlike te gheuene den ghenen, de se eerliker, duechtliker vnde vruchtbarliker besit, to gode te gane na vermoeden uwer consciencien vnde na vermoede der lere Christi.",{"title":19,"searchDepth":20,"depth":20,"links":1883},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F11",25,{"description":1878},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F11","scpo6JLSbsUNZ2wRGi6-295z40o1v1kbM_c5VpAw_ek",{"id":1891,"title":1892,"body":1893,"description":1897,"extension":24,"meta":1903,"navigation":29,"page":1892,"path":1904,"pdf_page":1905,"reading":25,"seo":1906,"sortable_pagination_id":1905,"stem":1907,"__hash__":1908},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F12.md","12",{"type":8,"value":1894,"toc":1901},[1895,1898],[11,1896,1897],{},"Item, hyr ynne steit de trouwe, solde ghi gode in desen dinge trouwe wesen. Sunte Pauwel sprect to den van Corinthen van em vnde van den sinen: also, spreket he, sal men van vns vermoeden, dat wi syn deynre godes vnde scheffeners of delers der deynste godes; dat eisschet men nu, sprect he, vnder den scheffeners dat een iuwelic trouwe ghevunden werde. Vnde Christus spreket in sante Lucas ewangelio. We is, sprect he, een truwe scheffener vnde wys, den de here settet vp syn ghesinde, vp dat he em gheue mate des weites in der tyt, dat is tytlike na behoren vnde na mate der gherechticheit vorgescreuen. Salich is de knecht, den de herre vint also doende, wanner he comet, he sal en setten vp alle ding de he besittet. Wat he den quaden doen sal, dat spreket he oec daerna. Vnde voert spreket Christus vp dat selue: al den, den he vele ghegeuen heuet, daer sal he vele of eischen, vnde den se vele bevolen hebben, van den sal men vele bidden. Dat syn Christus woerde van den vntrouwen scheffener of van den bozen verwarer. Unde we mach em absolueren, he en worde gode een ghetruwe scheffener, vnde wo solde men em an belouen dat waer is, als he aldus ontruwe gode is in der boser rycheit? Also spreket Christus in sante Lucas ewangelio vp een ander stede, vnde oec sprect he: syt ghi vntruwe in enen vronden, dat is dat uwe nicht en is, alse dese ledighe stede uwes conuentes, we sal v gheuen dat uwe is, dat is weert guet van bynnen in kennisse, in smake oft in lone.",[11,1899,1900],{},"Voert myne leuen menschen. Ic sette, dat een mensche bynnen campen sy, of een scepen, de wanneer men den keisen sal, keiset na den blode syner maechscap vnde let de nuttesten wte bliuen, dat is wisse weder de gherechticheit vorgescreuen, dat moghe ghi prouen, dat em nymant absolueren en mach, em en berouwe de sunde vnde kere em daer van, dat he dat niet meer doen en wille; des ghelikes (11a) in allen ampten vnde gherichten to keisen. Is dat aldus, alst wisse waer is, so moghen gi prouen, wo iw desse dinge berouwen moeten, de aldus rechte van gode draghen. Want gheen vnrechticheit is quader vnde hinderliker vnde bozer, dan de hinderlic is, vnde vngherechticheit in den weghe godes, want dat draghet in ewighen scaden. So mochte men spreken, dat men keisen mochte enen riken man vnde mechtich vor enen anderen to scepene; dat is waer, wanner rijcheit vnde macht is ene",{"title":19,"searchDepth":20,"depth":20,"links":1902},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F12",26,{"description":1897},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F12","xACLpExOAVK-8vmyxC0Gm4K79Q_sdOrngbqPu1a4YYw",{"id":1910,"title":1911,"body":1912,"description":1916,"extension":24,"meta":1919,"navigation":29,"page":1911,"path":1920,"pdf_page":1921,"reading":25,"seo":1922,"sortable_pagination_id":1921,"stem":1923,"__hash__":1924},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F13.md","13",{"type":8,"value":1913,"toc":1917},[1914],[11,1915,1916],{},"medezake vnde ene bereidicheit, scepen te wesen in den steden,\ndaer men behoeft, dat men de scepen entseit vnde entvruchtet.\nIst, dat he anders doghentsam sy vnde trouwe, want men\nwerlikes entseyns vnde entvruchtens behouet in alsodanen\nwerliken dingen, mach men entseyn in den, dat sake is,\nwaer bi dat he de stat de bet regeren mach vnde anders sal-\nmen niet anseyn, dat daer nicht to en helpet. Vnde desse\ndinge beheeft men nicht anteseyne in aldusdanen beghinen,\nin der personen in te nemen, ya meer contrarie dinge, ar-\nmoede vnde otmoedicheit als vorgescreuen is. Vnde bouen\nal seit, wo gruwelike vnde vngheoerdet dattet weer, dat men\nscependoem kopen solde ofte stede, de men na der doecht\nsolde gheuen, na bereidelicheit to den dingen vnde also de\nvele geldes nicht en hadde to entberen, als hundert schilde,\ndat he wtghesloten solde bliuen.\nVnde ic sette, dat men nemen mochte vp ene tyt of men\nseghe enen wissen mechtighen menschen duechtsam, dat de\nnutter vnderwilen weer vmme dat regiment van buten to\nvoerne int convent vm dat ghemeyne gued mit machte des\ngheslechtes vnde mit doechden to regeren, dat mochte men\nvp sulke tyt anseyn, daer men des vp ene tyt behoefde, daers\nnoet weer vm dat regiment van buten.\nMer vmmer in de ghemeynen entfangnisse salmen an-\nseyn doecht to voeren, vnde in den regimente solde men de\ndoecht to voeren anseyn. Want doghet mach baten sunder\nmaghe. Vnde dicwyl in dusdanighen oetmodighen nederen\nstate als in religien vnde in nederen clerken vnde in con-\nventen ist nutter sunder maghe te wesen, dicwile beide den\nconventen vnde den menschen seluen. Vnde daer vmme salmen\nto voern anseyn de doecht vnde den guden geistliken willen,\nwant macht van maghen, (11b) wanneer se koemt sunder doecht\nof sunder geistlic leuen, so is se wunderliken schederliker,\ndan of de mensche sunder macht weer, want vngherechticheit\nde wapen heft, is alre quadest, scriuet Aristoteles.\nVnde bouen al: wanneer des noet weer aldusdanen mech-\ntighen menschen te nemen, so solde men den niet laten staen\nvm enich gelt noch nemen vm geldes willen, mer vm de be-\nquemelicheit, de he hadde to den ghemenen gude to regeren.\nVnde dit valt selden, vnde in den nemene solde alle vorwarde",{"title":19,"searchDepth":20,"depth":20,"links":1918},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F13",27,{"description":1916},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F13","M0u9u321R9EMn63fnARPKzMyRlkFGwMP5yqe1VVukmA",{"id":1926,"title":1927,"body":1928,"description":1932,"extension":24,"meta":1935,"navigation":29,"page":1927,"path":1936,"pdf_page":1937,"reading":25,"seo":1938,"sortable_pagination_id":1937,"stem":1939,"__hash__":1940},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F14.md","14",{"type":8,"value":1929,"toc":1933},[1930],[11,1931,1932],{},"van gelde na gherechticheit vnde moste beide wt den herten\nvnde wt den munde bliuen.\nItem, wil ghi seyn, wo cleyne dat men de rycheit an-\nseyn sal in allen ere vnde wo vnrecht dat dat is, puer de\nrycheit an te seene na der rycheit, so wetet, dat dese sunde\nin den scrifturen heit acceptio personarum, dat is een ent-\nfangen der personen, dat men de personen nemet of dat men\ngheuet werdicheit vm dingen, de em nicht werdich en maken\nter werdicheit, of vm dinghe de ghene gherechte zake en syn,\ndat he bequemer vnde bereider vnde beter sy to den dingen\nof to der werdicheit, dat is to entfane of to gheuene de dinge\nnicht na weerdicheit der personen, mer na anderen dingen,\nna den dat vns de persone entfanclic syn. Vnde dese sunde\nde entfangnisse der personen is weder de delende rechtuer-\ndicheit godes, als alle lerers spreken. Vnde die entfaen der\npersonen is nicht bi gode, alse sunte Pauwel sprect to den\nvan Rome vnde oec den van Ephesien, vnde is so quaet dit\nwtnemen der personen, wo ist dat nicht merer quaet dit te\ndone vmme bate willen? Mer hoert sunte Jacob spreken. Mine\nbroders, secht he, vp entfaen der personen en wilt nicht hebben\nden ghelouen vns heren chesu christi der glorie. Ist dat vor\nuwe aensichte ingheit of comet een man, de heeft een gulden\nvingerlyn in der hant mit blenkenden clederen, vnde ist dat\ningheit of komet mede een arm mensche mit vuelen clederen,\nvnde ghi anseit an den riken mit den schonen clederen vnde\nsegget: sittet hyr wal vnde segt ghi den armen: sta du\ndaer, of sitte vp den schemel myner vote (12a), so richte ghi\nbi v seluen, vnd syt richter der bozen ghedachten. Hoert,\nmyne leuesten broder, en heft god nicht verkoren den armen,\nde rike syn in den ghelouen, to erfghenamen des rikes, dat\ngod ghelouet heft synen ghemynden, vnde ghi hebt den armen\nenteert? dit sint sante Jacobs woerde. Vnde hyr mede con-\ncordeeren de lerers sante Augustin vp dit woert, vnde sante\nGregorius vnde ander lerers, dat men den riken allene vm\nsynre rycheit willen gheen ere doen en sal noch tecken der\ndoecht. So sal men em vele myn gheuen vm syne rycheit\ndingen vnde stede, de to der doecht draghen vnde ghesat syn.\nVnde enteer ghi den armen na sante Jacobs woerde in den\ndat gi den armen neder setten ieghen den riken vp ene stede,\ndaer he to handes van opstaen sal, vnde daer gheen doecht-",{"title":19,"searchDepth":20,"depth":20,"links":1934},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F14",28,{"description":1932},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F14","xoZSQYS6-IrmOMn8tOxqqyD10bU-A9M8HCph_GjFtAU",{"id":1942,"title":1943,"body":1944,"description":1948,"extension":24,"meta":1956,"navigation":29,"page":1943,"path":1957,"pdf_page":1958,"reading":25,"seo":1959,"sortable_pagination_id":1958,"stem":1960,"__hash__":1961},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F15.md","15",{"type":8,"value":1945,"toc":1954},[1946,1949],[11,1947,1948],{},"like dinghe an en hangen noch bliuende dinge, vnde sin ghi\ndaer mede een richter in bosen ghedachten. - O wat richter\nis he dan in boesheiden, vnde wo enteert he dan den armen\nvnde de doecht, de den armen duechtsamen menschen neder\nsettet vnde en wech werpet vnde den riken verheuet in de\ndurende stat, daer een mensche gheheel in bliuet al syn leuen,\nvnde in der stat, de to der doghet vnde to gode ghesat is.\nElc sei hyr in syns selues consciencie, de what geistlikes ver-\nstaens heeft. Unde och, wem entfarmede des niet, of dit neder-\nsetten des armen hem ghedaen worde vm tytlic ghewyn! Dat\nde ghene daer af neme, de em aldus nederde, so weert noch\nvuelre. Item, so ist to weten, so desse dinge meer ghesat syn\nto der doecht vnde to gode te deynen vnde daer na naket\ndit entfaen der personen sunder eer weerdicheit der symonien.\nUnde entfaen der personen sunder eer weerdicheit in enighen\ndingen, de to gode draghen, vnde de symonie staen vp enen\ngrunde vnde werden wt enen quade gheboern vnde entspruten\nna eenre maneren vor den oghen godes. Vnde daer bi ist dat\noec naketde symonie, dat men werlike macht, als keiserscop\nof regerer te wesen, in den steden vm gelt. Vnde Ostiensis\nseghet in siner summen in den vyften boke, dat dat symonie\nsy, want he sprect, dat de macht geistlic sy, vnde ic spreke,\ndat nyman en sal wesen regerer (12b) of en mach wesen regerer\nmit guder consciencien, noch men mach em nicht keisen to\nregeren stede of lande mit guder conscientien, den men weet,\ndat geld soeket syns selues ere van buten. Want dat syn alle\ntyrannen.1) Mer men sal keisen, de den ghemeynen lande of\nstede nutte is to regeren, vnde de gode vor oghen heft vnde\nsyn regiment to gode keret, anders en is he nicht recht regerer.\nOf copet he dat mit gelde, gheen mensche op eerden en mach\nden tyrannen of den regerer absolueren, he en kere syn herte\nto gode vnde to den ghemenen gude. Hyr by leert, wo men\ndan gheistelic stede gheuen sal, de wt der werlt wat ghesat",[1798,1950,1951],{},[1801,1952,1953],{},"Archief III S. 142. Sed absit in villis bene rectis sic tempo-\nrales Scabinatus vel Consulatus vel Magistratus quoscunque, quibus\nhomines socialiter et politice secundum seculum reguntur, etiam\napud paganos taliter pro annuo censu locari vel conduci. Et si ali-\ncubi sic fit, vae civitati illi, non solum de scandalo, sed etiam de\ndamno intolerabili! Et vere tale non potest dici regimen sed tyran-\nnides, alias pecunia potentia usurpata et quaestus turpissimus.",{"title":19,"searchDepth":20,"depth":20,"links":1955},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F15",29,{"description":1948},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F15","UTLI9-rm7F_AFACifI-fG-H1Bt4hpM7I6DlSw7sXVDQ",{"id":1963,"title":1964,"body":1965,"description":1969,"extension":24,"meta":1978,"navigation":29,"page":1964,"path":1979,"pdf_page":1980,"reading":25,"seo":1981,"sortable_pagination_id":1980,"stem":1982,"__hash__":1983},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F16.md","16",{"type":8,"value":1966,"toc":1976},[1967,1970,1973],[11,1968,1969],{},"syn vnde al vm gode te deynen, als men in werltliken dingen dus doen moet.",[11,1971,1972],{},"Nu finden adams kinder menighe woerde de nicht en draghen in gherechticheit, daer se em mede bescudden of verweren willen.",[11,1974,1975],{},"Se spreken int eerste, wo dat canonike gheuen wat geldes of ene cappen int eerste, alse se canonike werden. Seit, dat en heuet gheen ghelijc, want gheen arm mensche noch gheen weerdich mensche of den canonikscap van rechte boert en wort daer vmme verworpen of wtghesloten, als ghi doet. Want dit gheuen also cleyne is weder de provende, vnde he dat lichtlike nemen mach van der provende, vnde daer vmme en is dat nemen also niet ieghen de gherechticheit godes of weder de weerdicheit der personen of weder armoede, als der baghinen ding. Want nymant van aermode wtghesloten wert, vnde ghescheide dat erghen, dat were grote, michel sunde. Oec so ist van buten in den rechte, so dat men van rechte de canonike eerst nemen sal sunder vorwarde of lofnisse enighes gheldes, vm claer niet, vnde ist dat se dan ene cappe na gheuen off een weynich geldes, willendes na guder ghewonte, dat en is nicht vnbyllic, dat men de ghewonte holt. Want hyr nymant mede buten bliuet, de arm is, vnde of se na den dat se enen entfangen hadden daer na enighen daer to dwingen mochten, dat he de ghewonte helde, daer spreken de meisters van rechte mit vnderscheide vp, dat gheen noet en is to spreken. Want men open seyn mach, dat gheen ghelyc en is, noch dat dit en is gheen entfaen der personen teghen weerdicheit noch en is weder de ere godes noch weder de gerechticheit; doch wert daer dicke ynne ghesundighet, want men ouer de mate des geistliken (13a) rechtes tret. Anderwerue willen se em bedecken mit ander lude zunden, mit den moniken vnde nunnen, de gelt nemen, ene verdraghene summen of verdraghen dat selue te nemen, dat de lude hebt, dat se dat brengen, se weten wal, dat se rike syn. Dit is inder waerheit wisse symonie, alse decretael spreket. Unde de vyfte pawes Vrbanus heft se alle ghebannet mit synen banne, dit icht gheuen of nemen in monike cloester of nonnen gelt of cleynode ofte eten, yewer mit vorwoerden of sunder vorworden, vmme der ghewonte willen, wan men se entfaet, van welken bullen wi copie af hebben. Mer dit syn",{"title":19,"searchDepth":20,"depth":20,"links":1977},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F16",30,{"description":1969},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F16","hwjKmfwAOGQr2yHtODh0U4Mx3OpfbVgQn9gglqxdQL0",{"id":1985,"title":1986,"body":1987,"description":1991,"extension":24,"meta":1994,"navigation":29,"page":1986,"path":1995,"pdf_page":1996,"reading":25,"seo":1997,"sortable_pagination_id":1996,"stem":1998,"__hash__":1999},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F17.md","17",{"type":8,"value":1988,"toc":1992},[1989],[11,1990,1991],{},"lerers, de seggen wal, ofte een cloester niet meer lude, monike\nof nunnen voeden kunde, dan se hadden, vnde dan een weer-\ndich mensche queme, den se gherne nemen solden sunder gelt,\nmochten seene voeden van den ghemeynen sunder groten\nhinder, dat he dan mede brochte, want se des niet voede\nkunnen, daer he bi leuede also dat dat cloester sunder sware\nlast bleue, dunket sulken lerers, dat se verdraghen moghen\nto voeren. Sulke spreken daer anders to vnde seggen, dattet\nniet wisse en sij, also te doen, vnde vnder desser varwe der\narmode so schuet manighe symonie vnder den moniken vnde\nnunnen in dueschen lande, daer de armode meer ghevarwet\nis vnde gheen stat en heuet, vnde daer se wal meer lude\nvoeden moghen, of daer se de personen niet en nemen, en\nbrochte he niet, weert oec dat se nochtan em voeden kunden.\nVnde bouen al so en ist, oec gheen ghelyc varwe mit desen\nbaghinen, want se ghene vulle voedinge noch cledinge en\ngheuen, vnde em een mensche gheen groet hinder en is to\nnemen of altoes den wal nemen moghen vnde holden in den,\ndaer se de eere inholden, vnde elc em seluen holt, wtghe-\nnomen wat vordels in potagie, in vueringe, of in dranke of\nin weynich anders coste. Tymmeringe de solden se holden\nmyt den ghemeynen guede of scheiten daer to elc of bidden\ndaer to, dat weer beter dat se deden wes se doen mochten,\nya alle swaerheit to liden, ya wech te lopen of broet te bidden\nweer beter te doen, dan se vulbart gheuen to alsulken quaden\ndingen, als vorgescreuen is, vnde elc in syns selues conscien-\ncien lesen mach, vnde dede dusdane dinge al de werlt weder\nde gherechticheit, dat en weer gheen bescudt weder gotlike\nvnde (13b) natuerlike reden, waer vmme en is gheen ander\nraet dat dese dinge tomale of te latene vnde berouwenisse\ndaer af te hebben vnde een waer opsaet vnde vast dat niet\nmeer te done. Vnde waren mit v enighe verkeerde menschen,\nde dat niet doen en wolden, so moghen gy, de v pynen willen,\nmit uwen consente altoes weder spreken, wanner men vor-\nwarde maket, yewer van ener summen ofte van den seluen,\ndat se hebben, te brengen, vnde nummer meer en gheuet de\nprouende vmme guet, noch en seit gheen guet an, noch dat\nbloet. Mer gheuet se den ghenen, also veer alst in uwer macht\nis, de der bet behouet, vnde de der best werdich is van duech-\nden vnde beter is to den denste godes, vnde v nutter is to",{"title":19,"searchDepth":20,"depth":20,"links":1993},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F17",31,{"description":1991},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F17","F7by5u8UIn7ndBeNMmGfMD-Hh9nDLNp6f5FknaiBQDE",{"id":2001,"title":2002,"body":2003,"description":2007,"extension":24,"meta":2019,"navigation":29,"page":2002,"path":2020,"pdf_page":2021,"reading":25,"seo":2022,"sortable_pagination_id":2021,"stem":2023,"__hash__":2024},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F18.md","18",{"type":8,"value":2004,"toc":2017},[2005,2008,2014],[11,2006,2007],{},"godes denste. Vnde den de prouende oec nutter is gode to deynen, vnde hoet v in den herte vnde in woerden vor al dusdane dinge, als vorgeroert syn, dat ghi daer niet teghen en doen.",[11,2009,2010,2013],{},[15,2011,2012],{},"Van in te laten."," Men mochte wal maken van dingen daer in te laten ene ghemeyne mate, van den seluen, dat een hadde, wenich ofte vele, to der tymmeringe behoeff ofte ter cost, men dan en mochte men daer nymanne vmme nemen, of dat anseyn, dat he vele daer ynne laten solde. Item so sprecken se, dat de presters mit vorwarden louen eer altaer te beteren dre punt des iares ofte veir, of men en gheue em des altaers nicht. Dit en is gheen bescudt. Want de presters de dus louen dat altaer te beteren of vorworde daer van maken, de doen grote symonie. Also doen oec de ghene, de em dat altaer in vorworden gheuen. De presters syn daer quelike an. Want se moeten dat altaer ouergheuen vnde vort al de vrucht der kerken gheuen, de se ie gheboerden, ofte de se mochten gheboert hebben, dat is allen menschen kunt, de de waerheit spreken willen wt den gheistliken rechte. Mer ghescheden desse dinghe sunder lofnisse in den altaer vnde sunder vorworden, mer dat de ghene, deet altaer gheue, hopede, dat he dat beteren solde vnde wiste, he, dat he'des niet en beterde, dat he em dan des niet en gheue, unde de prester des altaers niet en beterde, ten worde hem ghegeuen, so ist al effen vuel vnde quaet vor gode, doch he mach daer ynne bliuen, ist, dat em dat altaer (14a) euen komet to syner salicheit, vnde sal vor gode vnde vor synen bichter vuldoen vor de sunde in rechter pinen. Want he gheen ouerdracht noch vorworde noch lofnisse noch ghemaect noch ghelouet en heuet.",[11,2015,2016],{},"Myne lieue zustere, in vnsen leuen heren! ic heb v de warheit vm de warheit vnde in mynnen ghesproken. De ghemene werlt is quaet, vnde des quades is vele. De gherechticheit leghet ghemeynlike vnder de voete; elc sei vor em, elc sal syns selues boerden draghen niet de den gherichte, dat em nu ghehenget wort op der eerden, mer na der waerheit vnde der gherechticheit godes; de tyt is nu cort, de pine is groet vnde vnmetelic. De glorie godes is wunderlic in eer vnde op syne ghemynde. Alle guet comet vns mit syner ghe-",{"title":19,"searchDepth":20,"depth":20,"links":2018},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F18",32,{"description":2007},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F18","fqwzgXlBI_BPYj8Gwme8ff5dE_ro7xUbh4etlFvgmuw",{"id":2026,"title":2027,"body":2028,"description":2032,"extension":24,"meta":2044,"navigation":29,"page":2027,"path":2045,"pdf_page":2046,"reading":25,"seo":2047,"sortable_pagination_id":2046,"stem":2048,"__hash__":2049},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F19.md","19",{"type":8,"value":2029,"toc":2041},[2030,2033,2038],[11,2031,2032],{},"rechticheit de regneert vnde leuet mit ghewolde in den vader vnde in den zoene vnde in den hilghen geiste in den nu der ewicheit Amen.",[2034,2035,2037],"h2",{"id":2036},"dit-capitel-bewiset-wo-quaet-vnde-vnrecht-is-in-enich-convent-in-te-setten-der-personen-in-te-nemen-mit-zeker-summe-geldes-vnde-nicht-na-aller-bequemicheit-vnde-noettrufticheit","Dit Capitel bewiset, wo quaet vnde vnrecht is, in enich convent in te setten der personen in te nemen mit zeker summe geldes vnde nicht na aller bequemicheit vnde noettrufticheit.",[11,2039,2040],{},"Alle recht vnde menschlike ewe, dat verbunt maect, als de hillighen vnde oec ander philosophen leren, vloiet vnde moet vleiten, salt cracht der ewe hebben, wt der alre ouersten hoechsten vnde ewigher reden, de got is. Also spreket de ewighe wysheit godes in den VIII. Capitel in salomons prouerbien. Myn is, sprect he, beide de raet vnde de ghelicheit, myn is de wysheit vnde starcheit, bi my regneert de coninge, by my so settet de insater der ewe gerechte dinge, bi my so ghebeden de princen, by my so bescheiden de mechtighen de gherechtverdicheit. Is dan dat waer, dat van der ouersten ewighen rede all recht vnde lycheit komet, wo mochtan dat van gode komen of van der ewigher wysheit, dat beter weer vnghesat, dan ghesat, off dat vnghelyc weer off verre van der ghelicheit vnde van der redene? Van den ewighen gude en coemt niet, noch gifte noch gave, dan de alre beste vnde alre vullencoemste, als sante Jacob sprect int eerste capitel syner epistolen. Waer bi ist openbaer, dat in dat herte int erste anders insette, dan na alre bequemelicheit to geuen, oft so hadde gewest, dan dat van gode niet gheboren en was, noch dat em dat niet in en quam wt gode. Waer vmme en ist gheen ewe of verbunt, mer dat is wt den menschen oft wt den duuel gheboren, de beide, waneer se wt em seluen spreken, leighen vnde sunden (14b) vnde missen des gudes vnde der ewe. Item mocht men mit sodaner loghene vnde missen yenich recht maken, of daer mede dat gemene gued breken, ofte solde men daer vmme breken de gotliken regulen? Dat is alte veer van allen guden herten. Item: solde men desen sundighen insetter in deser loghene der zatinghe na volghen vnde den duuel? Dat weer alte iamerlic. Dat is dat, daer vmme de wtghesloten weerden, dees anders na gherechticheit bet behouen, vnde de bequemer na alre bequemelicheit weren daer to. Item de delende gherechticheit godes en slutet ny-",{"title":19,"searchDepth":20,"depth":20,"links":2042},[2043],{"id":2036,"depth":20,"text":2037},{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F19",33,{"description":2032},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F19","jBLWs-m3qDvbgNGm73O7wRXO2NIsQAke-wU91d7Altw",{"id":2051,"title":2052,"body":2053,"description":2057,"extension":24,"meta":2060,"navigation":29,"page":2052,"path":2061,"pdf_page":2062,"reading":25,"seo":2063,"sortable_pagination_id":2062,"stem":2064,"__hash__":2065},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F20.md","20",{"type":8,"value":2054,"toc":2058},[2055],[11,2056,2057],{},"man wt wt ghenen guden vm nymans willen, de nicht en wil na eren willen. Item: se is gherecht in er seluen, vnde se en sluet nyman wt, dan mit gherechticheit, vnde den ghenen de er wt sluet. Item: se en sluet nyman wt vm nymandes satinge willen, de wt eer nicht gheboren is, noch vm anders satinghe wt den vlesche gheboren vnde wt den blode. Vnde we is wt den vlesche gheboren vnde vleislic? Daer antwort sante Augustin dicke vp, sunderlinge vp sante pauwels epistelen ad galatas. De is, sprect he, wt den vleische gheboren, de em seluen suect in tytliken ghewinne of eren. Als de baghinen doen of de ghene, de em dat satte of em ghesat weer, de zoken al er proper tytlic ghewyn vnde, daer bi vallet alle state, als de hilghen spreken, vnde sunderlinge, want gheleerde lude dat dicke sterken. Item sante Gregoris vp dat ewangelium van den manne, de de werclude huerde in den wyngarden, dat is in syner XIX. omelien, spreket aldus: Broders, spreket he, beseit v seluen vnde seit, of ghi werclude godes syn; elc pense, wat he doet vnde merke, of he arbeit in den wyngarden godes. Want de in desen leuen de dinghe, de syn sint, soeket, de en quam noch nicht in den wyngarden gods. Dit syn sante Gregorius woerde; daer bi ist, dat ghi prouen moghet, dat