[{"data":1,"prerenderedAt":11641},["ShallowReactive",2],{"reading-humbert-3-books":3,"authors":51,"doc-humbert-3-books":1680,"transcription-cols-humbert-3-books":1742,"translation-cols-humbert-3-books":6564},{"id":4,"title":5,"author":6,"body":7,"description":31,"document":32,"extension":33,"key":34,"meta":35,"navigation":38,"page_end":39,"page_start":40,"path":41,"pdf_page_end":42,"pdf_page_start":43,"section":44,"seo":45,"stem":46,"title_en":47,"translator":48,"year":49,"__hash__":50},"readingsMeta\u002Freadings\u002Fmeta\u002Fhumbert-3-books.md","Libri III Adversus Simoniacos","humbert-of-silva-candida",{"type":8,"value":9,"toc":27},"minimark",[10],[11,12,13,14,18,19,22,23,26],"p",{},"Cardinal Humbert of Silva Candida's ",[15,16,17],"em",{},"Libri tres adversus simoniacos"," (ca. 1058) is the most radical and systematic of the eleventh-century treatises against simony. In three books, Humbert argues that simony is not merely a canonical irregularity but a formal heresy: simoniacal ordinations are utterly invalid, and those ordained by simoniacs must be reordained rather than simply reconciled. The first book surveys the canonical and patristic evidence against simony; the second argues that simoniacal bishops are not true bishops at all but heretics masquerading in ecclesiastical office; the third extends this logic to lay investiture, arguing that the entire system of royal appointment to episcopal and abbatial offices is itself simoniacal. This last argument made the ",[15,20,21],{},"Libri tres"," a foundational text of the Gregorian Reform's most aggressive wing and contributed to the theoretical framework of the Investiture Controversy. Edited by Friedrich Thaner for the MGH ",[15,24,25],{},"Libelli de Lite",", vol. I (1891).",{"title":28,"searchDepth":29,"depth":29,"links":30},"",2,[],"Cardinal Humbert of Silva Candida's Libri tres adversus simoniacos (ca. 1058) is the most radical and systematic of the eleventh-century treatises against simony. In three books, Humbert argues that simony is not merely a canonical irregularity but a formal heresy: simoniacal ordinations are utterly invalid, and those ordained by simoniacs must be reordained rather than simply reconciled. The first book surveys the canonical and patristic evidence against simony; the second argues that simoniacal bishops are not true bishops at all but heretics masquerading in ecclesiastical office; the third extends this logic to lay investiture, arguing that the entire system of royal appointment to episcopal and abbatial offices is itself simoniacal. This last argument made the Libri tres a foundational text of the Gregorian Reform's most aggressive wing and contributed to the theoretical framework of the Investiture Controversy. Edited by Friedrich Thaner for the MGH Libelli de Lite, vol. I (1891).","mgh-ldl-1","md","humbert-3-books",{"start_text":36,"end_text":37},"Humbertus, quem Berengarius Burgundionem dicit","post unam et secundam correptionem devitandos insinuat",true,"253","95","\u002Freadings\u002Fmeta\u002Fhumbert-3-books",267,109,"Humberti Cardinalis Libri III Adversus Simoniacos",{"title":5,"description":31},"readings\u002Fmeta\u002Fhumbert-3-books","Three Books Against the Simoniacs",null,1058,"XPb4ojYs6r-qSGp4-2t_a6HtkYqixMYEiXaPPcmajRk",[52,90,132,169,196,214,234,272,302,338,365,408,453,504,526,550,580,607,640,674,700,731,758,787,814,854,885,909,930,951,985,1011,1032,1067,1087,1117,1138,1159,1180,1213,1242,1272,1302,1327,1357,1376,1412,1437,1462,1490,1519,1546,1576,1605,1625,1651],{"id":53,"title":54,"body":55,"born":78,"description":79,"died":80,"extension":33,"image":81,"key":82,"meta":83,"name":62,"name_en":84,"navigation":38,"path":85,"seo":86,"stem":87,"wikipedia":88,"__hash__":89},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":56,"toc":76},[57],[11,58,59,60,63,64,67,68,71,72,75],{},"Albert the Great (",[15,61,62],{},"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 ",[15,65,66],{},"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 ",[15,69,70],{},"Commentary on the Sentences"," of Peter Lombard, a ",[15,73,74],{},"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":28,"searchDepth":29,"depth":29,"links":77},[],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":79},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":91,"title":92,"body":93,"born":120,"description":121,"died":122,"extension":33,"image":123,"key":124,"meta":125,"name":100,"name_en":126,"navigation":38,"path":127,"seo":128,"stem":129,"wikipedia":130,"__hash__":131},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":94,"toc":118},[95],[11,96,97,98,101,102,105,106,109,110,113,114,117],{},"Alexander of Hales (",[15,99,100],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[15,103,104],{},"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 ",[15,107,108],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[15,111,112],{},"Summa Theologica"," (the ",[15,115,116],{},"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":28,"searchDepth":29,"depth":29,"links":119},[],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":121},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":133,"title":134,"body":135,"born":156,"description":157,"died":158,"extension":33,"image":159,"key":160,"meta":161,"name":162,"name_en":163,"navigation":38,"path":164,"seo":165,"stem":166,"wikipedia":167,"__hash__":168},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":136,"toc":154},[137],[11,138,139,140,143,144,143,147,143,150,153],{},"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 (",[15,141,142],{},"De fide",", ",[15,145,146],{},"De Spiritu Sancto",[15,148,149],{},"De mysteriis",[15,151,152],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":28,"searchDepth":29,"depth":29,"links":155},[],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":157},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":170,"title":171,"body":172,"born":183,"description":184,"died":185,"extension":33,"image":186,"key":187,"meta":188,"name":189,"name_en":190,"navigation":38,"path":191,"seo":192,"stem":193,"wikipedia":194,"__hash__":195},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":173,"toc":181},[174],[11,175,176,177,180],{},"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 ",[15,178,179],{},"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":28,"searchDepth":29,"depth":29,"links":182},[],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":184},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":197,"title":198,"body":199,"born":48,"description":203,"died":48,"extension":33,"image":206,"key":207,"meta":208,"name":209,"name_en":198,"navigation":38,"path":210,"seo":211,"stem":212,"wikipedia":48,"__hash__":213},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":200,"toc":204},[201],[11,202,203],{},"Author unknown.",{"title":28,"searchDepth":29,"depth":29,"links":205},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":203},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":215,"title":216,"body":217,"born":224,"description":221,"died":225,"extension":33,"image":226,"key":227,"meta":228,"name":216,"name_en":216,"navigation":38,"path":229,"seo":230,"stem":231,"wikipedia":232,"__hash__":233},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":218,"toc":222},[219],[11,220,221],{},"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":28,"searchDepth":29,"depth":29,"links":223},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":221},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":235,"title":236,"body":237,"born":260,"description":261,"died":262,"extension":33,"image":263,"key":264,"meta":265,"name":266,"name_en":236,"navigation":38,"path":267,"seo":268,"stem":269,"wikipedia":270,"__hash__":271},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":238,"toc":258},[239],[11,240,241,242,245,246,249,250,253,254,257],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[15,243,244],{},"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 ",[15,247,248],{},"Demonstrations"," (",[15,251,252],{},"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 (",[15,255,256],{},"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":28,"searchDepth":29,"depth":29,"links":259},[],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":261},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":273,"title":274,"body":275,"born":48,"description":290,"died":291,"extension":33,"image":292,"key":293,"meta":294,"name":295,"name_en":296,"navigation":38,"path":297,"seo":298,"stem":299,"wikipedia":300,"__hash__":301},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":276,"toc":288},[277],[11,278,279,280,283,284,287],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[15,281,282],{},"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 ",[15,285,286],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":28,"searchDepth":29,"depth":29,"links":289},[],"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":290},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":303,"title":304,"body":305,"born":325,"description":326,"died":327,"extension":33,"image":328,"key":329,"meta":330,"name":331,"name_en":332,"navigation":38,"path":333,"seo":334,"stem":335,"wikipedia":336,"__hash__":337},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":306,"toc":323},[307],[11,308,309,310,313,314,143,316,143,319,322],{},"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 ",[15,311,312],{},"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 ",[15,315,312],{},[15,317,318],{},"The City of God",[15,320,321],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":28,"searchDepth":29,"depth":29,"links":324},[],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":326},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":339,"title":340,"body":341,"born":352,"description":353,"died":354,"extension":33,"image":355,"key":356,"meta":357,"name":358,"name_en":359,"navigation":38,"path":360,"seo":361,"stem":362,"wikipedia":363,"__hash__":364},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":342,"toc":350},[343],[11,344,345,346,349],{},"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 (",[15,347,348],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":28,"searchDepth":29,"depth":29,"links":351},[],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":353},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":366,"title":367,"body":368,"born":397,"description":398,"died":399,"extension":33,"image":400,"key":401,"meta":402,"name":375,"name_en":367,"navigation":38,"path":403,"seo":404,"stem":405,"wikipedia":406,"__hash__":407},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":369,"toc":395},[370],[11,371,372,373,376,377,380,381,383,384,143,387,390,391,394],{},"Bonaventure of Bagnoregio (",[15,374,375],{},"Bonaventura",", c. 1217–1274), known as the ",[15,378,379],{},"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 ",[15,382,108],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[15,385,386],{},"Itinerarium mentis in Deum",[15,388,389],{},"Breviloquium",", the ",[15,392,393],{},"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":28,"searchDepth":29,"depth":29,"links":396},[],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":398},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":409,"title":410,"body":411,"born":441,"description":442,"died":443,"extension":33,"image":444,"key":445,"meta":446,"name":447,"name_en":447,"navigation":38,"path":448,"seo":449,"stem":450,"wikipedia":451,"__hash__":452},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":412,"toc":439},[413],[11,414,415,416,419,420,423,424,427,428,431,432,435,436,438],{},"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 ",[15,417,418],{},"Vita Nuova",", the philosophical ",[15,421,422],{},"Convivio",", the Latin treatises ",[15,425,426],{},"De vulgari eloquentia"," and ",[15,429,430],{},"Monarchia",", and above all the ",[15,433,434],{},"Commedia",", completed shortly before his death in Ravenna. The ",[15,437,434],{}," 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":28,"searchDepth":29,"depth":29,"links":440},[],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":442},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":454,"title":455,"body":456,"born":441,"description":493,"died":494,"extension":33,"image":495,"key":496,"meta":497,"name":463,"name_en":498,"navigation":38,"path":499,"seo":500,"stem":501,"wikipedia":502,"__hash__":503},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":457,"toc":491},[458],[11,459,460,461,464,465,468,469,471,472,475,476,479,480,483,484,486,487,490],{},"John Duns Scotus (",[15,462,463],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[15,466,467],{},"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 ",[15,470,108],{}," at both universities; his successive lecture courses survive as the ",[15,473,474],{},"Lectura"," (Oxford), the ",[15,477,478],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[15,481,482],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[15,485,478],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[15,488,489],{},"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":28,"searchDepth":29,"depth":29,"links":492},[],"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":493},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":505,"title":506,"body":507,"born":514,"description":511,"died":515,"extension":33,"image":516,"key":517,"meta":518,"name":519,"name_en":520,"navigation":38,"path":521,"seo":522,"stem":523,"wikipedia":524,"__hash__":525},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":508,"toc":512},[509],[11,510,511],{},"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":28,"searchDepth":29,"depth":29,"links":513},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":511},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":527,"title":528,"body":529,"born":540,"description":541,"died":185,"extension":33,"image":542,"key":543,"meta":544,"name":528,"name_en":528,"navigation":38,"path":545,"seo":546,"stem":547,"wikipedia":548,"__hash__":549},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":530,"toc":538},[531],[11,532,533,534,537],{},"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 ",[15,535,536],{},"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":28,"searchDepth":29,"depth":29,"links":539},[],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":541},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":551,"title":552,"body":553,"born":568,"description":569,"died":570,"extension":33,"image":571,"key":572,"meta":573,"name":574,"name_en":552,"navigation":38,"path":575,"seo":576,"stem":577,"wikipedia":578,"__hash__":579},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":554,"toc":566},[555],[11,556,557,558,561,562,565],{},"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 ",[15,559,560],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[15,563,564],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":28,"searchDepth":29,"depth":29,"links":567},[],1340,"Geert Groote (Gerardus Magnus, 1340–1384) was a Dutch preacher, deacon, and reformer of Deventer who, after a worldly youth and university studies at Paris, underwent a religious conversion around 1374 and devoted the rest of his life to the renewal of Christian piety in the IJssel region. Licensed to preach throughout the diocese of Utrecht, he attacked clerical abuses — including simony, concubinage, and the buying of admission to beguine houses — and gathered a community of women in his family home that became the seed of the Sisters of the Common Life; his followers among his student Florens Radewijns and others founded the Brethren of the Common Life shortly after his death. Groote is regarded as the father of the devotio moderna, the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's Imitatio Christi and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",1384,"\u002Fa\u002Fgeert-groote.jpg","geert-groote",{},"Gerardus Magnus","\u002Fauthors\u002Fgeert-groote",{"description":569},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":581,"title":582,"body":583,"born":48,"description":597,"died":48,"extension":33,"image":598,"key":599,"meta":600,"name":601,"name_en":602,"navigation":38,"path":603,"seo":604,"stem":605,"wikipedia":48,"__hash__":606},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":584,"toc":595},[585],[11,586,587,588,591,592,594],{},"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 ",[15,589,590],{},"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 ",[15,593,108],{},". 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":28,"searchDepth":29,"depth":29,"links":596},[],"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":597},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":608,"title":609,"body":610,"born":627,"description":628,"died":629,"extension":33,"image":630,"key":631,"meta":632,"name":633,"name_en":634,"navigation":38,"path":635,"seo":636,"stem":637,"wikipedia":638,"__hash__":639},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":611,"toc":625},[612],[11,613,614,615,390,618,621,622,624],{},"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 ",[15,616,617],{},"Liber de edificio Dei",[15,619,620],{},"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 ",[15,623,25],{},", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":28,"searchDepth":29,"depth":29,"links":626},[],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":628},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":641,"title":642,"body":643,"born":662,"description":663,"died":664,"extension":33,"image":665,"key":666,"meta":667,"name":668,"name_en":642,"navigation":38,"path":669,"seo":670,"stem":671,"wikipedia":672,"__hash__":673},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":644,"toc":660},[645],[11,646,647,648,651,652,655,656,659],{},"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 ",[15,649,650],{},"Concordia Discordantium Canonum"," (later called the ",[15,653,654],{},"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 ",[15,657,658],{},"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":28,"searchDepth":29,"depth":29,"links":661},[],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":663},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":675,"title":676,"body":677,"born":688,"description":689,"died":690,"extension":33,"image":691,"key":692,"meta":693,"name":694,"name_en":676,"navigation":38,"path":695,"seo":696,"stem":697,"wikipedia":698,"__hash__":699},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":678,"toc":686},[679],[11,680,681,682,685],{},"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 ",[15,683,684],{},"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":28,"searchDepth":29,"depth":29,"links":687},[],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":689},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":701,"title":702,"body":703,"born":718,"description":719,"died":720,"extension":33,"image":721,"key":722,"meta":723,"name":724,"name_en":725,"navigation":38,"path":726,"seo":727,"stem":728,"wikipedia":729,"__hash__":730},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":704,"toc":716},[705],[11,706,707,708,711,712,715],{},"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 ",[15,709,710],{},"Dictatus papae",", preserved in his ",[15,713,714],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":28,"searchDepth":29,"depth":29,"links":717},[],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":719},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":732,"title":733,"body":734,"born":745,"description":746,"died":747,"extension":33,"image":748,"key":749,"meta":750,"name":751,"name_en":752,"navigation":38,"path":753,"seo":754,"stem":755,"wikipedia":756,"__hash__":757},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":735,"toc":743},[736],[11,737,738,739,742],{},"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 ",[15,740,741],{},"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":28,"searchDepth":29,"depth":29,"links":744},[],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":746},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":759,"title":760,"body":761,"born":776,"description":777,"died":778,"extension":33,"image":779,"key":780,"meta":781,"name":760,"name_en":760,"navigation":38,"path":782,"seo":783,"stem":784,"wikipedia":785,"__hash__":786},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":762,"toc":774},[763],[11,764,765,766,769,770,773],{},"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 ",[15,767,768],{},"A Censure of Simony"," (1624) and ",[15,771,772],{},"For God and the King"," (1636).",{"title":28,"searchDepth":29,"depth":29,"links":775},[],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":777},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":788,"title":789,"body":790,"born":801,"description":802,"died":803,"extension":33,"image":804,"key":805,"meta":806,"name":807,"name_en":808,"navigation":38,"path":809,"seo":810,"stem":811,"wikipedia":812,"__hash__":813},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":791,"toc":799},[792],[11,793,794,795,798],{},"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 ",[15,796,797],{},"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":28,"searchDepth":29,"depth":29,"links":800},[],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":802},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":815,"title":816,"body":817,"born":78,"description":842,"died":843,"extension":33,"image":844,"key":845,"meta":846,"name":847,"name_en":848,"navigation":38,"path":849,"seo":850,"stem":851,"wikipedia":852,"__hash__":853},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":818,"toc":840},[819],[11,820,821,822,824,825,828,829,831,832,835,836,839],{},"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 ",[15,823,590],{}," on the titles of the Decretals of Gregory IX (later called the ",[15,826,827],{},"Summa aurea",") and the ",[15,830,474],{}," (or ",[15,833,834],{},"Commentaria",") on the same Decretals — synthesised the ",[15,837,838],{},"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":28,"searchDepth":29,"depth":29,"links":841},[],"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":842},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":855,"title":856,"body":857,"born":48,"description":875,"died":48,"extension":33,"image":876,"key":877,"meta":878,"name":879,"name_en":880,"navigation":38,"path":881,"seo":882,"stem":883,"wikipedia":48,"__hash__":884},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":858,"toc":873},[859],[11,860,861,862,865,866,868,869,872],{},"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 ",[15,863,864],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[15,867,654],{},", 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 ",[15,870,871],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":28,"searchDepth":29,"depth":29,"links":874},[],"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":875},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":886,"title":887,"body":888,"born":718,"description":898,"died":899,"extension":33,"image":900,"key":6,"meta":901,"name":902,"name_en":903,"navigation":38,"path":904,"seo":905,"stem":906,"wikipedia":907,"__hash__":908},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":889,"toc":896},[890],[11,891,892,893,895],{},"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 ",[15,894,17],{}," (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":28,"searchDepth":29,"depth":29,"links":897},[],"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",{},"Humbertus Silvae Candidae Episcopus","Humbert of Silva Candida","\u002Fauthors\u002Fhumbert-of-silva-candida",{"description":898},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":910,"title":911,"body":912,"born":919,"description":916,"died":920,"extension":33,"image":921,"key":922,"meta":923,"name":924,"name_en":911,"navigation":38,"path":925,"seo":926,"stem":927,"wikipedia":928,"__hash__":929},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":913,"toc":917},[914],[11,915,916],{},"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":28,"searchDepth":29,"depth":29,"links":918},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":916},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":931,"title":932,"body":933,"born":940,"description":937,"died":941,"extension":33,"image":942,"key":943,"meta":944,"name":945,"name_en":932,"navigation":38,"path":946,"seo":947,"stem":948,"wikipedia":949,"__hash__":950},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":934,"toc":938},[935],[11,936,937],{},"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":28,"searchDepth":29,"depth":29,"links":939},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":937},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":952,"title":953,"body":954,"born":975,"description":976,"died":122,"extension":33,"image":206,"key":977,"meta":978,"name":979,"name_en":953,"navigation":38,"path":980,"seo":981,"stem":982,"wikipedia":983,"__hash__":984},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":955,"toc":973},[956],[11,957,958,959,962,963,965,966,969,970,972],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[15,960,961],{},"Apparatus"," on Gratian's ",[15,964,654],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[15,967,968],{},"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 ",[15,971,658],{}," through the early modern period.",{"title":28,"searchDepth":29,"depth":29,"links":974},[],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":976},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":986,"title":987,"body":988,"born":999,"description":1000,"died":1001,"extension":33,"image":1002,"key":1003,"meta":1004,"name":1005,"name_en":987,"navigation":38,"path":1006,"seo":1007,"stem":1008,"wikipedia":1009,"__hash__":1010},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":989,"toc":997},[990],[11,991,992,993,996],{},"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 ",[15,994,995],{},"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":28,"searchDepth":29,"depth":29,"links":998},[],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":1000},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1012,"title":1013,"body":1014,"born":1021,"description":1018,"died":1022,"extension":33,"image":1023,"key":1024,"meta":1025,"name":1026,"name_en":1013,"navigation":38,"path":1027,"seo":1028,"stem":1029,"wikipedia":1030,"__hash__":1031},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1015,"toc":1019},[1016],[11,1017,1018],{},"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":28,"searchDepth":29,"depth":29,"links":1020},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1018},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1033,"title":1034,"body":1035,"born":1054,"description":1055,"died":1056,"extension":33,"image":1057,"key":1058,"meta":1059,"name":1060,"name_en":1061,"navigation":38,"path":1062,"seo":1063,"stem":1064,"wikipedia":1065,"__hash__":1066},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1036,"toc":1052},[1037],[11,1038,1039,1040,1043,1044,1047,1048,1051],{},"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 ",[15,1041,1042],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[15,1045,1046],{},"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 ",[15,1049,1050],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":28,"searchDepth":29,"depth":29,"links":1053},[],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":1055},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1068,"title":1069,"body":1070,"born":1077,"description":1074,"died":570,"extension":33,"image":1078,"key":1079,"meta":1080,"name":1081,"name_en":1069,"navigation":38,"path":1082,"seo":1083,"stem":1084,"wikipedia":1085,"__hash__":1086},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1071,"toc":1075},[1072],[11,1073,1074],{},"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":28,"searchDepth":29,"depth":29,"links":1076},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1074},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1088,"title":1089,"body":1090,"born":1105,"description":1106,"died":1107,"extension":33,"image":1108,"key":1109,"meta":1110,"name":1111,"name_en":1089,"navigation":38,"path":1112,"seo":1113,"stem":1114,"wikipedia":1115,"__hash__":1116},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1091,"toc":1103},[1092],[11,1093,1094,1095,1098,1099,1102],{},"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 ",[15,1096,1097],{},"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 (",[15,1100,1101],{},"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":28,"searchDepth":29,"depth":29,"links":1104},[],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":1106},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1118,"title":1119,"body":1120,"born":1127,"description":1124,"died":1128,"extension":33,"image":206,"key":1129,"meta":1130,"name":1131,"name_en":1132,"navigation":38,"path":1133,"seo":1134,"stem":1135,"wikipedia":1136,"__hash__":1137},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1121,"toc":1125},[1122],[11,1123,1124],{},"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":28,"searchDepth":29,"depth":29,"links":1126},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1124},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1139,"title":1140,"body":1141,"born":514,"description":1145,"died":1148,"extension":33,"image":1149,"key":1150,"meta":1151,"name":1152,"name_en":1153,"navigation":38,"path":1154,"seo":1155,"stem":1156,"wikipedia":1157,"__hash__":1158},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1142,"toc":1146},[1143],[11,1144,1145],{},"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":28,"searchDepth":29,"depth":29,"links":1147},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1145},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1160,"title":1161,"body":1162,"born":1169,"description":1166,"died":1170,"extension":33,"image":1171,"key":1172,"meta":1173,"name":1174,"name_en":1161,"navigation":38,"path":1175,"seo":1176,"stem":1177,"wikipedia":1178,"__hash__":1179},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1163,"toc":1167},[1164],[11,1165,1166],{},"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":28,"searchDepth":29,"depth":29,"links":1168},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1166},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1181,"title":1182,"body":1183,"born":78,"description":1202,"died":843,"extension":33,"image":1203,"key":1204,"meta":1205,"name":1206,"name_en":1207,"navigation":38,"path":1208,"seo":1209,"stem":1210,"wikipedia":1211,"__hash__":1212},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1184,"toc":1200},[1185],[11,1186,1187,1188,1191,1192,1195,1196,1199],{},"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 ",[15,1189,1190],{},"Summa de Virtutibus"," and the ",[15,1193,1194],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[15,1197,1198],{},"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":28,"searchDepth":29,"depth":29,"links":1201},[],"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":1202},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1214,"title":1215,"body":1216,"born":80,"description":1231,"died":1232,"extension":33,"image":1233,"key":1234,"meta":1235,"name":1236,"name_en":1215,"navigation":38,"path":1237,"seo":1238,"stem":1239,"wikipedia":1240,"__hash__":1241},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1217,"toc":1229},[1218],[11,1219,1220,1221,1224,1225,1228],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[15,1222,1223],{},"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 ",[15,1226,1227],{},"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":28,"searchDepth":29,"depth":29,"links":1230},[],"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":1231},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1243,"title":1244,"body":1245,"born":1260,"description":1261,"died":1262,"extension":33,"image":1263,"key":1264,"meta":1265,"name":1266,"name_en":1244,"navigation":38,"path":1267,"seo":1268,"stem":1269,"wikipedia":1270,"__hash__":1271},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1246,"toc":1258},[1247],[11,1248,1249,1250,1253,1254,1257],{},"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 ",[15,1251,1252],{},"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 ",[15,1255,1256],{},"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":28,"searchDepth":29,"depth":29,"links":1259},[],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":1261},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1273,"title":1274,"body":1275,"born":1290,"description":1291,"died":1292,"extension":33,"image":1293,"key":1294,"meta":1295,"name":1296,"name_en":1274,"navigation":38,"path":1297,"seo":1298,"stem":1299,"wikipedia":1300,"__hash__":1301},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1276,"toc":1288},[1277],[11,1278,1279,1280,1283,1284,1287],{},"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 ",[15,1281,1282],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[15,1285,1286],{},"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":28,"searchDepth":29,"depth":29,"links":1289},[],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":1291},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1303,"title":1304,"body":1305,"born":1316,"description":1317,"died":664,"extension":33,"image":1318,"key":1319,"meta":1320,"name":1321,"name_en":1304,"navigation":38,"path":1322,"seo":1323,"stem":1324,"wikipedia":1325,"__hash__":1326},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1306,"toc":1314},[1307],[11,1308,1309,1310,1313],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[15,1311,1312],{},"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":28,"searchDepth":29,"depth":29,"links":1315},[],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":1317},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1328,"title":1329,"body":1330,"born":1345,"description":1346,"died":1347,"extension":33,"image":1348,"key":1349,"meta":1350,"name":1351,"name_en":1351,"navigation":38,"path":1352,"seo":1353,"stem":1354,"wikipedia":1355,"__hash__":1356},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1331,"toc":1343},[1332],[11,1333,1334,1335,1338,1339,1342],{},"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 ",[15,1336,1337],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[15,1340,1341],{},"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":28,"searchDepth":29,"depth":29,"links":1344},[],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":1346},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1358,"title":1359,"body":1360,"born":1367,"description":1364,"died":1368,"extension":33,"image":1369,"key":1370,"meta":1371,"name":1359,"name_en":1359,"navigation":38,"path":1372,"seo":1373,"stem":1374,"wikipedia":48,"__hash__":1375},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1361,"toc":1365},[1362],[11,1363,1364],{},"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":28,"searchDepth":29,"depth":29,"links":1366},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1364},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1377,"title":1378,"body":1379,"born":1400,"description":1401,"died":514,"extension":33,"image":1402,"key":1403,"meta":1404,"name":1405,"name_en":1406,"navigation":38,"path":1407,"seo":1408,"stem":1409,"wikipedia":1410,"__hash__":1411},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1380,"toc":1398},[1381],[11,1382,1383,1384,249,1387,1390,1391,1393,1394,1397],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[15,1385,1386],{},"Decretales Gregorii IX",[15,1388,1389],{},"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 ",[15,1392,654],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[15,1395,1396],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":28,"searchDepth":29,"depth":29,"links":1399},[],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":1401},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1413,"title":1414,"body":1415,"born":1425,"description":1426,"died":494,"extension":33,"image":1427,"key":1428,"meta":1429,"name":1430,"name_en":1431,"navigation":38,"path":1432,"seo":1433,"stem":1434,"wikipedia":1435,"__hash__":1436},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1416,"toc":1423},[1417],[11,1418,1419,1420,1422],{},"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 ",[15,1421,108],{},", 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":28,"searchDepth":29,"depth":29,"links":1424},[],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":1426},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1438,"title":1439,"body":1440,"born":664,"description":1450,"died":1451,"extension":33,"image":1452,"key":1453,"meta":1454,"name":1455,"name_en":1456,"navigation":38,"path":1457,"seo":1458,"stem":1459,"wikipedia":1460,"__hash__":1461},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1441,"toc":1448},[1442],[11,1443,1444,1445,1447],{},"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 ",[15,1446,590],{}," (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":28,"searchDepth":29,"depth":29,"links":1449},[],"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":1450},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1463,"title":1464,"body":1465,"born":1479,"description":1480,"died":399,"extension":33,"image":1481,"key":1482,"meta":1483,"name":1484,"name_en":1464,"navigation":38,"path":1485,"seo":1486,"stem":1487,"wikipedia":1488,"__hash__":1489},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1466,"toc":1477},[1467],[11,1468,1469,1470,1473,1474,1476],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[15,1471,1472],{},"Doctor Angelicus",". His ",[15,1475,74],{}," 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":28,"searchDepth":29,"depth":29,"links":1478},[],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":1480},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1491,"title":1492,"body":1493,"born":514,"description":1507,"died":1508,"extension":33,"image":1509,"key":1510,"meta":1511,"name":1512,"name_en":1513,"navigation":38,"path":1514,"seo":1515,"stem":1516,"wikipedia":1517,"__hash__":1518},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1494,"toc":1505},[1495],[11,1496,1497,1498,1501,1502,1504],{},"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 ",[15,1499,1500],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[15,1503,108],{}," 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":28,"searchDepth":29,"depth":29,"links":1506},[],"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":1507},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1520,"title":1521,"body":1522,"born":1533,"description":1534,"died":1535,"extension":33,"image":1536,"key":1537,"meta":1538,"name":1539,"name_en":1540,"navigation":38,"path":1541,"seo":1542,"stem":1543,"wikipedia":1544,"__hash__":1545},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1523,"toc":1531},[1524],[11,1525,1526,1527,1530],{},"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 ",[15,1528,1529],{},"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":28,"searchDepth":29,"depth":29,"links":1532},[],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":1534},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1547,"title":1548,"body":1549,"born":1564,"description":1565,"died":1566,"extension":33,"image":1567,"key":1568,"meta":1569,"name":1570,"name_en":1548,"navigation":38,"path":1571,"seo":1572,"stem":1573,"wikipedia":1574,"__hash__":1575},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1550,"toc":1562},[1551],[11,1552,1553,1554,1557,1558,1561],{},"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 ",[15,1555,1556],{},"Medulla Theologica"," (1627) and ",[15,1559,1560],{},"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":28,"searchDepth":29,"depth":29,"links":1563},[],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":1565},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1577,"title":1578,"body":1579,"born":1592,"description":1593,"died":1594,"extension":33,"image":1595,"key":1596,"meta":1597,"name":1598,"name_en":1599,"navigation":38,"path":1600,"seo":1601,"stem":1602,"wikipedia":1603,"__hash__":1604},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1580,"toc":1590},[1581],[11,1582,1583,1584,1586,1587,1589],{},"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 ",[15,1585,827],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[15,1588,108],{}," 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":28,"searchDepth":29,"depth":29,"links":1591},[],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":1593},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1606,"title":1607,"body":1608,"born":1615,"description":1612,"died":1616,"extension":33,"image":1617,"key":1618,"meta":1619,"name":1607,"name_en":1607,"navigation":38,"path":1620,"seo":1621,"stem":1622,"wikipedia":1623,"__hash__":1624},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1609,"toc":1613},[1610],[11,1611,1612],{},"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":28,"searchDepth":29,"depth":29,"links":1614},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1612},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1626,"title":1627,"body":1628,"born":78,"description":1639,"died":1640,"extension":33,"image":1641,"key":1642,"meta":1643,"name":1644,"name_en":1645,"navigation":38,"path":1646,"seo":1647,"stem":1648,"wikipedia":1649,"__hash__":1650},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1629,"toc":1637},[1630],[11,1631,1632,1633,1636],{},"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 ",[15,1634,1635],{},"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":28,"searchDepth":29,"depth":29,"links":1638},[],"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":1639},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1652,"title":1653,"body":1654,"born":1669,"description":1670,"died":1671,"extension":33,"image":1672,"key":1673,"meta":1674,"name":1653,"name_en":1653,"navigation":38,"path":1675,"seo":1676,"stem":1677,"wikipedia":1678,"__hash__":1679},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1655,"toc":1667},[1656],[11,1657,1658,1659,1662,1663,1666],{},"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 ",[15,1660,1661],{},"The Obedience of a Christian Man"," (1528) and ",[15,1664,1665],{},"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":28,"searchDepth":29,"depth":29,"links":1668},[],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":1670},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1681,"title":1682,"authors":1683,"body":1684,"cover":1714,"description":1715,"document":1716,"editors":48,"extension":33,"filesize":1717,"key":32,"language":1718,"meta":1719,"navigation":38,"ocr_model":1720,"pages":1721,"pagination_starts":1722,"path":1734,"seo":1735,"stem":1736,"title_en":1737,"typeface":1738,"url":1739,"year":1740,"__hash__":1741},"documentsMeta\u002Fdocuments\u002Fmgh-ldl-1.md","Libelli de Lite Imperatorvm et Pontificvm Saecvlis XI. et XII. Conscripti, Tomus I",[749,1294,6],{"type":8,"value":1685,"toc":1712},[1686],[11,1687,1688,1689,1692,1693,1696,1697,427,1700,1703,1704,1707,1708,1711],{},"The ",[15,1690,1691],{},"Libelli de Lite Imperatorvm et Pontificvm"," (Tomus I) is the first volume of the Monumenta Germaniae Historica's critical edition of polemical tracts written during the investiture controversy of the eleventh and twelfth centuries. Edited by E. Dümmler, F. Thaner, L. de Heinemann, and K. Francke, and first published in Hannover in 1891, it collects nine works directed at the conflict between imperial and papal authority: Wido of Ferrara's letter on simony, the anonymous ",[15,1694,1695],{},"De ordinando pontifice",", Peter Damian's ",[15,1698,1699],{},"Liber gratissimus",[15,1701,1702],{},"Disceptatio synodalis",", Cardinal Humbert of Silva Candida's ",[15,1705,1706],{},"Libri III adversus simoniacos"," (pp. 95–253), the Pseudo-Udalric letter on clerical celibacy, Gebhard of Salzburg's letter to Bishop Hermann of Metz, the letter of Wenric of Trier, and Manegold of Lautenbach's ",[15,1709,1710],{},"Ad Gebehardum liber",". The volume also includes an index of sources and authorities cited throughout.",{"title":28,"searchDepth":29,"depth":29,"links":1713},[],"\u002Fd\u002Fmgh-ldl-1\u002Fcover.jpg","The Libelli de Lite Imperatorvm et Pontificvm (Tomus I) is the first volume of the Monumenta Germaniae Historica's critical edition of polemical tracts written during the investiture controversy of the eleventh and twelfth centuries. Edited by E. Dümmler, F. Thaner, L. de Heinemann, and K. Francke, and first published in Hannover in 1891, it collects nine works directed at the conflict between imperial and papal authority: Wido of Ferrara's letter on simony, the anonymous De ordinando pontifice, Peter Damian's Liber gratissimus and Disceptatio synodalis, Cardinal Humbert of Silva Candida's Libri III adversus simoniacos (pp. 95–253), the Pseudo-Udalric letter on clerical celibacy, Gebhard of Salzburg's letter to Bishop Hermann of Metz, the letter of Wenric of Trier, and Manegold of Lautenbach's Ad Gebehardum liber. The volume also includes an index of sources and authorities cited throughout.","\u002Fd\u002Fmgh-ldl-1.pdf","55MB","latin",{},"10.5281\u002Fzenodo.11113737",690,[1723,1728,1731],{"pdf_page":1724,"printed_page":1725,"numeral_type":1726,"pagination":1727},15,1,"arabic","page",{"pdf_page":1729,"printed_page":1730,"numeral_type":1726,"pagination":1727},278,263,{"pdf_page":1732,"printed_page":1733,"numeral_type":1726,"pagination":1727},319,302,"\u002Fdocuments\u002Fmgh-ldl-1",{"title":1682,"description":1715},"documents\u002Fmgh-ldl-1","Pamphlets on the Controversy Between Emperors and Popes in the 11th and 12th Centuries, Volume I","roman","https:\u002F\u002Farchive.org\u002Fdetails\u002Fmonumentagermani0001unse",1891,"96oBFmdaLWTu7XbA25YVk52m1Ic9QZgSrX7PXWG6DGU",[1743,1777,1793,1821,1852,1874,1914,1930,1949,2065,2101,2125,2149,2165,2189,2213,2247,2263,2296,2320,2348,2378,2419,2502,2555,2599,2623,2657,2699,2718,2748,2764,2806,2822,2852,2868,2919,2973,2995,3025,3061,3083,3205,3375,3391,3407,3438,3469,3485,3515,3543,3571,3599,3615,3643,3673,3701,3726,3757,3784,3809,3843,3859,3887,3915,3946,3962,3993,4009,4037,4065,4095,4111,4141,4169,4199,4226,4242,4272,4291,4321,4354,4370,4386,4416,4446,4473,4503,4533,4566,4596,4626,4642,4671,4701,4731,4775,4805,4835,4865,4899,4926,5020,5114,5154,5182,5210,5238,5254,5279,5295,5320,5354,5370,5395,5411,5439,5464,5492,5514,5542,5570,5595,5611,5639,5667,5695,5723,5739,5767,5783,5808,5836,5867,5897,5925,5947,5975,6003,6031,6047,6069,6097,6137,6165,6193,6218,6261,6280,6308,6336,6376,6401,6426,6454,6469,6497,6525,6550],{"id":1744,"title":1745,"body":1746,"description":1754,"extension":33,"meta":1772,"navigation":38,"page":40,"path":1773,"pdf_page":43,"reading":34,"seo":1774,"sortable_pagination_id":43,"stem":1775,"__hash__":1776},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F95.md","HUMBERTI CARDINALIS LIBRI III. ADVERSUS SIMONIACOS.",{"type":8,"value":1747,"toc":1770},[1748,1752,1755,1758,1761,1764,1767],[1749,1750,1745],"h1",{"id":1751},"humberti-cardinalis-libri-iii-adversus-simoniacos",[11,1753,1754],{},"EDIDIT",[11,1756,1757],{},"FRIDERICUS THANER.",[11,1759,1760],{},"Humbertus, quem Berengarius Burgundionem dicit, iam puer Mediano monasterio in Lotharingia sito oblatus est, ubi tunc nova studia congregationis Cluniacensis accepta erant, in quo litterarum studio adeo diligenter incubuit, ut decus istius coenobii Tullensis haberetur ac Brunoni episcopo dioecesano dilectissimus evaderet.",[11,1762,1763],{},"Qui cum ab imperatore Heinrico III. a. 1048. summus pontifex designatus esset, illum ad amplos honores ecclesiasticos promoturus protinus secum Romam duxit.",[11,1765,1766],{},"Paulo postquam archiepiscopus Siciliae ordinatus est, a. 1051. episcopus cardinalis Silvae-candidae promotus gravi munere legationis functus est. Ex quo tempore Humbertus plurimum cum papa fuit; ita ut Othloh aequalis eius recte dicere potuerit: Beati Leonis nuperrimo papae comes iugis consiliariusque acceptissimus extitit. Per eundem ac Fridericum tunc cancellarium Desiderius monachus, qui postea Victor III. papa, cum Humberto amicitia iam coniunctissimus esset, Leoni IX. notus ac familiaris factus est.",[11,1768,1769],{},"Inter maxima vero negotia eius legatio Constantinopolitana a. 1054. numeranda",{"title":28,"searchDepth":29,"depth":29,"links":1771},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F95",{"title":1745,"description":1754},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F95","lpFtSCKOPJZsmIoghgzVrqVMOCgPLSqpDLZ-Jbtgn0U",{"id":1778,"title":1779,"body":1780,"description":1784,"extension":33,"meta":1787,"navigation":38,"page":1779,"path":1788,"pdf_page":1789,"reading":34,"seo":1790,"sortable_pagination_id":1789,"stem":1791,"__hash__":1792},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F96.md","96",{"type":8,"value":1781,"toc":1785},[1782],[11,1783,1784],{},"est. Cum enim a. 1053. Trani degeret, literae, quas Leo archiepiscopus Achridanus in contumeliam Latinorum ad Iohannem episcopum Tranensem dederat, Humberto traditae sunt, qui eas studio suo in Latinum sermonem versas papae detulit. Quam ob rem Leo IX. Humbertum, Petrum archiepiscopum Amalphitanum et Fridericum cancellarium Constantinopolim delegavit. Mense Ianuario a. 1054. legati per Montem Casinum Constantinopolim iter ingressi, hanc urbem 24. die Iunii assecuti sunt. Illuc cum advenisset, Humbertus responsionem adversus Michaelem Caerularium patriarcham instar dialogi a se compositam edidit, licet ipse Leo papa libellum ad refutandos errores Graecorum scripsisset. Hanc legationem haud prospere evenisse notum est, cum tantum abesset, ut legati, quorum princeps Humbertus erat, ecclesia Graeca cum Latina reconciliata imperatoris Constantini auxilium contra Normannos impetrarent, ut patriarcham eiusque sectatores 16. die Iulii excommunicarent, cuius partibus nihilo secius postea ipse imperator accessit. Apud Victorem II, qui Leoni IX. successit, Humberti auctoritas non minus valebat. Sub eo quippe alteram gravem legationem gessit. Anno 1057. videlicet tamquam apostolicae sedis legatus de electione abbatis Petri de Monte Casino, quam papa aegre ferebat, inquisitionem fecit. Casu quodam secundo usus die 23. Maii a. 1057. evicit, ut Fridericus cancellarius, quem novis consiliis apostolicae sedis initiatum sciebat, novus abbas eligeretur. Unde papa mortuo 28. die Iulii Fridericus primo loco Humbertum successorem commendavit. At Fridericus ipse papa electus est atque, qua erant familiaritate pluribus annis inter se coniuncti, mirum non est Humbertum, qui tunc bibliothecarius apostolicae sedis promotus erat, ut ex bullis per manum eius datis constat, cum Stephano IX. papa versatum esse. Tempore quo papa mortuus est Florentiae affuisse narratur. Anno 1058, 19. die Aprilis voluntati pontificis defuncti obsecutus tradidit Desiderio obedientiam abbatiae Montis Casinensis. Itaque haec amplissima abbatia denuo intercedente Humberto abbatem reformandae disciplinae studiosum consecuta in dies propius consiliis apostolicae sedis accedebat, cuius praesides universam ecclesiam una reformatione corrigere nitebantur. Cum Humbertus a. 1058. iterum Florentiae degeret, non est dubium, quin electioni Nicolai papae II, quam Hildebrandus rexit, interfuerit. Quam arta consuetudine Humbertus bibliothecarius cum hoc quoque pontifice coniunctus fuerit, ex verbis Petri Damiani patet, qui eum atque episcopum Bonifacium cardinalem Albanensem oculos papae Nicolai acutissimos et perspicaces appellavit.",{"title":28,"searchDepth":29,"depth":29,"links":1786},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F96",110,{"description":1784},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F96","F44SKs2Ty2HcaEG5b9bsxglWWylxLKh-Gwhot6cGzEc",{"id":1794,"title":1795,"body":1796,"description":1800,"extension":33,"meta":1815,"navigation":38,"page":1795,"path":1816,"pdf_page":1817,"reading":34,"seo":1818,"sortable_pagination_id":1817,"stem":1819,"__hash__":1820},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F97.md","97",{"type":8,"value":1797,"toc":1813},[1798,1801,1804,1807,1810],[11,1799,1800],{},"Implacabilis Berengario fuit adversarius iussuque papae composuit confessionem, cui Berengarius subscribendo in synodo paschali Romana a. 1059. se subiicere coactus est. In eadem synodo Humbertus decreto Nicolai II. de electione summi pontificis subscripsit. Ultimam bullam ab Humberto 30. die Aprilis 1061. datam esse novimus. Si Iohanni de Bayono fidem habemus, Humbertus iam 5. die Maii 1061. Romae diem obiit et corpus eius a papa honestae sepulturae traditum est.",[11,1802,1803],{},"Humbertus aestimatione scriptorum medii aevi etiam aequalium celebratus est. Wibertus praedicat ingenii claritatem, Lanfrancus scientiam eius tam divinarum quam saecularium literarum, hic pariter ac Richerus praeter alias virtutes humilitatem Humberti laudant. Cum quibus concinit, quod Othloh de humilitate eius narrat nec non loci duo in Humberti libello adversus simoniacos huc referri possunt, quippe cum humilitas putetur, quod pro tenuioribus et pauperibus contra dominos et principes verba fecit, et quod bonos pastores l. III, c. 35. illos rectores ecclesiae dicit, qui simplici victu et vestitu contenti ab ovibus non exigunt nisi quibus rebus indigent, ne nuditate deficiant.",[11,1805,1806],{},"Si Humberti philosophiam spectas, aliquot locis libelli contra simoniacos sequi ille opiniones et dicta Iohannis Scoti Erigenae deprehenditur. Cuius rei aliqua ponere placet exempla. Humb. II, 41: interior hominis pars quae est ratio; Ioh. Scot. de divisione naturae II, 31 (Migne, Patr. Lat. CXXII) interior nostra natura, hoc est rationabilis anima. Humb. III, 2, quo loco de accidentibus sermo fit, quae tam subiectum contineant, quam ab eo contineantur; cf. Ioh. Scot. I, 24. 34. 37. 39. Dein Humb. l. c., in arbore vendenda magis quantitatem et qualitatem arboris per se invisibiles vendi, quam per formas sensibus subiectam materiam; Ioh. Scot. III, 14: ratiocinabilius dici materiam informem in coloribus ac formis quam formas atque colores in materia sensibiliter apparere (cf. etiam I, 56). — Humb. III, 24, ubi mensura, numerus, pondus omnibus creaturis communia dicuntur cf. Ioh. Scot. II, 28. III, 11; porro Humbertus l. c. illa, ait, tria licet omnibus pariter insint creaturis, tamen unum quoddam efficere. Cf. hinc Ioh. Scot. III, 14: quantitates et qualitates in unum coeuntes informem materiam efficere. Verbum periochae Humbert. III, 42. occurrit in opere Ioh. Scoti I, 25.",[11,1808,1809],{},"Monas, qua nititur Scoti ratio et ars, Humberto quoque maximi est momenti monadem l. III, c. 24. vocanti principium subsistendi, diadem desistendi initium. Denique Ioh. Scotus II, 31. patrum vestigiis inhaerens trinitatis imaginem in sola anima rationabili videt; immo secundum Humbertum l. c. trinitas incorruptibilis in singulis quibusque creaturis, quibus illa tria, i. e. mensura, numerus, pondus insunt, aut unus spiritus aut unum corpus dicitur et habetur.",[11,1811,1812],{},"Ut brevi dicam, Humbertus in his maxime cum Iohanne Scoto consentit, quibus iste realismum neoplatonicum docet, unde mirum non est, quod ille quoque Dionysium Areo-",{"title":28,"searchDepth":29,"depth":29,"links":1814},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F97",111,{"description":1800},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F97","mug2wdWAo_pRkIabq3OcG6JO-1vOluYLah8MG1Q3bbY",{"id":1822,"title":1823,"body":1824,"description":1828,"extension":33,"meta":1846,"navigation":38,"page":1823,"path":1847,"pdf_page":1848,"reading":34,"seo":1849,"sortable_pagination_id":1848,"stem":1850,"__hash__":1851},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F98.md","98",{"type":8,"value":1825,"toc":1844},[1826,1829,1832,1835,1838,1841],[11,1827,1828],{},"pagitam veneratur (III, 3 i. f.). Quod autem Humbertus nihilo secius nomen Iohannis Scoti tacuit, illum non movebit, qui, quam arte doctrina Scoti cum Berengarii haeresi coniuncta fuerit, meminerit.",[11,1830,1831],{},"Quantum auctoritates ecclesiasticas canonesque sciverit disserere longum est; id unum silentio praeterire nolo, quod in tractatu adversus simoniacos l. I, c. 8. canonem 68 (67) apostolorum affert, quamvis et hic et in responsione contra Nicetam (c. 16,) sola 50 capitula recipi, reliqua vero inter apocrypha numerari dicat; textus vero canonis tam a corruptore quam a correctore prolatus a genuino dissentit.",[11,1833,1834],{},"Legum saecularium Humbertus non penitus ignarus fuisse videtur, si quae l. III, c. 5. et 34. ex mundanis legibus affert et c. 23 i. f. de peculio servi considerantur.",[11,1836,1837],{},"Sed Graecam linguam eum calluisse mihi persuasum non est. Quod Wibertus in vita Leonis IX. II, 9 (Watterich, Vitae pont. I, p. 161) calumniam Graeco sermone editam studio Humberti in Latinum translatam esse dicit, mihi probare videtur hanc translationem non ab Humberto ipso, sed ab alio quodam eius studio factam esse; dein Humbertus l. I, c. 8. canonem 68 (67) apostolorum ita allegat, ut eum ex Graeco translatum demum cognovisse putandus sit; quod denique Graeca verba sermoni inseruit e. g.: acyrologia II, 15, gazophilatii 21, synmista 38, plastes idoli 43, apollueen 44: gnatonico officio III, 20. eruditionem suam ostentaturus, ex Latina quoque lingua verba inusitata usurpavit ut sunt: abstemii II, 27, cretata ambitio 35, camyrus III, 6.",[11,1839,1840],{},"Quod postremo ad Humberti opera attinet, carminum mentio fit, quibus adhuc monachus laudes plurium sanctorum celebravit.",[11,1842,1843],{},"Exstant vero dialogus contra Graecos atque refutatio Nicetae Pectorati ab Humberto a. 1054. conscripta. Gravissimum autem eius opus est sine dubio responsio contra simoniacos, quae inter opera, quibus nobis concertatio illa sacerdotii atque imperii de investitura laicali traditur, prima acie procedit. Exstat Florentiae in cod. 34. plutei XIX. bibliothecae Laurentianae. Qui quin idem sit, quem B. Montfaucon, Bibl. bibl. t. I, p. 236. inter codices plutei XIX. Humberti cardinalis sermones continentem indicat, haud dubium est. Aliquae partes nimirum lib. I, c. 10. usque",{"title":28,"searchDepth":29,"depth":29,"links":1845},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F98",112,{"description":1828},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F98","K0HoRKqh17zlrPAlhLLr22O-ml2s_tyUkC050qcnzpc",{"id":1853,"title":1854,"body":1855,"description":1859,"extension":33,"meta":1868,"navigation":38,"page":1854,"path":1869,"pdf_page":1870,"reading":34,"seo":1871,"sortable_pagination_id":1870,"stem":1872,"__hash__":1873},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F99.md","99",{"type":8,"value":1856,"toc":1866},[1857,1860,1863],[11,1858,1859],{},"in finem libri, integer lib. II. et libri III, capp. 16—27. codice chartaceo nr. 12310. traduntur, qui saec. XVII. scriptus Parisiis in bibliotheca publica asservatur. Codicem Laurentianum, quamvis manu aequali distinctis literis fere sine ullis mendis exaratum, tamen archetypum esse non reputo. Dolendum est eum mutilum in cap. 45. libri III, cuius sola rubrica superest deficere, ita ut postrema 9 capitula libri III. desint. Plura deperdita esse verisimile non est.",[11,1861,1862],{},"Opus quidem Humberti ad refutandam assertionem ordines a simoniacis collatos valere elucubratum duabus maxime sententiis nititur, altera theologica: simoniacos scil. haereticos esse, altera, ut ita dicam, politica: possessiones ecclesiarum temporales ordini clericali inseparabiliter annexas esse III, 26. 29. Quae theses tanta auctoritatum rationumque copia tam profuse pertractantur, ut auctor haud raro in eadem argumenta revertatur, quod verbis ut superius similibusve in lib. III, c. 21. 30 (bis). 