iv seluen to soken, neder of bouen, andere bequemicheit en is ghen werc in godes wyngarden, noch de v dat insatte iv seluen aldus to soken van yemans ghesette, dat dat ghesette wt gode nicht en is, vnde dat en kan nicht dwingen noch vermynren ghemene barmherticheit of ghemene gherechticheit of wt der ghemeente te sluten van node, den de gherechticheit nicht wt en slutet. Item dat iuwe te soeken dat is (15a) na der werlt. Want de werlt soeket dat eer, sprect christus in sunte Johans ewangelium in den XIII. capitel. Daer bi is dit werlike wysheit vnde vleischlike, vnde de en is godes ewe nicht vnderdaen vnde de is dwaesheit vnde vnewe vor gode. Item, seit mit ener corten redene: de mensche, de dat satte of hadde heet ghedaen of gegheuen na wtnemen der personen of na rycheit vnde nicht na alre bequemelicheit, dat was vnde hadde ghewesen sunde, also te doen, eert ghesat was, do he verdroech, vnde daer bi ist na merer sunde, daer ander lude willen to trecken of to verbinden. Vnde wat is sunde na Augustinus leer? dat begherte of werc of daet weder de ewe godes, vnde dat weder de ewe godes is, als vorge-",{"title":19,"searchDepth":20,"depth":20,"links":2059},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F20",34,{"description":2057},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F20","P1DTZER-z2ujcXaB1V6eHxNvnttxLvKGmcu7vah1O08",{"id":2067,"title":2068,"body":2069,"description":2073,"extension":24,"meta":2076,"navigation":29,"page":2068,"path":2077,"pdf_page":2078,"reading":25,"seo":2079,"sortable_pagination_id":2078,"stem":2080,"__hash__":2081},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F21.md","21",{"type":8,"value":2070,"toc":2074},[2071],[11,2072,2073],{},"sereuen is, en mach ghene ewe maken. Item dat dit nemen der\npersonen vnde vngherechticheit weder de ewe des heren is\nsunde unde vnrecht, in den de dat so wolde ghescheyn. Want\nalle sunde is meest in den willen vnde noch meere, deet so\nverbinden wolde ander lude daer to, vnde dit verbint willen\nto vervolghen vnde willen anverghen, wat ist anders dan to-\nconsentieren vnde tovolghen den quaden, vnde de wert ghe-\nlyc den verbunden als de salm spreket, beide dese maket\nvnde de daer in gheleuen. Want vulkomen vulbaert ten quaden\nis of heit dade, als men wt christus woerden dicwyl prouen\nmach. Vnde daer vm staen al myne redene vast vnde bliuen\nstaende, de ic in den anderen boke sprac wt delender ghe-\nrechticheit vnde wt trawheit des sceffeners vnde wt den, dat\nmen ghene persone annemen sal sunder sake. Want men dese\ndinge so nicht breken en mach mit aldusdanen insetten, noch\ndat men daer mede den armen vnde dees na gherechte noet-\ndruftich syn off de daer na alre bequemicheit beter to syn,\nnicht wtsluten en mach. Item, dat annemen der personen, dat\nmen heit acceptio personarum, dat vnderscheit men, vnde\nseghet men weder annemen der sake vnde weder annemen\ndes waervmmes al alre bequemicheit to den dinge, dat men\ndeilen sal, dat heit men acceptionem causarum, de men altoes\nanseyn sal vnde vm enen sundighen willen des insettes in\nconuenten, in prouende en is een mensche in em seluen nywer\nbequemer noch unbequemer ter prouende of den conuente,\noff vm dat gelt, wattan al is he gheliker den quaden willen\ndes insates, de den personen wt nam. Item aldus weder godes\newe en mach gheen mensche weder insetten, dusentwerue\nmyn, dan de bisscop weder den pawes. Vnde wat (15b) weder\nde ewe godes ghesat weer mit sunden, dat is bose vnde quaet\nvnde dat en verbint nicht. Daer vmme versprac vnse leue\nherre Jhesus Christus de joeden seer, do se vragheden, waer\nvmme sine discipele nicht en helden der olden ghebot van den\nhantwasschen; do vraghede he em vnde versprac se, dat se\ngodes ghebot ouergengen vm der menschen ghebot willen,\nals steit in den XV. capitel in Matheo vnde in den VII. capi-\ntel in Marco; vnde vp Matheum Jeronimus vnde na em Beda\nvp Marcum spreken mit enen woerde, dat Christus dat valsche\nbegrepen der ioeden mit warer antworde verwarp, of he seggen\nwolde, als ghi vm ghesake der lude versumet de ghebode",{"title":19,"searchDepth":20,"depth":20,"links":2075},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F21",35,{"description":2073},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F21","1dvWWr_Dckm58CsJDoDhZhHxsozFBZYJnZim_RYcjxE",{"id":2083,"title":2084,"body":2085,"description":2089,"extension":24,"meta":2092,"navigation":29,"page":2084,"path":2093,"pdf_page":2094,"reading":25,"seo":2095,"sortable_pagination_id":2094,"stem":2096,"__hash__":2097},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F22.md","22",{"type":8,"value":2086,"toc":2090},[2087],[11,2088,2089],{},"godes waer vmme berispe ghi mine discipele, dat se cleyne\nrekenen of heiten ghebode der olden, vm dat se myne\nghebode holden? Dit syn Jeronimus vnde Beden woerde.\nMer Crisostomus in der omelien vp matheus int originael\nspreket, dat dat in der tyt was, dat de ioeden em solden\nvan allehande holdinge vnde satinge meer entbinden na\nvortgange der tyt, so bunden se em so lang so merer mit\nmerer obseruantien, vnde daer to quam er boesheit dat men\nere gheboede helt, vnde dat se leden, dat men godes ghe-\nboede nicht en helt; daer vm was em schult, beide, dat se nye\ndinge makeden, vnde dat se wraken op de ghene, de se nicht\nen helden, vnde was em twiuoldighe sunde, dat se gode nicht\nen loueden, vnde dat se dat deden vm der lude willen, of he\nseggen wolde: dat verdoemt v, dat ghi alle dinge louen den\nolderen vnde den dingen, de gode to horen, ghene roeke en\nhebt. Dit syn Crisostomus woerde. Vnde daer vm sprect christus\ndaer na, wo alle plantinge of plantacie, de van den vader nicht\nen syn, dat de allene insatinge der menschen syn. Alse Criso-\nstomus secht, de solen al wt gheroedet werden, vnde alle de em\nvolghen, vnde christus heitet se blinden vnde leiders der blin-\nden, want se waren de scriben vnde de pharizeen geheiten, de\nwyssten vnde de hoghesten des volkes. Vnde christus brenget\nop em de hilghen scrift, de ysaias scriuet in den XXIX. ca-\npitel vnde secht aldus in Marco: wal heft Ysaias van v ypo-\ncriten ghepropheteert, als gescreuen is: Dit volc eert my mit\nden lippen, mer er herte is veer van my; dat is vm nicht, dat\nse my oefenen, de leren leringe (16a) vnde ghebode der menschen\nvnde achterlaten de ghebode godes vnde holden satinge der\nmenschen. Dit syn christus worde wt Ysaias. Vnde oec spreket\nde here in den X. capitel des propheten Ysaias: We den, de\nstichten vnrechte ewe vnde de scriuende screuen hebt vnghe-\nrechticheit, vp dat de drucken de armen int gherichte vnde\nghewelt deden de weduen in eren saken vnde den nedersten\nvan mynen volke; dit syn godes worde in Ysaias. Vnde och\nwo seer syn de waer in den insetten der baghinen, als vor-\ngescreuen is, daer de nederen vnde de armen mede neder\nliggen unde de riken vnde de mechtigen mede verhoget wer-\nden. Vnde sullic vnrecht is gheboren seer vnghelyc den gro-\nten we des viandes, daer vns allen god voer bescudden moet.\nWant salich is he, sprect de psalme, de invendelike versteit",{"title":19,"searchDepth":20,"depth":20,"links":2091},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F22",36,{"description":2089},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F22","7D-_ywjkLX0t6p5GyyjWDoAaINt8ljrW7bu4seS3pvI",{"id":2099,"title":2100,"body":2101,"description":2105,"extension":24,"meta":2108,"navigation":29,"page":2100,"path":2109,"pdf_page":2110,"reading":25,"seo":2111,"sortable_pagination_id":2110,"stem":2112,"__hash__":2113},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F23.md","23",{"type":8,"value":2102,"toc":2106},[2103],[11,2104,2105],{},"vp den behouighen vnde vp den armen. Want in den quaden\ndaghe sal em god verlozen. Mer wo men holden sal godes\newe to voren als rechten gelouen vnde barmherticheit, vnde\ndaer na der menschen ewe, de gherecht syn, nicht achter te\nlaten, als teynden gheuen van dillen vnde camyne vnde van\ncleynen dingen, als christus secht, worde, my te lang te spreken.\nMer dat is in menschen satinge allene seker vnde gherecht\nvnde anders nicht, dan dat wt gode gheboren is vnde daer\nvloiet wt der fonteyne alre ewe vnde satinghe, dat is de ouerste\nredene godes. Item seit, dat menschen satinge en is anders\nnicht dan een determinatio, dat is een vnderschedende be-\nwisinge des natuerlikes vnde des ewighen rechtes in vnder-\nschedenen saken vnde der dinge. Vnde we de gherechte mensch-\nlike satinge to rechte kent vnde to vullen holt, de vint dat\nnatuerlike rechte vnde redene vnde ewich recht vnde godes\nvnde rechte redene in menschen rechte een syn. Salich is de,\nden sin herte open is. Entfarme dy unser, heer!\nDit Capitel bewiset dat geistlike dinge syn manigherhande\nmit underscheide, daer symonie ynne wesen mach, vnde wat\ndinge de menschen alre geistics maken vnde daer de meeste\nsymonie ynne is.\nHyr na wil ic spreken van der symonien, wattan weert\nghenoch allen guden herten in den dingen de hyr voer open\nverclaert syn, in den dat men alsodane insatinge of insetten\nnoch holden en mach noch en sal, vnde noch meer daer to\ndat se nicht ghesat en sy van beghinen, doch dat vnghelerde\nmenschen de symonie vnde dat daer wedergesproken is de bet\nverstaen, vm dit to seyne claerlike vnde to kennen (16b) vnder-\nscheit der dinge, daer symonie ynne is of mer of myn, in\nherte of van buten in de kerke, vnde vp de vraghe to ant-\nworden, daert wederboec van Colene vraghet, waer vmme\nvnde in wat manere dat symonie sy, stede vnde provende to\ncopen. So solt ghi weten int erste, alse sprect Antisiodor (?)\nin synen summen in den derden boke van der symonien in\nder eersten quaestien, dat men pleghet aldus mit vnderscheide ·\nto bewisen wat geistlic ding is. Dat geistlic ding, dat properlike\ngeistlic ding dat is daer men ynne heft den heilghen geist, als\nalle duechde, of daer men in gheeft den hilghen geist, als de",{"title":19,"searchDepth":20,"depth":20,"links":2107},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F23",37,{"description":2105},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F23","4S8yKoxp-Ae3wfie97SvgYeZ_DUF6zouHygLp6oj5l4",{"id":2115,"title":2116,"body":2117,"description":2121,"extension":24,"meta":2124,"navigation":29,"page":2116,"path":2125,"pdf_page":2126,"reading":25,"seo":2127,"sortable_pagination_id":2126,"stem":2128,"__hash__":2129},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F24.md","24",{"type":8,"value":2118,"toc":2122},[2119],[11,2120,2121],{},"sacramente, of daer men mede teikent den hilghen geist, alse\ngaue der prophetien vnde mirakele te doene.\nVnde men mach waerlike spreken, sprect de selue lerer,\ndat geistlic ding sy, daer men ynne heeft den hilghen geist.\nWant men heuet den hilghen geist warlike in den duechden\nvnde in den sacrament vnde in den werken der mirakelen\nvnde in der prophetien mit vnderscheidenheit. Vnde vnder\ndesen drien is dat hoechste geistlike guet doechde vnde\nmynne vnde is vele geistliker, dan de andere, want se den\nmenschen geistliker maken in em seluen vnde gode naer ver-\nenen in den geiste, dan de tekene der sacramente of de gaue\nmirakele te done off de prophetie, want beide, gude vnde quade,\nalst kenlic is, moghen de sacramente nemen vnde gheuen of\noec gaue hebben, iewer te propheteerne off mirakele te done\nalst dicwile gheseyn vnde ghescheyn is, als Christus secht\nvnde ghescreuen is Matthaeus VII. Vnde de sacramente vnde\nmirakele vnde prophetien de syn gheordineert van gode vnde\nvan den hilghen vm de doecht te krighen vnde vm de sele\nnaerre in der mynne vnde mit doechden gode vnde mit\ngeistliken leuene vnde werken to verenen vnde antehangen.\nVnde nicht allene gotlike doechde, als gheloue, hope vnde\nmynne, de den menschen in den geiste geistlic vnde verheuen\nmaket, zyn geistliker, dan ghauen der mirakele off prophetien,\nmer oec redelike duechden in gode syn geistliker dan mira-\nkele te done; dat bewiset sunte Augustyn vp Paulus epistele\nad Galatas vnde sprect aldus: De here en sprac nicht: boert\nvp myn iock vnde leert van my, dat ic dode lichame van veir\ndaghen doet opuervecke vnde alle viande van der lude lichame\nvnde zeicheit verdriue vnde andere dinge des ghelikes. Mer he\nsprect: boert (17a) op myn iock vnde leert, want ick byn sachtmo-\ndich vnde oetmodich van herten. De eerste dinge, dat is mi-\nrakele, dat syn teiken der geistliker dinge, mer to wesen sacht-\nmodich vnde oetmodich van herten vnde een behoeder der\ngotliken mynne, dat syn seluen geistlike dinge. Dat ander dat\nsyn tekene, de gegheuen syn den lichamliken oghen sprect Au-\ngustinus, op dat to den doechden moghen komen vermids mira-\nkele de ghene, de den ghelouen der vnseynliken dinge van be-\nkanden vnde ghewonliken dingen nicht crighen en kunnen,\nde soeken den ghelouen der dinge in nyen vnde seynliken\ndingen, als in mirakele. Dit syn sunte Augustinus woerde, daer",{"title":19,"searchDepth":20,"depth":20,"links":2123},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F24",38,{"description":2121},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F24","KD76t8yxxwQAFEWuBMaAHkTHf0yh7UvW2r_-LbQvTvE",{"id":2131,"title":2132,"body":2133,"description":2137,"extension":24,"meta":2140,"navigation":29,"page":2132,"path":2141,"pdf_page":2142,"reading":25,"seo":2143,"sortable_pagination_id":2142,"stem":2144,"__hash__":2145},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F25.md","25",{"type":8,"value":2134,"toc":2138},[2135],[11,2136,2137],{},"gy wt prouen moghen, wo geistlike dinge de doechde syn.\nVnde so hogher doghet vnde inwendigher vnde gotliker so\nse geistliken is, als gheloue hope vnde mynne, de syn alre\ngeistlixt de vns sunder ander middel gode to voeghen vnde an-\nhangen. Item de doechte syn bouen doechden, de ene bouen\nden anderen, na eren grade vnde eren ambochten, vnde al syn\nse vm de mynne; vnde in der mynne verenighen se vns mit\ngode vnde mit den hilghen geiste. So sprect Gregorius in der\nomelien vp dat woert hoc est praeceptum meum: Als vele\ntelghen komen wt eenre wortelen also werden gheboren vele\nduechden wt eenre mynnen; nicht groenes en heft de telghe\ngudes werkes, en blyft he nicht in der wortelen der mynnen;\nvnde daer in draghet alle duechde, vm verenighet te werden\nmit gode vnde vm gode an te hangen vnde een gheist mit\nem te werden, vnde dat is de naeste vnde meeste geistlicheit,\nde een mensche hyr hebben mach. Alle duechde is gaue vnde\nwerc des hilghen geistes vnde maket den menschen geistlic,\nvnde mit elker doghet woent de hilghe geist in den\ngeistliken menschen. Daer bi proeuet, dat alle werke vnde\noefeninge der doechde syn geistlike werke vnde oefeninge,\nwant dat gheboren is wt den geiste, dat is gheist, vnde\nwat gheboren is wt den vlesche, dat is vlesch, sprect\nChristus. Ya, werke vnde oefeninge der doechden syn geist-\nliker na minen duncken, dan werke der mirakel, wanneer\nse wt merer vnde geistliker herte komen vnde wt geistliker\ngrunde vnde naere to den gheiste draghen. Nochtan werke\nder mirakele to vercopen is symonie vnde daer eirste de\nsymonie wt ghenoemt is vnde eerst bescreuen in der scrif-\nturen, als Gezi dede, de nam van Naaman, de malaetsch was,\ncleder, want he van synen meister Helizeus ghesunt (17b) ghe-\nmaket was, als steit in der coninge boke vnde Symon Magus.\nDaer heft symonie eren namen van. In em was twierhande\nboesheit, in to begheren werke vnde macht der mirakele, als\nde lerers spreken, vnde dat hede macht wolde hebben vmme\ngelt, den gheist te gheuen in seynliken teken een ander, vp dat\nhe dan vercopen mochte de mirakele vnde daer wt gelt crighen.\nNu en mach men de duecht noch duechtlike werke noch doghent-\nlike oefeninge ofte doghentlic leuen, in den dat se doghentlic\nbliuen of loenlic, nicht vercopen noch van rechte noch mit der\ndaet, nochtan mochte de wille wal so wesen se to copen of",{"title":19,"searchDepth":20,"depth":20,"links":2139},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F25",39,{"description":2137},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F25","yXgqWhrYUOlTqTuRIOIlbmRM6hEXlMdCA2UAdDr_rrw",{"id":2147,"title":2148,"body":2149,"description":2153,"extension":24,"meta":2161,"navigation":29,"page":2148,"path":2162,"pdf_page":2163,"reading":25,"seo":2164,"sortable_pagination_id":2163,"stem":2165,"__hash__":2166},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F26.md","26",{"type":8,"value":2150,"toc":2159},[2151,2154],[11,2152,2153],{},"to vercopen, want vnmoghelike dinge mach eens menschen\nwillen 1) iewer dat he waent, dat se moghelic syn off dat he\nwolde, dat se moghelic waren, vnde dat he se dan copen of\nvercopen wolde; also vercopet de ene dwase mensche den\nanderen syne seile of syne waldaet of syne sunde, vnde we\nwillen hadde syne doghet te vercopen, de en hadde in gode\nghene gerechte doeghet noch loenlic werc. Mer de sacramente\nmach men vercopen mitter daet vnde nicht van rechte vnde\nde ding, de daer hangen an de sacramente. Vnde van desen\nsacramenten vnde sakramentalen dingen vnde van den de\ndaer anhangen sprect meest vnde sunderlinge de hilge kerke\nin den rechte, wan se van symonien sprect. Want de gherechte\ndoghentsame mensche en vercopet ghene doghet noch do-\nghentame werke noch oefeninge noch leuen, of men se ver-\nkopen mochte, vnde oec so kan men nicht wal doghentsame\nwerke off oefemisse vercopen in den dat se doghentsam bliuen\nvnde oec so syn de doghede in eren grunde verholen vnde ere\nwerke vnde oefenisse na den, dat se doghentlic syn. De sacra-\nmente vnde wynghe vnde de praesterscop vnde de daer an-\nhangen amboechte vnde dade vnde oefeninge vnde de pro-\nuende vnde oec de mirakele de seit men vnde kent men bet\nvan buten, dat se waer syn, dan werke of oefenisse der\ndoghet, dat see wt doechden gewracht syn. Want vele guder\nwerke vnde oefenisse in eren gheslechte syn, de guet schinen,\nde nicht wal noch doghentlike ghewracht en werden, de van\nbuten vnde na der schine den doghentliken werken vnde\noefenissen vnde leuene to male ghelyc syn. Vnde daer bi en\nspreket de kerke nicht so vele van deser symonien, de hyr in\nstaet, als van den anderen symonien. (18ᵈ) Nochtan ist quader\nsymonie vnde merer vngheloue vnde vngheliker den rechten\nghelouen vnde dat is meer weder mynne, yenich graet der\ndoghede vnde doghentsamen werkes oefenisse vnde leuens\nwillen to vercopen, dan ienighe wynghe of sacramente des\nhuwelics of mirakel te copen. Want wo wenich dat de graet\nrechter mynnentliker doghet off doghentliker werke is off\ndoghentliker leuens of oefenisse, na den, dat wt den hilghen\ngheiste gheboren is, so volghet daer na annemicheit godes\ngracie vnde glorie in loen, vnde dat is beter vnde den menschen",[1798,2155,2156],{},[1801,2157,2158],{},"Zu ergänzen: moghelic maken.",{"title":19,"searchDepth":20,"depth":20,"links":2160},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F26",40,{"description":2153},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F26","nL5Uy9u_tCSEiVb47q1Z8BfCPFYGAi92XQEiCswFsF4",{"id":2168,"title":2169,"body":2170,"description":2174,"extension":24,"meta":2177,"navigation":29,"page":2169,"path":2178,"pdf_page":2179,"reading":25,"seo":2180,"sortable_pagination_id":2179,"stem":2181,"__hash__":2182},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F27.md","27",{"type":8,"value":2171,"toc":2175},[2172],[11,2173,2174],{},"beter, dan te hebben alle de wynghe of sacramente te nemene\noff alle mirakele te done sunder de gracie vnde annemicheit\ngodes. Och, wat groter symonien is dan in den herten, de waent\nof pynt em de gracie godes te kopen off ander lude doghet oec\nto vergeldene mit ghelde of te kopen deelachtich te werden\nder nu vele syn vp der eerde. Ya, alse sprect Antisiodorus\ndat de gode of copen wolde mit almissen als mit gheweerde\ndat he syn herte verluchte, dat weer de alre boseste symonie.\nNu vm voert te gane ter derden orden vnde to beghinen\nstate, prouende, stede vnde conuente, so soelen ghi weten,\ndat ene doeghet heit religio, dat is daer een mensche mede\nsteit vnde mede neighet vnde vestet em gode te deynen vnde\nem te doene vnde te gheuene gherechte ere, reuerencie, denst\nvnde oefenisse. Also sprect Thomas in secunda secundae der\nLXXXI. quaestien in velen artikelen. Dese doeghet religio is seer\ngeistlic vnde na den gotliken doechten, gheloue, hope vnde\nmynne, een de geistlixste doecht. Vnde se ghebeidet vnde heeft\nghewoelt ouer al den zedeliken doechden, vnde eere dade vnde\nwerke oerbart se vnde offert ten gotliken denste vnde ere,\nvnde se regeert vnde ordineert vnde satet de andere doech-\nden vnde alle ding ter glorie godes. Dese doeghet en hadden\nde heidene nicht recht, mer se spreken daer aff, vnde waen-\nden vnde bagheden em de to hebben na eren vermoden,\nmer se en is nerghen ghewaerliker vnde rechter, dan in den\nkerstenmensche. Vnde dat bewiset sunte Augustinus in den\nboke van der stat godes vnde in den boke, dat men heit ghe-\nmeynlike, alst zunte Augustyn seluen noemt, van der waren\nreligien. Dese doghet, de religio ghenoemt is, heuet werke\nvnde dade, de men inwendelike vnde wtwendelike hillicheden\nheit. Als Thomas sprect in der vorgescreuen quaestien in den\nVIII. artikel: Ere inwendighe werke vnde oefenisse syn als in-\nwendighe devocie vnde ynnicheit, (18b) ghebet vnde bidden vnde\neischen vnde aenbeden inwendelike vnde gode vnderworpen-\nheit. Er wtwendighe werke vnde oefenissen syn anbeden van\nbuten: knylinge vnde nedervallen vnde offeren vnde des\nghelyc to louen gode van buten vnde to danken mit den\nmunde, vnde vort sint werke deser duecht, dat se alle werke\nvnde alle dinge inwendich vnde wtwendich ordineert vnde\nsatet to den denste godes. Vnde so een mensche in synen\nwerken, oefnisse, leuene vnde stade dese dinge, meer vnde",{"title":19,"searchDepth":20,"depth":20,"links":2176},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F27",41,{"description":2174},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F27","L5fd_faeb_FStzVSnZ-k1jTmvmjm8rtylPDtIO7LSrg",{"id":2184,"title":2185,"body":2186,"description":2190,"extension":24,"meta":2193,"navigation":29,"page":2185,"path":2194,"pdf_page":2195,"reading":25,"seo":2196,"sortable_pagination_id":2195,"stem":2197,"__hash__":2198},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F28.md","28",{"type":8,"value":2187,"toc":2191},[2188],[11,2189,2190],{},"meer, vaster vnde puerliker vnde beredeliker doet, so he\nmeer heft de doghet der religien, vnde so he vor gode reli-\ngioser vnde geistliker is, vnde so eens menschen ambocht of\ngraet vnde staet meer draghet in vnde to desen dingen, so\ndat ambocht, graet vnde staet of leuen merer vnde religioser\nis. Vnde in deser doeghet der religien is meer vnde proper-\nliker symonie ynne vnde in eren werken vnde oefenissen, dan\nin anderen dogheden of dan in anderen zedeliken doghent-\nsamen werken vnde oefenissen vnde ambochten. Nu sprect\nsunte Thomas in den vorgescreuenen boeke in der C vnde\nLXXXVI quaestien, dat, wanneer een name vele dinge toe\nbehoert vnde in vele dinge is, so secht man den namen vp\nsulke tyt na der menschen heiten sunderlinge to den dingen,\nde dat hoechliker vnde meest hebben, dat dat woert beteikent.\nAlso noemt men mit namen der starcheit de doeghet sunder-\nlinge, de vasticheit is in den alre zwaersten dinghen, vnde so\nheit men temperancia maticheit, de is in den alre meesten\nlusten, nochtan is de doghet der starcheit vnde der maticheit\nin vele anderen dingen. Des ghelikes so meent men sunte\npauwel, wanneer men spreect int ghemeyne de apostel, vnde\naristotelen, wan men secht de meister van naturen; wattan\nsyn daer vele andere apostele vnde philosophen gheweest.\nAldus, sprect sunte Thomas, so heit anthonomatice religio sun-\nderlinge vulkomen vnde hoghe doghet der religien vnde sun-\nderlinge so heiten religiose lude van hoecheit vnde van\nvullencomenheit der doghet, de religio heit, in den menschen,\nin den dat se sick alto male ouergheuen vnde gheuen in den\ndenst godes. Also sprect sunte Gregorius op den propheten\nEzechiel: Dat syn sulke menschen de nicht en em seluen en\nbeholden, mer syn tunghe, leuen vnde all tytlic gued, dat se\nvan gode hebben entfangen, dat offeren se em (19ª), vnde se\nwerden als in der olden ewe de offerhande, de men to male\nverbrande, de men holocaustum noemt. Vnde dit mach men\nwal hebben alse vullencomelike buten ghemeynte vnde buten\ncloesteren vnde buten cappen, als sulke in den cloesteren.