32. aliisque locis notatis ad oculos demonstratur. Cum igitur vix nova afferre potuerit, eum non facile crediderim plures, quam tres libros, scripsisse. Alius codex nr. 104. in archivio capitulari Hispanae urbis Vich reconditur. In membrana literis saec. XI. vel XII. scriptus est, sed iam in cap. 1. libri II. verbis: Si quis aliter docet et non adquiescit sanis sermonibus domini nostri Iesu Christi et ei qui secundum abrumpitur Humbertus disputationem suam ad confutandum 'spinosum' (lib. I, c. 7) condidit; quod nomen proprium esse E. Martène, qui prius tractatum edidit, putabat, sed erravit; nam ex initio praefationis patet nomen auctoris, cui Humbertus respondit, suppressum fuisse; nomen 'spinosulum' tantummodo propter argumenta spinosiora positum esse iam A. Fabricius in Bibl. lat. lib. VIII. voce Humberti recte animadvertit. Forma deminituvi despiciendi causa adhibita est, sicut I, c. 1. sententiola, II, c. 19. summula, xeniola dicuntur. At memoratu dignum videtur nonnullis argumentis ac rationibus, quae Humbertus adversario suo tribuerat, Petrum Damiani in Libro gratissimo iam usum esse, quia etiam hic in lib. cit. cap. 33. canonem 68 (67) apostolorum et capitulum ex epistola Gregorii I (MG. Epist. I, 145, Jaffé ed. 2. nr. 1198) excerptum eisdem verbis contextum allegat, de quibus Humbertus (l. I, c. 7) adversarium textum corrupisse redarguit. Quam denique loc. cit. intentionem Spinosuli esse dicit, eadem Libro gratissimo inest. Quamquam igitur Humbertus libro alterius impulsus fuerit, tamen modum defensionis ac repulsionis longe transiens omni impetu, quo erat animi ardore, in simoniacos invehitur, ita ut opus potius invectivam quam tractatum vocare liceat.",[11,1864,1865],{},"Argumentis duobus, quae superius notavi, respondent duae positiones, quas Humbertus comprobandas sibi proposuerat. Namque primum ex eo, quod simoniaci tamquam haeretici nullo temporis momento vero ordine potiti fuerint, conclusit eos deponi non opus esse, cum re, quam non habent, privari non possint l. I, c. 19. III, c. 32 sq., ideoque sententiam synodalem, quam adversarium Humberti postulasse ex l. III, c. 32. et 43. efficitur, prorsus superfluam declaravit. Dein vero regulas ecclesiasticas iuri investiturae contrarias sciendas et attendendas voluit l. III, c. 11, viros ecclesiasticos ex segnitia ad ecclesiae libertatem, immo imperium vindicandum evocavit l. III, c. 29, saeculares denique principes populumque laicum, quantum sui iuris essent III, 16, tantum ecclesiis obnoxios contra destructores accersivit III, 11.",{"title":28,"searchDepth":29,"depth":29,"links":1867},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F99",113,{"description":1859},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F99","L-lUt_J1hbqCbONQ7ZL-s7sV7DRVwpuGpaSN9xxy-Mg",{"id":1875,"title":1876,"body":1877,"description":1881,"extension":33,"meta":1908,"navigation":38,"page":1876,"path":1909,"pdf_page":1910,"reading":34,"seo":1911,"sortable_pagination_id":1910,"stem":1912,"__hash__":1913},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F100.md","100",{"type":8,"value":1878,"toc":1905},[1879,1882,1885,1888,1891,1894,1897,1902],[11,1880,1881],{},"Itaque Humbertum quavis pactione recusata his libris adversus simoniacos proelii committendi signum cecinisse dicendum est.",[11,1883,1884],{},"Quod cum ita sit, tamen maxime illis capitulis, quibus simonia cum investitura connectitur, III, 6. 11. illisque rebus, quas auctor de suo tempore narrat II, 19. 35. 36. 43. III, 5. 8. 10. 12. 20. 21, hoc opus inter monumenta historica referendum est.",[11,1886,1887],{},"Sed iam quonam tempore Humbertus tractatum antisimoniacum composuerit, videamus. E libro III, c. 8, 10, ubi agitur de condicione ecclesiae orientalis, liquet eum scripsisse illum librum iam functum legatione Constantinopolitana anni 1054. Porro scripsisse eum inter annos 1057. et 1060, i. e. Heinrico III. imperatore et Victore II. summo pontifice defunctis (annis 1056. et 1057), sed Heinrico I. Francorum rege etiamnunc superstite apparet. Quod iam E. Martene in admonitione editioni suae praevia animadvertit.",[11,1889,1890],{},"Intra quos duos terminos Humberto ipso teste comprobatos annus certus nisi coniiciendo statui non potest. H. Halfmann (l. I. p. 31) Humbertum ante 23. diem Maii a. 1059, quo die Philippus assistentibus duobus legatis apostolicae sedis rex Francorum coronatus est, tractatum scripsisse pro certo habet. Sed in capitulo citato post Leonem et Victorem pontifices de Stephano IX. silentium est. Ex quo velim colligere disputationem illam vivo adhuc Stephano, i. e. ante diem 29. mensis Martii a. 1058, ad finem fuisse perductam. Deinde etiam Benedicti X, qui Stephano IX. successit, ne minima quidem mentio, quin adeo significatio fit pontificis, quem Petrus Damiani manifeste simonia cum fuisse redarguit.",[11,1892,1893],{},"Quae cum ita sint, mihi probabilius videtur, compositum esse librum ante eius inthronizationem (5. Apr. 1058), quam intra vel post eius pontificatum. Quod bene concinit etiam cum narratione Iohannis de Bayono, Humbertum codicem librorum contra simoniacos edidisse, cum Florentiae consisteret, commemorantis; quippe Humbertum et ante electionem Benedicti X. et post eam, sed eodem anno Florentiae commoratum esse, supra p. 96, n. 12. 14. relatum est.",[11,1895,1896],{},"Praeterito saeculo hos libros a Mabillonio ex Laurentiana bibliotheca erutos E. Martene in Thesauro anecdot. t. V, p. 629 sqq. (Migne, Patrol. lat. CXLIII, col. 1005 sqq.) edidit, sed alia perperam interpretando, alia penitus omittendo officio suscepto parum satisfecit. Fr. Thaner.",[1898,1899,1901],"h2",{"id":1900},"incipitur-praefatio-humberti-cardinalis-episcopi-sanctae-romanae-ecclesiae-in-responsione-sua-contra-symonianos","INCIPITUR PRAEFATIO HUMBERTI CARDINALIS EPISCOPI SANCTAE ROMANAE ECCLESIAE IN RESPONSIONE SUA CONTRA SYMONIANOS.",[11,1903,1904],{},"Ne sibi sapiens videatur, respondere stulto cogimur, qui titulo frontis tractatus, immo latratus sui eraso nomineque suppresso impudenter persuadere conatur non separandum a vili pretiosum, nec aliquid differre sanctum et profanum, mundum et immundum. Et quandoquidem inter lepram et lepram lex divina nonnullam faciat distanciam, hic prodigiosus tergiversator et daemoniosus argumentator, velut alter Iovinianus et redivivus stoicus, unam eandemque catholicis et hereticis contendit inesse et cooperari gratiam, nichilque referre, utrum extra an intra catholicam ecclesiam contingat fieri aut haberi quorumlibet sacramentorum Christi administrationem, cum intra vel extra eam indifferenter et aequaliter operari censeat Spiritus sancti plenitudinem; nec posse aliquid conferri ad catholicam reversis nec auferri ab ipsa aversis. Quilibet ergo",{"title":28,"searchDepth":29,"depth":29,"links":1906},[1907],{"id":1900,"depth":29,"text":1901},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F100",114,{"description":1881},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F100","71gw1qNPwvQQv481jMG0f3cdO8sD3Tfy3mMw1zmVE0M",{"id":1915,"title":1916,"body":1917,"description":1921,"extension":33,"meta":1924,"navigation":38,"page":1916,"path":1925,"pdf_page":1926,"reading":34,"seo":1927,"sortable_pagination_id":1926,"stem":1928,"__hash__":1929},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F101.md","101",{"type":8,"value":1918,"toc":1922},[1919],[11,1920,1921],{},"sit acerrimus iste coniector, inimicus tamen Dei esse convincitur, etiamsi in aliquibus eius videatur defensor, quia secundum apostolum habet quidem speciem pietatis, virtutem autem eius abnegat aestimans quaestum esse pietatem. Qui etsi quaedam recte aliquando offerat, in eo tamen quod non recte dividit peccat, Caina maledictione et sententia percellendus et a facie terrae, videlicet catholicae ecclesiae, proiciendus. Siquidem ad suam et multorum pusillorum Christi perditionem sanctas scripturas sanctorumque patrum rectas sententias contorquendo depravat, aliquas quidem decurtat, aliquas autem sua dicendo prolongat. Tandemque violenter intenso arcu paravit sagittas suas in pharetra, ut sagittet in obscuro rectos corde. Et quod adhuc est deterius, arrogantia scientiae seu qualiscumque continentiae suae elatus et caecatus, zelum quidem Dei, ut putatur, habens, sed non secundum scientiam, se obsequium praestare Deo arbitratur, si velut cancer pestiferis sermonibus serpendo inficiat, corrumpat et a castitate, quae est in Christo, simplicium fratrum sensus abscidat. Nempe derelicto fonte aquae vivae fodit sibi cisternas, cisternas dissipatas, quae continere non valent aquas, nec curat de puteis, quos foderunt pueri Ysaac aquam vivam efferre, sed eis potius lutum inferre. Et velut mulier illa Proverbiorum garrula et vaga, quietis impatiens, stulta et clamosa plenaque illecebris, nichil omnino sciens nec valens in domo consistere pedibus et per omnia veri panis inops, nunc foris, nunc in plateis, nunc iuxta angulos insidians, nunc sedet in foribus domus suae super sellam in excelso urbis loco, ut vocet transeuntes per viam et pergentes itinere suo: Quis est parvulus, declinet ad me. Et vecordi locuta est: Aquae furtivae dulciores sunt, et panis absconditus suavior. Et ignorabunt, quod gigantes ibi sunt et in profundis inferni convivae eius. A cuius fornicariae delubro, immo volutabro pertinacique procacitate et procaci pertinacia nil est, quo aptius et cautius nostros parvulos deterreamus et revocemus, quam his in utero sanctificati Hieremiae invectionibus seu increpationibus: Nunc quid tibi vis in via Assyriorum, ut bibas aquam fluminis? quid tibi in via Egipti, ut bibas aquam turbidam? Et vasis electionis beati Pauli talibus dissuasionibus: Non potestis mensae Domini participes esse et mensae daemoniorum. Non potestis calicem Domini bibere et calicem daemoniorum. Et: Nolite iugum ducere cum infidelibus. Quae enim participatio iustitiae cum iniquitate, aut quae societas luci ad tenebras? Quae autem conventio Christi ad Belial, aut quae pars fideli cum infideli? Quis autem consensus templo Dei cum ydolis? Vos enim estis templum Dei vivi, sicut dicit Deus: Quoniam inhabitabo in illis et inambulabo, et ero illorum Deus, et ipsi erunt mihi populus. Propter quod exite de medio eorum et separamini, dicit Dominus, et immundum ne tetigeritis, et ego recipiam vos, et ero vobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus omnipotens. Has igitur promissiones habentes, charissimi, mundemus nos ab omni inquinamento carnis et spiritus, perficientes sanctificationem in timore Dei. In quibus sane apostoli verbis etsi coniugium et copulam carnalem luce clarius monemur separatum iri ab infidelibus, multo magis spiritualem, nec immundum tangere, ut Deo nostro exhibeamus nosmet ipsos gloriosam ecclesiam, non habentem maculam aut rugam aut aliquid eiusmodi; ut ipse in nobis inhabitet et ipse nos recipiat, perficiens sanctificationem nostram. Porro infideles cum audis, non solum paganos intellige, sed et hereticos, quos peiores paganis et beatus Hieronimus omnisque sanctorum doctorum chorus protestatur, quia in paganis spes est adhuc fidei, in hereticis autem iam pugna discordiae. Hereticus autem est, qui a fide catholica dissentit, credens et defendens quod non est credendum, sive de Deo sive de",{"title":28,"searchDepth":29,"depth":29,"links":1923},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F101",115,{"description":1921},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F101","niweXr5DQL09kuu2tXPms3wQB4hIDQWhEEj-_FjjBJ4",{"id":1931,"title":1932,"body":1933,"description":1937,"extension":33,"meta":1943,"navigation":38,"page":1932,"path":1944,"pdf_page":1945,"reading":34,"seo":1946,"sortable_pagination_id":1945,"stem":1947,"__hash__":1948},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F102.md","102",{"type":8,"value":1934,"toc":1941},[1935,1938],[11,1936,1937],{},"creaturis eius. Nec tamen quis continuo hereticus habendus est, ubi quid contra fidem senserit, sed ubi obstinate et irrationabiliter sensa sua vel opiniones defenderit. Et ideo mox devitandus, ut idem ait apostolus: Hereticum hominem post unam et secundam correptionem vita. Subversus est enim qui eiusmodi est, et delinquit proprio iudicio condempnatus. Quodsi cum tali abhominatione et tam repentina animadversione damnandus et abiciendus est hereticus, defensor eius quid meretur? Qui enim aliorum errorem defendit, multo est damnabilior et notabilior illis, quia non solum ipse errat, sed aliis offendicula erroris praeparat et confirmat. Unde quia magister erroris, non tantum hereticus, sed heresiarcha quoque, qui eiusmodi est, recte dicitur, utpote in errore primus.",[11,1939,1940],{},"Viderint ergo symoniacorum utique discipulorum vel sequacium Symonis magi, scilicet primi post revelatam gratiam heretici, pertinaciter defensores, quoto gradu aut quo nomine habendi sint inter fideles. At nunc iam, Spiritus alme, veni nostraeque adiunge te voci. Correptionem et, si fieri potest, correctionem adhibe symoniacae vesaniae in te verbum dicenti et te blasphemanti et per me, tuum subiugale mutum secundum omnipotentiam tuam in hominis voce de caelo loquens, prohibe pseudoprophetarum insipientiam, qui volentes esse legis doctores non intellegunt neque quae loquuntur neque de quibus affirmant. Defende, o liberrime omnium Deus et domine coaequalis per omnia atque coaeterne Deo Patri et Filio, tuam singularem libertatem a sacrilegis negotiatoribus, a Symonis Samardaci pecuniosis heredibus, ne contra sententiam magni Symonis Petri in ipsis quoque christianismi primordiis datam inducantur in tam perniciosum errorem parvuli et simplices tui, ut aliquatenus credant, vel quod tolerabilius putatur, aestiment te summum et incomparabile Dei donum pecunia possideri, quod dictu etiam scelus est, tamquam servum emptitium aut venale iumentum seu vile mancipium. Et quorsum evadet illa nostra libertas, de qua et ipsi per te iam praesumimus in spe et gloriamur in libertate filiorum Dei, apostolo praeconante: Ubi spiritus Domini, ibi libertas. Et quotquot spiritu Dei aguntur, hi filii sunt Dei, si ipse nummulariis et servis mammonae servus addictus es, et tu columba necessitate aut voluntate te ipsam laniandam milvis praebes? Quodsi ad tam nequam servorum et pessimorum mercatorum nutum sanctificandis creaturis illaberis aut infunderis, dicendum est te aut timore talium dominorum velut ostensis emptionis tuae instrumentis et cartis ad id violenter cogi, aut certe concordissimum et unanimem perversis dominis effectum amore et reverentia quadam pecuniae delectabiliter trahi, et sic gratia iam non est gratia, quia non gratis accepta. Si ergo timore cogeris, omnipotentia tua et libertas perit, quia iam non spiras ubi et quando vis. Si autem amore traheris, iam non beati, sed miseri pauperes spiritu, quoniam tu pecuniae pertinax sectator deprehenderis, quam contemni et dispergi sine aliqua futura retributione falso praecipis. Sed absit tale aliquid vel leviter suspicari de te, o inviolabilis et inreprehensibilis veritatis verax Spiritus, quem dedit nobis Deus fidei et spei pignus, ut pecuniae pignere obligatus simoniacis non dominus dominorum, sed iam tertio gradu inferius aut etiam millesimo servus pessimorum servorum peioris domini, mammonae scilicet, praediceris. Unde iam nunc blasphemantium te et indebitum sibi sacerdotium vendicare praesumentium dicta dictis refellamus obviis praegrediente igne tuo et temerarios comburente, ac demum igne eorum alieno huc illucque disperso aenea turibula, utputa mortibus peccatorum sanctificata, in laminas producantur et altari Domini affigantur, quatinus ex ipsorum sermonibus, vocalibus quidem sed obscuris, eloquia Domini casta quasi argentum et aurum ex comparatione aeris notiora fiant clariusque et evidentius innotescant. Oportet enim hereses esse, ait apostolus, ut probati manifesti fiant in vobis.",{"title":28,"searchDepth":29,"depth":29,"links":1942},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F102",116,{"description":1937},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F102","37j45JEwhhM7Cqu4jVq4ysQaHBpZPB3f0hl8g_b_ThY",{"id":1950,"title":1951,"body":1952,"description":1959,"extension":33,"meta":2058,"navigation":38,"page":2059,"path":2060,"pdf_page":2061,"reading":34,"seo":2062,"sortable_pagination_id":2061,"stem":2063,"__hash__":2064},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F103.md","INCIPIUNTUR CAPITULA IN LIBRO HUMBERTI CARDINALIS EPISCOPI SANCTAE ROMANAE ECCLESIAE IN RESPONSIONE SUA CONTRA SYMONIACOS.",{"type":8,"value":1953,"toc":2050},[1954,1957,1960,1963,1966,1969,1972,1975,1978,1981,1984,1987,1990,1993,1996,1999,2002,2005,2008,2011,2014,2017,2020,2029,2033,2038,2041,2044,2047],[1749,1955,1951],{"id":1956},"incipiuntur-capitula-in-libro-humberti-cardinalis-episcopi-sanctae-romanae-ecclesiae-in-responsione-sua-contra-symoniacos",[11,1958,1959],{},"I. Invectio adversus corruptorem arguens eum mendacii.",[11,1961,1962],{},"II. De pseudoepiscopis, quos notat decretale capitulum Leonis papae.",[11,1964,1965],{},"III. Quod symoniaci peiores Arrianis et ipso suo magistro Symone sint.",[11,1967,1968],{},"IV. Ira Spiritus sancti in Symonem et comparatio eius et suorum sequacium, et quid accipiant.",[11,1970,1971],{},"V. Quod capitulum illud sancti Leonis non de hereticis, sed de catholicis sit intelligendum.",[11,1973,1974],{},"VI. De differentia pseudoepiscoporum et ordinationibus eorum.",[11,1976,1977],{},"VII. De capitulo sancti Gregorii prohibentis reordinari, ubi etiam conceditur symonianos saltem Arrianis aequiperari.",[11,1979,1980],{},"VIII. De canonibus apostolorum et secunda manus impositione.",[11,1982,1983],{},"IX. Qualiter baptisma hereticorum permittatur, et quid sit permissio.",[11,1985,1986],{},"X. De imperfectione baptismatis hereticorum sententiae sanctorum patrum.",[11,1988,1989],{},"XI. Ubi sanctorum patrum sententiae ponuntur, in quibus sint heretici vitandi.",[11,1991,1992],{},"XII. De ordinationibus hereticorum iuxta beatum Innocentium.",[11,1994,1995],{},"XIII. Unde supra secundum beatum Gregorium.",[11,1997,1998],{},"XIV. Recapitulatio superiorum sententiarum beati Gregorii contra falsos argumentatores.",[11,2000,2001],{},"XV. De propriis et impropriis dictionibus et vanitate simoniacorum.",[11,2003,2004],{},"XVI. Sententia sancti Ambrosii de ordinationibus simoniacorum.",[11,2006,2007],{},"XVII. Recapitulatio unde supra. Deinde beati Augustini sententia.",[11,2009,2010],{},"XVIII. De mercantibus ecclesiasticam dignitatem sanctorum patrum sententiae.",[11,2012,2013],{},"XIX. Repulsio eorum, qui dicunt simoniacos gratiam habere, a qua deponantur.",[11,2015,2016],{},"XX. Quod simoniaci sine fide sint; quodque sibi consentientes fide privent.",[11,2018,2019],{},"XXI. Repulsio eorum, qui dicunt haberi et iuste posse dari Spiritum sanctum ab eo, qui iniuste accepit.",[1898,2021,2023,2024,2028],{"id":2022},"expliciuntur-capitula-libri-primi-antisimoniaci","EXPLICIUNTUR CAPITULA LIBRI PRIMI ",[2025,2026,2027],"span",{},"ANTISIMONIACI",".",[1898,2030,2032],{"id":2031},"incipitur-libellus-primus-contra-hereticos-et-maxime-symonianos-instar-dialogi-sub-nomine-corruptoris-et-correptoris-editus-ab-humberto-sanctae-romanae-ecclesiae-cardinali-episcopo","INCIPITUR LIBELLUS PRIMUS CONTRA HERETICOS ET MAXIME SYMONIANOS, INSTAR DIALOGI SUB NOMINE CORRUPTORIS ET CORREPTORIS, EDITUS AB HUMBERTO SANCTAE ROMANAE ECCLESIAE CARDINALI EPISCOPO.",[2034,2035,2037],"h3",{"id":2036},"caput-i","CAPUT I.",[11,2039,2040],{},"Correptor.",[11,2042,2043],{},"In ipso controversiae suae vestibulo praefixis aliquot ad defensionem sui suorumque capitulis, quasi quibusdam muscipulis aptatis aut cassibus ad illaqueandum incautos praetensis, subversus subversor atque seductus seductor tandem violentus ab insidiarum cuniculis emergit atque in haec argumenta ad suffocandum irretitos repente erumpit.",[11,2045,2046],{},"Corruptor.",[11,2048,2049],{},"His ergo relectis capitulis, o iustitiae dilectores, liquidius audistis, quod a pseudoepiscopis ordinatio facta posset rata consistere.",{"title":28,"searchDepth":29,"depth":29,"links":2051},[2052,2054],{"id":2022,"depth":29,"text":2053},"EXPLICIUNTUR CAPITULA LIBRI PRIMI ANTISIMONIACI.",{"id":2031,"depth":29,"text":2032,"children":2055},[2056],{"id":2036,"depth":2057,"text":2037},3,{},"103","\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F103",117,{"title":1951,"description":1959},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F103","rCBJ922scPpZMCcNq2laUNYh1gf-02CHPU3HBVusFmM",{"id":2066,"title":2067,"body":2068,"description":2040,"extension":33,"meta":2095,"navigation":38,"page":2067,"path":2096,"pdf_page":2097,"reading":34,"seo":2098,"sortable_pagination_id":2097,"stem":2099,"__hash__":2100},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F104.md","104",{"type":8,"value":2069,"toc":2092},[2070,2072,2075,2077,2080,2082,2085,2089],[11,2071,2040],{},[11,2073,2074],{},"Veneficorum est mortiferi poculi ora aliquantulo melle imbuere, ut praegustata dulcedo incunctanter faciat absorberi quicquid superest letale. Quod iste calumpniator fecisse arguitur, ubi ordiens tendiculas capitulorum, quae quaquaversum emendicando et suae disputationis foribus praefigendo corruperat, infit:",[11,2076,2046],{},[11,2078,2079],{},"Abhinc praeclara secuntur testimonia, quibus papae Formosi ordinatio rata et legitima esse monstratur.",[11,2081,2040],{},[11,2083,2084],{},"Hanc sententiolam suam, ut ei maximum conciliaret favorem et omnibus efficeret reverendam, velut ex maximae et primae synodi auctoritate falso praetitulavit ex concilio Niceno. In qua utique praesumptione qualis haberetur, in subsequentibus innotuit, qui ipsam suae narrationis ianuam mendacio, quin potius sacrilegio, polluit. Neque enim capitulum illud primum aut versiculus in toto Niceno vel in aliquo post ipsum concilio invenitur; nec de papae Formosi ordinatione, utrum rata an irrita habenda sit, quicquam in Niceno vel in aliquo post ipsum concilio tractatur aut monstratur, cum etiam vel leviter tale quid suspicari infinitae stultitiae reputetur. Nam inter Nicenam synodum et papam Formosum quingenti et amplius anni inveniuntur, utputa inter maximum Constantinum et imperatorem Arnulfum, cuius adiutorio Formosus Romanum praevaluit retinere pontificatum. Porro Arnulfus a Karolo Magno imperatore computatur sextus aut septimus. Quodsi capitulum illud idcirco ex concilio Niceno putavit praetitulandum, quia aliquot capitula eorum quae subiunxit ex illo concilio sint, vel admonitus cognoscat nullum inibi se subiecisse praeter solum de Catharis capitulum. Hinc ergo apparet, quantus sit calumpniator, qui victus errore, mentiendo quoque contra maximum et omni mundo notissimum venerabileque concilium impudenter laborat apparere victor. Sed iam dicta illius eventilando discernantur.",[1898,2086,2088],{"id":2087},"caput-ii","CAPUT II.",[11,2090,2091],{},"Praemisso Leonis papae beati et magni doctoris capitulo, errorem suum corroborare conatur ex eo, quasi de symoniacis aut certe de aliis hereticis aliquis illic ei fuerit sermo et non potius de catholicis, si quos forte praepositi ecclesiae ignorantia seu praesumtione vel necessitate non secundum subtilitatem canonum consecrarunt aut consecrarint aliquando. Fieri enim potuit et poterit, ut aut unum vel duo aut simul haec tria capitula consecratis desint. Id est ut nec a clericis sint electi nec a plebibus expetiti nec a provincialibus episcopis cum metropolitani iudicio consecrati, quibus tamen consecratio non deest, quia sine pecuniaria venalitate facta est, quamvis ex tribus supradictis capitulis vaga et instabilis fluctuet vel aberret. Alioquin si nulla in eis esset episcopalis consecratio, nulla eorum omnino esset ordinatio, quamvis clericos in ecclesiis, quae ad proprios episcopos pertinebant, consueto iudicio praesidentium, ut ita dicatur, ordinarent. Neque enim quaelibet ecclesia nec quodlibet iudicium eidem praesidentium potuit aut poterit aliquando efficere, ut aliquis possit alicui dare quod comprobatur ipse nullo modo habere, consecrationem ratam aliis ministrare oratione sua et operatione, quam sibi ipsi nullatenus potuit accipere aut in se habere. Nonne laudabilior in hoc ordinatio laici catholici haberetur, quam cuiuslibet heretici episcopi, si solo iudicio episcoporum ecclesiis praesidentium posset dare quis quod non habet?",{"title":28,"searchDepth":29,"depth":29,"links":2093},[2094],{"id":2087,"depth":29,"text":2088},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F104",118,{"description":2040},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F104","_5jMeFSF119hIpTbaop0dLyt01ZLtRywZOpaRVBjhh4",{"id":2102,"title":2103,"body":2104,"description":2108,"extension":33,"meta":2119,"navigation":38,"page":2103,"path":2120,"pdf_page":2121,"reading":34,"seo":2122,"sortable_pagination_id":2121,"stem":2123,"__hash__":2124},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F105.md","105",{"type":8,"value":2105,"toc":2116},[2106,2109,2113],[11,2107,2108],{},"Nam laicus noster, si necessitas postulat, in remissione peccatorum per Spiritum sanctum baptizat, quod hereticus quilibet, etiamsi episcopus dicatur, nulli aliquando praestat. Quod ipse beatus Leo in aliis decretalibus suis sic profitetur, ut ipsum quoque baptisma ab hereticis in nomine sanctae Trinitatis datum formam tantum baptismi sine sanctificationis virtute habere protestetur. Hi, inquiens, qui baptismum ab hereticis acceperunt, cum baptizati ante non fuissent, sola sancti Spiritus invocatione per impositionem manuum confirmandi sunt, quia formam tantum baptismi sine sanctificationis virtute sumpserunt. Et hanc regulam, ut scitis, servandam in omnibus ecclesiis praedicamus, ut lavachrum semel initum nulla iteratione violetur, dicente apostolo: Unus Deus, una fides, unum baptisma, cuius ablutio nulla iteratione temeranda est; sed, ut diximus, sola sanctificatio sancti Spiritus invocanda est, ut quod ab hereticis nemo accipit, a catholicis sacerdotibus consequatur. Liquet ergo ex his beatissimi Leonis dictis baptisma hereticorum formam tantum vel speciem veri baptismatis habere, et lavachrum sive ablutionem corporibus solummodo, non etiam animabus praestare, quia sine sanctificationis virtute aut sancti Spiritus sanctificatione datur et accipitur, quod utique ab hereticis nemo accipit vel consequitur. Si autem baptismum domini Iesu secundum baptistae sui testimonium in Spiritu sancto fit et igni, ut omnium remissio peccatorum ex illo valeat fieri et vetus homo noster renovari, apparet baptisma hereticorum, quia sine sancti Spiritus sanctificatione constat, nullam peccati remissionem, nullam veteris hominis renovationem, sed solam visibilem ablutionem operari. Quod certe non propter aliquam sanctitatem sui vel reverentiam catholici non iterare consenserunt, sed scandalum contentiosae et imperitae multitudinis prudenter devitantes, ut quocumque modo Christo plures reducerent, lavachrum eorum ex meliori utique parte imperfectum permiserunt esse ratum; sic tamen, ut a catholicis sacerdotibus per manuum impositionem et sancti Spiritus invocationem confirmati accipiant, quam nullam hactenus habebant, sanctificationem in peccatorum emundationem atque vetustatis innovationem. Et ut manifestius animadvertas, quantae imperfectionis iudicentur vel habeantur etiam post istam receptionem suam, universali canone praefixum est, ut nemo talium promoveatur ad catholicorum clerum, et si de clero, qui apud hereticos putatur, existit, laica tantum communione contentus sit, exceptis Catharis, quos solos sancta Nicena synodus in clero suo inventos in catholica esse permittit, nec tamen sine manus impositione, quamvis magnae et mirabilis sint conscientiae, nec in aliquo devenit a catholicae fidei confessione et apostolicae ecclesiae unitate nisi in sola criminosorum, quam devitant, exceptione et communione, licet eos iugiter admoneant facere fructus dignos poenitentiae et a Deo solo indulgentiam quaerere et expectare.",[1898,2110,2112],{"id":2111},"caput-iii","CAPUT III.",[11,2114,2115],{},"Si ergo Cathari pro hoc minimo errore, immo pro hac nimium severa et minus discreta sententia sua computati sunt heretici, cum in nullo alio dissentiant a veritate catholicae fidei, nec sine manus impositione possunt ad clerum catholicum admitti, potestne aut poterit maiorum et peiorum hereticorum ordinatio aut, ut dicitur, consecratio rata haberi, quam revertentes Cathari sine manus impositione non possunt adipisci vel retinere sibi, et ut expressius dicam, a symoniacis ordinationes et consecrationes praesumtae sine aliqua consideratione et retractatione in catholicam ecclesiam suscipientur, quos peiores Arrianis septima et universalis synodus",{"title":28,"searchDepth":29,"depth":29,"links":2117},[2118],{"id":2111,"depth":29,"text":2112},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F105",119,{"description":2108},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F105","VRZMpn64IazmX65Zjo1SDYKWzUwnKOMYDkz37Ubrga4",{"id":2126,"title":2127,"body":2128,"description":2132,"extension":33,"meta":2143,"navigation":38,"page":2127,"path":2144,"pdf_page":2145,"reading":34,"seo":2146,"sortable_pagination_id":2145,"stem":2147,"__hash__":2148},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F106.md","106",{"type":8,"value":2129,"toc":2140},[2130,2133,2137],[11,2131,2132],{},"in epistola patriarchae Tarasii ad Adrianum papam indubitanter diffinivit? Denique Arriani, quamquam in hoc maxime errent, quod Filium minorem Patre et creaturam esse asserunt, Spiritum quoque sanctum minorem Patre et Filio atque creaturam, Deum tamen utrumque dicunt, neutrumque eorum ulli omnino creaturae nisi Deo Patri, creatori visibilium omnium et invisibilium, subicere contendunt. At symoniaci minime contenti tanto Arrianorum sacrilegio omnipotentem Spiritum sanctum non tantum minorem Patre et Filio seu subiectum soli Patri et Filio, sed etiam semetipsis inferiorem atque sibimetipsis subditum tanquam quodlibet venale et vile mancipium credunt, ut, velit nolit, obediat voluntatibus et vocibus eorum atque funiculis pecuniae attractus aut velut aureis eorum catenis alligatus plenitudinem suae sanctificationis et gratiae sacrilegis ipsorum officiis et exsecrandis consecrationibus administret eorumque venalitati seu operationi cooperetur. Quod vel ad momentum aestimare intolerabilis est et forte inremissibilis blasphemiae, quia in Spiritum est peccare aut certe verbum in eum dicere. Qua sola aestimatione Symon ille sectae eorum primus auctor et signifer, a quo et ipsi agnominantur, inrecuperabiliter damnatus est. Qui utique quoquo modo posset excusari vel religionis novitate vel ignorantia sub tanta Spiritus sancti evidentia, qua scilicet delectatus aut obstupefactus, tanquam adhuc rudis in baptismo et novitius in fidei notitia, repente velut strenuus et impatiens morarum discipulus tam inaestimabile scientiae donum ab efficacibus magistris aestimarit etiam cum summa pecunia expetendum sibi et accipiendum. Sed inexcusabilis extitit beatis apostolis Petro et Iohanni, adeo ut ille mitissimus Petrus et Bar-Ionae, id est filius columbae, simplicissimus et innocentissimus, nulla mansuetudine reservata, nulla, ut rudibus assolet fieri, modesta increpatione praemissa, nulla satisfactione requisita, nulla emendatione expectata, nulla admonitione, ut deinceps tale quid attemptare caveret, adhibita, in miserrimum illum tanto zelo exarsit, tanta asperitate infremuit, ut, non servato iudicii ordine, prius data sententia inrevocabili, reum anathemate feriret dicens: Pecunia tua tecum sit in perditionem, deinde omnem causam tantae et tam repentinae damnationis eidem innotesceret subiungens: Quoniam donum Dei existimasti pecunia possideri. Mox qualemcumque spiritualis gratiae portionem existimationi eius denegans dicit: Non est tibi pars neque sors in sermone isto, scilicet in dono isto. Ac demum sic eius nequitiam et cordis pravitatem exsecratus, vehementer redarguit: Cor enim tuum non est rectum coram Deo, in felle enim amaritudinis et obligatione iniquitatis video te esse. Tandemque ad poenitentiam provocatum incertum et dubium ex tanta blasphemiae remissione effecit, dicens: Poenitentiam itaque age ab hac nequitia tua, et roga Deum, si forte remittatur tibi haec cogitatio cordis tui. In qua utique beati Petri ultima in Symonem sententia nil nisi cogitatio cordis redarguitur, sicut et in prima existimatio tantum condempnatur.",[1898,2134,2136],{"id":2135},"caput-iv","CAPUT IV.",[11,2138,2139],{},"Itaque luce clarius constat omnibus sani capitis Petrum, nimiae patientiae et rusticanae simplicitatis virum, nequaquam suo instinctu et humana passione seu perturbatione commotum tam repentinam tamque districtam dictasse sententiam, sed ipsum Spiritum sanctum in Petro quasi in templo suo habitantem tantam non tulisse iniuriam, blasphemiam et contumeliam, penitusque indignatum, cuius iam irae nemo resistere posset, atque, ut in Genesi metaforicos legitur, tactum dolore cordis intrinsecus et praecaventem in futurum animadversione detestabili atque terribili contra avaritiam magi et sectatorum eius impudentem et sua quaerentem praesumptionem per os vene-",{"title":28,"searchDepth":29,"depth":29,"links":2141},[2142],{"id":2135,"depth":29,"text":2136},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F106",120,{"description":2132},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F106","NDHyD9Rn8vrW2YXO6h8Mb3mvs65ZGWFwjUWvJ5K4K4k",{"id":2150,"title":2151,"body":2152,"description":2156,"extension":33,"meta":2159,"navigation":38,"page":2151,"path":2160,"pdf_page":2161,"reading":34,"seo":2162,"sortable_pagination_id":2161,"stem":2163,"__hash__":2164},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F107.md","107",{"type":8,"value":2153,"toc":2157},[2154],[11,2155,2156],{},"rabilis Petri defendisse et vindicasse gratiae suae libertatem, quia putabatur pecunia posse redigi in servitutem. Porro vesanus ille tanto tonitru fulmineque verborum perterrefactus apostolorum intercessione a se tantam Dei indignationem amoveri quaesivit, dicens: Rogate vos Dominum pro me, ut nichil veniat super me eorum quae dixistis. Qui tamen nullum super hoc ab eis meruit nec tunc nec postea responsum, ut posteri discerent, quam enorme incurrisset praecipitium, cui nec ipsi sancti apostoli praesumpserint porrigere suae intercessionis manum, iustius arbitrati eum a sua communione abscisum inrevocabilem irae Dei relinquendum, quia inexpiabile animadvertebant eius piaculum. Quodsi, ut Chrisostomus ait, ruina praecedentium admonitio debet esse sequentium, considerare debemus secundum quod idem doctor subiungit, quia, si frequenter ceciderimus in ipsam, magis veniam merentur illi, qui primi ceciderunt, quam nos qui secundi. Unde, rogo, tandem expergiscantur symoniaci et eorum intimi cubicularii atque fidi pedissequi, ut videntes, quantam ruinam incurrerit, ad quantumcumque praecipitium devolutus sit auctor ipsorum primus, recogitent et vel sero agnoscant, ubi iaceant, et quod iam non secundi ab ipso, sed multo plus quam millesimi in ruina subsistant, credere ausi se per pecuniam sacerdotes vel aliud quodlibet ecclesiastici ordinis posse fieri aut promereri seu dare alicui gratis vel pretio, quod constat ipsos nullo modo potuisse per pecuniam adipisci, protestante principe apostolorum principi ipsorum Symoni: Non est pars tibi neque sors in sermone isto. In qua utique praesumptione venialior est error magi, qui tantum aestimavit vel cogitavit donum Dei pecunia posse possideri, quam istorum, qui credunt et confidunt, insuper et dicunt se illud nichilominus pecunia accepisse, possidere et cuilibet dare. Nam si hoc non crederent, episcopos se per pecuniam non potuisse fieri nobiscum et ipsi praedicarent et officium non suum usurpare cessarent perditionisque suae damnationem potius quam aliquam episcopalis ministerii ordinationem seu consecrationem aliis non communicarent. Si autem credunt, manifeste heretici sunt, peiores illo, qui hoc prius estimavit vel cogitavit tantum. Si vero non credunt, cur officium alienum praesumunt, et quod sibi non habent nec in ministerio concedere se aliis non posse cur non recognoscunt? Et in hoc quoque manifeste heretici sunt et desperant aut certe in spe blasphemias quotidianas primae suae in Spiritum sanctum blasphemiae maledicti adiungunt, peiores illo suo magistro, qui post repulsionem suam nec se accepisse vel habere donum Dei, sanctum videlicet Spiritum, credidit nec cuiquam manus propter hoc imposuit, cum ille hanc tantum potestatem quaesisset ab apostolis, ut, cuicumque manus imponeret, acciperet Spiritum sanctum. Malus ille, quia ad hoc obtulit pecuniam; peiores isti, quia non solum offerunt, sed etiam pertinaciter conferunt. Malus ille, quia nondum a conversione sua dimidio anno expleto in hoc sacrilegium semel evasit; quanto peiores isti, quia ab utero carnalis matris fide Christi suscepta, a pueritia usque senium pene nil aliud cogitare aut agere appetunt? Sceleratus ille, quia nec correptus aut admonitus poenitendo resipuit; multo sceleratiores isti, quia incorrigibiles et impoenitentes effecti nullaque increpatione vel admonitione compuncti alienum officium vel locum, quem sibi praesumpserunt, non relinquunt nec iugi se poenitentiae subdunt, si forte remittatur eis aliquando, quod secum multos perdiderunt atque damnationis suae contagio aecclesiam Christi infecerunt. Nequam ille, quia vixdum anno altero a passione Domini incepto huiusmodi aggressus est facinus, nullius propter hoc reprobati exemplo deterritus; multo tamen nequiores isti, quia post mille et amplius a condemnatione et reprobatione ipsius magi annos exemplis innumerabilium damnatorum quasi audaciores effecti non desinunt tantum crimen aggredi et plus ipso magistro suo in ea culpa perseverando",{"title":28,"searchDepth":29,"depth":29,"links":2158},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F107",121,{"description":2156},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F107","sPlp2fdvqzLiMrXvpae3zBzVOFLw_xV3481V5ptlD_k",{"id":2166,"title":2167,"body":2168,"description":2172,"extension":33,"meta":2183,"navigation":38,"page":2167,"path":2184,"pdf_page":2185,"reading":34,"seo":2186,"sortable_pagination_id":2185,"stem":2187,"__hash__":2188},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F108.md","108",{"type":8,"value":2169,"toc":2180},[2170,2173,2177],[11,2171,2172],{},"docentes et facientes, Spiritum sanctum non gratis se accepisse aut dare confidunt, ipsa veritate protestante: Gratis accepistis, gratis date. Hinc ergo patet, quia nequaquam spiritum veritatis accipiunt, qui non gratis accipere quaerunt. Quid, rogo, tandem accipiunt? Spiritum utique mendacii, quem sine dubio dant, sive non gratis sive gratis cuiquam manus imponunt; neque enim aliud, quam quod acceperunt, dare possunt, quia neque de tribulis ficus, neque de rubo vindemiatur aliquando uva. Denique gratia, nisi gratis accipiatur, gratia non est nec dici recte potest. Symoniaci autem non gratis accipiunt quod accipiunt. Igitur gratiam, quae maxime in ecclesiasticis ordinibus operatur, non accipiunt; si autem non accipiunt, nec habent; si non habent, nec gratis neque non gratis cuiquam dare possunt, quod non habent. Quid ergo dant? Profecto quod habent. Quid autem habent? Spiritum utique mendacii. Quomodo hoc probamus? Quia si spiritus veritatis testante ipsa veritate, de qua procedit, gratis accipitur, qui non gratis accipitur, procul dubio spiritus mendacii esse convincitur.",[1898,2174,2176],{"id":2175},"caput-v","CAPUT V.",[11,2178,2179],{},"Sed hinc iam ad discussionem propositi capituli revertamur et beatum Leonem illic pseudoepiscopos commemorantem non contra symoniacos seu quoscumque alios hereticos, sed contra quosdam catholicos eum illiusmodi regulas praefixisse demonstremus. Et de symoniacis quidem seu aliis quibuscumque hereticis non eum ibi locutum sufficienter est superius demonstratum, nunc autem, quod de pseudoepiscopis tamen catholicis loquatur, est demonstrandum. Quicumque consecratur episcopus, secundum decretales sanctorum regulas prius est a clero eligendus, deinde a plebe expetendus, tandemque a conprovincialibus episcopis cum metropolitani iudicio consecrandus. Neque enim aliter certus et fundatus vel verus episcopus dici vel haberi poterit, nisi certum clerum et populum quibus praesit habuerit et a comprovincialibus suis auctoritate metropolitani, ad quem vice apostolicae sedis cura ipsius provinciae pertinet, consecratus fuerit. Qui autem sine quolibet horum trium capitulorum consecratus fuerit, nec certus nec fundatus nec verus, sed pseudoepiscopus dicendus est et habendus nec inter canonice plantatos vel factos episcopos computandus; quia cum episcopus dicatur superintendens aut superinspiciens, cui clero aut cui populo hic talis superintendit, qui nullius cleri nulliusque populi, quibus superintendat, electionem habuit, insuper et metropolitani atque comprovincialium auctoritate caruit? Quod autem in proposito subsequitur capitulo: unde cum sepe questio de male accepto honore nascatur, quis ambigat nequaquam istis tribuendum, quod docetur non fuisse collatum, ita est intellegendum, honorem quidem episcopalem, scilicet consecrationem, acceptum, sed male, non