\nWant vulkomen mynne vnde vulcomen anhangen an gode na\nvnser moghelicheit hyr in der ellende dat is de alre meeste\ngeistlicheit, vnde de mach men hebben, vnde de vint men\nmanich werue buten begheuenen cloesteren. Nochtan hoert da\nvmmer to een versmaen tytliker dinge vnde tytliker lust in",{"title":19,"searchDepth":20,"depth":20,"links":2192},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F28",42,{"description":2190},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F28","8tKwQnq8xbqNss52ChFlPIscHJWMXNSIA57gZXsKIvg",{"id":2200,"title":2201,"body":2202,"description":2206,"extension":24,"meta":2209,"navigation":29,"page":2201,"path":2210,"pdf_page":2211,"reading":25,"seo":2212,"sortable_pagination_id":2211,"stem":2213,"__hash__":2214},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F29.md","29",{"type":8,"value":2203,"toc":2207},[2204],[11,2205,2206],{},"den lichame vnde tytlikes willen, vnde de dese dree gheuet\nouer, mit willigher armoede dat tytlike guet, mit willigher\nreinicheit de meeste vnde de vuelste lust des liues, mit\nwilligher vnderdanicheit den tytliken willen eens menschen,\nde offert tytlic guet, lyff vnde wille den heren als een holo-\ncaustum, dat men to male verbrant, et sy buten orden of\nbynnen orden. Vnde so woert de doecht vulcomen, de religio\nheit, vnde puere vnde ere werke reyner vnde hogher, als\ninwendighe devocie vnde inwendich ghebet, dancken vnde\nlouen gode, vnde voert andere wtwendighe vnde inwendighe\ndade vnde werke der religien werden puerer vnde geist-\nliker na den, dat em de mensche inwendich vnde wtwen-\ndich meer vnde meer afdoet vnde meer verbrant de tytlike\ndinge, de verganclic syn. Also spreket de prophete: doestu\nvan dat snode, van den costelen of van den duerbaren, so\nwerstu alse myn munt. Vnde sunte Augustyn in den derden\nboke van der dreuoldicheit spreket aldus: de schoenheit, de\nalle redelike zelen trect, dat is god, de trecket se also vele\nbernender, alse reyner is, vnde so vele is se reyner, als se\nmeer vpsteit vnde richtet eer meer to geistliken dingen, alse\nmeer sterft den vleisliken dingen. Dit sint sunte Augustinus\nwoerde, de een aduocaet was des gheistes, vnde nicht des\nvleschs, alse men nu vele meisters vint advocaet der werlt\nende des vleischs, daer vns god voer bescherme. Vnde want\neen mensche op menighe tyt em seluen nicht ghenoech en is\nin deser doghet der religien to vercrigene vnde to oefenen\nem in eer vnde in den denste godes, so verkeiset een mensche\nghesellen vnde gheselschop of gheselynnen, vm te helpen de\nene den anderen in der doghet, de religio heit, vnde eren oef-\nnissen vnde werken in den denste godes. Och, woe guet vnde\nwo blidelic ist den broderen to wonen in een, sprect de psalme\n(19b), de hulpe is manichuoldich gheistlic vnde wunderlike\ngotlike nutte de ene den anderen to entstekene, to lerene, to\nberispene, to waerne, to troestene, to verblidene mit leuene,\nmit woerden vnde mit herten. Vnde de gheselscop is so blide\nto gader to biddene of vm een ding off de ene vor den an-\nderen, vnde des ghelikes to gader to leuene vnde danckene\ngode, wanneer se to samene syn, of van de ene van den an-\nderen is, vnde eens to voelen, eens to smakene vnde eens to\nwillen in gode! Wo blidelic vnde geistlic syn alle dese dinge!",{"title":19,"searchDepth":20,"depth":20,"links":2208},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F29",43,{"description":2206},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F29","5g1tWnstJuRSFF6O8yF5Z-Vx3FfMcVIizh16W41gfG0",{"id":2216,"title":2217,"body":2218,"description":2222,"extension":24,"meta":2225,"navigation":29,"page":2217,"path":2226,"pdf_page":2227,"reading":25,"seo":2228,"sortable_pagination_id":2227,"stem":2229,"__hash__":2230},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F30.md","30",{"type":8,"value":2219,"toc":2223},[2220],[11,2221,2222],{},"Dese geselscop, dese bruderscap of zusterscab, dese ghemeyn-\nscap, dese vrentscap, dese communicatio vnde hulpscap, dese\nleuene, dese state, dese ambochte, dese oefenisse, dat syn geist-\nlike dinge daer en twiuelt gheen gherecht mensche inne. Want\nals Antisiodor sprect: de hilghe geist wert in der broder-\nscap ghegeuen. Vnde Christus sprac: Waer uwer twe off dree\nin mynen namen vergadert, daer byn ic inmiddes v. Wo\nvullencomelike off wo vnvullencomelike dat men de doghet\nder religien in desen oefent, des de werke vnde doghet ghe-\nrechte werke syn der religien vnde rechte doecht in mynnen,\nso syn de ghesellicheden vnde der broederlicheden gheistlic.\nWant van den gheiste en wert nicht gheboren, dan geist,\nvnde gheist vnde geist, vergadert in den geiste, en es nicht\ndan geist, vnde dat vermeert vnde puert alle geistlicheit.\nHyr vm ist openbaer, dat dese dinge willen te copen off\nvercopen dat is opene symonie, ten mynsten int herte, al\nen weer oec dat nicht verboden in der kerken. Want dit syn\nna den gherichte godes, na der rechter doghet religiose geist-\nlike ghesellscap of bruderscap vnde religiose ghemeynscap of\nreligiose leuene of religose lude of oefenissen, se syn in state\nder vulkomener religioser menschen, na der orden off van\nbuten den state vnde gheselscope vnde broderscape. De dan\nvullencomeliker gode anhangen vnde meer versmaen de tyt-\nlike dinge in armoede, in reynicheit vnde in vnderdanicheit,\nde heiten vor den gherichte godes autonomatice, dat is hoech-\nliker, religiose lude. Vnde want men bet suet ouergheuen\nder tytliker dinge, alse ouergheuen gudes, liues vnde willens,\ndan dat tokeren van bynnen ten geiste, so ist, dat men na\nmenschliker seyne suet meer na den wtwendighen ouergheuen,\ndan na den inwendigen (19ba) tokeren, in den, dat de menschen\nvan buten merken vnde to nemene pleghen de vulkomenheit\nder doechde der religien of erer bruderscop off zusterscop.\nNochtan ist moghelic dat een mensche, de buten gheselscap\nwere off de proper guet vnde wyf hadde, purliker vnde vul-\ncomeliker mit herten were ghesceyden van tytliken gude vnde\ntytliker lust vnde van syns selues willen, dan sulke, de in der\nghemeynte weer off in der geselscap, de alle dese wtwendighen\ndinge ouerghegeuen hadde. Vnde de mensche, de se meer van\nbynnen ouergegheuen hadde, de weer vulcomenre religioser\nmensche na den gherichte gods; mer van buten, na den ghe-",{"title":19,"searchDepth":20,"depth":20,"links":2224},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F30",44,{"description":2222},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F30","RwEdM_eJwiSY3AiVh3FzFmBqqqVz7zW1jFxAXVeX0yU",{"id":2232,"title":2233,"body":2234,"description":2238,"extension":24,"meta":2241,"navigation":29,"page":2233,"path":2242,"pdf_page":2243,"reading":25,"seo":2244,"sortable_pagination_id":2243,"stem":2245,"__hash__":2246},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F31.md","31",{"type":8,"value":2235,"toc":2239},[2236],[11,2237,2238],{},"richte der kerken vnde na erer wtwendighe schoenheit so en heit dat gheen religiose mensche, noch bruderscop noch gheselscap en heiten hoechlike religiose menschen na der kerken, dan de ghene, de dese anghenomen hebben, dat is armode weder proper guet, kuescheit vnde vnderdanicheit, vnde de kerke heit de allene religiose menschen na eren gherichte, de to deser vullencomenheit em verbinden mit ener solempniteet, dat is mit hoecheit vor den luden vnde in vnderdanicheit na ener regulen. Nochtan ist moghelic, dat een gheselscap weer, de dat vnder em bet holden vor gode, dan bi tyden de lude doen van ghesette vnde van state van buten in cloesteren, als men seit in den valle manigher religioser menschen vnde in valle der closteren; vele lude moghen vulcomen wesen, de nicht en syn van buten in der kerken in den state der vulcomenheit. Alse leert Thomas in den vorgescreuenen boke in der C vnde LXXXIIII quaestien in den IIII artikel. Als Christus sprect in den XXXI capitel in matheo van den vader, de synen twen zoenen sprac, dat se gaen solden in synen wyngarden; de ene segde, dat he daer in gaen wolde, de en genc daer nicht in, vnde de ander de sprac, dat he daer nicht in gaen en wolde, de genc daer in. Aldus en heit de kerke ghene religiose menschen, proper na der wtwendigher kerken to spreken, dan de armode, reynicheit vnde ghehorsamheit ghelouet hebben na ener geproueden regulen. Also spreket Thomas vnde de lerer gemeynlike van religiosen menschen, vnde also sprect dat geistlike recht properlike van religiosen menschen. Vnde also en is de derde orde (19bb) of ander orde, de proper guet hebben of huwelic, ghene religio, mer na een deel. In also vele, sprect he, syn se religio, alse se deilachtich syn vnde hebben wat dinge, de to behoren den state der religioser menschen. Vnde des ghelycs mach men voert segghen van baghinen state, in den dat se de pawes henget. Mer de en hebbet so vele gelics nicht na der kerken verbunde, alse de derde orde wtwendelike, want se ghene professie en doen vnde nicht gheproeuet en syn van der kerken, mer dat se de kerke henget. Wattan hebben se dicwile of moeghen hebben meer geistlicheit in em vnde vnder em na den gherichte godes in gherechter broderscap off zusterscap, dan manighe van der derden orden, vnde oec onderwilen syn se armer vnde in ers willen meer wtghegaen",{"title":19,"searchDepth":20,"depth":20,"links":2240},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F31",45,{"description":2238},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F31","fqtrgFGGJaN0I8Uy1XqI-Ua_bpkHmV1PTE6hErDflb0",{"id":2248,"title":2249,"body":2250,"description":2254,"extension":24,"meta":2257,"navigation":29,"page":2249,"path":2258,"pdf_page":2259,"reading":25,"seo":2260,"sortable_pagination_id":2259,"stem":2261,"__hash__":2262},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F32.md","32",{"type":8,"value":2251,"toc":2255},[2252],[11,2253,2254],{},"vor gode, dan sulke vorvallene religiose menschen in cloestern.\nWant als horalogium in der ewighen wysheit sprect: daer vint\nmen den wundere veel in vele cloesteren, daer se van buten\nin cappen vnde in wtwendighen dingen schinen menschen te\nwesen vnde draghen geistlike teikene, de van bynnen lewen\nvnde beren vnde beisten syn. Vnde daer bi yst vor der kerken\nopene symonie, ingane in cloesteren to kopen, of oec inganc\nin den derden orden, vnde oec ist symonie int herte, inganc\nte copene in enich ander gheselscap of broderscap, daer gude\nlude na der doecht, de religio heit, vor gode te gader leuen.\nMen moet ghene nyge vulcomen religio, dat is ghene\nnye regulen, maken sunder orlof des pawes, mer twe dree of\nveir of meer te gader te leuen na enigher gheproueden re-\ngulen of een deel der na, of na der regulen aller regulen, dat\nis na den hilghen gebenediden ewangelie, dat en is nicht ver-\nboden, na mynen duncken. Vnde weert dat lude so leueden\nin broderliker geselscap na den ewangelie in der doecht, de\nreligio heit, des de pawes nicht en wiste, of de de pawes wiste\nvnde hengende, of de he wiste vnde confirmerde, daer iemant\nin te nemen vm gelt, dat is opene symonie vor gode in der\nconscientie. Dese ghemeynscap ist geistlic vnde menich werue\ngeistlic, dan sullick, de na regulen leuen solden vnde niet en\nleuen na der regulen, der nu vele syn. Myn (20a) gheloue is,\ndat de kerke richten solde vor symonie, quemet to gherichte\nin den staten, de se gheprouet vnde confirmert heuet, als in\nde inganghe der derden orden, mer wat se doen solden van\nbuten int gherichte van ingaen in baghynscap, dat en wil ic\nnicht spreken, nochtan dat se in der consciencie symonie doen,\ndat dunket my openbaer wesen.\nVnde vm dit woert religio te verstaen, waert aff komet,\nmach men seyn wt Jsidori etymologiarum vnde oec wt\nsunte Augustyns in den derden capitel des teynden bokes der\nstat godes vnde in den lesten capitel van der waren reli-\ngien, vnde als Thomas spreket in secunda secunde, dat religio\noff religiose lude heiten van religere of religare of relegere,\ndat is in den dat yewer een alden dach weder leset vnde\nouer leset vnde kuset de dinge, de gode behaghelic syn, vnde\nwentelt de in synen herten, off yewer dat he weder verkeset,\ndat he versumet vnde verloren heuet, of yewer dat he weder\nof nyes off meer em verbynt. Al dese interpretacien gaen vp",{"title":19,"searchDepth":20,"depth":20,"links":2256},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F32",46,{"description":2254},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F32","QNdVPIfYDngfOsOTLfS84_wrKHrdZXiDZHX_ulMbf14",{"id":2264,"title":30,"body":2265,"description":2269,"extension":24,"meta":2272,"navigation":29,"page":30,"path":2273,"pdf_page":33,"reading":25,"seo":2274,"sortable_pagination_id":33,"stem":2275,"__hash__":2276},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F33.md",{"type":8,"value":2266,"toc":2270},[2267],[11,2268,2269],{},"alle de teikenisse int ghemeyne, want wt der interpretacien\nen komet gheen vnderscheit der dingen. Men sal de namen\nten dingen trecken, vnde niet de dinge to den namen. Also\nspreket dat werlike recht. Mer dat boec van colen wil de\nreligien scheiden vnde de dinge by den namen; nochtan\ncomet al wt der doecht, de religio heit, als vorscreuen is\nvnde hebben al enen oersprung in den namen, also als alle\nmaneren van religiosen menschen wt ener doghet oer-\nsprunclike comen, vnde daer bi is religio een nomen ana-\nlogum. Et sic est finis hujus.",{"title":19,"searchDepth":20,"depth":20,"links":2271},[],{},"\u002Freadings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F33",{"description":2269},"readings\u002Ftranscription\u002Fgroote-simonia-beguttas\u002F33","J1nT-R2IwKpuwiELhwIl69vAyL_68Ph1dfq-HsrZcnM",[2278,2313,2351,2365,2379,2401,2428,2442,2461,2478,2495,2509,2532,2550,2570,2584,2607,2629,2648,2670,2689,2715,2734,2753,2772,2805,2868,2886,2909,2934,2995],{"id":2279,"title":2280,"body":2281,"description":2307,"extension":24,"meta":2308,"navigation":29,"page":31,"path":2309,"pdf_page":34,"reading":25,"seo":2310,"sortable_pagination_id":34,"stem":2311,"__hash__":2312},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F3.md","Gerardus Magnus.",{"type":8,"value":2282,"toc":2305},[2283,2286],[1728,2284,2280],{"id":2285},"gerardus-magnus",[11,2287,2288,2289,2292,2293,2296,2297,2300,2301,2304],{},"The following question has been put to me: whether it is simony to purchase a place or a prebend in a beguine convent. I have answered: if some spiritual thing is attached to the place or to the prebend, or if the person, in obtaining the place or the prebend, also thereby obtains some spiritual thing which follows along with it, then it is certainly simony. For so the canon law writes: when two things hang together in such a way, or follow one upon the other, that the one cannot be had or obtained without the other, then whoever buys the one is also said to buy the other. So it stands in ",[15,2290,2291],{},"decret. I quaestio III cap. Salvator"," with its ",[15,2294,2295],{},"concordantiae"," and in other places in the law, and every person can feel in his own conscience that this is true. And whoever in such matters promises anything or makes any agreement to bring in something — whether a sum of money or the very property he has — this is all simony, since in none of these matters may anything at all be given for the sake of any temporal giving or bringing. Hear, my dear sisters, what is answered to the question, when it is asked whether it is simony to give money so that a person may be received to serve the poor in a hospital, or that he may be received into a leper-house or an almshouse. To this Gwilhelmus answers in the ",[15,2298,2299],{},"glossa Raymundi",", and Iohannes in the ",[15,2302,2303],{},"Summa confessoris",", and they say that in such cases and the like: if a person, in being thus received, obtains some spiritual right, then it is simony if he promises or gives anything; but if he obtains no spiritual thing in being thus received, but is taken in solely so that he may serve there in the kitchen or in some other office, for a time or for",{"title":19,"searchDepth":20,"depth":20,"links":2306},[],"The following question has been put to me: whether it is simony to purchase a place or a prebend in a beguine convent. I have answered: if some spiritual thing is attached to the place or to the prebend, or if the person, in obtaining the place or the prebend, also thereby obtains some spiritual thing which follows along with it, then it is certainly simony. For so the canon law writes: when two things hang together in such a way, or follow one upon the other, that the one cannot be had or obtained without the other, then whoever buys the one is also said to buy the other. So it stands in decret. I quaestio III cap. Salvator with its concordantiae and in other places in the law, and every person can feel in his own conscience that this is true. And whoever in such matters promises anything or makes any agreement to bring in something — whether a sum of money or the very property he has — this is all simony, since in none of these matters may anything at all be given for the sake of any temporal giving or bringing. Hear, my dear sisters, what is answered to the question, when it is asked whether it is simony to give money so that a person may be received to serve the poor in a hospital, or that he may be received into a leper-house or an almshouse. To this Gwilhelmus answers in the glossa Raymundi, and Iohannes in the Summa confessoris, and they say that in such cases and the like: if a person, in being thus received, obtains some spiritual right, then it is simony if he promises or gives anything; but if he obtains no spiritual thing in being thus received, but is taken in solely so that he may serve there in the kitchen or in some other office, for a time or for",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F3",{"title":2280,"description":2307},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F3","w_GLmAV93l7AdctGovHsKz0oJTJPyNutQ3dJJSxoeuE",{"id":2314,"title":1743,"body":2315,"description":2345,"extension":24,"meta":2346,"navigation":29,"page":1743,"path":2347,"pdf_page":1753,"reading":25,"seo":2348,"sortable_pagination_id":1753,"stem":2349,"__hash__":2350},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F4.md",{"type":8,"value":2316,"toc":2343},[2317],[11,2318,2319,2320,2323,2324,2327,2328,2331,2332,2335,2336,2338,2339,2342],{},"his whole life, then it is no simony to give anything for it — even though it is in other respects an evil thing to give or take anything for it. These are the words of the masters, written out word for word, with which other teachers agree. Now mark this. If it is simony in such a lay life and worldly state, whenever some spiritual thing is attached to it, what then must it be in the case of that life which is wholly ordered to God and to a spiritual appearance and [set apart] from the world? Further, I said at the outset that, if to your convent or to the place within the convents any other spiritual things are bound up, or follow upon it, then the simony is greater or lesser. (6b) In the first place: if the third order is attached to it, so that everyone who enters there must become a member of the third order, then it is open simony to give or to promise a sum of money, or to bring in as a contribution the very property that one possesses. For although the third order is not a complete religious order, it is nevertheless a manner of life that has something in common with religion. And holy Church receives it and approves it. So says Iohannes Andree in ",[15,2321,2322],{},"clementinis",", and Saint Thomas in the ",[15,2325,2326],{},"secunda secundae",", and other teachers. And if this third order were attached [to a convent] in such a way that a person entered some convent and committed such simony, then it seems to me that the person who had committed such simony — whether such persons be many or few or all of them — ought to give up that place and take up penance in some stricter order or in some stricter manner of life. So speak the decretals concerning religious persons, ",[15,2329,2330],{},"extra de simonia"," in the chapter ",[15,2333,2334],{},"Cum simoniacum",", and likewise Thomas and the common teachers. And these go on to speak of other matters with distinctions: what one ought to do if there were no stricter order, or if one could not do this without great anxiety of soul, or if the persons might become wayward — but there is no need to write of these things at this time, since you say that the third order is not attached to it. But let us leave the third order to your own conscience. Let us instead consider the state of the beguines in general. And although the state of the beguines was condemned in ",[15,2337,2322],{},", in the last council of the Church at Vienne, on account of unbelief and on account of their wishing to taste matters too lofty, beyond the measure that was set them, nevertheless another pope afterwards came who permitted them — though did not confirm them — by an ",[15,2340,2341],{},"extravagans"," which I cannot at this moment name, since I have not my books of law by me,",{"title":19,"searchDepth":20,"depth":20,"links":2344},[],"his whole life, then it is no simony to give anything for it — even though it is in other respects an evil thing to give or take anything for it. These are the words of the masters, written out word for word, with which other teachers agree. Now mark this. If it is simony in such a lay life and worldly state, whenever some spiritual thing is attached to it, what then must it be in the case of that life which is wholly ordered to God and to a spiritual appearance and [set apart] from the world? Further, I said at the outset that, if to your convent or to the place within the convents any other spiritual things are bound up, or follow upon it, then the simony is greater or lesser. (6b) In the first place: if the third order is attached to it, so that everyone who enters there must become a member of the third order, then it is open simony to give or to promise a sum of money, or to bring in as a contribution the very property that one possesses. For although the third order is not a complete religious order, it is nevertheless a manner of life that has something in common with religion. And holy Church receives it and approves it. So says Iohannes Andree in clementinis, and Saint Thomas in the secunda secundae, and other teachers. And if this third order were attached [to a convent] in such a way that a person entered some convent and committed such simony, then it seems to me that the person who had committed such simony — whether such persons be many or few or all of them — ought to give up that place and take up penance in some stricter order or in some stricter manner of life. So speak the decretals concerning religious persons, extra de simonia in the chapter Cum simoniacum, and likewise Thomas and the common teachers. And these go on to speak of other matters with distinctions: what one ought to do if there were no stricter order, or if one could not do this without great anxiety of soul, or if the persons might become wayward — but there is no need to write of these things at this time, since you say that the third order is not attached to it. But let us leave the third order to your own conscience. Let us instead consider the state of the beguines in general. And although the state of the beguines was condemned in clementinis, in the last council of the Church at Vienne, on account of unbelief and on account of their wishing to taste matters too lofty, beyond the measure that was set them, nevertheless another pope afterwards came who permitted them — though did not confirm them — by an extravagans which I cannot at this moment name, since I have not my books of law by me,",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F4",{"description":2345},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F4","dlPjNTncnk2CjC1heaCvHGMSAJi4g4EuTlJoZkkYLUI",{"id":2352,"title":1759,"body":2353,"description":2357,"extension":24,"meta":2360,"navigation":29,"page":1759,"path":2361,"pdf_page":1769,"reading":25,"seo":2362,"sortable_pagination_id":1769,"stem":2363,"__hash__":2364},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F5.md",{"type":8,"value":2354,"toc":2358},[2355],[11,2356,2357],{},"I cannot name, since I do not have my books of law at hand, for one finds many good people among the beguines who are pure of all unbelief and of all heterodox leanings. Now then, since the life of beguines and convents is there (7a) precisely for the purpose of being in some way separated from the world — in clothing and in manner of life — and of serving God, is that not a spiritual thing? For the wherefore and the ultimate end of things is what determines and gives moral things their name and their form. If, then, the wherefore and the end is God and a spiritual life, then the state and manner of life is likewise spiritual before the eyes of God and in the court of conscience. Although the outward Church does not regard these people as religious, and although they do not enjoy the privileges of religious, and although they must appear before the secular court, nevertheless their manner of life is set apart, and in its institution and its purpose it is meant to be directed toward a spiritual life and toward serving God; and all these are spiritual ends, and all bear toward God in the conscience and before God’s tribunal. Although they are not bound by the outward spiritual law any longer than they wish, yet inwardly they are bound to remain therein, so that they should not return to the world. Insofar as one is on the best and the surest way to God, one shall not willingly nor may one turn back without grave sin, nor may one even desire to do so without sin. For no one, says Christ, who puts his hand to the plow and looks back, is fit for the kingdom of God. And likewise no beguine may with a good conscience return to the world out of shame before the world and her fellow Christians. These things, and further all the bonds of the beguines and their good inward customs — such as reading, fasting, or other things — cause this state or manner of life to be spiritual before God and in the conscience, and accordingly more or less spiritual to the degree that these things more or less conform to the convent. Nevertheless, it is not a fixed bond according to the outward spiritual court. For this reason the outward Church does not write specially against this kind of simony in particular, and does not pass judgment outwardly upon this simony. For the Church wonderfully seldom passes judgment upon any simony, whatever (7b) it may be; and therefore, I trust, they