quia per pecuniam vel a symoniacis — taliter enim nulla praevenire posset aut haberi consecratio, sicut supra satis ostenditur —, sed quia sine clero et plebe et metropolitani auctoritate, et iccirco non esse dubitandum huiusmodi episcopos indignos, quibus tribuatur, quod docetur non fuisse, dum consecrarentur, conlatum, certa scilicet propriaque parrochía et certos propriosque clericos ordinandi auctoritas, aut quemadmodum de presbyteris sine nomine titulorum ordinatis in Africano concilio legitur, nusquam ministrent aut ordinent ad iniuriam eorum, qui tales non canonice ordinavere. Ubi tamen et in quibus et per quos et qualiter ordinatio talium possit stare, in ipso capitulo subiungens curavit demonstrare: Si qui autem clerici ab istis pseudoepiscopis in aecclesiis ordinati sunt, quae ad proprios episcopos pertinebant, et ordinatio eorum consueto iudicio praesidentium facta est, potest rata haberi, ita ut ipsis ecclesiis perseverent. Aliter autem vana habenda est ordinatio, quae nec loco fundata est nec auctoritate",{"title":28,"searchDepth":29,"depth":29,"links":2181},[2182],{"id":2175,"depth":29,"text":2176},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F108",122,{"description":2172},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F108","hmmEZl6Oe4ClT6QEfWwN7nsqS-sYhPddTXO4CEPkqp8",{"id":2190,"title":2191,"body":2192,"description":2196,"extension":33,"meta":2207,"navigation":38,"page":2191,"path":2208,"pdf_page":2209,"reading":34,"seo":2210,"sortable_pagination_id":2209,"stem":2211,"__hash__":2212},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F109.md","109",{"type":8,"value":2193,"toc":2204},[2194,2197,2201],[11,2195,2196],{},"munita. Patet ergo, quia, si clericos quorumcumque episcoporum proprias ecclesias habentium iudicio eorum et consensu ordinaverint, rata ordinatio haberi possit, ita ut permaneant clerici ab eis ordinati in suorum episcoporum ecclesiis, quia istis non sunt quas dent a se ordinatis. Ita enim consecratio eorum hactenus instabilis munitur auctoritate ceterorum episcoporum, fundatur loco, in ecclesiis scilicet eorum.",[1898,2198,2200],{"id":2199},"caput-vi","CAPUT VI.",[11,2202,2203],{},"Hinc ne quis perverse contendat huiusmodi pseudoepiscopos non posse aliquando ratas facere ordinationes, quomodo nec symoniacos seu quoslibet alios hereticos, aut certe symoniacos seu quoslibet alios hereticos ratas ordinationes facere posse, quomodo et istos, atque uno modo habendos istos et illos, utputa quoniam pseudoepiscopi dicuntur isti sicut et illi, scilicet falsi episcopi; animadvertat quisquis ille est, falsum non semper uniformiter dici, sed aliquando ex parte, aliquando ex toto, quod hoc quotidiano facillime comprobatur exemplo. Dicitur equidem nummus falsus, qui tamen aliter se habet visus a vigilantibus, aliter a dormientibus. Nam ille aut in caragmate aut in materie aut certe tantum in pondere fallit, iste autem in cunctis, quia nec extitit nec existit nec existet, sed ex toto se falsum est et nichil. Unum quidem etsi humana praesumptio maximo aut minimo sui tenore fraudat, tamen vel parum aut plurimum eidem dat. Alterum diabolica illusio totius probitatis vacuum fingit nilque illi praeter solam deceptionem attribuit. Iure ergo ex catholicis pseudoepiscopus falso quidem nummo comparatur; sed quem humana ars, etsi in aliquibus imperfectum, in aliquibus tamen perfectum format. Porro ex hereticis pseudoepiscopus falso itidem nummo iure assimilatur; sed quem diabolica ars in se toto nichil existentem, in sola tamen illusione perfectum format. Ast noster nummus, quamvis falsus, alicuius tamen pretii erit, quantaecumque falsitatis fuerit. Nam si reprobatur ex pondere, probabitur ex materie et ex caragmate; aut si non ex duobus simul, ex uno tamen horum trium aliquo modo approbabitur. Ita et noster pseudoepiscopus, quantumcumque minus iustitiae in se habeat, tamen probatur apud Deum et homines sanae mentis aut ex fidei vel vitae suae sinceritate aut ex sola consecratione, quamvis reprobetur ex electione. Stertentium autem falsus nummus, quantaecumque perfectionis appareat, nil est nulliusque pretii aut momenti in qualibet parte sui exstat; quem vel credere nummum esse, fuisse vel fore, perniciosum est mendacium. Ita et hereticorum pseudoepiscopus, quantaecumque continentiae vel sanctitatis, si dici debet, videatur, apud Deum tamen et homines pervigilis cordis nichil computatur, quia quicquid sine fide est peccatum est. Quem quodamtenus credere episcopum non tantummodo peccatum, sed immane quoque est sacrilegium; hinc ad nostrae assertionis confirmationem libet huic opusculo aliquorum inserere commemorationem, qui nec a clero fuere electi nec a plebibus expetiti nec metropolitani iudicio a comprovincialibus episcopis consecrati, et tamen ex sola consecratione tantae auctoritatis, sanctitatis et utilitatis inventi sunt in ecclesia Christi, ut nemo nisi sacrilegus praesumat eos pseudoepiscopos in aliquo profiteri. Et primo quidem beatissimos apostolos universalis ecclesiae fundatores et principes in hoc commemoraremus, nisi iustissimum arbitraremur leges et naturas necessario tacere, ubi benedictionem, gratiam et gloriam dedit legislator et naturarum Dominus. Unde tanta taliumque ordinationum debita cum reverentia salutata praetermittentes nec non et illa, quam ipsi beati apostoli exemplo domini et magistri sui Asyam, Europam et Africam episcopis huiusmodi illustrarunt, maximeque beatus Petrus, qui suam Italiam et cunctas Gallias directis praedicatoribus taliter a se ordinatis post Christum currere fecit, ex posteris eorum longo post tempore duos tantum commemorandos arbitramur, qui iam promulgatis inde sacris canonibus taliter",{"title":28,"searchDepth":29,"depth":29,"links":2205},[2206],{"id":2199,"depth":29,"text":2200},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F109",123,{"description":2196},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F109","xV0O1v9-NoQlqOi2MCRHX_tH5Quh3jlgWd-kkGo6Fvs",{"id":2214,"title":2215,"body":2216,"description":2220,"extension":33,"meta":2241,"navigation":38,"page":2215,"path":2242,"pdf_page":2243,"reading":34,"seo":2244,"sortable_pagination_id":2243,"stem":2245,"__hash__":2246},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F110.md","110",{"type":8,"value":2217,"toc":2238},[2218,2221,2224,2228,2230,2233,2235],[11,2219,2220],{},"ordinati noscuntur. Sicut in Historia tripartita legitur: Perigines in Petris ordinatur episcopus; et quoniam cives eum suscipere noluerunt, Romanae civitatis episcopus iussit eum intronizari in Corintho metropoli, defuncto eius episcopo, eique, donec ad vixit ecclesiae prefuit. Sisinnius quoque Constantinopolitanus antistes Proclum in Cizico consecravit, qui antequam proficisceretur ad Cizicum, cives procedentes Dalmatium monachum episcopum sibimet ordinarunt. Mansit ergo Proclus non habens ecclesiam propriam, qui tamen in doctrina ecclesiarum Constantinopoleos valde florebat, postea in Constantinopolitana sede inthronizatus. Apparet ergo neutrum a clero vel populo fuisse electum, quos non receptos est manifestum. Superius etiam eadem historia mentionem faciens secundi universalis concilii, scilicet Constantinopolitani, dicit:",[11,2222,2223],{},"Firmaverunt rursum patres Nicenam fidem et patriarchas constituerunt, distribuentes provincias, ut episcopi uniuscuiusque diocesis ad ecclesias non irent extraneas. Hoc enim primitus propter persecutionis tempus indifferenter agebatur. Siquidem pro taliter ordinatis talem regulam alia synodus proposuit: Si quis episcopus ordinatus ad parrochiam, in qua ordinatus est, minime proficiscitur, non sua culpa, sed sive populo respuente aut propter aliquamlibet aliam causam non necessitate factam, hunc honore ministerioque participari tantum, nec eum misceri rebus ecclesiae, in qua collectam celebrat ecclesiae, sed sustinere quod provinciae synodus suo iudicio terminaverit. Hinc ergo perpendatur nostros katholicos olim et postea sine tribus illis capitulis consecrationem ratam optinuisse, hereticos vero omnes et nominatim symoniacos nullam omnino nec tunc nec postea, etiamsi illis tria illa adsint capitula, videlicet electio cleri, expostulatio populi iudiciumque metropolitani; quia infidelibus nichil munditiae vel gratiae potest adherere, donec corda eorum fide mundentur. Haec tamen dicendo ita sanctorum patrum nostrorum ordinationem veneramur ex necessitate temporis et eorum maxima auctoritate, ut posteris nostris et nobis ipsis per omnia contestemur ecclesiasticas regulas observatum ire, quia antiquos excusat necessitas et sua libertas; modernos autem accusat sola sua voluntas et temeritas.",[1898,2225,2227],{"id":2226},"caput-vii","CAPUT VII.",[11,2229,2046],{},[11,2231,2232],{},"Audistis etiam, quia, sicut denuo quisquam baptizari non debet, ita nec denuo in eodem ordine consecrari potest.",[11,2234,2040],{},[11,2236,2237],{},"Quis dicit aut sentit denuo aliquem in eodem ordine consecrari posse? Absit a nobis sic sapere. Inter alia equidem, quae super hoc a sanctis patribus accepimus, etiam beati papae Gregorii capitulum propositum debita veneratione suscipimus. Sicut enim ipse ibidem testatur, merito iudicatus est, qui tale aliquid facere fuit ausus, videlicet quia presbyterum prius lapsum ab officio deposuit et poenitentiae supposuit, qua expleta eundem rursus in eodem ordine, quasi presbyter numquam fuisset, consecravit. Quod utique nullo modo fuit aut est agendum, sed si depositus quis iniuste postea innocens reperiatur, sicut concilium Toletanum statuit, episcopo virga et anulus, presbytero planeta et orarium",{"title":28,"searchDepth":29,"depth":29,"links":2239},[2240],{"id":2226,"depth":29,"text":2227},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F110",124,{"description":2220},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F110","2c7kQEiKT3mwdRvO77S1U94wy-Ul7Rb3Ta_WJQNXLC4",{"id":2248,"title":2249,"body":2250,"description":2254,"extension":33,"meta":2257,"navigation":38,"page":2249,"path":2258,"pdf_page":2259,"reading":34,"seo":2260,"sortable_pagination_id":2259,"stem":2261,"__hash__":2262},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F111.md","111",{"type":8,"value":2251,"toc":2255},[2252],[11,2253,2254],{},"reddantur, et sic per ceteros ordines unicuique quod ablatum fuit, cum deponeretur. Inventus autem in aliquo excessu leviori privatae poenitentiae satisfactio ita iniungitur, ut tamen non deponantur, sed omnino eis ordo, quem habent, conservetur. Quemadmodum ipse beatus Gregorius in fine praesentis capituli sensisse cognoscitur, quod hic subtraxisse comprobatur vafer ille et impurus, quia sensit evidenter obsistere suis cavillationibus: Si quis, inquiens, in levi forsitan culpa a sacerdotio venit, penitentia indici debet et tamen ordo servari. Nam pro criminalibus iuste depositus aut non aut vix invenitur quis licite restitutus. Quodsi iniuste depositus restituitur, quemadmodum ex concilio Toletano supra dicitur, iuste autem depositus nusquam et numquam licito restituitur, inventus autem in minus gravibus excessibus non quidem deponitur, sed eidem suo ordine reservato aliquandiu ab ipso suspenditur: quis tandem denuo a catholicis consecratus arguitur? Siquidem exceptis inreprehensibilis vitae clericis, amplius his tribus supradictis generibus in catholica non repperiuntur. Aut enim iniuste depositi erunt aut iuste aut certe non depositi; et si in levioribus culpis inventi iam quicumque plus his sunt, extra catholicam ecclesiam procul dubio sunt. Sunt enim heretici aut episcopi aut presbyteri seu diaconi vel cuiuscumque alterius gradus clerici dicti. Unde se quoque nolente Spinosulus iste suae perversae intentionis initium, progressionem et finem procedente disputatione noscitur iam revelare, et velut implicitus ericius caput suum et pedes caudamque accedente aqua cogitur explicare. Constat enim eum pertinaciter defendere ab hereticis et specialiter a symoniacis ordinatos, quia in catholica, sicut in superioribus habunde monstratur, semel acceptus ordo non iteratur. Laborat quoque variis, sed vanis argumentis astruere, quod a symoniacis, ut dicitur, ordinati sine poenitentia et manus impositione debeant in clero catholico haberi et in eo permanere, utputa quibus nichil desit in nullo gratia. Nos vero sufficientibus sanctorum patrum superius comprobavimus testimoniis symoniacos hereticos peiores esse pessimis Arrianis. Et si adhuc dubitatur, an symoniaci sint habendi heretici, revolvantur catholicorum patrum de diversis heresibus libri, scilicet Epiphanii, Filastri, Augustini ceterorumque, qui inde sunt scribere conati, et in omnibus deprehenduntur symoniani, qui et symoniaci, in cathalogo hereseon primi, quorum auctor Symon si damnari ut manifestus hereticus meruit, quia estimavit vel cogitavit Spiritum sanctum pecunia se posse mercatum iri et quibus vellet largiri, videant ipsi, quid mereantur, quia certissime credunt se episcopos pecunia intercedente posse vel potuisse fieri et consecrationes vel ordinationes aecclesiasticas cuiquam impertiri. Nisi enim hoc se posse crederent, a tanta praesumptione se suspenderent. Ex qua certe sua estimatione si Symon ille pessimis Arrianis peior evidenter praedicatur, quoniam sibi Spiritum sanctum subicere quaesivit, symoniani eius, quoniam omnino tantum nefas credunt, quibus iam peiores erunt? Neque enim peiores Arrianis in toto hereseon catalogo dinoscuntur. Palam ergo est symoniacos sicut tempore ita et errore reliquis hereticis priores esse. Verum ne supra modum praegravari se a nobis causent, pares eos Arrianis tandem concedimus, quamvis auctorem eorum Symonem Arrianis perversiorem praemonstraverimus, quo utique perversiores isti eius discipuli probantur. Qua certe parilitate concessa necesse erit symonianos cum sibi paribus Arrianis parem etiam contra se a catholicis expectare sententiam. Itaque iam non nostris, sed antiquissimorum et per omnia catholicorum et orthodoxorum patrum impetantur spiculis et obruantur sententiis, ut secundum Salomonis elogium, qui se divites affectant, nichil se nisi extremam inopiam habere vel sero erubescant, sive iuxta deiloqui patris eius attestationem, ubi evigilaverint a somno suo omnes viri divitiarum, nichil in manibus suis, id est ordinationibus, inveniant. Primo tamen hic calumpniae eorum summa suffigatur, ac deinde evidentibus patrum fulminibus confodiatur.",{"title":28,"searchDepth":29,"depth":29,"links":2256},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F111",125,{"description":2254},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F111","S-yGwtCwCRfzDdz3vtnjl4ubB4K3PkL8B5LF2YANvYI",{"id":2264,"title":2265,"body":2266,"description":28,"extension":33,"meta":2290,"navigation":38,"page":2265,"path":2291,"pdf_page":2292,"reading":34,"seo":2293,"sortable_pagination_id":2292,"stem":2294,"__hash__":2295},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F112.md","112",{"type":8,"value":2267,"toc":2284},[2268,2272,2275,2278,2281],[1898,2269,2271],{"id":2270},"caput-viii","CAPUT VIII.",[2034,2273,2046],{"id":2274},"corruptor",[11,2276,2277],{},"Unde supra in canonibus apostolorum, quos sanctus Ysidorus recipiendos esse confirmat: Si quis episcopus aut presbyter aut diaconus secundam manus impositionem acceperit ab aliquo, deponatur et ipse qui eum ordinare temptaverit. Nam eos, qui ab eiusmodi baptizati fuerint vel ordinati, neque fideles neque clericos esse possibile est.",[2034,2279,2040],{"id":2280},"correptor",[11,2282,2283],{},"Cum dicit: ‘Unde supra’, patet quod praecedens capitulum sancti Gregorii supposito capitulo apostolorum ideo coniungat, ut nil differre catholicorum et hereticorum ordinationem astruat, dum quod sanctus Gregorius super catholicorum ordinationem specialiter protestatur, iste ad hereticorum partem generaliter transferre conatur, quasi apostoli vetuerint ab hereticis, ut dicitur, ordinatos secundam manus impositionem a catholicis accipere. Hinc ex apostolorum canonibus sola capitula L non tantum auctoritate beati Ysidori, quantum sanctissimi papae Clementis et plurimorum successorum eius novimus debere recipi; sed sicut ex authenticis et antiquis exemplaribus poterit probari, praesens capitulum constat istic proprio sensu et integritate circa sui finem fraudari et privari, et alienum figmentum eidem appositum sub specie veri. Nam in antiquioribus et veracioribus canonibus ita invenitur: Si quis secundam manus impositionem acceperit, deiciatur ipse et qui eum reordinare temptaverit, nisi forte eum ab hereticis ordinatum comprobaverit. Porro quod caupo ille nequissimus subtracto vino Soreth admiscuit ex cisternae dissipatae aquis, ut propinaret a se deceptis, dicendo ab eiusmodi baptizatos vel ordinatos non posse neque fideles neque clericos esse, nec in isto sanctorum apostolorum nec in aliquo catholicorum patrum invenitur canone. In qua sua fraudulenta praesumptione vel profanae vocis novitate sole clarius innotescit, quam sit recipiendus vel audiendus in praecedenti aut subsequenti sua disputatione. Manifeste enim impugnat et, quantum in se est, cassat et evacuare contendit sanctam Nicenam synodum, quae etiam capitulum, quod nobis freneticus ille putavit ad defensionem sui in subsequentibus obiciendum, continet: in quo Cathari scilicet viciniores catholicae fidei heretici, si quando ad catholicam veniunt, manus impositionem accipere sicque in catholico clero permanere censentur. Neque enim putandum est sanctos patres id statuisse de Novatianorum laicis, qui nullam manus impositionem pro adipiscendis ordinibus acceperunt, sed de illorum clericis, quibus a suae sectae praepositis manus imposita fuit, ut ad quodlibet ministerium promoverentur altaris. Quibus ad catholicam venientibus cum a catholicis sacerdotibus manus imponitur, nonne secundam manus impositionem accipere noscuntur? Quam ideo a catholicis accipiunt, quia ab hereticis ordinati comprobantur, ut in supra dicto canone apostolorum secundum antiquam veritatem legitur, quam hic mendosus emendator subtrahere non veritus, etiam sancto Niceno concilio publicas iniurias irrogasse deprehenditur. Quin etiam illa eius conclusio consideretur, in qua diffinivit ab eiusmodi baptizatos vel ordinatos nec fideles nec clericos esse posse. Quod si ita est, ut de ceteris interim taceatur, constat Novatianos hereticos ad catholicam transeuntes quasi a facie leonis fugere, sed ursum eis occurrere, dum per impositionem manus catholici sacerdotis hoc eis ad pernitiem confertur, ne deinceps ipsi vel ab eis baptizati aut ordinati possint fideles aut clerici haberi. Sane hoc pacto tolerabilius illis fuerat sic permanere, quam ad catholicam accedere et inibi manus impositionem post illam, quam a suis acceperant, accipere. Dupplici namque contritione contriti pro-",{"title":28,"searchDepth":29,"depth":29,"links":2285},[2286],{"id":2270,"depth":29,"text":2271,"children":2287},[2288,2289],{"id":2274,"depth":2057,"text":2046},{"id":2280,"depth":2057,"text":2040},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F112",126,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F112","FLlLFhX99mQE9MyiOiG2AkstVboQuC2brMoTUUFuhPM",{"id":2297,"title":2298,"body":2299,"description":2303,"extension":33,"meta":2314,"navigation":38,"page":2298,"path":2315,"pdf_page":2316,"reading":34,"seo":2317,"sortable_pagination_id":2316,"stem":2318,"__hash__":2319},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F113.md","113",{"type":8,"value":2300,"toc":2311},[2301,2304,2308],[11,2302,2303],{},"bantur, quorum baptisma vel clericatus nil iam esse posse praedicatur. Sed absit a nobis hoc vel leviter estimare. Alioquin et Nicena synodus convincitur errorem non amputasse, sed propagasse, sanctique patres auctoritatem eius secuti, quibuscumque hereticis ad catholicam eorum transeuntibus manus imposuere, ex malis peiores hic et in futuro effecere. Hinc ergo calumpniator ille, si caecus utrobique non est, iam evidenter recognoscere potest nec laicos hereticorum ad communionem nec clericos ad clerum in catholica debere suscipi sine impositione manus catholici sacerdotis post illam, quam a suis accepisse sciuntur. Etenim si laici fuerint, per manus impositionem et chrismatis unctionem in fide confirmantur, si clerici, nichilominus per manus impositionem permanent in ordine, quem hactenus habuisse videbantur. Unde liquet secundam