may",{"title":19,"searchDepth":20,"depth":20,"links":2359},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F5",{"description":2357},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F5","6T6cTGH34PUGauu38vdX3NzBGweI9f6AKsKNEfTvv_4",{"id":2366,"title":1775,"body":2367,"description":2371,"extension":24,"meta":2374,"navigation":29,"page":1775,"path":2375,"pdf_page":1785,"reading":25,"seo":2376,"sortable_pagination_id":1785,"stem":2377,"__hash__":2378},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F6.md",{"type":8,"value":2368,"toc":2372},[2369],[11,2370,2371],{},"remain in their state, provided that they have themselves absolved and dispensed by the bishop, insofar as it seems to him that the state is useful to them for their salvation — provided that the third order is not attached to it — and that they take a penance for this simony in their conscience and in their thoughts. This I hope; but I will not say for certain truth that this is sufficient before God, nor will I say that it is the best or the closest way. But no one on earth may absolve them unless they have remorse for what they have done and have the firm will not to do so again; otherwise there is no penance, nor remorse, nor any satisfaction before God. And penance and satisfaction before God are necessary in all such simony as the Church does not judge, or which stands only in the conscience and in the thoughts. So speaks the last chapter on simony in the fifth book of the Decretals. Simony that stands in the heart and in the conscience, or in such-like things — although it is not called simony before the outward court, it is nevertheless often greater than, or equal to, or only a little less [than what is judged outwardly] in the eyes of God. What is less in the eyes of God than that I should give five hundred pounds to the chapter without express agreement — yet for the purpose that they should give me a prebend, and have it in my heart that I would not otherwise give it to them, knowing that they would not give me the prebend, and they then without express agreement give me a prebend which they would not otherwise have thought to give me, had I not given them the five hundred pounds? When this is done without express agreement, then the Church does not judge it to be simony in the outward court, and one may keep the prebend, provided that it helps and conduces to the person’s salvation, and that one makes full satisfaction to God with contrition in confession, in full will to do this no more. Yet the heart is wholly full of simony, and there is besides an evil appearance. But where one were to do the same thing with express agreement, the Church judges it as simony. And since the Church undertakes to judge this according to the command of the spiritual law, one must surrender it in confession. The hearts are here all one; only the words are differ[entiated] (8a): God speaks into the heart. By this examine also our case: although the Church does not outwardly judge it as spiritual simony — though I will nevertheless not say what she ought to do, should it come",{"title":19,"searchDepth":20,"depth":20,"links":2373},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F6",{"description":2371},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F6","D4g9cT6YtAts2wGA8nS0JqTao_6R0SZk4IS75f3n07U",{"id":2380,"title":1791,"body":2381,"description":2385,"extension":24,"meta":2396,"navigation":29,"page":1791,"path":2397,"pdf_page":1808,"reading":25,"seo":2398,"sortable_pagination_id":1808,"stem":2399,"__hash__":2400},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F7.md",{"type":8,"value":2382,"toc":2394},[2383,2386],[11,2384,2385],{},"to strict reckoning; and if the Church were not to judge [these matters] according to the law just described, that might help, so that one could remain in such [a state] outwardly. But hearts are all alike evil before God, and what is in truth before God matters far more than how things stand in the [outward] account. And however little spirituality clings to it, it is surely a great evil thus to receive people with [prior] agreements or with the intention of worldly gain. For Christ says, as is written in Luke: “He who is evil in a small matter, is also evil in a greater.” Furthermore, it must now be known that, out of a hundred thousand simonies which now occur in churches or in prebends, not one is judged. I have in my days never seen [a case of] simony judged externally, and this comes about because the Church, in her tribunals, seldom — and far too seldom — is willing to hear and to receive the articles brought against simoniacs, in order to avoid a greater evil, of which it would be too long to write here; 1) and for this reason every person remains in his simony, and simony becomes very widespread everywhere. And know that no custom or practice, even were the whole world to do it, can grant license to any simony or to any evil intention inwardly. Furthermore, even if there were no external law, let us look at the [eternal] law which is written in our heart by nature and by grace. The foundation of all foulness and of all simony in the heart is this: that a person chooses temporal and outward goods above spiritual good, or above eternal good, or above things which bring reward in eternity. Where is the person who is truly believing, and who stands in true hope, who would wish to be deprived of the eternal reward of one Our Father or of one good desire for the sake of any temporal good — yes, for a thousand thousand marks? All upright hearts must say that they would not do so inwardly, apart from any external teaching, for the eternal law of God shows this, and our heart bears witness to it. And who would willingly (8b) and with forethought hinder any person from any eternal reward, or hinder another in any works, when he knew that the person",[1798,2387,2388],{},[1801,2389,2390,2393],{},[15,2391,2392],{},"Archief"," III p. 148: And consider, Beloved, that the Church, seeing the wickedness of men increase, and the evasions and slanders of the wicked — and especially of the powerful — multiply, rarely condemns anyone of simony. I myself have not seen anyone condemned for simony in my times, but I do not praise this.",{"title":19,"searchDepth":20,"depth":20,"links":2395},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F7",{"description":2385},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F7","z8AH_TLsbl3a6DOU3ffpgfRvtwgpX_M8lKff0-eQ2os",{"id":2402,"title":1814,"body":2403,"description":2422,"extension":24,"meta":2423,"navigation":29,"page":1814,"path":2424,"pdf_page":1830,"reading":25,"seo":2425,"sortable_pagination_id":1830,"stem":2426,"__hash__":2427},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F8.md",{"type":8,"value":2404,"toc":2420},[2405],[11,2406,2407,2408,2411,2412,2415,2416,2419],{},"might thereby receive or obtain eternal reward, or [who would willingly] be the cause or occasion that a person should earn less reward, or render less honor to God, or come to less honor or to a lower reward? All good consciences bear witness that they could not do this deliberately and willingly for the sake of any money, for that would be to set themselves willingly against the love and honor of God, and to weigh love in the balance against temporal goods. Now suppose there are two maidens: the one is humble and well disposed toward God and to good morals, and is needed by your convent, and cannot well manage for herself in the world. You do not take her, solely because she does not have a hundred or fifty old shields [in gold], and you take another, who is haughtier and less well disposed and less needed, for the sake of money — one who, according to human estimation, can bring forth or bear no comparable spiritual fruit, nor helps you at all toward spiritual fruit, nor [do] you [help] her. Do you not then see what fruit, what reward, what honor, what love of God you are willingly taking away, according to estimation and according to what we are able to know — and all this for the sake of small, perishable things? — when, as you say, that poor, good little person must go astray in the world, who would have been so useful and so fruitful, and to whom your state of life would have been so useful, but who is now often hindered? And you say that the rich remain worldly in their souls, or fall behind. If you have no eye for this, then you are surely blind or unfaithful. Oh, how little love you have for God and his honor, you who pay this no heed and willingly neglect it. Who shall absolve you so long as you stand in this great contempt of the honor of God! There is [no] power on earth which can absolve [you] without [your] turning toward the honor of God and turning away from passing goods. What else is the root of all sin than a turning away from the honor of God and a turning toward temporal things? Likewise, do you not also see that you wrongfully hinder the poor person from his nearest way to God with (9ᵃ) injustice? For according to the justice of God, the vacant place is due to him, if no one more suitable comes to you and he is more virtuous [than the others]. The justice of God — which in Latin is called ",[15,2409,2410],{},"justicia distributiva dei",", the [justice] which rewards and punishes all creatures according to their merits — speaks in all pure hearts indeed naturally, as Aristotle shows in the fifth book of ",[15,2413,2414],{},"On Good Morals"," [the ",[15,2417,2418],{},"Nicomachean Ethics","]. And beyond that, still more sweetly and more clearly",{"title":19,"searchDepth":20,"depth":20,"links":2421},[],"might thereby receive or obtain eternal reward, or [who would willingly] be the cause or occasion that a person should earn less reward, or render less honor to God, or come to less honor or to a lower reward? All good consciences bear witness that they could not do this deliberately and willingly for the sake of any money, for that would be to set themselves willingly against the love and honor of God, and to weigh love in the balance against temporal goods. Now suppose there are two maidens: the one is humble and well disposed toward God and to good morals, and is needed by your convent, and cannot well manage for herself in the world. You do not take her, solely because she does not have a hundred or fifty old shields [in gold], and you take another, who is haughtier and less well disposed and less needed, for the sake of money — one who, according to human estimation, can bring forth or bear no comparable spiritual fruit, nor helps you at all toward spiritual fruit, nor [do] you [help] her. Do you not then see what fruit, what reward, what honor, what love of God you are willingly taking away, according to estimation and according to what we are able to know — and all this for the sake of small, perishable things? — when, as you say, that poor, good little person must go astray in the world, who would have been so useful and so fruitful, and to whom your state of life would have been so useful, but who is now often hindered? And you say that the rich remain worldly in their souls, or fall behind. If you have no eye for this, then you are surely blind or unfaithful. Oh, how little love you have for God and his honor, you who pay this no heed and willingly neglect it. Who shall absolve you so long as you stand in this great contempt of the honor of God! There is [no] power on earth which can absolve [you] without [your] turning toward the honor of God and turning away from passing goods. What else is the root of all sin than a turning away from the honor of God and a turning toward temporal things? Likewise, do you not also see that you wrongfully hinder the poor person from his nearest way to God with (9ᵃ) injustice? For according to the justice of God, the vacant place is due to him, if no one more suitable comes to you and he is more virtuous [than the others]. The justice of God — which in Latin is called justicia distributiva dei, the [justice] which rewards and punishes all creatures according to their merits — speaks in all pure hearts indeed naturally, as Aristotle shows in the fifth book of On Good Morals [the Nicomachean Ethics]. And beyond that, still more sweetly and more clearly",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F8",{"description":2422},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F8","94zHVwWwiKGzE8ooawo5UQOjwBrCzj6y7sWsnvwBG7E",{"id":2429,"title":1836,"body":2430,"description":2434,"extension":24,"meta":2437,"navigation":29,"page":1836,"path":2438,"pdf_page":1851,"reading":25,"seo":2439,"sortable_pagination_id":1851,"stem":2440,"__hash__":2441},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F9.md",{"type":8,"value":2431,"toc":2435},[2432],[11,2433,2434],{},"more clearly in Christian hearts, that every dignity, every spiritual thing which one is to dispense — whether honor or office — is to be given according to the worthiness of the persons, that is, according to which person is more fit and more suitable and more honorable before God for the office, or for the honor, or for the things; and that one ought to consider no other things which neither help nor contribute to that. And one ought above all to consider that which contributes more and helps more, and according to the measure of suitability and fitness for the matter, so one is to give and dispense the things. This righteousness lives uniquely in the heart by nature and by grace, and is formed originally in the eternal Word of God, and from there it springs forth in all just judgments, both by nature and by grace. And from there comes every just verdict. It will reveal itself worthily at the last judgment. Alas, who shall be able to hide himself from it on the last day? And oh, how sweet shall it be to behold, according to its eternal reason, for those who have loved it in their lives and who have remained with it in the things they have been appointed to give, to distribute, or to dispense. And oh, how worthily sweet and beautiful is it now also to behold for an upright heart that knows it and loves it and lives by it upon the earth; and who can excuse or shield himself from what he did not know? For it stands written by nature in every reasonable heart that has sense and reason, in those who do not willfully dull and blind themselves, or who do not willfully turn away from it. And oh, how dreadful is it to behold according to reason for those who have turned against it! Now be assured of this, before God and before all spirits, that you willfully act against it and contrary to it, and spit it in its very eyes, spiritually speaking, when you thus give the places that are appointed for serving God and unto God according to wealth, after your customary practice (9b) — this is devilish and altogether contrary to righteousness, so that it can neither shine nor remain in you, inasmuch as no person can be so suitable, or so virtuous, or have such worthiness according to the aforesaid righteousness, that — if he has no money or is of lowly birth — you will not exclude him from your dispensation and from your place; and instead you give them according to blood, that is, according to kinship and according to money.",{"title":19,"searchDepth":20,"depth":20,"links":2436},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F9",{"description":2434},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F9","8OQ76vZTTY9K4o5fGtPSkZEgFY54VDElWuC0tAj3nsQ",{"id":2443,"title":1857,"body":2444,"description":2455,"extension":24,"meta":2456,"navigation":29,"page":1857,"path":2457,"pdf_page":1867,"reading":25,"seo":2458,"sortable_pagination_id":1867,"stem":2459,"__hash__":2460},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F10.md",{"type":8,"value":2445,"toc":2453},[2446],[11,2447,2448,2449,2452],{},"What has a poor person done amiss, if he has virtuous qualities better than another, and yet you give him nothing? Likewise, you shut the poor out for that very thing in which he is more like Christ, namely poverty. Likewise, you shut him out for that very thing through which he is more blessed, and readier, and more suitable to serve God according to the aforesaid righteousness, that is, poverty and humble birth. Likewise, you shut him out for that very thing according to which Christ chose his own, those whom he loved most — his apostles and disciples — and wherein he gave us the true form of all election and dispensation. And good Saint Paul also teaches us this in the Epistle to the Corinthians, where he shows us how we ought to choose according to righteousness in Christ, and speaks thus: “Behold, brothers, your calling: for not many wise according to the flesh are called, not many mighty, not many noble. But God chose the foolish things of the world, that he might confound the wise; and God chose the weak things of the world and the things that are not, that he might destroy the things that are, so that no flesh might glory before the face of God.” Likewise, whoever doubts that poverty is a great preparation and disposition for going to God — speaking generally — has never known the gospel of Christ. And therefore, according to the aforesaid righteousness, a place is more fitting for a poor person than for a rich one, even if all other things were equal that pertain to suitability. Likewise, even if all suitability were equal, since a poor person has more need of it, one should for that reason give it to him the more, according to the aforesaid righteousness; for need and want are also things that righteousness takes into account, inasmuch as one is to distribute anything according to the need of the people receiving it. Thus it stands written ",[15,2450,2451],{},"in actibus apostolorum"," [in the Acts of the Apostles], that distribution was made to each according to his need. Likewise, behold, my dear sisters, how you exclude the perfect person who has surrendered all things and all worldly goods. (10a) Behold, shall they for this reason forgo your place, because they have taken on the state of perfection — on account of which they are worthy, according to the aforesaid righteousness, of all honor and all good — shall they for this very reason have to go without it? It is just as if you owed someone a hundred pounds of duly lent money, and you would not, for that reason, give him another hundred pounds which God had commanded and bidden you to give him; in such a case he would forfeit and forgo",{"title":19,"searchDepth":20,"depth":20,"links":2454},[],"What has a poor person done amiss, if he has virtuous qualities better than another, and yet you give him nothing? Likewise, you shut the poor out for that very thing in which he is more like Christ, namely poverty. Likewise, you shut him out for that very thing through which he is more blessed, and readier, and more suitable to serve God according to the aforesaid righteousness, that is, poverty and humble birth. Likewise, you shut him out for that very thing according to which Christ chose his own, those whom he loved most — his apostles and disciples — and wherein he gave us the true form of all election and dispensation. And good Saint Paul also teaches us this in the Epistle to the Corinthians, where he shows us how we ought to choose according to righteousness in Christ, and speaks thus: “Behold, brothers, your calling: for not many wise according to the flesh are called, not many mighty, not many noble. But God chose the foolish things of the world, that he might confound the wise; and God chose the weak things of the world and the things that are not, that he might destroy the things that are, so that no flesh might glory before the face of God.” Likewise, whoever doubts that poverty is a great preparation and disposition for going to God — speaking generally — has never known the gospel of Christ. And therefore, according to the aforesaid righteousness, a place is more fitting for a poor person than for a rich one, even if all other things were equal that pertain to suitability. Likewise, even if all suitability were equal, since a poor person has more need of it, one should for that reason give it to him the more, according to the aforesaid righteousness; for need and want are also things that righteousness takes into account, inasmuch as one is to distribute anything according to the need of the people receiving it. Thus it stands written in actibus apostolorum [in the Acts of the Apostles], that distribution was made to each according to his need. Likewise, behold, my dear sisters, how you exclude the perfect person who has surrendered all things and all worldly goods. (10a) Behold, shall they for this reason forgo your place, because they have taken on the state of perfection — on account of which they are worthy, according to the aforesaid righteousness, of all honor and all good — shall they for this very reason have to go without it? It is just as if you owed someone a hundred pounds of duly lent money, and you would not, for that reason, give him another hundred pounds which God had commanded and bidden you to give him; in such a case he would forfeit and forgo",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F10",{"description":2455},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F10","YGMPxET8QndcgdUU8BrBNHliQ0kw-aFVyKuI6fipF14",{"id":2462,"title":1873,"body":2463,"description":2467,"extension":24,"meta":2473,"navigation":29,"page":1873,"path":2474,"pdf_page":1886,"reading":25,"seo":2475,"sortable_pagination_id":1886,"stem":2476,"__hash__":2477},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F11.md",{"type":8,"value":2464,"toc":2471},[2465,2468],[11,2466,2467],{},"miserably deprived of his rightful place for the sake of plain virtue. Likewise, what is this — that on such grounds a person is excluded because he has followed Christ’s counsel and sold all his goods and given them to the poor? And alas! what is it that on such grounds one should be turned away from your community, when all religious orders hold as a third strand of perfection precisely this: poverty together with obedience and chastity? Likewise, dear people, if Saint Clare or Saint Elizabeth were to come in poverty, by your statutes they would be excluded. And alas, before God it is just as truly excluded when in our intent and according to our statutes we are willing to shut them out should they come — for that is all done in the heart and before God, just as Christ speaks concerning unchastity.",[11,2469,2470],{},"Now consider, then, how far all poor saints are from you — indeed, all rich saints in will. For had they nothing, you would take nothing from them; if you did take them in, you would not take them in for the holy name’s sake or because they were disciples of Christ or holy, but only because they could give goods. Truly, truly, the name shall answer for you in eternity, in the recompense by which God shall pay the greedy. And who upon earth can absolve you of this unless you turn entirely from these things? I take your own conscience as witness. Likewise, tell me, if some thoroughly good friend, who had given you all his honor and earthly and temporal goods, also placed in trust a piece of property, that you should preserve it for him and have it preserved by the one who would keep it for him most honorably and most fruitfully — how could you, with any good conscience, entrust the building or keeping of a house or estate to a person for the sake of his blood-kin or his goods, when, by your own estimation or by the teaching of the wise and by common custom, he is not accustomed to build it so well, nor to keep the house so well, nor so honorably, (10b) as another better person could? Could you regard, in such an entrustment, blood or wealth — which hindered the safekeeping more than it helped — or even if it did not hinder, still you ought not look to it except insofar as it brought benefit? Just so it stands with your house or prebend, which God has entrusted to you to give in the end to those who will possess it more honorably, more virtuously, and more fruitfully, in order to walk toward God, according to the estimation of your conscience and according to the estimation of the teaching of Christ.",{"title":19,"searchDepth":20,"depth":20,"links":2472},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F11",{"description":2467},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F11","zjwjvplVsJKssQqalUQqPWk_DcRiDnyzFnZP4HhPtG4",{"id":2479,"title":1892,"body":2480,"description":2484,"extension":24,"meta":2490,"navigation":29,"page":1892,"path":2491,"pdf_page":1905,"reading":25,"seo":2492,"sortable_pagination_id":1905,"stem":2493,"__hash__":2494},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F12.md",{"type":8,"value":2481,"toc":2488},[2482,2485],[11,2483,2484],{},"Likewise, herein lies fidelity, if you would be faithful to God in this matter. Saint Paul speaks to the Corinthians, concerning himself and his own, thus: so, he says, let men reckon of us, that we are servants of God and stewards or distributors of the services of God; and now, he says, it is required among stewards that each one be found faithful. And Christ speaks in Saint Luke’s gospel: Who is, he says, a faithful and wise steward, whom the lord sets over his household to give them a measure of wheat in due time — that is, temporal things as is fitting and according to the measure of the justice prescribed above? Blessed is the servant whom the lord, when he comes, shall find so doing; he shall set him over all that he possesses. What he shall do to the wicked he also speaks thereafter. And further Christ says on the same point: of him to whom much has been given, of him shall much be required; and of those to whom men have committed much, of them shall much be asked. These are the words of Christ concerning the unfaithful steward or the wicked keeper. And who can absolve him unless he becomes a faithful steward to God? And how should one entrust to him that which is true, when he is thus unfaithful to God in wicked riches? So Christ speaks in Saint Luke’s gospel in another place, and he also says: if you are unfaithful in another’s goods — that is, in what is not your own, such as these vacant places in your convent — who shall give you what is your own, that is, true good from within in knowledge, in taste, or in reward?",[11,2486,2487],{},"Further, my dear people. I propose that a person within Kampen, or an alderman, when one is to be elected, is elected according to the blood of his kindred, leaving the more capable out — this is surely against the justice prescribed above, and from this you may prove that no one can absolve him unless he repent of the sin and turn from it, so that he will do it no more; and likewise (11a) for every election to office or court. If this is so, as it surely is, then you may prove how you yourselves must repent of these things, which thus deflect men from the right way of God. For no injustice is worse and more harmful and more wicked than that which hinders, and injustice on the way of God, for this brings eternal ruin. To this someone might say that one might elect a rich and powerful man over another as an alderman; that is true, when wealth and power are a",{"title":19,"searchDepth":20,"depth":20,"links":2489},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F12",{"description":2484},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F12","fdIR260DWRARJ6jv8vLHT8YoE59SDlltd_G8Dv1_aj4",{"id":2496,"title":1911,"body":2497,"description":2501,"extension":24,"meta":2504,"navigation":29,"page":1911,"path":2505,"pdf_page":1921,"reading":25,"seo":2506,"sortable_pagination_id":1921,"stem":2507,"__hash__":2508},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F13.md",{"type":8,"value":2498,"toc":2502},[2499],[11,2500,2501],{},"a fitness for the matter and a readiness for being an alderman in the towns, where it is needful that aldermen be feared and dreaded. Provided he is otherwise virtuous and faithful — for in such worldly affairs one has need of worldly dread and being feared — one may have regard to this in him, in the case that thereby he can govern the town the better. And otherwise one shall not have regard to anything that does not contribute to the matter. And these things one need not have regard to in beguinages of this sort, in admitting persons; rather, the contrary things — poverty and humility, as has been written above. And above all I say: how dreadful and disorderly it would be that one should buy aldermanships or positions which ought to be given according to virtue, according to fitness for the duties, and [so dreadful] that one who did not have great sums of money to spare, such as a hundred shields, should be excluded. And I grant that one might at some time, if one saw a certain capable, virtuous man, [take him in] because such a man might from time to time be the more useful for governing externally in the convent, in order to govern the common goods with the power of his kindred and with virtues — this one might have regard to at such a time, when one needed it at a particular moment, when there was need on account of the external government. But always in the common reception one shall have regard to virtue first, and in the government one ought to have regard to virtue first. For virtue can profit without kindred. And often in such humble lowly estates as in religious life and among the lower clergy and in convents it is more profitable to be without kindred — often both for the convents themselves and for the persons themselves. And therefore one shall first have regard to virtue and to the good spiritual will; for power of kindred (11b), when it comes without virtue or without a spiritual life, is then wondrously more harmful than if the person were without power. For unrighteousness that has weapons is the worst of all, writes Aristotle. And above all: when there was need to take such a powerful person, one ought not to leave him standing on account of any money, nor take him for money’s sake, but on account of the suitability he had for governing the common goods. And this falls out rarely; and in the taking, every condition",{"title":19,"searchDepth":20,"depth":20,"links":2503},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F13",{"description":2501},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F13","fMVNIaj5OhP3O9VufdrPjsabhALd4l5UyUJn9awUm2w",{"id":2510,"title":1927,"body":2511,"description":2526,"extension":24,"meta":2527,"navigation":29,"page":1927,"path":2528,"pdf_page":1937,"reading":25,"seo":2529,"sortable_pagination_id":1937,"stem":2530,"__hash__":2531},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F14.md",{"type":8,"value":2512,"toc":2524},[2513],[11,2514,2515,2516,2519,2520,2523],{},"concerning money, by righteousness, must remain both out of the hearts and out of the mouths. ",[15,2517,2518],{},"Item",", if you would see how little one ought to have regard to riches in all honors, and how unrighteous a thing it is to have regard to riches purely for the riches’ sake, then know that this sin in the Scriptures is called ",[15,2521,2522],{},"acceptio personarum",", that is, a receiving of persons — when one takes persons or when one gives dignity for things that do not make them worthy of the dignity, or for things that are not just causes [showing] that he is more fit and more ready and better for the office or for the dignity; that is, to receive or to give the things not according to the worthiness of the persons, but according to other things, according to which the persons are acceptable to us. And this sin, the receiving of persons, is contrary to the distributive righteousness of God, as all the doctors say. And the receiving of persons is not with God, as Saint Paul says to the Romans, and also to the Ephesians. And if this taking-of-persons is so evil, how is it not a greater evil to do this for the sake of gain? But hear Saint James speak: My brothers, says he, do not have the faith of our Lord Jesus Christ of glory with respect of persons. If into your sight there enters or comes a man who has a golden ring on his hand with shining clothes, and there enters or comes also a poor person with foul clothes, and you have regard to the rich man with the fine clothes and say: Sit thou here in a good place, and you say to the poor man: Stand thou there, or sit on the footstool of my feet (12a), then you judge among yourselves, and have become judges with evil thoughts. Hear, my dearest brothers, has not God chosen the poor, who are rich in faith, to be heirs of the kingdom which God has promised to those who love him — and you have dishonored the poor? These are Saint James’s words. And with this the doctors Saint Augustine and Saint Gregory and other doctors agree on this passage: that to the rich, merely for the sake of their riches, one shall do no honor nor mark of virtue. So much the less shall one give them, for their riches’ sake, offices and positions that bear toward virtue and are established for it. And you dishonor the poor according to Saint James’s words, in that you set the poor down beneath the rich in a position from which he will at once have to stand up, and where no virtuous",{"title":19,"searchDepth":20,"depth":20,"links":2525},[],"concerning money, by righteousness, must remain both out of the hearts and out of the mouths. Item, if you would see how little one ought to have regard to riches in all honors, and how unrighteous a thing it is to have regard to riches purely for the riches’ sake, then know that this sin in the Scriptures is called acceptio personarum, that is, a receiving of persons — when one takes persons or when one gives dignity for things that do not make them worthy of the dignity, or for things that are not just causes [showing] that he is more fit and more ready and better for the office or for the dignity; that is, to receive or to give the things not according to the worthiness of the persons, but according to other things, according to which the persons are acceptable to us. And this sin, the receiving of persons, is contrary to the distributive righteousness of God, as all the doctors say. And the receiving of persons is not with God, as Saint Paul says to the Romans, and also to the Ephesians. And if this taking-of-persons is so evil, how is it not a greater evil to do this for the sake of gain? But hear Saint James speak: My brothers, says he, do not have the faith of our Lord Jesus Christ of glory with respect of persons. If into your sight there enters or comes a man who has a golden ring on his hand with shining clothes, and there enters or comes also a poor person with foul clothes, and you have regard to the rich man with the fine clothes and say: Sit thou here in a good place, and you say to the poor man: Stand thou there, or sit on the footstool of my feet (12a), then you judge among yourselves, and have become judges with evil thoughts. Hear, my dearest brothers, has not God chosen the poor, who are rich in faith, to be heirs of the kingdom which God has promised to those who love him — and you have dishonored the poor? These are Saint James’s words. And with this the doctors Saint Augustine and Saint Gregory and other doctors agree on this passage: that to the rich, merely for the sake of their riches, one shall do no honor nor mark of virtue. So much the less shall one give them, for their riches’ sake, offices and positions that bear toward virtue and are established for it. And you dishonor the poor according to Saint James’s words, in that you set the poor down beneath the rich in a position from which he will at once have to stand up, and where no virtuous",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F14",{"description":2526},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F14","iUtaatfvGkEJrTEv-Gp2qmFpzQQJF4yjf3gkF3H-ReY",{"id":2533,"title":1943,"body":2534,"description":2544,"extension":24,"meta":2545,"navigation":29,"page":1943,"path":2546,"pdf_page":1958,"reading":25,"seo":2547,"sortable_pagination_id":1958,"stem":2548,"__hash__":2549},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F15.md",{"type":8,"value":2535,"toc":2542},[2536],[11,2537,2538,2539,2541],{},"[virtu]ous things hang upon, nor abiding things, and thereby you become a judge with evil thoughts. O what kind of judge is he then in wickedness, and how does he dishonor the poor and virtue, when he sets down the poor virtuous person and casts him away, and exalts the rich into the lasting position in which a person remains for his whole life, and into the position that is established for virtue and for God. Let each one who has any spiritual understanding examine himself on this point in his own conscience. And alas, who would not have pity on this, if such a setting down of the poor were done to him for the sake of temporal gain! That the one who lowered him in this way should then take [payment] for it — that would be still fouler. Likewise, it is to be noted that the more these things are established for virtue and for serving God, the more closely this acceptance of persons without regard to their worthiness approaches simony. And acceptance of persons without regard to their worthiness in any matters that bear upon God, and simony, stand on a single foundation and are born of one and the same evil and spring up after one fashion before the eyes of God. And for that reason it is also manifest simony when worldly power — such as being emperor, or being a ruler in the cities — [is bought] for money. And Hostiensis says in his ",[15,2540,579],{}," in the fifth book that this is simony, for he says that this power is spiritual; and I say that no one ought to be a ruler (12b), nor can he be a ruler with a good conscience, nor can one with a good conscience choose to rule cities or lands one whom one knows to be seeking money or his own outward honor. For these are all tyrants.1) Rather, one shall choose him who is useful for ruling the common land or city, and who has God before his eyes and directs his governance toward God; otherwise he is not a true ruler. And if he buys it with money, no person on earth can absolve the tyrant or the ruler unless he turns his heart to God and to the common good. From this learn how, then, spiritual offices ought to be conferred — offices which are set somewhat apart from the world 1) Archief III p. 142. But God forbid that in well-governed towns the temporal offices of alderman or councilor or any magistracies whatsoever, by which men are governed socially and politically according to the secular order — even among pagans — should be let out or hired in this way for an annual rent. And if it is done so anywhere, woe to that city, not only because of the scandal but also because of the intolerable harm! And truly such a thing cannot be called governance but tyranny, or else power usurped by money and a most shameful traffic.",{"title":19,"searchDepth":20,"depth":20,"links":2543},[],"[virtu]ous things hang upon, nor abiding things, and thereby you become a judge with evil thoughts. O what kind of judge is he then in wickedness, and how does he dishonor the poor and virtue, when he sets down the poor virtuous person and casts him away, and exalts the rich into the lasting position in which a person remains for his whole life, and into the position that is established for virtue and for God. Let each one who has any spiritual understanding examine himself on this point in his own conscience. And alas, who would not have pity on this, if such a setting down of the poor were done to him for the sake of temporal gain! That the one who lowered him in this way should then take [payment] for it — that would be still fouler. Likewise, it is to be noted that the more these things are established for virtue and for serving God, the more closely this acceptance of persons without regard to their worthiness approaches simony. And acceptance of persons without regard to their worthiness in any matters that bear upon God, and simony, stand on a single foundation and are born of one and the same evil and spring up after one fashion before the eyes of God. And for that reason it is also manifest simony when worldly power — such as being emperor, or being a ruler in the cities — [is bought] for money. And Hostiensis says in his Summa in the fifth book that this is simony, for he says that this power is spiritual; and I say that no one ought to be a ruler (12b), nor can he be a ruler with a good conscience, nor can one with a good conscience choose to rule cities or lands one whom one knows to be seeking money or his own outward honor. For these are all tyrants.1) Rather, one shall choose him who is useful for ruling the common land or city, and who has God before his eyes and directs his governance toward God; otherwise he is not a true ruler. And if he buys it with money, no person on earth can absolve the tyrant or the ruler unless he turns his heart to God and to the common good. From this learn how, then, spiritual offices ought to be conferred — offices which are set somewhat apart from the world 1) Archief III p. 142. But God forbid that in well-governed towns the temporal offices of alderman or councilor or any magistracies whatsoever, by which men are governed socially and politically according to the secular order — even among pagans — should be let out or hired in this way for an annual rent. And if it is done so anywhere, woe to that city, not only because of the scandal but also because of the intolerable harm! And truly such a thing cannot be called governance but tyranny, or else power usurped by money and a most shameful traffic.",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F15",{"description":2544},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F15","13HfPNv9AXwgHXGh3xozRjhZfRvL2Ig9mGk6UrXpUfs",{"id":2551,"title":1964,"body":2552,"description":2556,"extension":24,"meta":2565,"navigation":29,"page":1964,"path":2566,"pdf_page":1980,"reading":25,"seo":2567,"sortable_pagination_id":1980,"stem":2568,"__hash__":2569},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F16.md",{"type":8,"value":2553,"toc":2563},[2554,2557,2560],[11,2555,2556],{},"and entirely [established] for serving God — given how strictly one must observe this even in worldly matters.",[11,2558,2559],{},"Now the children of Adam come up with many words that do not stand up in righteousness, by which they try to shield or defend themselves.",[11,2561,2562],{},"They say in the first place that canons give a little money or a cope at the outset when they are made canons. I say that this is not a parallel case, for no poor person, nor any worthy person to whom the canonry rightfully belongs, is for that reason cast aside or shut out, as you [beguines] do. For this gift is so small in comparison with the prebend, and he can easily take it back out of the prebend, and therefore that taking is not so much against the righteousness of God, nor against the worthiness of persons, nor against poverty, as is the practice of the beguines. For no one is shut out on account of poverty [from a canonry], and if that did happen anywhere, it would be a great, grievous sin. Outwardly, too, the law stands so: that by right one shall first receive canons without any condition or promise of any money, for absolutely nothing; and if they then afterwards give a cope or a little money, willingly, according to good custom, it is not unfitting that the custom be kept. For no one who is poor is excluded by this; and as for whether, after they have received someone, they might afterwards compel him to keep the custom — the masters of the law speak about that with distinctions concerning which there is no need to speak here. For it can openly be seen that there is no parallel, nor is this an acceptance of persons against worthiness, nor against the honor of God, nor against righteousness; yet sin is often committed therein, when one oversteps the measure of the spiritual (13a) law. In the second place they want to cover themselves with the sins of other people — with the monks and nuns who take money, an agreed-upon sum, or who agree to take the very things the people have, so that they bring them in, knowing well that they are rich. This is in truth manifest simony, as the decretal says. And Pope Urban V has banned them all with his ban — namely, those who give or take anything in monasteries of monks or nuns, whether money or valuables or food, anywhere, whether with conditions or without conditions, for custom’s sake, when someone is received — of which bull we have a copy. But these are",{"title":19,"searchDepth":20,"depth":20,"links":2564},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F16",{"description":2556},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F16","tq2qcuDadwAsRwiYDygxvCaLNFHxDKZgmRr-eVarTAE",{"id":2571,"title":1986,"body":2572,"description":2576,"extension":24,"meta":2579,"navigation":29,"page":1986,"path":2580,"pdf_page":1996,"reading":25,"seo":2581,"sortable_pagination_id":1996,"stem":2582,"__hash__":2583},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F17.md",{"type":8,"value":2573,"toc":2577},[2574],[11,2575,2576],{},"teachers, who say well that, if a cloister could feed no more people, monks or nuns, than it had, and then a worthy person came whom they would gladly receive without money, but they could feed him from the common goods only with great hindrance, [then] what he might bring with him — because they could not otherwise feed him, so that he might live thereon and so that the cloister might remain without heavy burden — that, certain teachers think, they may tolerate accepting. Others speak otherwise about this and say that it is not certain that one should so act, and that under this color of poverty many a simony is committed among the monks and nuns in the German lands, where the poverty is more a matter of pretense and has no place, and where they could well feed more people, even if they did not take the persons [for money] — even if he brought nothing — given that they could nonetheless feed him. And above all, there is no like comparison with these beguines, since they give them no full feeding nor clothing, and it is no great hindrance to them to receive a person, since they may always well receive the right ones and keep them among those with whom they uphold the honor [of the community], and since each maintains herself [at her own cost], except for what advantage there is in pottage, in heating, or in drink, or in a little other expense. Building works they ought to maintain from the common goods, or to take collections for them, or to beg for them — it would be better for them to do whatever they were able to do, yea to suffer all hardship, yea to run away or to beg bread, than that they should give their full consent to such evil things as have been written above, and as each may read in her own conscience. And even if all the world were to do such things against righteousness, that would be no shelter against divine (13b) and natural reason. Wherefore there is no other counsel but to leave off these things altogether, and to have repentance for them, and a true and firm resolve no more to do them. And were there with you certain perverse persons who would not do so, then you who are willing to take pains may, with your consent, always speak against it whenever an agreement is made anywhere to bring in a sum, or [to bring in] some of the same goods which they have; and never any more give the prebend for property, nor promise any property in connection with it, nor even hint at it. But give it to that person, so far as it lies in your power, who has the more need of it, and who is most worthy of it on account of virtues, and is the better fitted for the service of God, and is the more useful to you for",{"title":19,"searchDepth":20,"depth":20,"links":2578},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F17",{"description":2576},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F17","TqwWiOZSG23WFYeeOappt_pZ_Zj4ozNC5rQNBeKoNZ4",{"id":2585,"title":2002,"body":2586,"description":2590,"extension":24,"meta":2602,"navigation":29,"page":2002,"path":2603,"pdf_page":2021,"reading":25,"seo":2604,"sortable_pagination_id":2021,"stem":2605,"__hash__":2606},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F18.md",{"type":8,"value":2587,"toc":2600},[2588,2591,2597],[11,2589,2590],{},"the service of God. And [give it to her] to whom the prebend is the more useful for serving God; and guard yourselves in heart and in words against all such things as have been touched upon above, that you do nothing against them.",[11,2592,2593,2596],{},[15,2594,2595],{},"Of contributing."," One might well establish, concerning matters of contribution, a common measure — out of the same goods that one had, whether little or much — for building needs or for expenses; but then one may not receive anyone on that account, nor have regard to the fact that he was to contribute much therein. Likewise they say that the priests promise by agreement to improve their altar by three or four pounds a year, or else they will not give him the altar. This is no shelter. For the priests who thus promise to improve the altar, or make agreements thereon, commit grave simony. So do also those who give him the altar on such conditions. The priests are evilly placed in the matter. For they must give up the altar and afterwards give over all the fruit of the church which they ever received, or which they might have received — this is plain to all persons who are willing to speak the truth out of the spiritual law. But should these things happen without a promise concerning the altar and without agreement, but rather that the one who gives the altar hoped that he [the priest] would improve it, and [provided that] he knew, if he did not improve it, that he would then not give it to him, and the priest would not improve the altar were it not given to him — then it is altogether equally evil and bad before God; yet he may remain in it, if the altar (14a) is fitting to his salvation, and he shall make satisfaction before God and before his confessor for the sin by true penance. For he has neither made nor promised any agreement or condition or pledge.",[11,2598,2599],{},"My dear sisters, in our dear Lord! I have spoken to you the truth for the truth’s sake and in love. The common world is evil, and of evil there is much. Righteousness lies commonly under foot; let each see for herself, let each bear her own burden — not for the judgment which is now permitted to him on earth, but according to the truth and the righteousness of God. The time is now short, the pain is great and immeasurable. The glory of God is wondrous in his honor and upon his beloved ones. All good comes to us with