manus impositionem authenticam esse et pernecessariam, si tamen a catholicis post hereticos, non autem post catholicos fiat. Quae tamen manus impositio, si prudenter advertitur, nequaquam secunda aut altera recte, sed rite dicitur. Nam beatus papa Innocentius omnium hereticorum manus impositionem esse pravam protestatur, rectam autem catholicorum. Si ergo hereticorum manus impositio prava est, catholicorum autem recta, patet illam pravam ex quadam recte omnino vana similitudine abusive dici primam, istam vero rectam nichilominus abusive dici secundam, cum nulla substantialiter seu accidentaliter ad invicem habeant connumerationem. Nam si haec, quae abusive dicitur secunda, nichilominus prava vel pravior esset, non iam abusive, sed vere diceretur secunda. Nunc vero cum sit illa prava, ista autem recta, constat in duabus rebus sibi omnino contrariis et dissimilibus non debere dici primam et secundam, sed unam illam, unam et istam. Identidem sentiendum et de ordinationibus sive, ut obtrectatores contendunt, de reordinationibus. Denique si hereticus post hereticum alicui manus imponat, prava vel pravior est reordinatio et ideo nec ordinatio, sed geminata dampnatio. Si autem catholicus post hereticum, recta et una habetur haec ordinatio et ideo non reordinatio, sed unica purgatio; quam si catholicus post catholicum iterare, ut putatur, praesumit, rectum sine ambiguitate pravo confundit, et ideo non dicendus est reordinasse, sed se et alium a recto ad pravum seduxisse vel attraxisse. Propter quod, praemisso apostolorum capitulo, iudicandi sunt ambo scilicet deponendi, quia catholicam ordinationem iterandam putantes par periculum incurrerunt. Haec cum ita sint, solis symoniacis praefata patrum regula in nullo putatur esse necessaria, quasi ipsi aut non computandi sint heretici, aut certe eiusmodi, quibus a catholica nil gratiae spiritualis possit conferri, utputa quibus plenitudo sancti Spiritus ad votum, sive gratis sive non gratis eam largiri velint, famulatur vel obsequitur.",[1898,2305,2307],{"id":2306},"caput-ix","CAPUT IX.",[11,2309,2310],{},"Verum quia a catholicis adversus hereticos clamatur, cum utrique se profiteantur catholicos et alterutro vel invicem se dicant hereticos, ita ut in huius plagosae Egypti palpabilibus hoc nostro tempore tenebris non facile perspici possit, quis cuius spiritus sit, praetermissis omnibus his, de quibus inpraesentiarum dubitari potest, catholici an haeretici habendi sint, ad duos tantum ex antiquissimis retorqueatur stilus, quos certos et diffamatos hereticos et a sanctis patribus concordi sententia damnatos ab initio fuisse ambigit nullus. Et priorem quidem sancti apostoli, alterum vero detexerunt et damnaverunt omni mundo reverendi patres sanctae Nicenae synodi et post eos, quotquot fuere vel sunt catholicae fidei. Dicimus autem Symonem magum cum suis symonianis et Arrium Alexandrinum presbyterum cum suis Arrianis, quorum prior, quamvis a sanctis patribus reputetur peior, tamen quia pares in heresi utrosque esse supra con­",{"title":28,"searchDepth":29,"depth":29,"links":2312},[2313],{"id":2306,"depth":29,"text":2307},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F113",127,{"description":2303},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F113","kEJrNCyxFtalBVPcZUw2NdkRN02zY9cHnRYCtPR0gDg",{"id":2321,"title":2322,"body":2323,"description":2327,"extension":33,"meta":2342,"navigation":38,"page":2322,"path":2343,"pdf_page":2344,"reading":34,"seo":2345,"sortable_pagination_id":2344,"stem":2346,"__hash__":2347},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F114.md","114",{"type":8,"value":2324,"toc":2340},[2325,2328,2331,2334,2337],[11,2326,2327],{},"cessimus, contra fusile scutum et armaturam perfidi et redivivi Symonis vibremus et contorqueamus iacula sanctorum patrum, quibus impugnata et expugnata fuit artificiosa armatura vesani Arrii nec iam usquam comparentis. Et primo quidem prolatis catholicorum patrum testimoniis atque regulis ostendatur, Arrianorum et aliorum hereticorum baptisma quanti habuerint, vel quid esse senserint. Itaque in sanctorum patrum apostolorum canonibus, quos hic noster contradictor auctoritate sancti Ysidori recipiendos esse superius dixit, et nos potius auctoritate beati papae Clementis plurimorumque successorum illius, capitula haec duo sine dubio reperiuntur.",[11,2329,2330],{},"Episcopum aut presbyterum hereticorum suscipientem baptisma damnari praecipimus. Quae enim conventio Christi ad Belial, aut quae pars fideli cum infideli?",[11,2332,2333],{},"Sequitur alterum eiusmodi.",[11,2335,2336],{},"Episcopus aut presbyter, si eum, qui secundum veritatem baptismum habuerit, rebaptizare praesumpserit, aut si pollutum ab impiis hereticis non baptizaverit, deponatur tamquam deridens crucem Domini nec veros sacerdotes a falsis sacerdotibus omnino discernens.",[11,2338,2339],{},"Quae utique regula, quia multa sui subtilitate offendebat plurimos et scandalizabat, ab apostolorum successoribus est remota et quodam temperamento circumlita, ut baptisma, id est aquae intinctionem, sub invocatione Trinitatis permitterent esse ratam, decernerentque nullomodo iterandam, si constiterit in nomine eiusdem sanctae Trinitatis peractam. Quo certe permittendi verbo usus est et beatissimus Leo: Hereticorum baptisma, inquiens, ratum esse permittimus. Sed et gloriosus martyr et pontifex Cyprianus quid de hereticorum baptismate senserit, ex concilio ipsius evidenter cognosci poterit. Eadem enim contra illud cum suis coepiscopis sanxit, quae et praefati canones apostolici. Sed praevaluit posterior regula, quia et plures revocabat et disceptationes sapientium removebat et indocti vulgi animositatem reprimebat. Porro quod permittitur, quamvis sit licitum, non tamen usquequaque censetur bonum, sicut beatus Iohannes Chrisostomus de huius verbi proprietate in expositione super Matheum latius disserens ait: Vidit itaque Iudaeos Moyses propter delectationem carnalem circa studia sacrificiorum esse deditos, et si mandasset eis recedere a sacrificiis, non fuerat audiendus, quia annosa passio medicamento momentaneo non curatur; iussit eis sacrificare quidem, sed non iam daemonibus sicut in Egypto, sed Deo vivo. Dimidium mali permisit, ne totum perderet bonum. Hac ratione permisit etiam illis dare libellum repudii, quia melius indicavit permittente lege matrimonia solvi, quam odio compellente homicidium fieri. Permisit eis malum facere, ne facerent peiora. Ergo hoc permittendo non eis Dei iustitiam demonstravit, sed cum peccato abstulit culpam peccandi, ut quasi secundum legem agentibus eis peccatum suum non videatur esse peccatum; utputa si quis habet servum, qui furatur et inebriat se, considerans dominus, quia, si utrumque insimul mandaverit observare, nichil proficit, mandat illi, ut bibat quidem quantum vult, sed publice bibat, ut paulatim discat obaudire praeceptis. Sic permissum est et repudium, malum quidem, tamen licitum. Hac ratione et apostoli praeceperunt secundas adire nuptias propter incontinentiam hominum. Nam secundam quidem accipere secundum praeceptum apostoli licitum est, secundum autem veritatis rationem vere fornicatio est. Sed cum permittente Deo publice et licenter committitur, fit honesta fornicatio, propterea benedixit Dominus, quia Moyses hoc permisit, non praecepit. Aliud est enim praecipere, aliud permittere. Quod enim praecipimus volumus, quod",{"title":28,"searchDepth":29,"depth":29,"links":2341},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F114",128,{"description":2327},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F114","hA1-8B6UBJxBlPOBeJim9V8gDkHR1_sWq8QUBKxiHOA",{"id":2349,"title":2350,"body":2351,"description":2355,"extension":33,"meta":2372,"navigation":38,"page":2350,"path":2373,"pdf_page":2374,"reading":34,"seo":2375,"sortable_pagination_id":2374,"stem":2376,"__hash__":2377},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F115.md","115",{"type":8,"value":2352,"toc":2369},[2353,2356,2360,2363,2366],[11,2354,2355],{},"autem permittimus nolentes praecipimus, quia malas hominum voluntates ad plenum prohibere non possumus. Huc usque Chrisostomus. Cuius egregii viri efficax allegatio",[1898,2357,2359],{"id":2358},"caput-x","CAPUT X.",[11,2361,2362],{},"cum plurimis et maximis auctoribus et doctoribus, tum etiam hoc iam trito proverbio suffulcitur: Permittit Deus fieri quod non vult.",[11,2364,2365],{},"Verum in subsequentibus evidentius apparebit, quantae imperfectionis hereticorum baptismus sit. Beatus papa Syricius Tarraconensi episcopo inquirenti sic super baptismo respondit: Prima paginae tuae fronte signasti baptizatos ab impiis Arrianis plurimos ad fidem catholicam festinare, et quosdam de fratribus nostris eosdem denuo baptizare velle, quod non licet, cum hoc fieri et apostolus vetet et canones contradicant, et post cassatum Ariminiense concilium missa ad provincias a venerandae memoriae praedecessore meo Liberio generalia decreta prohibeant. Quos nos cum Novatianis aliisque hereticis, sicut est in synodo constitutum, per invocationem solam septiformis spiritus episcopalis manus impositione catholicorum conventui sociamus. Quod etiam totus oriens occidensque custodit. A quo tramite vos quoque posthac minime convenit deviare, si non vultis a nostro collegio synodali sententia separari. In quo denique decretali capitulo aperte innuitur non uniformem sed biformem regulam super susceptionem venientium ab hereticis catholicos a tempore apostolorum usque Liberium papam retinuisse, eundemque post cassatum Ariminiense concilium generali decreto primitus prohibuisse, ne ab Arrianis baptizati rebaptizarentur a catholicis, sed per episcopalis manus impositionem catholicorum conventui sociarentur. Sed quantae imperfectionis in catholica habeantur ab hereticis baptizati, beatissimus papa Innocentius prolata sanctae Romanae ecclesiae antiqua et authentica regula liquido ostendit dicens: Nostrae lex est ecclesiae venientibus ab hereticis, qui tamen illic baptizati sunt, per manus impositionem laicam tantum tribuere communionem nec ex his aliquem in clericatus honorem vel exiguum subrogare. Ex qua regula patet, quid sancti patres de baptizatis ab hereticis sentiant, quos non dico ad aliquem sacri altaris gradum, sed nec ad solum clericatus honorem promoveri consentiunt, exceptis, ut supra dictum est, Cataris.",[11,2367,2368],{},"Quid etiam clarissimus doctor fidei Leo de baptismo hereticorum senserit, quamvis superius copiose expositum sit, eius tamen capitulum super hoc denuo hic inserere minime nos piguit: Hi qui baptismum ab hereticis acceperunt, cum baptizati ante non fuissent, sola sancti Spiritus invocatione per impositionem manuum confirmandi sunt, quia formam tantum baptismi sine sanctificationis virtute sumpserunt. Et hanc regulam, ut scitis, servandam in omnibus ecclesiis praedicamus, ut lavachrum semel initum nulla iteratione violetur, dicente apostolo: 'Unus Deus, una fides, unum baptisma'. Cuius ablutio nulla iteratione temeranda est, sed, ut diximus, sola sanctificatio sancti Spiritus invocanda est, ut quod ab hereticis nemo accipit, a catholicis sacerdotibus consequatur. Unde supra idem doctor: Sunt qui non se baptizatos nesciunt, sed cuius fidei fuerint, qui eos baptizaverunt, se nescire profitentur, unde quoniam quolibet modo formam baptismatis acceperunt, baptizandi non sunt, sed per manus impositionem invocata virtute Spiritus sancti, quam ab hereticis accipere non potuerunt, catholicis copulandi sunt. Beatus quoque Eusebius, ante Melchiadem et Silvestrum Romanam ecclesiam gubernans, de suscipiendis hereticis ita Gallicanos episcopos instruxit: Quod signifi-",{"title":28,"searchDepth":29,"depth":29,"links":2370},[2371],{"id":2358,"depth":29,"text":2359},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F115",129,{"description":2355},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F115","P8p4_KCJG-RiUEw_GHdM69WLfDfnQWpwaVHBTRqBh_c",{"id":2379,"title":2380,"body":2381,"description":2385,"extension":33,"meta":2413,"navigation":38,"page":2380,"path":2414,"pdf_page":2415,"reading":34,"seo":2416,"sortable_pagination_id":2415,"stem":2417,"__hash__":2418},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F116.md","116",{"type":8,"value":2382,"toc":2407},[2383,2386,2390,2393,2397,2400,2404],[11,2384,2385],{},"castis, quid de conversis hereticis fieri debuisset, scitote nos eos, qui in sanctae Trinitatis fide baptizati sunt, per impositionem manus suscipere. Item unde supra Campaniae et Tusciae episcopis: Hereticos omnes, quicumque ad gratiam Dei convertuntur et in sanctae Trinitatis nomine credentes baptizati sunt, Romanae ecclesiae tenentes regulam per manus impositionem reconciliari praecipimus. Manus impositionis sacramentum magna veneratione tenendum est. Quae ab aliis perfici non potest, nisi a summis sacerdotibus nec tempore apostolorum ab aliis, quam ab ipsis apostolis legitur, aut scitur peracta esse, neque ab aliis, sicut iam dictum est, quam ab illis, qui eorum locum tenent, unquam perfici potest aut fieri debet. Nam si aliter praesumptum fuerit, irritum habeatur et vacuum nec inter ecclesiastica umquam reputabitur sacramenta. Unde supra ex concilio Arelatensi, cuius auctor beatus papa Silvester fuisse dicitur: Si ad ecclesiam aliquis de heresi venerit, interrogent eum de symbolo, et si viderint eum in Patre et Filio et Spiritu sancto esse baptizatum, manus ei imponatur, tantum, ut accipiat Spiritum sanctum. His ergo et aliis huiusmodi sanctorum patrum quampluribus testimoniis manifeste instruimur, catholicae fidei fundatores et praedicatores quanti habuerint hereticorum baptisma, manus quoque eorum impositionem, quae utraque sine chrismate non fuerunt. Nempe ex eis ad catholicam venientes et manus impositionem cum invocatione sancti Spiritus accipiunt ab episcopis catholicis et sacro chrismate perunguntur, quasi qui nil horum hactenus habuerint.",[1898,2387,2389],{"id":2388},"caput-xi","CAPUT XI.",[11,2391,2392],{},"Praeterea hinc iam prolatis aliis sanctorum patrum regulis monstrare laborabimus, quanti aestimaverint, immo decreverint, hereticos habendos in qualibet actione sua vel conversatione, quos peiores paganis et Iudaeis iudicavere, sicut ex beati Iohannis Chrisostomi super Matheum expositione docemur clarius luce. Ait enim: Rex cum viderit in ecclesia Christi non vestitum veste nuptiali, id est fide vera, iubet ministros suos, id est malos spiritus seductionum, nam mala per malos spiritus reddit, qualis fuit spiritus erroris, quem misit Deus, ut seducat Achab, sicut scriptum est in tertio libro regnorum, vel qualis est operatio erroris, quem dabit eis Deus qui caritatem Dei non receperunt, ut credant mendacio. Et post pauca: Et apprehendentes eum per ipsa opera, per ipsa consilia eius, mittunt eos in tenebras exteriores, id est in errorem gentilium, Iudaeorum vel hereticorum. Et forsitan propinquiores sunt tenebrae gentilium, exteriores autem Iudaeorum, peius autem exteriores hereticorum, quoniam gentiles veritatem spernunt, quam non audierunt, Iudaei autem, quam non crediderunt, heretici autem, quam audierunt et didicerunt. Ipsarum quoque hereticorum tenebrarum quaedam sunt prope lucem veritatis, aliae autem longius a veritate et ideo nigriores, aliae autem amplius longe et ideo pressiores et exteriores, id est in hereses perversissimas. Ex qua Chrisostomi sententia convincuntur heretici paganis et Iudaeis peiores, quamvis ex ipsis hereticis sint quidam veritati, id est catholicae fidei, propinquiores, quidam autem longinquiores. Porro in quibus heretici a catholicis sint devitandi et velut pagani aut Iudaei procul habendi, et ex multis sanctorum patrum docemur scriptis et ex subiectis catholicorum conciliorum capitulis.",[2034,2394,2396],{"id":2395},"ex-concilio-laodicensi-cap-vi","Ex concilio Laodicensi cap. VI.",[11,2398,2399],{},"Non concedendum hereticis ingressus domus Dei in heresi permanentibus.",[2034,2401,2403],{"id":2402},"item-ex-eodem-concilio-cap-ix","Item ex eodem concilio cap. IX.",[11,2405,2406],{},"Non accedendum ad cymiteria vel quae martyria dicuntur hereticorum catholicos",{"title":28,"searchDepth":29,"depth":29,"links":2408},[2409],{"id":2388,"depth":29,"text":2389,"children":2410},[2411,2412],{"id":2395,"depth":2057,"text":2396},{"id":2402,"depth":2057,"text":2403},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F116",130,{"description":2385},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F116","AX0cdFgw0zQk_n_UPPYq8m1JEKFE5HMDVl6wP9F9C9g",{"id":2420,"title":2421,"body":2422,"description":2426,"extension":33,"meta":2496,"navigation":38,"page":2421,"path":2497,"pdf_page":2498,"reading":34,"seo":2499,"sortable_pagination_id":2498,"stem":2500,"__hash__":2501},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F117.md","117",{"type":8,"value":2423,"toc":2486},[2424,2427,2431,2434,2438,2441,2444,2448,2451,2455,2458,2462,2465,2469,2472,2476,2479,2483],[11,2425,2426],{},"orationis gratia et petendae curationis intrare, sed et qui ierint, si sunt fideles, incommunicabiles factos ad poenitentiam usque ad aliquid temporis redigi. Poenitentes autem eos et se errasse confessos suscipi oportere.",[2034,2428,2430],{"id":2429},"item-ex-eodem-cap-x","Item ex eodem cap. X.",[11,2432,2433],{},"Eos, qui ad ecclesiam pertinent indifferenter, filios proprios hereticorum nuptiis minime sociari debere. Cui capitulo concordans Cartaginense concilium statuit, ut filii clericorum gentilibus aut hereticis vel scismaticis matrimonio non coniungantur, et ut episcopi vel quicumque clerici in eos, qui catholici christiani non sunt, etiamsi con",[2034,2435,2437],{"id":2436},"item-ex-concilio-laodicensi-cap-xl","Item ex concilio Laodicensi cap. XL.",[11,2439,2440],{},"sanguinei sint, per donationes rerum suarum nichil conferant.",[11,2442,2443],{},"Non oportet cum omnibus hereticis miscere convivia, et vel filios vel filias dare, sed magis accipere, si tamen profiteantur se christianos futuros esse catholicos.",[2034,2445,2447],{"id":2446},"item-ex-eodem-concilio-cap-xlii","Item ex eodem concilio cap. XLII.",[11,2449,2450],{},"Non oportet hereticorum eulogias accipere, quoniam istae maledictiones magis sunt quam benedictiones.",[2034,2452,2454],{"id":2453},"item-ex-eodem-concilio-cap-xlvi","Item ex eodem concilio cap. XLVI.",[11,2456,2457],{},"Non oportet cum hereticis vel scismaticis orare.",[2034,2459,2461],{"id":2460},"item-ex-eodem-cap-xlvii","Item ex eodem cap. XLVII.",[11,2463,2464],{},"Non oportet a Iudaeis vel hereticis feriatica, quae mittuntur, accipere.",[2034,2466,2468],{"id":2467},"unde-supra-in-canone-apostolorum","Unde supra in canone apostolorum.",[11,2470,2471],{},"Episcopus, presbyter aut diaconus, qui cum hereticis oraverit, tantummodo communione privetur. Si vero tanquam clericos ortatus fuerit eos agere vel orare, damnetur.",[2034,2473,2475],{"id":2474},"unde-supra-ex-decretis-fabiani-papae","Unde supra ex decretis Fabiani papae.",[11,2477,2478],{},"Omnes, qui rectam non docent doctrinam vel rectam non tenent fidem, accusatores neminem recte credentium accusare possunt, quia infamia sunt notati et a sinu matris ecclesiae apostolico mucrone usque ad rectam conversionem et reversionem eorum abscisi. Unde apostolica auctoritate cum omnibus eiusdem apostolicae atque universalis ecclesiae filiis statuentes sancimus, ut omnes, qui in catholica fide suspecti sunt, in accusatione recte credentium non suscipiantur, quia suspecti omnes semper sunt amovendi et non recipiendi. Merito ergo reprobatur eorum accusatio, qui in recta fide suspecti sunt, nec eis omnino esse credendum.",[2034,2480,2482],{"id":2481},"item-ex-decretis-beati-dionisii-papae-et-martyris","Item ex decretis beati Dionisii papae et martyris.",[11,2484,2485],{},"Crimina, quae episcopis inpingi dicis per alios, non sinas ullo modo fieri, nisi per ipsos, qui crimina intendunt, si tamen ipsi digni et inreprehensibiles apparuerint et actibus docuerint publicis omni se carere suspitione et inimicitia et inreprehensibilem fidem conversationemque ducere. Nemini enim de se confesso credi potest