his",{"title":19,"searchDepth":20,"depth":20,"links":2601},[],{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F18",{"description":2590},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F18","ciR5HkY6VEdbe648SUVDXv-OW9NnW_2cfxiSr2oGRrk",{"id":2608,"title":2027,"body":2609,"description":2613,"extension":24,"meta":2624,"navigation":29,"page":2027,"path":2625,"pdf_page":2046,"reading":25,"seo":2626,"sortable_pagination_id":2046,"stem":2627,"__hash__":2628},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F19.md",{"type":8,"value":2610,"toc":2621},[2611,2614,2618],[11,2612,2613],{},"righteousness which reigns and lives with power in the Father and in the Son and in the Holy Spirit in the now of eternity. Amen.",[2034,2615,2617],{"id":2616},"this-chapter-shows-how-evil-and-wrong-it-is-to-admit-persons-into-any-convent-for-a-fixed-sum-of-money-and-not-according-to-all-suitability-and-necessity","This chapter shows how evil and wrong it is to admit persons into any convent for a fixed sum of money and not according to all suitability and necessity.",[11,2619,2620],{},"All law and human covenant that makes a binding agreement, as the saints and likewise other philosophers teach, flows and must flow — if it is to have the force of law — from the very highest and eternal Reason, which is God. So speaks the eternal wisdom of God in the eighth chapter of Solomon’s Proverbs: “Mine,” he says, “are both counsel and equity; mine are wisdom and strength; by me kings reign; by me the lawgiver lays down just things; by me princes command; by me the mighty discern righteousness.” If, then, it is true that all law and equity comes from the supreme eternal Reason, how could anything come from God or from the eternal Wisdom that would be better unestablished than established, or that would be unequal or far from equity and from reason? From the eternal Good comes nothing — neither gift nor present — except the very best and most perfect, as Saint James says in the first chapter of his epistle. Whereby it is evident that whoever first set in his heart anything other than to give according to all suitability — if any such thing existed — it was not born from God, nor did it come into him from God. For which reason it is no law or covenant, but is born from men or from the devil, both of whom, whenever they speak from themselves, lie and sin (14b) and miss the good and the law. Likewise, could one, by such a lie and failure, make any right, or thereby break the common good, or should one for that reason break the divine rules? That is far indeed from all good hearts. Likewise: should one follow this sinful establisher in this lie of his ordinance, and follow the devil? That would be most lamentable. This is the very thing by which those are shut out who otherwise according to righteousness have a better claim, and who would be more fitting according to all suitability. Likewise, the distributive righteousness of God shuts no",{"title":19,"searchDepth":20,"depth":20,"links":2622},[2623],{"id":2616,"depth":20,"text":2617},{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F19",{"description":2613},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F19","eZcyO0p8tpjg22etuvBNc4oTJ9NRIkfpovWsNFaTCDw",{"id":2630,"title":2052,"body":2631,"description":2642,"extension":24,"meta":2643,"navigation":29,"page":2052,"path":2644,"pdf_page":2062,"reading":25,"seo":2645,"sortable_pagination_id":2062,"stem":2646,"__hash__":2647},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F20.md",{"type":8,"value":2632,"toc":2640},[2633],[11,2634,2635,2636,2639],{},"one out from any goods for the sake of anyone’s will who does not wish to act according to her ",[1821,2637,2638],{},"righteousness’s"," will. Likewise: she is righteous in herself, and she shuts no one out except by righteousness, and [shuts out only] those who shut themselves out from her. Likewise: she shuts no one out for the sake of anyone’s ordinance that is not born from her, nor for the sake of any other ordinance born of the flesh and of the blood. And who is born of the flesh and is fleshly? To this Augustinus often replies, especially upon Saint Paul’s epistle to the Galatians. He is born of the flesh, he says, who seeks himself in temporal gain or honor. As the beguines do, or those for whom the ordinance was established, or for whom it was to be established — who all seek their own private temporal gain — and thereby every state falls, as the saints say, and especially because learned men often confirm this. Likewise Saint Gregorius, on the Gospel of the man who hired workmen into his vineyard — that is, in his nineteenth homily — speaks thus: “Brothers,” he says, “examine yourselves and see whether you are God’s workmen; let each one ponder what he does and consider whether he labors in God’s vineyard. For he who in this life seeks the things that are his own has not yet come into God’s vineyard.” These are the words of Gregorius; from which you may prove that to seek yourselves, below or above any other fitness, is no labor in God’s vineyard; nor is the ordinance — by which anyone established that you should so seek yourselves — an ordinance from God; and it cannot constrain or diminish common mercy or common righteousness, nor can it of necessity shut out from the community those whom righteousness does not shut out. Likewise, to seek what is yours, this is (15a) according to the world. For the world seeks what is its own, says Christus in Saint John’s gospel in the thirteenth chapter. Thereby this is worldly and fleshly wisdom, and that is not subject to God’s law, and it is folly and lawlessness before God. Likewise, said with a brief argument: the person who established the ordinance, or had it done, or gave according to acceptance of persons or according to wealth and not according to all suitability — this was sin, and would have been sin to do so, before it was enacted, when he agreed to it; and therefore it is all the greater sin where other people are to be drawn into it or bound to it. And what is sin according to Augustinus’s teaching? Any desire or work or deed contrary to God’s law; and what is contrary to God’s law, as before",{"title":19,"searchDepth":20,"depth":20,"links":2641},[],"one out from any goods for the sake of anyone’s will who does not wish to act according to her righteousness’s will. Likewise: she is righteous in herself, and she shuts no one out except by righteousness, and [shuts out only] those who shut themselves out from her. Likewise: she shuts no one out for the sake of anyone’s ordinance that is not born from her, nor for the sake of any other ordinance born of the flesh and of the blood. And who is born of the flesh and is fleshly? To this Augustinus often replies, especially upon Saint Paul’s epistle to the Galatians. He is born of the flesh, he says, who seeks himself in temporal gain or honor. As the beguines do, or those for whom the ordinance was established, or for whom it was to be established — who all seek their own private temporal gain — and thereby every state falls, as the saints say, and especially because learned men often confirm this. Likewise Saint Gregorius, on the Gospel of the man who hired workmen into his vineyard — that is, in his nineteenth homily — speaks thus: “Brothers,” he says, “examine yourselves and see whether you are God’s workmen; let each one ponder what he does and consider whether he labors in God’s vineyard. For he who in this life seeks the things that are his own has not yet come into God’s vineyard.” These are the words of Gregorius; from which you may prove that to seek yourselves, below or above any other fitness, is no labor in God’s vineyard; nor is the ordinance — by which anyone established that you should so seek yourselves — an ordinance from God; and it cannot constrain or diminish common mercy or common righteousness, nor can it of necessity shut out from the community those whom righteousness does not shut out. Likewise, to seek what is yours, this is (15a) according to the world. For the world seeks what is its own, says Christus in Saint John’s gospel in the thirteenth chapter. Thereby this is worldly and fleshly wisdom, and that is not subject to God’s law, and it is folly and lawlessness before God. Likewise, said with a brief argument: the person who established the ordinance, or had it done, or gave according to acceptance of persons or according to wealth and not according to all suitability — this was sin, and would have been sin to do so, before it was enacted, when he agreed to it; and therefore it is all the greater sin where other people are to be drawn into it or bound to it. And what is sin according to Augustinus’s teaching? Any desire or work or deed contrary to God’s law; and what is contrary to God’s law, as before",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F20",{"description":2642},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F20","65Hvru_r2oGRvKJmQSceeZXurSxpSSxZ11TLjKxZOMc",{"id":2649,"title":2068,"body":2650,"description":2664,"extension":24,"meta":2665,"navigation":29,"page":2068,"path":2666,"pdf_page":2078,"reading":25,"seo":2667,"sortable_pagination_id":2078,"stem":2668,"__hash__":2669},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F21.md",{"type":8,"value":2651,"toc":2662},[2652],[11,2653,2654,2655,2657,2658,2661],{},"written above, can make no law. Likewise, this taking of persons and injustice contrary to the Lord’s law is sin and unrighteousness in those who would have it so happen. For all sin lies chiefly in the will, and still more so when one would bind other people to it as well; and this binding of the will to enforce and the will to take in hand — what is it other than to consent to and to follow after the evil? And such a one becomes like to those who are bound, as the Psalm says: both the one who does this and those who acquiesce in it. For full consent to evil is the same as the deed itself, as one may often prove from Christ’s words. And therefore all my arguments stand fast and remain standing, those which I set forth in the other book concerning distributive justice and concerning the trustworthiness of the steward and concerning the principle that one ought not to take persons [into account] without due cause. For one may not break these things by ordinances of this sort, nor by such means may one shut out the poor and those who according to right are in need of these things, or those who by every fitness are best suited to them. Likewise, the taking of persons, which is called ",[15,2656,2522],{}," — one distinguishes this and sets it over against the taking of the cause and over against the taking of the wherefore of every fitness for the thing that is to be allotted; and that is called ",[15,2659,2660],{},"acceptionem causarum",", which one ought always to consider. And for the sake of a single sinful will of the ordinance in convents, in prebends, a person is in himself neither more fit nor less fit for the prebend or the convent, or because of money — whatever the case, he is equal to the evil wills of the ordinance which excluded the persons. Likewise, in this manner against God’s law no man may make a counter-ordinance, much less by a thousandfold than a bishop against the pope. And whatever (15b) is enacted against the law of God in sin, that is bad and evil and binds no one. For this reason our dear Lord Jesus Christ rebuked the Jews severely when they asked why his disciples did not keep the ancient command concerning the washing of hands; then he questioned them and rebuked them for transgressing God’s commandment for the sake of the commandment of men, as stands in the fifteenth chapter of Matthew and in the seventh chapter of Mark. And on Matthew, Hieronymus, and following him Beda on Mark, speak with one voice: that Christ rejected the false reproach of the Jews with a true answer, as if he would say, “Just as you for the sake of men neglect the commandments",{"title":19,"searchDepth":20,"depth":20,"links":2663},[],"written above, can make no law. Likewise, this taking of persons and injustice contrary to the Lord’s law is sin and unrighteousness in those who would have it so happen. For all sin lies chiefly in the will, and still more so when one would bind other people to it as well; and this binding of the will to enforce and the will to take in hand — what is it other than to consent to and to follow after the evil? And such a one becomes like to those who are bound, as the Psalm says: both the one who does this and those who acquiesce in it. For full consent to evil is the same as the deed itself, as one may often prove from Christ’s words. And therefore all my arguments stand fast and remain standing, those which I set forth in the other book concerning distributive justice and concerning the trustworthiness of the steward and concerning the principle that one ought not to take persons [into account] without due cause. For one may not break these things by ordinances of this sort, nor by such means may one shut out the poor and those who according to right are in need of these things, or those who by every fitness are best suited to them. Likewise, the taking of persons, which is called acceptio personarum — one distinguishes this and sets it over against the taking of the cause and over against the taking of the wherefore of every fitness for the thing that is to be allotted; and that is called acceptionem causarum, which one ought always to consider. And for the sake of a single sinful will of the ordinance in convents, in prebends, a person is in himself neither more fit nor less fit for the prebend or the convent, or because of money — whatever the case, he is equal to the evil wills of the ordinance which excluded the persons. Likewise, in this manner against God’s law no man may make a counter-ordinance, much less by a thousandfold than a bishop against the pope. And whatever (15b) is enacted against the law of God in sin, that is bad and evil and binds no one. For this reason our dear Lord Jesus Christ rebuked the Jews severely when they asked why his disciples did not keep the ancient command concerning the washing of hands; then he questioned them and rebuked them for transgressing God’s commandment for the sake of the commandment of men, as stands in the fifteenth chapter of Matthew and in the seventh chapter of Mark. And on Matthew, Hieronymus, and following him Beda on Mark, speak with one voice: that Christ rejected the false reproach of the Jews with a true answer, as if he would say, “Just as you for the sake of men neglect the commandments",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F21",{"description":2664},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F21","S3PMFMjr8yrl9_ww3Epz7IHFu_bbaxx_sVraQRsLJeI",{"id":2671,"title":2084,"body":2672,"description":2683,"extension":24,"meta":2684,"navigation":29,"page":2084,"path":2685,"pdf_page":2094,"reading":25,"seo":2686,"sortable_pagination_id":2094,"stem":2687,"__hash__":2688},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F22.md",{"type":8,"value":2673,"toc":2681},[2674],[11,2675,2676,2677,2680],{},"of God, why then do you reproach my disciples for reckoning small or calling small the commandments of the ancients, because they keep my commandments?” These are the words of Hieronymus and Beda. But Chrysostomus, in the homily on Matthew in the original, says that it was the case in that time that the Jews ought to have loosened themselves the more from all manner of observances and ordinances as time went on; yet they bound themselves the longer the more, with greater observance, and to this was added their wickedness, that men kept their commandments and allowed God’s commandments to be neglected. Therefore guilt lay upon them on both counts: that they made new things, and that they took vengeance on those who did not keep them; and it was a twofold sin in them, that they did not praise God, and that they did this for the sake of men — as if he would say, “This condemns you: that you praise all things in the elders, and have no care for the things that pertain to God.” These are the words of Chrysostomus. And therefore Christ says next how every planting or ",[15,2678,2679],{},"plantatio"," that is not of the Father is merely the ordinance of men. As Chrysostomus says, they shall all be rooted out, and all who follow them, and Christ calls them blind and leaders of the blind, for they were the ones called scribes and Pharisees, the wise and the highest of the people. And Christ brings to bear upon them the Holy Scripture which Isaiah writes in the twenty-ninth chapter, and he says thus in Mark: “Well has Isaiah prophesied of you hypocrites, as it is written: ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching teachings (16a) and commandments of men,’ and they leave behind the commandments of God and hold the ordinances of men.” These are Christ’s words drawn from Isaiah. And likewise the Lord speaks in the tenth chapter of the prophet Isaiah: “Woe to those who establish unrighteous laws and who have written, in their writing, unrighteousness, that they may oppress the poor in judgment and do violence to the widows in their causes and to the lowest of my people”; these are God’s words in Isaiah. And oh, how exceedingly are these things present in the ordinances of the beguines, as has been written above, by which the lowly and the poor are pressed down and the rich and the mighty are exalted. And such injustice is engendered, very unlike to the great woe of the Enemy, from which God must shield us all. For blessed is he, says the Psalm, who inwardly understands",{"title":19,"searchDepth":20,"depth":20,"links":2682},[],"of God, why then do you reproach my disciples for reckoning small or calling small the commandments of the ancients, because they keep my commandments?” These are the words of Hieronymus and Beda. But Chrysostomus, in the homily on Matthew in the original, says that it was the case in that time that the Jews ought to have loosened themselves the more from all manner of observances and ordinances as time went on; yet they bound themselves the longer the more, with greater observance, and to this was added their wickedness, that men kept their commandments and allowed God’s commandments to be neglected. Therefore guilt lay upon them on both counts: that they made new things, and that they took vengeance on those who did not keep them; and it was a twofold sin in them, that they did not praise God, and that they did this for the sake of men — as if he would say, “This condemns you: that you praise all things in the elders, and have no care for the things that pertain to God.” These are the words of Chrysostomus. And therefore Christ says next how every planting or plantatio that is not of the Father is merely the ordinance of men. As Chrysostomus says, they shall all be rooted out, and all who follow them, and Christ calls them blind and leaders of the blind, for they were the ones called scribes and Pharisees, the wise and the highest of the people. And Christ brings to bear upon them the Holy Scripture which Isaiah writes in the twenty-ninth chapter, and he says thus in Mark: “Well has Isaiah prophesied of you hypocrites, as it is written: ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching teachings (16a) and commandments of men,’ and they leave behind the commandments of God and hold the ordinances of men.” These are Christ’s words drawn from Isaiah. And likewise the Lord speaks in the tenth chapter of the prophet Isaiah: “Woe to those who establish unrighteous laws and who have written, in their writing, unrighteousness, that they may oppress the poor in judgment and do violence to the widows in their causes and to the lowest of my people”; these are God’s words in Isaiah. And oh, how exceedingly are these things present in the ordinances of the beguines, as has been written above, by which the lowly and the poor are pressed down and the rich and the mighty are exalted. And such injustice is engendered, very unlike to the great woe of the Enemy, from which God must shield us all. For blessed is he, says the Psalm, who inwardly understands",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F22",{"description":2683},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F22","RNAuMEVkeyPi7WwPeok0vqGtKSrbP53lwsFuy8q6rOY",{"id":2690,"title":2100,"body":2691,"description":2709,"extension":24,"meta":2710,"navigation":29,"page":2100,"path":2711,"pdf_page":2110,"reading":25,"seo":2712,"sortable_pagination_id":2110,"stem":2713,"__hash__":2714},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F23.md",{"type":8,"value":2692,"toc":2707},[2693],[11,2694,2695,2696,2699,2700,2703,2704,2706],{},"upon the needy and upon the poor. For in the evil day God shall deliver him. But how one ought to hold God’s law foremost — namely, true faith and mercy — and after that not to neglect the laws of men that are just, such as giving tithes of dill and cumin and of small things, as Christ says — these words would take me too long to speak. But this alone is sure and right in human ordinance, and nothing else, namely that which is born out of God and flows there from the fount of all law and ordinance, which is the supreme reason of God. Likewise it is said that human ordinance is nothing other than a ",[15,2697,2698],{},"determinatio",", that is, a distinguishing demonstration of natural and of eternal right in distinct matters and things. And whoever rightly knows and fully holds just human ordinance will find that natural right and reason, and eternal right and the right and reason of God, are one in human right. Blessed is he whose heart is opened to this. Have mercy upon us, Lord! ## This chapter shows that spiritual things are of many kinds with distinctions, in which simony may exist, and what things make men most spiritual, and wherein the greatest simony resides. Hereafter I wish to speak of simony, although it would be enough for all good hearts in the things that have here above been openly declared — that one neither may nor ought to keep such ordinances or establishments, and still more so since they have not been established by the beguines themselves — yet so that unlearned persons may the better understand simony and what has been said against it, and in order to see this clearly and to know (16b) the distinctions of the things in which simony lies, whether more or less, in the heart or outwardly in the church, and in order to answer the question which the ",[15,2701,2702],{},"Wederboec"," of Cologne asks: why and in what manner it is simony to buy places and prebends. So you shall know first, as Antisiodorus says in his ",[15,2705,579],{}," in the third book on simony in the first question, that one is accustomed to demonstrate with distinctions what a spiritual thing is. A spiritual thing — that is, a thing properly spiritual — is one in which one has the Holy Spirit, as in all virtues; or in which the Holy Spirit is given, as in the",{"title":19,"searchDepth":20,"depth":20,"links":2708},[],"upon the needy and upon the poor. For in the evil day God shall deliver him. But how one ought to hold God’s law foremost — namely, true faith and mercy — and after that not to neglect the laws of men that are just, such as giving tithes of dill and cumin and of small things, as Christ says — these words would take me too long to speak. But this alone is sure and right in human ordinance, and nothing else, namely that which is born out of God and flows there from the fount of all law and ordinance, which is the supreme reason of God. Likewise it is said that human ordinance is nothing other than a determinatio, that is, a distinguishing demonstration of natural and of eternal right in distinct matters and things. And whoever rightly knows and fully holds just human ordinance will find that natural right and reason, and eternal right and the right and reason of God, are one in human right. Blessed is he whose heart is opened to this. Have mercy upon us, Lord! ## This chapter shows that spiritual things are of many kinds with distinctions, in which simony may exist, and what things make men most spiritual, and wherein the greatest simony resides. Hereafter I wish to speak of simony, although it would be enough for all good hearts in the things that have here above been openly declared — that one neither may nor ought to keep such ordinances or establishments, and still more so since they have not been established by the beguines themselves — yet so that unlearned persons may the better understand simony and what has been said against it, and in order to see this clearly and to know (16b) the distinctions of the things in which simony lies, whether more or less, in the heart or outwardly in the church, and in order to answer the question which the Wederboec of Cologne asks: why and in what manner it is simony to buy places and prebends. So you shall know first, as Antisiodorus says in his Summa in the third book on simony in the first question, that one is accustomed to demonstrate with distinctions what a spiritual thing is. A spiritual thing — that is, a thing properly spiritual — is one in which one has the Holy Spirit, as in all virtues; or in which the Holy Spirit is given, as in the",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F23",{"description":2709},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F23","_B1je9_xEi2tFLubvT0ql2mnaEPalvgXzgDQs-d8zd0",{"id":2716,"title":2116,"body":2717,"description":2728,"extension":24,"meta":2729,"navigation":29,"page":2116,"path":2730,"pdf_page":2126,"reading":25,"seo":2731,"sortable_pagination_id":2126,"stem":2732,"__hash__":2733},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F24.md",{"type":8,"value":2718,"toc":2726},[2719],[11,2720,2721,2722,2725],{},"sacraments; or whereby the Holy Spirit is signified, as in the gift of prophecy and the working of miracles. And one may truly say, says the same teacher, that a spiritual thing is one in which the Holy Spirit is had. For one truly has the Holy Spirit in the virtues and in the sacraments and in the working of miracles and in prophecy, with distinction. And among these three the highest spiritual good is virtue and love, and it is far more spiritual than the others, because they make men more spiritual in themselves and unite them closer to God in the spirit than do the signs of the sacraments or the gifts of working miracles or prophecy. For both good and evil — as is evident — may receive and give the sacraments, or also have gifts either to prophesy or to work miracles, as has often been seen and has come to pass, as Christ says and as is written in Matthew VII. And the sacraments and miracles and prophecies have been ordained by God and by the saints in order to obtain virtue, and in order to unite the soul more closely in love and with virtues to God, and to bind it to spiritual life and works. And not only the divine virtues — such as faith, hope, and love, which make a man spiritual and exalted in spirit — are more spiritual than the gifts of miracles or prophecy, but even the rational virtues are more spiritual in God than the working of miracles. This Saint Augustine demonstrates on Paul’s epistle ",[15,2723,2724],{},"ad Galatas",", and speaks thus: “The Lord did not say: take up my yoke and learn from me, that I raise up dead bodies of four days, and drive out all enemies from men’s bodies and sicknesses, and other things of the like. But he says: ‘Take up (17a) my yoke and learn from me, for I am meek and humble of heart.’ The first things — that is, miracles — are signs of spiritual things; but to be meek and humble of heart and a keeper of divine love, these are themselves spiritual things. The others are signs given to bodily eyes,” says Augustine, “in order that, through miracles, those may come to virtue who cannot attain to faith in unseen things from known and customary things; they seek faith in things through new and visible things, as in miracles.” These are Saint Augustine’s words, from",{"title":19,"searchDepth":20,"depth":20,"links":2727},[],"sacraments; or whereby the Holy Spirit is signified, as in the gift of prophecy and the working of miracles. And one may truly say, says the same teacher, that a spiritual thing is one in which the Holy Spirit is had. For one truly has the Holy Spirit in the virtues and in the sacraments and in the working of miracles and in prophecy, with distinction. And among these three the highest spiritual good is virtue and love, and it is far more spiritual than the others, because they make men more spiritual in themselves and unite them closer to God in the spirit than do the signs of the sacraments or the gifts of working miracles or prophecy. For both good and evil — as is evident — may receive and give the sacraments, or also have gifts either to prophesy or to work miracles, as has often been seen and has come to pass, as Christ says and as is written in Matthew VII. And the sacraments and miracles and prophecies have been ordained by God and by the saints in order to obtain virtue, and in order to unite the soul more closely in love and with virtues to God, and to bind it to spiritual life and works. And not only the divine virtues — such as faith, hope, and love, which make a man spiritual and exalted in spirit — are more spiritual than the gifts of miracles or prophecy, but even the rational virtues are more spiritual in God than the working of miracles. This Saint Augustine demonstrates on Paul’s epistle ad Galatas, and speaks thus: “The Lord did not say: take up my yoke and learn from me, that I raise up dead bodies of four days, and drive out all enemies from men’s bodies and sicknesses, and other things of the like. But he says: ‘Take up (17a) my yoke and learn from me, for I am meek and humble of heart.’ The first things — that is, miracles — are signs of spiritual things; but to be meek and humble of heart and a keeper of divine love, these are themselves spiritual things. The others are signs given to bodily eyes,” says Augustine, “in order that, through miracles, those may come to virtue who cannot attain to faith in unseen things from known and customary things; they seek faith in things through new and visible things, as in miracles.” These are Saint Augustine’s words, from",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F24",{"description":2728},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F24","WSCKO3vEeUmCcojqviMkFfO9B6-KgsQVdcnpBZbX3eI",{"id":2735,"title":2132,"body":2736,"description":2747,"extension":24,"meta":2748,"navigation":29,"page":2132,"path":2749,"pdf_page":2142,"reading":25,"seo":2750,"sortable_pagination_id":2142,"stem":2751,"__hash__":2752},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F25.md",{"type":8,"value":2737,"toc":2745},[2738],[11,2739,2740,2741,2744],{},"you may prove what spiritual things the virtues are. And the higher and more inward and divine a virtue is — the more spiritual it is — as faith, hope, and love, which are the most spiritual of all, since they join us and bind us to God without any intermediary. Likewise, virtues stand above virtues, the one above the other, according to their degree and their offices; and they all exist for the sake of love, and in love they unite us with God and with the Holy Spirit. Thus Gregory says in the homily on the words ",[15,2742,2743],{},"hoc est praeceptum meum",": just as many branches come forth from one root, so many virtues are born of one love; the branch of good work has nothing green about it if it does not abide in the root of love; and into this all virtues press, so as to be united with God and to cleave to God and to become one spirit with him; and this is the nearest and greatest spirituality that a person can have here. Every virtue is a gift and work of the Holy Spirit and makes a person spiritual, and with every virtue the Holy Spirit dwells in the spiritual person. Thereby it is proved that all the works and exercises of the virtues are spiritual works and exercises; for what is born of the Spirit is spirit, and what is born of the flesh is flesh, as Christ says. Indeed, the works and exercises of the virtues are, to my thinking, more spiritual than the works of miracles, when they come from a greater and more spiritual heart and from a more spiritual ground and carry one nearer to the Spirit. Nevertheless, to sell the works of miracles is simony, and from this simony first took its name and was first described in Scripture, as Gehazi did, who took garments from Naaman — who was leprous — because he had been made well (17b) by his master Elisha, as stands in the Book of Kings; and likewise Simon Magus. From him simony has its name. In him there was a twofold wickedness: to desire the work and power of miracles, as the teachers say, and to wish to have, for money, the power to give the Spirit to another in visible signs, so that he might then sell the miracles and from them get money. Now one may not sell virtue, nor virtuous works, nor virtuous exercise, nor a virtuous life — insofar as they remain virtuous or meritorious — neither by right nor in deed; yet the will might well be such as to buy or",{"title":19,"searchDepth":20,"depth":20,"links":2746},[],"you may prove what spiritual things the virtues are. And the higher and more inward and divine a virtue is — the more spiritual it is — as faith, hope, and love, which are the most spiritual of all, since they join us and bind us to God without any intermediary. Likewise, virtues stand above virtues, the one above the other, according to their degree and their offices; and they all exist for the sake of love, and in love they unite us with God and with the Holy Spirit. Thus Gregory says in the homily on the words hoc est praeceptum meum: just as many branches come forth from one root, so many virtues are born of one love; the branch of good work has nothing green about it if it does not abide in the root of love; and into this all virtues press, so as to be united with God and to cleave to God and to become one spirit with him; and this is the nearest and greatest spirituality that a person can have here. Every virtue is a gift and work of the Holy Spirit and makes a person spiritual, and with every virtue the Holy Spirit dwells in the spiritual person. Thereby it is proved that all the works and exercises of the virtues are spiritual works and exercises; for what is born of the Spirit is spirit, and what is born of the flesh is flesh, as Christ says. Indeed, the works and exercises of the virtues are, to my thinking, more spiritual than the works of miracles, when they come from a greater and more spiritual heart and from a more spiritual ground and carry one nearer to the Spirit. Nevertheless, to sell the works of miracles is simony, and from this simony first took its name and was first described in Scripture, as Gehazi did, who took garments from Naaman — who was leprous — because he had been made well (17b) by his master Elisha, as stands in the Book of Kings; and likewise Simon Magus. From him simony has its name. In him there was a twofold wickedness: to desire the work and power of miracles, as the teachers say, and to wish to have, for money, the power to give the Spirit to another in visible signs, so that he might then sell the miracles and from them get money. Now one may not sell virtue, nor virtuous works, nor virtuous exercise, nor a virtuous life — insofar as they remain virtuous or meritorious — neither by right nor in deed; yet the will might well be such as to buy or",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F25",{"description":2747},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F25","sjLcOj-NdEwPj6Z996vtZpYfTw2y0XgTzW9cJixYGFk",{"id":2754,"title":2148,"body":2755,"description":2766,"extension":24,"meta":2767,"navigation":29,"page":2148,"path":2768,"pdf_page":2163,"reading":25,"seo":2769,"sortable_pagination_id":2163,"stem":2770,"__hash__":2771},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F26.md",{"type":8,"value":2756,"toc":2764},[2757],[11,2758,2759,2760,2763],{},"to sell, for a person’s will can [make] impossible things [possible] wherever he imagines that they are possible, or wishes that they were possible, and would then buy or sell them; thus one foolish person sells to another his soul, or his good deed, or his sin; and whoever had the will to sell his virtue would have in God no true virtue nor meritorious work. But the sacraments one may sell in deed though not by right, and likewise the things that hang upon the sacraments. And of these sacraments and sacramental things, and of those that hang upon them, the holy Church chiefly and especially speaks in the law when she speaks of simony. For the true virtuous person does not sell any virtue, nor virtuous works, nor exercises, nor life — even if one were able to sell them; and indeed one cannot well sell virtuous works or exercises insofar as they remain virtuous; and the virtues themselves are hidden in their ground, and so too their works and exercises, in respect of their being virtuous. The sacraments and consecrations and the priesthood and the offices and deeds and exercises and prebends that hang upon them, and also miracles — these are seen and known better from without, that they are real, than works or exercises of virtue are known to be wrought out of virtue. For there are many works and exercises that in their kind appear good, which are not well nor virtuously wrought, and which from without and in appearance are wholly like virtuous works and exercises and life. And therefore the Church does not speak so much of this simony which stands here as of the other simonies. (18ᵈ) And yet it is a worse simony and a greater unbelief and more unlike true belief, and it is more against love, to be willing to sell any degree of virtue or of the exercise of virtuous works or of life, than to buy any consecration or sacrament of matrimony or miracle. For however slight that degree of truly loving virtue, or of virtuous work, or of virtuous life or exercise may be — insofar as it is born of the Holy Spirit — there follows upon it the acceptability of God’s grace, and glory as reward; and this is better and [more profitable] to a person 1) To be supplied: ",[15,2761,2762],{},"moghelic maken"," [make possible].",{"title":19,"searchDepth":20,"depth":20,"links":2765},[],"to sell, for a person’s will can [make] impossible things [possible] wherever he imagines that they are possible, or wishes that they were possible, and would then buy or sell them; thus one foolish person sells to another his soul, or his good deed, or his sin; and whoever had the will to sell his virtue would have in God no true virtue nor meritorious work. But the sacraments one may sell in deed though not by right, and likewise the things that hang upon the sacraments. And of these sacraments and sacramental things, and of those that hang upon them, the holy Church chiefly and especially speaks in the law when she speaks of simony. For the true virtuous person does not sell any virtue, nor virtuous works, nor exercises, nor life — even if one were able to sell them; and indeed one cannot well sell virtuous works or exercises insofar as they remain virtuous; and the virtues themselves are hidden in their ground, and so too their works and exercises, in respect of their being virtuous. The sacraments and consecrations and the priesthood and the offices and deeds and exercises and prebends that hang upon them, and also miracles — these are seen and known better from without, that they are real, than works or exercises of virtue are known to be wrought out of virtue. For there are many works and exercises that in their kind appear good, which are not well nor virtuously wrought, and which from without and in appearance are wholly like virtuous works and exercises and life. And therefore the Church does not speak so much of this simony which stands here as of the other simonies. (18ᵈ) And yet it is a worse simony and a greater unbelief and more unlike true belief, and it is more against love, to be willing to sell any degree of virtue or of the exercise of virtuous works or of life, than to buy any consecration or sacrament of matrimony or miracle. For however slight that degree of truly loving virtue, or of virtuous work, or of virtuous life or exercise may be — insofar as it is born of the Holy Spirit — there follows upon it the acceptability of God’s grace, and glory as reward; and this is better and [more profitable] to a person 1) To be supplied: moghelic maken [make possible].",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F26",{"description":2766},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F26","lMQwCg1x9DXXLNNzMRL1rEQXf993oYsP0v6HmzYFyG4",{"id":2773,"title":2169,"body":2774,"description":2799,"extension":24,"meta":2800,"navigation":29,"page":2169,"path":2801,"pdf_page":2179,"reading":25,"seo":2802,"sortable_pagination_id":2179,"stem":2803,"__hash__":2804},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F27.md",{"type":8,"value":2775,"toc":2797},[2776],[11,2777,2778,2779,2782,2783,2786,2787,2789,2790,2793,2794,2796],{},"better, and to a person more acceptable, than to have all consecrations or to receive the sacraments, or to perform all miracles, without the grace and acceptance of God. Alas, what greater simony is there than that in the heart, where one supposes or strives to buy God’s grace, or likewise to recompense or buy with money another person’s virtue, or to become a partaker of it — of which there are now many on earth. Indeed, as Antisiodorus says, that he who would buy God or have him with alms as with a sort of payment, so that God would enlighten his heart — that would be the very worst simony. Now, to pass on further to the third order and to the beguine state, prebends, places, and convents: you shall know that there is a virtue called ",[15,2780,2781],{},"religio",", which is that whereby a person stands and inclines and binds himself to serve God, and to do and render to him fitting honor, reverence, service, and exercise. So Thomas says in the ",[15,2784,2785],{},"Secunda Secundae",", in the LXXXIst question, in many articles. This virtue ",[15,2788,2781],{}," is most spiritual, and after the godly virtues — faith, hope, and love — it is one of the most spiritual virtues. And it bears rule and has authority over all the moral virtues, and it employs and offers up their deeds and works to the divine service and honor; and it governs and orders and arranges the other virtues and all things to the glory of God. This virtue the heathen did not have rightly, but they spoke of it and supposed and boasted themselves to have it according to their presumption; yet it is nowhere truer and more rightly found than in the Christian. And this Saint Augustine demonstrates in the book on the City of God, and in the book which is commonly called — as Saint Augustine himself names it — ",[15,2791,2792],{},"Of True Religion",". This virtue, which is called ",[15,2795,2781],{},", has works and deeds, which one calls inward and outward acts of holiness. As Thomas says in the aforesaid question, in the VIIIth article: its inward works and exercises are such as inward devotion and fervor, (18b) prayer and supplication and entreaty, and adoring inwardly and submitting oneself to God. Its outward works and exercises are: outward adoration — kneeling and prostrating and offering, and likewise praising God outwardly and giving thanks with the mouth; and further the works of this virtue are these, that it orders and arranges all works and all things, inward and outward, to the service of God. And insofar as a person, in his works, exercises, life, and station, does these things more and",{"title":19,"searchDepth":20,"depth":20,"links":2798},[],"better, and to a person more acceptable, than to have all consecrations or to receive the sacraments, or to perform all miracles, without the grace and acceptance of God. Alas, what greater simony is there than that in the heart, where one supposes or strives to buy God’s grace, or likewise to recompense or buy with money another person’s virtue, or to become a partaker of it — of which there are now many on earth. Indeed, as Antisiodorus says, that he who would buy God or have him with alms as with a sort of payment, so that God would enlighten his heart — that would be the very worst simony. Now, to pass on further to the third order and to the beguine state, prebends, places, and convents: you shall know that there is a virtue called religio, which is that whereby a person stands and inclines and binds himself to serve God, and to do and render to him fitting honor, reverence, service, and exercise. So Thomas says in the Secunda Secundae, in the LXXXIst question, in many articles. This virtue religio is most spiritual, and after the godly virtues — faith, hope, and love — it is one of the most spiritual virtues. And it bears rule and has authority over all the moral virtues, and it employs and offers up their deeds and works to the divine service and honor; and it governs and orders and arranges the other virtues and all things to the glory of God. This virtue the heathen did not have rightly, but they spoke of it and supposed and boasted themselves to have it according to their presumption; yet it is nowhere truer and more rightly found than in the Christian. And this Saint Augustine demonstrates in the book on the City of God, and in the book which is commonly called — as Saint Augustine himself names it — Of True Religion. This virtue, which is called religio, has works and deeds, which one calls inward and outward acts of holiness. As Thomas says in the aforesaid question, in the VIIIth article: its inward works and exercises are such as inward devotion and fervor, (18b) prayer and supplication and entreaty, and adoring inwardly and submitting oneself to God. Its outward works and exercises are: outward adoration — kneeling and prostrating and offering, and likewise praising God outwardly and giving thanks with the mouth; and further the works of this virtue are these, that it orders and arranges all works and all things, inward and outward, to the service of God. And insofar as a person, in his works, exercises, life, and station, does these things more and",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F27",{"description":2799},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F27","MqdEzssY71zgb3U1swezbNAERFnnZgRsiBCFbmNxDKw",{"id":2806,"title":2185,"body":2807,"description":2862,"extension":24,"meta":2863,"navigation":29,"page":2185,"path":2864,"pdf_page":2195,"reading":25,"seo":2865,"sortable_pagination_id":2195,"stem":2866,"__hash__":2867},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F28.md",{"type":8,"value":2808,"toc":2860},[2809],[11,2810,2811,2812,2814,2815,2818,2819,2821,2822,2824,2825,2828,2829,2832,2833,2835,2836,2838,2839,2841,2842,2845,2846,2848,2849,2852,2853,2855,2856,2859],{},"works, exercises, life, and station, does these things more and more, more firmly and more purely and more deliberately, the more does he have the virtue of ",[15,2813,2781],{},", and the more is he before God ",[15,2816,2817],{},"religiosus"," and spiritual; and the more a person’s office or rank and station bears upon and toward these things, the more is that office, rank, and station — or way of life — greater and more ",[15,2820,2817],{},". And in this virtue of ",[15,2823,2781],{}," there is more simony, and more properly so, and in its works and exercises, than in other virtues, or than in other moral virtuous works and exercises and offices. Now Saint Thomas says, in the aforesaid book, in the CLXXXVIth question, that, whenever a name applies to many things and is in many things, then one applies the name at such times — according to the manner of human speech — particularly to the things which most highly and most fully have that which the word signifies. Thus one names with the name of ",[15,2826,2827],{},"fortitudo"," (strength) that virtue in particular which is firmness in the very heaviest matters; and so one calls ",[15,2830,2831],{},"temperancia"," (temperance) that which is in the very greatest pleasures — although the virtue of ",[15,2834,2827],{}," and of ",[15,2837,2831],{}," is found in many other things as well. Likewise one means Saint Paul when one says in common “the Apostle,” and Aristotle when one says “the master of the natural sciences”; even though there have been many other apostles and philosophers. Thus, says Saint Thomas, ",[15,2840,2781],{}," is named ",[15,2843,2844],{},"anthonomatice"," particularly for the perfect and high virtue of ",[15,2847,2781],{},"; and ",[15,2850,2851],{},"religiosi"," particularly are so named, from the loftiness and from the perfection of the virtue which is called ",[15,2854,2781],{}," in human beings — namely, in those who give themselves over altogether and devote themselves to the service of God. Thus Saint Gregory speaks upon the prophet Ezekiel: They are such persons as keep nothing for themselves, but their tongue, their life, and all temporal goods which they have received from God, they offer up to him (19ª); and they become, as in the old law, the offering which was wholly burnt, which one calls ",[15,2857,2858],{},"holocaustum",". And this one may possess just as fully outside community life and outside cloisters and outside habits, as such people do in cloisters. For perfect love and perfect cleaving to God, according to our capacity here in this exile, is the very greatest spirituality, and this one may possess, and one finds it many a time outside professed cloisters. Nevertheless there always belongs to it a contempt of temporal things and of temporal pleasure in",{"title":19,"searchDepth":20,"depth":20,"links":2861},[],"works, exercises, life, and station, does these things more and more, more firmly and more purely and more deliberately, the more does he have the virtue of religio, and the more is he before God religiosus and spiritual; and the more a person’s office or rank and station bears upon and toward these things, the more is that office, rank, and station — or way of life — greater and more religiosus. And in this virtue of religio there is more simony, and more properly so, and in its works and exercises, than in other virtues, or than in other moral virtuous works and exercises and offices. Now Saint Thomas says, in the aforesaid book, in the CLXXXVIth question, that, whenever a name applies to many things and is in many things, then one applies the name at such times — according to the manner of human speech — particularly to the things which most highly and most fully have that which the word signifies. Thus one names with the name of fortitudo (strength) that virtue in particular which is firmness in the very heaviest matters; and so one calls temperancia (temperance) that which is in the very greatest pleasures — although the virtue of fortitudo and of temperancia is found in many other things as well. Likewise one means Saint Paul when one says in common “the Apostle,” and Aristotle when one says “the master of the natural sciences”; even though there have been many other apostles and philosophers. Thus, says Saint Thomas, religio is named anthonomatice particularly for the perfect and high virtue of religio; and religiosi particularly are so named, from the loftiness and from the perfection of the virtue which is called religio in human beings — namely, in those who give themselves over altogether and devote themselves to the service of God. Thus Saint Gregory speaks upon the prophet Ezekiel: They are such persons as keep nothing for themselves, but their tongue, their life, and all temporal goods which they have received from God, they offer up to him (19ª); and they become, as in the old law, the offering which was wholly burnt, which one calls holocaustum. And this one may possess just as fully outside community life and outside cloisters and outside habits, as such people do in cloisters. For perfect love and perfect cleaving to God, according to our capacity here in this exile, is the very greatest spirituality, and this one may possess, and one finds it many a time outside professed cloisters. Nevertheless there always belongs to it a contempt of temporal things and of temporal pleasure in",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F28",{"description":2862},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F28","1X4JhAkRpWHAydMO7mjpVpezU-YtNeBKzHeLLEJqfRo",{"id":2869,"title":2201,"body":2870,"description":2880,"extension":24,"meta":2881,"navigation":29,"page":2201,"path":2882,"pdf_page":2211,"reading":25,"seo":2883,"sortable_pagination_id":2211,"stem":2884,"__hash__":2885},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F29.md",{"type":8,"value":2871,"toc":2878},[2872],[11,2873,2874,2875,2877],{},"the body, and temporal will; and whoever surrenders these three—temporal goods by voluntary poverty, the greatest and foulest lust of the body by voluntary chastity, and a person’s temporal will by voluntary obedience—offers temporal goods, body, and will to the Lord as a holocaust, which is entirely burned up, whether outside an order or within an order. And so the virtue is made perfect that is called religion, and pure, and its works become purer and higher: such as inward devotion and inward prayer, thanking and praising God, and likewise other outward and inward deeds and works of religion become purer and more spiritual, in proportion as a person, inwardly and outwardly, more and more renounces and burns away the temporal things that are transitory. So the prophet says: “If thou take away the vile from the precious, thou shalt be as my mouth.” And St. Augustine, in the third book of ",[15,2876,311],{},", speaks thus: “The beauty that draws all rational souls, that is God, draws them the more ardently the purer they are; and they are the purer in proportion as they rise up and direct themselves more toward spiritual things, as they die more to fleshly things.” These are the words of St. Augustine, who was an advocate of the spirit and not of the flesh—whereas one now finds many masters who are advocates of the world and of the flesh, from which God preserve us. And because a person is often not sufficient to himself in acquiring this virtue of religion and in exercising himself in honor and in the service of God, a person chooses companions and fellowship—either male or female—to help one another in the virtue called religion, and in their exercises and works in the service of God. “Oh, how good and how joyful it is for brethren to dwell together as one!” says the psalm (19b). The help is manifold, spiritual, and wonderfully and divinely profitable, the one to kindle the other, to teach, to reprove, to warn, to comfort, to gladden, in life, in words, and in heart. And the fellowship is so glad: to pray together either for some matter or one for the other, and likewise to live together and to thank God when they are together, or when one is apart from the other; and to feel as one, to taste as one, and to will as one in God! How joyful and spiritual are all these things!",{"title":19,"searchDepth":20,"depth":20,"links":2879},[],"the body, and temporal will; and whoever surrenders these three—temporal goods by voluntary poverty, the greatest and foulest lust of the body by voluntary chastity, and a person’s temporal will by voluntary obedience—offers temporal goods, body, and will to the Lord as a holocaust, which is entirely burned up, whether outside an order or within an order. And so the virtue is made perfect that is called religion, and pure, and its works become purer and higher: such as inward devotion and inward prayer, thanking and praising God, and likewise other outward and inward deeds and works of religion become purer and more spiritual, in proportion as a person, inwardly and outwardly, more and more renounces and burns away the temporal things that are transitory. So the prophet says: “If thou take away the vile from the precious, thou shalt be as my mouth.” And St. Augustine, in the third book of On the Trinity, speaks thus: “The beauty that draws all rational souls, that is God, draws them the more ardently the purer they are; and they are the purer in proportion as they rise up and direct themselves more toward spiritual things, as they die more to fleshly things.” These are the words of St. Augustine, who was an advocate of the spirit and not of the flesh—whereas one now finds many masters who are advocates of the world and of the flesh, from which God preserve us. And because a person is often not sufficient to himself in acquiring this virtue of religion and in exercising himself in honor and in the service of God, a person chooses companions and fellowship—either male or female—to help one another in the virtue called religion, and in their exercises and works in the service of God. “Oh, how good and how joyful it is for brethren to dwell together as one!” says the psalm (19b). The help is manifold, spiritual, and wonderfully and divinely profitable, the one to kindle the other, to teach, to reprove, to warn, to comfort, to gladden, in life, in words, and in heart. And the fellowship is so glad: to pray together either for some matter or one for the other, and likewise to live together and to thank God when they are together, or when one is apart from the other; and to feel as one, to taste as one, and to will as one in God! How joyful and spiritual are all these things!",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F29",{"description":2880},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F29","aBvyNZ8lmPm9ij9MdP39_QjduDn1AVfZfeujOSGLxIA",{"id":2887,"title":2217,"body":2888,"description":2903,"extension":24,"meta":2904,"navigation":29,"page":2217,"path":2905,"pdf_page":2227,"reading":25,"seo":2906,"sortable_pagination_id":2227,"stem":2907,"__hash__":2908},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F30.md",{"type":8,"value":2889,"toc":2901},[2890],[11,2891,2892,2893,2896,2897,2900],{},"This fellowship, this brotherhood or sisterhood, this community, this friendship, this ",[15,2894,2895],{},"communicatio"," and mutual help, this life, this state, this office, this exercise—these are spiritual things, of which no upright person doubts. For as Autissiodorensis says: “The Holy Spirit is given in brotherhood.” And Christ said: “Where two or three of you are gathered in my name, there am I in the midst of you.” However perfectly or imperfectly one practices the virtue of religion in these matters—since the works and virtue are upright works of religion and true virtue in love—the fellowships and the brotherhoods are spiritual. For of the spirit nothing is born but spirit; and spirit and spirit, gathered together in the spirit, are nothing but spirit, and that increases and purifies all spirituality. Hence it is manifest that to wish to buy or sell these things is open simony, at least in the heart, even if it were not also forbidden in the Church. For these things are, according to the judgment of God and according to right virtue, religious spiritual fellowship or brotherhood and religious community or religious life or religious persons or exercises; they belong to the state of perfect religious persons—whether according to an order, or outside the state and fellowship and brotherhood of an order. Those, then, who more perfectly cleave to God and more despise temporal things in poverty, in chastity, and in obedience, these before the judgment of God are called ",[15,2898,2899],{},"autonomatice","—that is, in the higher sense—religious persons. And because the surrender of temporal things—surrender of goods, of body, and of will—is more readily seen than the inward turning to the spirit, it happens that, according to human sight, one looks more to the outward surrender than to the inward (19ba) turning, in that people from the outside are wont to take note of and judge the perfection of the virtue of religion or of their brotherhood or sisterhood. Yet it is possible that a person who was outside any fellowship, or who had personal property and a wife, might in heart be more purely and perfectly separated from temporal goods and temporal pleasure and from his own will than someone who was in the community or in the fellowship, who had renounced all these outward things. And the person who had more inwardly surrendered them would be the more perfect religious person according to the judgment of God; but from outside, according to the",{"title":19,"searchDepth":20,"depth":20,"links":2902},[],"This fellowship, this brotherhood or sisterhood, this community, this friendship, this communicatio and mutual help, this life, this state, this office, this exercise—these are spiritual things, of which no upright person doubts. For as Autissiodorensis says: “The Holy Spirit is given in brotherhood.” And Christ said: “Where two or three of you are gathered in my name, there am I in the midst of you.” However perfectly or imperfectly one practices the virtue of religion in these matters—since the works and virtue are upright works of religion and true virtue in love—the fellowships and the brotherhoods are spiritual. For of the spirit nothing is born but spirit; and spirit and spirit, gathered together in the spirit, are nothing but spirit, and that increases and purifies all spirituality. Hence it is manifest that to wish to buy or sell these things is open simony, at least in the heart, even if it were not also forbidden in the Church. For these things are, according to the judgment of God and according to right virtue, religious spiritual fellowship or brotherhood and religious community or religious life or religious persons or exercises; they belong to the state of perfect religious persons—whether according to an order, or outside the state and fellowship and brotherhood of an order. Those, then, who more perfectly cleave to God and more despise temporal things in poverty, in chastity, and in obedience, these before the judgment of God are called autonomatice—that is, in the higher sense—religious persons. And because the surrender of temporal things—surrender of goods, of body, and of will—is more readily seen than the inward turning to the spirit, it happens that, according to human sight, one looks more to the outward surrender than to the inward (19ba) turning, in that people from the outside are wont to take note of and judge the perfection of the virtue of religion or of their brotherhood or sisterhood. Yet it is possible that a person who was outside any fellowship, or who had personal property and a wife, might in heart be more purely and perfectly separated from temporal goods and temporal pleasure and from his own will than someone who was in the community or in the fellowship, who had renounced all these outward things. And the person who had more inwardly surrendered them would be the more perfect religious person according to the judgment of God; but from outside, according to the",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F30",{"description":2903},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F30","GfuuOcY771FBkJkr0-2tMH9WVTtwAoatO42GZVaOeqM",{"id":2910,"title":2233,"body":2911,"description":2928,"extension":24,"meta":2929,"navigation":29,"page":2233,"path":2930,"pdf_page":2243,"reading":25,"seo":2931,"sortable_pagination_id":2243,"stem":2932,"__hash__":2933},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F31.md",{"type":8,"value":2912,"toc":2926},[2913],[11,2914,2915,2916,2919,2920,2922,2923,2925],{},"judgment of the Church and according to her outward appearance, no person is called religious, nor is any brotherhood or fellowship called highly religious in the Church’s sense, except those who have taken on these things — that is, poverty as against private property, chastity, and obedience. And the Church calls religious, properly according to her judgment, only those who bind themselves to this perfection by a solemnity — that is, with public profession before the people and in obedience under a rule. Nevertheless it is possible that a fellowship may keep these things better among themselves before God than people sometimes do who are bound by statute and outward status in cloisters, as one says concerning the fall of many religious persons and the fall of cloisters; many people may be perfect who are not outwardly in the Church in the state of perfection. So Thomas teaches in the aforementioned book, in question 184, article 4. As Christ says in chapter 31 [",[15,2917,2918],{},"recte"," 21] of Matthew concerning the father who said to his two sons that they should go into his vineyard: the one said that he would go in, and he did not go in; and the other said that he would not go in, and he did go in [Matthew 21:28–31]. Thus the Church does not call any people religious, properly speaking with respect to the outward Church, except those who have vowed poverty, chastity, and obedience according to an approved rule. So Thomas and the doctors generally speak of religious persons, and so the canon law speaks properly of religious persons. And so the third order (19bb) or other orders, which hold private property or are married, are not a ",[15,2921,2781],{}," except in part. Insofar as they share in and possess certain things that belong to the state of religious persons, he says, they are ",[15,2924,2781],{},". And the like may further be said of the state of the beguines, inasmuch as the pope tolerates them. But these have not so much in common with the Church’s bond as does the third order outwardly, since they make no profession and have not been approved by the Church; the Church merely tolerates them. Even so, they often have, or may have, more spirituality in themselves and among themselves according to the judgment of God in true brotherhood or sisterhood than many of those in the third order; and at times they are also poorer and have more fully gone out of their own will",{"title":19,"searchDepth":20,"depth":20,"links":2927},[],"judgment of the Church and according to her outward appearance, no person is called religious, nor is any brotherhood or fellowship called highly religious in the Church’s sense, except those who have taken on these things — that is, poverty as against private property, chastity, and obedience. And the Church calls religious, properly according to her judgment, only those who bind themselves to this perfection by a solemnity — that is, with public profession before the people and in obedience under a rule. Nevertheless it is possible that a fellowship may keep these things better among themselves before God than people sometimes do who are bound by statute and outward status in cloisters, as one says concerning the fall of many religious persons and the fall of cloisters; many people may be perfect who are not outwardly in the Church in the state of perfection. So Thomas teaches in the aforementioned book, in question 184, article 4. As Christ says in chapter 31 [recte 21] of Matthew concerning the father who said to his two sons that they should go into his vineyard: the one said that he would go in, and he did not go in; and the other said that he would not go in, and he did go in [Matthew 21:28–31]. Thus the Church does not call any people religious, properly speaking with respect to the outward Church, except those who have vowed poverty, chastity, and obedience according to an approved rule. So Thomas and the doctors generally speak of religious persons, and so the canon law speaks properly of religious persons. And so the third order (19bb) or other orders, which hold private property or are married, are not a religio except in part. Insofar as they share in and possess certain things that belong to the state of religious persons, he says, they are religio. And the like may further be said of the state of the beguines, inasmuch as the pope tolerates them. But these have not so much in common with the Church’s bond as does the third order outwardly, since they make no profession and have not been approved by the Church; the Church merely tolerates them. Even so, they often have, or may have, more spirituality in themselves and among themselves according to the judgment of God in true brotherhood or sisterhood than many of those in the third order; and at times they are also poorer and have more fully gone out of their own will",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F31",{"description":2928},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F31","cdzsVFqSxnGLzMqMtcM8-kYeg9L8Ue0Sss4uybEl_Rw",{"id":2935,"title":2249,"body":2936,"description":2989,"extension":24,"meta":2990,"navigation":29,"page":2249,"path":2991,"pdf_page":2259,"reading":25,"seo":2992,"sortable_pagination_id":2259,"stem":2993,"__hash__":2994},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F32.md",{"type":8,"value":2937,"toc":2987},[2938],[11,2939,2940,2941,2944,2945,2947,2948,2950,2951,2953,2954,2956,2957,2960,2961,2964,2965,2968,2969,2972,2973,2975,2976,2979,2980,2979,2983,2986],{},"before God than such fallen religious persons in cloisters. For as the ",[15,2942,2943],{},"Horologium of Eternal Wisdom"," says: there one finds it a great wonder, that in many cloisters where outwardly in their habits and outward things they appear to be human beings and bear spiritual signs, they are inwardly lions and bears and beasts. And therefore it is open simony before the Church to buy entrance into cloisters, or also entrance into the third order; and it is also simony in the heart to buy entrance into any other fellowship or brotherhood where good people live together before God according to the virtue that is called ",[15,2946,2781],{},". One must not establish any new perfect ",[15,2949,2781],{}," — that is, no new rule — without leave of the pope; but that two, three, or four or more should live together according to some approved rule, or in part according to it, or according to the rule of all rules, that is, according to the holy blessed Gospel, that is not forbidden, in my view. And if it were that people lived thus in brotherly fellowship according to the Gospel in the virtue that is called ",[15,2952,2781],{}," — whether the pope did not know of it, or whether the pope knew of it and tolerated it, or whether he knew of it and confirmed it — to receive anyone into it for money is open simony before God in conscience. This community is spiritual, and many times more spiritual than such as ought to live according to rules and do not live according to the rule, of whom there are now many. My (20a) belief is that the Church ought to judge this as simony, were it to come to judgment, in those states which she has approved and confirmed, as in entrance to the third order; but what they should do outwardly in judgment concerning entrance into the state of the beguines, of that I will not speak, although that they commit simony in conscience seems to me to be evident. And to understand this word ",[15,2955,2781],{},", whence it comes, one may say from Isidore’s ",[15,2958,2959],{},"Etymologies",", and also from St. Augustine, in the third chapter of the tenth book of ",[15,2962,2963],{},"On the City of God"," and in the last chapter of ",[15,2966,2967],{},"On True Religion",", and as Thomas says in the ",[15,2970,2971],{},"Secunda secundae",", that ",[15,2974,2781],{}," or religious people are so called from ",[15,2977,2978],{},"religere"," or ",[15,2981,2982],{},"religare",[15,2984,2985],{},"relegere",": that is, insofar as one again and again reads over and reviews and chooses out the things that are pleasing to God, and turns them over in his heart; or insofar as one chooses again that which he has neglected and lost; or insofar as he again, or anew, or further, binds himself to it. All these interpretations bear upon",{"title":19,"searchDepth":20,"depth":20,"links":2988},[],"before God than such fallen religious persons in cloisters. For as the Horologium of Eternal Wisdom says: there one finds it a great wonder, that in many cloisters where outwardly in their habits and outward things they appear to be human beings and bear spiritual signs, they are inwardly lions and bears and beasts. And therefore it is open simony before the Church to buy entrance into cloisters, or also entrance into the third order; and it is also simony in the heart to buy entrance into any other fellowship or brotherhood where good people live together before God according to the virtue that is called religio. One must not establish any new perfect religio — that is, no new rule — without leave of the pope; but that two, three, or four or more should live together according to some approved rule, or in part according to it, or according to the rule of all rules, that is, according to the holy blessed Gospel, that is not forbidden, in my view. And if it were that people lived thus in brotherly fellowship according to the Gospel in the virtue that is called religio — whether the pope did not know of it, or whether the pope knew of it and tolerated it, or whether he knew of it and confirmed it — to receive anyone into it for money is open simony before God in conscience. This community is spiritual, and many times more spiritual than such as ought to live according to rules and do not live according to the rule, of whom there are now many. My (20a) belief is that the Church ought to judge this as simony, were it to come to judgment, in those states which she has approved and confirmed, as in entrance to the third order; but what they should do outwardly in judgment concerning entrance into the state of the beguines, of that I will not speak, although that they commit simony in conscience seems to me to be evident. And to understand this word religio, whence it comes, one may say from Isidore’s Etymologies, and also from St. Augustine, in the third chapter of the tenth book of On the City of God and in the last chapter of On True Religion, and as Thomas says in the Secunda secundae, that religio or religious people are so called from religere or religare or relegere: that is, insofar as one again and again reads over and reviews and chooses out the things that are pleasing to God, and turns them over in his heart; or insofar as one chooses again that which he has neglected and lost; or insofar as he again, or anew, or further, binds himself to it. All these interpretations bear upon",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F32",{"description":2989},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F32","iulP6xlXFZfW9x_56AMaaGhqcbzphBgDAVmVwJsaLTg",{"id":2996,"title":30,"body":2997,"description":3021,"extension":24,"meta":3022,"navigation":29,"page":30,"path":3023,"pdf_page":33,"reading":25,"seo":3024,"sortable_pagination_id":33,"stem":3025,"__hash__":3026},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F33.md",{"type":8,"value":2998,"toc":3019},[2999],[11,3000,3001,3002,3005,3006,3009,3010,3012,3013,3015,3016,3018],{},"all the meanings in common, for from the interpretation no distinction of things arises. One should draw the names to the things, and not the things to the names. So the worldly law speaks. But the ",[15,3003,3004],{},"Book of Cologne"," would divide the ",[15,3007,3008],{},"religiones"," and the things by their names; nevertheless they all come from the virtue that is called ",[15,3011,2781],{},", as has been written above, and they all have one source in the name, just as all manner of religious persons originally come forth out of one virtue; and on that account ",[15,3014,2781],{}," is an analogical noun. ",[15,3017,28],{}," [And so this is the end of it].",{"title":19,"searchDepth":20,"depth":20,"links":3020},[],"all the meanings in common, for from the interpretation no distinction of things arises. One should draw the names to the things, and not the things to the names. So the worldly law speaks. But the Book of Cologne would divide the religiones and the things by their names; nevertheless they all come from the virtue that is called religio, as has been written above, and they all have one source in the name, just as all manner of religious persons originally come forth out of one virtue; and on that account religio is an analogical noun. Et sic est finis hujus [And so this is the end of it].",{},"\u002Freadings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F33",{"description":3021},"readings\u002Ftranslation\u002Fgroote-simonia-beguttas\u002F33","SanP51aoiZDs91zCJ3izLE61Wzn4Hm94SnI5fYraoVY",1789161139466]