super",{"title":28,"searchDepth":29,"depth":29,"links":2487},[2488,2489,2490,2491,2492,2493,2494,2495],{"id":2429,"depth":2057,"text":2430},{"id":2436,"depth":2057,"text":2437},{"id":2446,"depth":2057,"text":2447},{"id":2453,"depth":2057,"text":2454},{"id":2460,"depth":2057,"text":2461},{"id":2467,"depth":2057,"text":2468},{"id":2474,"depth":2057,"text":2475},{"id":2481,"depth":2057,"text":2482},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F117",131,{"description":2426},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F117","OyFmGSYZA7NCiTVxdiogczqu3nLf5rzFaYZnR_3S3fM",{"id":2503,"title":2504,"body":2505,"description":2509,"extension":33,"meta":2549,"navigation":38,"page":2504,"path":2550,"pdf_page":2551,"reading":34,"seo":2552,"sortable_pagination_id":2551,"stem":2553,"__hash__":2554},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F118.md","118",{"type":8,"value":2506,"toc":2543},[2507,2510,2514,2517,2520,2524,2527,2531,2534,2537,2540],[11,2508,2509],{},"crimen alienum, quoniam eius omnisque rei professio periculosa est et admitti non debet.",[2034,2511,2513],{"id":2512},"ex-decretis-quoque-gaii-papae-felici-episcopo","Ex decretis quoque Gaii papae Felici episcopo.",[11,2515,2516],{},"Primum quidem scias paganos et hereticos non posse christianos accusare aut vocem infamationis inferre.",[11,2518,2519],{},"His et huiusmodi catholicorum patrum decretis et sententiis evidenter agnoscitur hereticis domus Dei ingressus interdici et ab omni catholicorum communione eos removeri, scilicet orationum, conviviorum, nuptiarum vel matrimoniorum vel donationis rerum aut patrimoniorum, nec accusandi catholicos vel testificandi contra eos licentiam concedi, quorum etiam cymiteria orandi causa intrare vel eulogias aut feriatica accipere omnino vetantur catholici. Unde nemo ambigit hereticos per omnia a catholicis repudiandos, sicut aut certe plus quam Iudaeos vel paganos, quia in istis adhuc est spes fidei, ut supra dictum est, in illis autem iam pugna discordiae.",[1898,2521,2523],{"id":2522},"caput-xii","CAPUT XII.",[11,2525,2526],{},"Sed iam nunc attendamus, quid sancti patres senserint de hereticorum ordinibus aut potius ordinationibus.",[2034,2528,2530],{"id":2529},"ex-epistola-beati-innocentii-papae-episcopis-macedoniae","Ex epistola beati Innocentii papae episcopis Macedoniae.",[11,2532,2533],{},"Ventum est ad tertiam quaestionem, quae pro sui difficultate longiorem exigit disputationem, cum nos dicamus ab hereticis ordinatos vulneratum per illam manus impositionem habere caput, et ubi vulnus infixum est, medicina adhibenda est, ut sanitatem possit recipere. Quae sanitas post vulnus secuta sine cicatrice esse non poterit, atque ubi poenitentiae remedium necessarium est, illic ordinationis honorem locum habere non posse. Nam sicut legitur: 'Quicquid tetigerit immundus, immundum erit', quomodo id ei tribuetur, quod munditia ac puritas consuevit accipere? Sed econtra asseritur, eum, qui honorem amisit, honorem dare non posse, nec illum aliquid accepisse, quia nichil in dante erat, quod ille posset accipere. Et verum est certe, quia, quod non habuit, dare non potuit. Damnationem utique, quam habuit, per pravam manus impositionem dedit. Et qui particeps factus est damnato, quomodo habet honorem accipere, invenire non possum.",[11,2535,2536],{},"Hinc iam a symoniacis ordinati evigilent tandem et tanto tonitru tantoque fulmine tam egregii inter egregios pontificis subito turbati et confusi, quid ab ordinatoribus suis acceperint, saltim sero recognoscant, aut symoniacos nec esse nec dici debere hereticos, si possunt vel audent, rationabiliter nos edoceant.",[11,2538,2539],{},"Nempe ab hereticis ordinati per illam manus impositionem vulneratum habere docentur caput, quia quicquid tetigerit immundus, immundum erit. Constat ergo omnem hereticum immundum esse. Quicquid tangit, procul dubio immundum fit secundum dictum Domini in lege Moysi.",[11,2541,2542],{},"Neque enim ab immundo heretico potuit aut poterit tribui, quod munditia ac puritas accipere consuevit, cuius cor sincera fide constat non esse mundatum. Cui ergo nichil munditiae ac puritatis potuit tribui, quid aliud poterit illi tribuere, quemcumque tetigerit, nisi immunditiam, quam solam habet? Ergo restat, ut nil aliud quam immundus sit, quem immundus tangit, quia damnationem, quam habet, dat per pravam suae manus impositionem. Nec enim, qui honorem non habet, honorem dare potest. Et ubi nil est in dante, nichil est quod possit quis, etiamsi omnimodis cupiat, accipere. Itaque accipit damnationem, quam habet ille, qui sibi facit pravam et non rectam manus impositionem. Huiusmodi ergo ordinatus, ut putatur, damnato, id est heretico, particeps",{"title":28,"searchDepth":29,"depth":29,"links":2544},[2545,2546],{"id":2512,"depth":2057,"text":2513},{"id":2522,"depth":29,"text":2523,"children":2547},[2548],{"id":2529,"depth":2057,"text":2530},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F118",132,{"description":2509},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F118","lVOCD3KKKpOlv7XBhTfBfM9SW4hJNWTP7DdLWrXser0",{"id":2556,"title":2557,"body":2558,"description":2562,"extension":33,"meta":2593,"navigation":38,"page":2557,"path":2594,"pdf_page":2595,"reading":34,"seo":2596,"sortable_pagination_id":2595,"stem":2597,"__hash__":2598},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F119.md","119",{"type":8,"value":2559,"toc":2587},[2560,2563,2566,2570,2573,2577,2580,2584],[11,2561,2562],{},"factus ex illa sua ordinatione, inrecuperabilis est in honore, decernitur a tanto pontifice. Censet enim eius vulneri, quod utique capiti illius infixum est, necessariam esse poenitentiae medicinam.",[11,2564,2565],{},"Quam etiamsi sanitas sequatur, cicatrix tamen ex toto iam non exterminatur, quia post poenitentiam nemo ad ecclesiasticum admittendus est honorem. Claret ergo duppliciter eos repelli, qui ab hereticis comprobantur ordinati, scilicet quia facti sunt eorum participes, et quia poenitentes. Unde perpendant, quantam ruinam incurrerint, quibus etiam ipsa medicina, id est poenitentia, ne ad honorem ecclesiasticum aspirare debeant, obsistit. Sed ne aucupantes verba tantum et neglegentes sensa putent se aliquid tenere in eo, quod in praefato capitulo legitur, eum, qui honorem amisit, honorem dare non posse, et qui particeps factus est damnato, quasi dictum sit de illo, qui quondam honorem habuit et postea amiserit, vel qui quondam regulariter ordinatus et postea damnatus fuerit, agnoscant non sic accipiendum ex aliis divinis scripturis, sed quia amisit, ubi inordinate honorem accipere quaesivit, ibique damnatus extitit, ubi hereticus fieri non timuit. Velut accipiendo enim amisit aut certe damnatus fuit, quia, ne deinceps honorem ecclesiasticum accipere possit, promeruit, secundum quod psalmista ait: Deiecisti eos, dum allevarentur. Non enim ait: 'Deiecisti eos, postquam elevati sunt', sed 'cum elevarentur'.",[1898,2567,2569],{"id":2568},"caput-xiii","CAPUT XIII.",[11,2571,2572],{},"Beatus quoque Gregorius in Moralibus de strutione, quod privasset eam Deus sapientia nec dedisset illi intellegentiam, loquens ait: Quamvis aliud sit privare, aliud non dare, hoc tamen repetiit subdendo: 'non dedit', quod praemisit: 'privavit'. Ac si diceret, quod dixi 'privavit', non iniuste sapientiam abstulit, sed iuste 'non dedit'. Unde et Pharaonis cor Dominus obdurasse describitur, non quod ipse duritiam contulit, sed quod exigentibus meritis nulla illud desuper infusi timoris sensibilitate mollivit. Hinc ex ipsius beati Gregorii dictis ostendatur, utrum symoniacus sit habendus aut dicendus hereticus.",[2034,2574,2576],{"id":2575},"ex-epistola-eius-ad-brunichildam-reginam-francorum","Ex epistola eius ad Brunichildam reginam Francorum.",[11,2578,2579],{},"Nec illud praeterimus, sed omnino execrabile et esse gravissimum detestamur, eo quod sacri illic ordines per symoniacam heresim, quae prima contra ecclesiam orta et districta maledictione damnata est, conferantur. Hinc ergo agitur, ut sacerdotis dignitas in despectu et sanctus sit honor in crimine. Perit utique reverentia, adimitur disciplina, quia qui culpas debuit emendare committit, et nefaria ambitione honorabilis sacerdotii ducitur in depravatione censura. Nam quis denuo veneretur quod venditur, aut quis non vile putet quod emitur? Unde valde contristor et terrae illius condoleo, quia, dum Spiritum sanctum, quem per manus impositionem omnipotens Deus hominibus largiri dignatur, divino munere habere despiciunt, sed praemiis assecuntur, sacerdotium illuc subsistere diu non arbitror. Nam ubi dona supernae gratiae venalia indicantur, ad Dei servitium, non vita quaeritur, sed magis contra Deum pecuniae venerantur.",[2034,2581,2583],{"id":2582},"item-theoderico-et-theudeberto-regibus-francorum","Item Theoderico et Theudeberto regibus Francorum.",[11,2585,2586],{},"Fertur symoniaca heresis, quae prima contra Dei ecclesiam diabolica plantatione surrepsit et in ipso ortu suo zelo apostolicae ultionis percussa atque damnata est, in regni vestri finibus dominari. Cum in sacerdotibus fides sit eligenda cum vita; si",{"title":28,"searchDepth":29,"depth":29,"links":2588},[2589],{"id":2568,"depth":29,"text":2569,"children":2590},[2591,2592],{"id":2575,"depth":2057,"text":2576},{"id":2582,"depth":2057,"text":2583},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F119",133,{"description":2562},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F119","P-EWwh_-Bk57MuWfdPBZUgqGeYOo5M_YFarfR8XVx8E",{"id":2600,"title":2601,"body":2602,"description":2606,"extension":33,"meta":2617,"navigation":38,"page":2601,"path":2618,"pdf_page":2619,"reading":34,"seo":2620,"sortable_pagination_id":2619,"stem":2621,"__hash__":2622},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F120.md","120",{"type":8,"value":2603,"toc":2614},[2604,2607,2611],[11,2605,2606],{},"vita deest, fides meritum non habet, beato Iacobo attestante, qui ait: 'Fides sine operibus mortua est'. Quae enim opera esse valeant sacerdotis, qui honorem tanti sacramenti convincitur optinere per praemium? Ex qua re agitur, ut ipsi quoque, qui sacros ordines appetunt, non vitam corrigere, non mores componere studeant, sed divitias, quibus honor sacer emitur, congregare. Hinc fit etiam, ut insontes et pauperes a sacris ordinibus prohibiti despectique resiliant. Et dum innocentia pauperis displicet, dubium non est, quod praemium illic delicta commendet, quia ubi aurum placet et vitium. Hinc igitur non solum in ordinatoris et ordinati animam letale vulnus infigitur, verum etiam excellentiae vestrae regnum episcoporum culpa, quorum magis intercessionibus iuvari debuerat, praegravatur. Si enim his dignus sacerdotio creditur, cui non actionis merita, sed praemiorum copia suffragatur, restat, ut nichil sibi in honore ecclesiastico gravitas, nichil deffendat industria, sed totum auri profanus amor optineat. Et dum vitia honor remunerat, in locum ultoris is, qui fortasse fuerat ulciscendus, adducitur, atque hinc sacerdotes non proficere, sed perire potius indicantur. Vulnerato namque pastore, quis curandis ovibus adhibeat medicinam? Aut quando populum orationis clippeo tueatur, qui iaculis se hostium feriendum exponit? Aut qualem de se fructum producturus est, cuius gravi peste radix infecta est? Maior ergo metuenda est locis illis fore calamitas, ubi tales intercessores adducuntur ad locum regiminis, qui Dei in se magis iracundiam provocent, quam per semet ipsos populis placare debuerant.",[2034,2608,2610],{"id":2609},"item-idem-siagrio-episcopo-augustudunensi","Item idem Siagrio episcopo Augustudunensi.",[11,2612,2613],{},"Nuntio apud nos olim discurrente vulgatum est, quod in Galliarum partibus sacri ordines per symoniacam heresim conferantur, et vehementi taedio moeroris afficimur, si in ecclesiasticis officiis quenquam habet locum pecunia et fit saeculare quod sacrum est. Quicumque ergo hoc pretii studet datione percipere, sacerdos non esse, sed dici tantummodo inaniter concupiscit. Quid scilicet, quid per hoc agitur, nisi ut nulla de actu probatio, nulla sollicitudo de moribus, nulla sit de vita discussio, sed ille solummodo dignus, qui dare pretium suffecerit, estimetur? Ex qua re, si recti libraminis examinatione pensetur, dum improbe ad inanem gloriam locum festinat humilitatis arripere, eo ipso magis, quo honorem quaerit, indignus est. Sicut autem is, qui invitatus rennuit, quaesitus refugit, sacris est altaribus admovendus, sic qui ultro ambit vel importunum se ingerit, est procul dubio repellendus. Nam qui sic nititur ad altiora conscendere, quid agit, nisi ut crescendo decrescat et ascendendo exterius interius in profunda descendat? Itaque, frater karissime, in sacerdotibus ordinandis sinceritas vigeat, sit simplex sine venalitate consensus. Pura praeferatur electio, ut ad summam sacerdotii non suffragio venditorum provectus, sed Dei credatur indicio; nam quia grave omnino facinus est Dei donum vel pretio comparare vel vendere, euangelica est testis auctoritas. Templum enim Dominus et redemptor noster ingressus cathedras vendentium columbas evertit. Quid aliud est columbas vendere, nisi pretium de manus impositione accipere et sanctum Spiritum, quem omnipotens Deus hominibus tribuit, venundare? Quorum sacerdotium ante Dei oculos cadere cathedrarum utique patenter eversione signatum est. Et tamen exerit adhuc nequitiae pravitas vires suas. Nam cogit vendere, quos decepit, ut emerent, et dum non attenditur, quod divina voce praecipitur: 'Gratis accepistis, gratis date', agitur, ut crescat et geminata fiat in uno eodemque delicto condicio, ementis scilicet et vendentis. Et cum liqueat hanc heresim ante omnes radice pestifera surrepsisse atque in ipsa sua origine apostolica esse detestatione damnatam, cur non cavetur, cur non perpenditur, quia benedictio illi in maledictionem convertitur, et ad hoc, ut fiat hereticus, promove-",{"title":28,"searchDepth":29,"depth":29,"links":2615},[2616],{"id":2609,"depth":2057,"text":2610},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F120",134,{"description":2606},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F120","bZwew6hEd062WJZ1FjJee1bE_nm8cZwUIIkenRiCbkY",{"id":2624,"title":2625,"body":2626,"description":2630,"extension":33,"meta":2651,"navigation":38,"page":2625,"path":2652,"pdf_page":2653,"reading":34,"seo":2654,"sortable_pagination_id":2653,"stem":2655,"__hash__":2656},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F121.md","121",{"type":8,"value":2627,"toc":2649},[2628,2631,2634,2637,2640,2643,2646],[11,2629,2630],{},"Plerumque igitur adversarius animarum, dum non potest in his, quae ad faciem sunt, prava surripere, callide specie quasi pietatis iniecta nititur subplantare, suadetque forsitan debere ab habentibus accipi, ut sit quod possit non habentibus erogari, dummodo vel sic venena mortifera elemosinae celata obumbratione transfundat. Nam nec venator feram, nec avem auceps deciperet, vel piscem piscator caperet, si aut ille laqueum in aperto proponeret, aut ille amum esca absconditum non haberet. Omnino ergo metuenda et cavenda est hostis astutia, ne, quos aperta nequit temptatione subvertere, latenti telo valeat trucidare. Neque enim elemosina reputanda est, si pauperibus dispensetur quod ex illicitis rebus accipitur, quia, qui hac intentione male accipit, ut quasi bene dispenset, gravatur potius quam iuvatur. Elemosina redemptori nostro illa placet, quae non de illicitis et iniquitate congeritur, sed de rebus concessis et bene acquisitis impenditur. Unde etiam illud certum est, quia, etsi monasteria aut xenodochia vel quid aliud construitur, mercedi non proficit, quoniam, dum perversus emptor honoris in locum venditoris transit et alios ad sui similitudinem sub commodi datione constituit, plura male ordinando destruit, quam ille potest aedificare, qui ab eo pecuniam pro ordinatione accepit. Ne ergo sub optentu elemosinae cum peccato aliquid studeamus accipere, aperta sacra scriptura nos prohibet dicens: 'Hostiae impiorum abhominabiles Domino, quae offeruntur ex scelere'. Quicquid enim in Dei sacrificio ex scelere offertur, omnipotentis Dei iracundiam non placat, sed irritat. Hinc rursus scriptum est: 'Honora Dominum de tuis iustis laboribus'; qui ergo male tollit, ut quasi bene praebeat, constat sine dubio, quia Dominum non honorat. Hinc quoque per Salomonem dicitur: 'Qui offert sacrificium de substantia pauperis, ac si victimet filium in conspectu patris'. Quantus autem dolor patris sit, perpendamus, si in eius conspectu filius victimetur, et hinc facile cognoscemus, quanto Deus omnipotens dolore exasperatur, quando ei sacrificium ex rapina tribuitur. Nimis ergo declinandum est, dilectissime frater, sub optentu elemosinae peccata symoniacae hereseos perpetrare. Nam aliud est propter peccata elemosinas facere, aliud propter elemosinas peccata committere.",[11,2632,2633],{},"Et post aliqua idem eidem unde supra:",[11,2635,2636],{},"Ne forsitan adhuc pravae se consuetudinis quisquam velit obiectu defendere, fraternitatis tuae discretio rationis eos freno coherceat et labi in illicitis non permittat, quia quicquid ultioni dignum est non ad imitationis, sed potius ad exemplum debet correptionis adduci.",[11,2638,2639],{},"Et post pauca:",[11,2641,2642],{},"De his itaque, quae superius dicta sunt, fraternitatem vestram auctore Deo voluimus synodum congregare, atque in ea reverentissimo fratri nostro Aregio episcopo et dilectissimo filio nostro Cyriaco abbate mediantibus omnia, quae sanctis canonibus, sicut praediximus, sunt adversa, districte sub anathematis interpositione damnentur, id est ut nullus pro adipiscendis ecclesiasticis ordinibus dare aliquod commodum praesumat vel pro datis accipere, neque ex laico habitu quisquam repente audeat ad locum sacri regiminis pervenire, neque ut aliae mulieres cum sacerdotibus habitent, nisi hee, quae a sacris canonibus sunt permissae.",[11,2644,2645],{},"Item idem Victori episcopo.",[11,2647,2648],{},"Quisquis ad hoc facinus, videlicet symoniacae ac neophitorum heresis, emendan-",{"title":28,"searchDepth":29,"depth":29,"links":2650},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F121",135,{"description":2630},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F121","cn5cMZIQzcc-FXR_41PoQroIUmWd28Gnw5SqnujPsp8",{"id":2658,"title":2659,"body":2660,"description":2664,"extension":33,"meta":2693,"navigation":38,"page":2659,"path":2694,"pdf_page":2695,"reading":34,"seo":2696,"sortable_pagination_id":2695,"stem":2697,"__hash__":2698},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F122.md","122",{"type":8,"value":2661,"toc":2690},[2662,2665,2668,2671,2674,2677,2680,2683,2687],[11,2663,2664],{},"dum officii sui consideratione vehementer non arserit, cum ipso se habere non dubitet portionem, a quo prius hoc peculiare flagitium sumpsit exordium.",[11,2666,2667],{},"Ex decretis eiusdem unde supra:",[11,2669,2670],{},"Antiquam patrum regulam sequens nichil umquam de ordinationibus accipiendum esse constituo, neque ex datione pallii neque ex traditione cartarum neque ex ea, quam nova per ambitionem simulatio invenit, appellatione pastelli. Quia enim ordinando episcopo pontifex manum imponit, euangelicam vero lectionem minister legit, confirmationis autem eius epistolam notarius scribit, sicut pontificem non decet manum, quam imponit, vendere, ita minister vel notarius non debet in ordinatione eius vocem vel calamum venundare. Pro ordinatione ergo vel usu pallii seu cartis atque pastellis eumdem, qui ordinandus est, omnino aliquid dare prohibeo. Ex quibus praedictis rebus si quis huic aliquid commodi appellatione exigere vel petere forte praesumpserit, in districto Dei omnipotentis examine reatui subiacebit.",[11,2672,2673],{},"Item eidem Virgilio episcopo Arelatensi:",[11,2675,2676],{},"Quibusdam narrantibus agnovi, quod in Galliarum vel Germaniae partibus nullus ad sacrum ordinem sine commodi datione perveniat. Quod si ita est, flens dico, gemens denuncio, quia, cum sacerdotalis ordo intus cecidit, foris quoque diu stare non poterit. Scimus quippe ex euangelio, quid redemptor noster per semet ipsum fecerit, quia ingressus templum cathedras vendentium columbas evertit. Columbas enim vendere est de sancto Spiritu, quem Deus omnipotens consubstantialem sibi per impositionem manuum hominibus tribuit, commodum temporale percipere. Ex quo, ut praedixi, malo iam innuitur quid sequatur, quia qui in templo Dei columbas vendere praesumpserunt, eorum Deo iudice cathedrae ceciderunt. Qui videlicet error in subditis cum augmento propagatur. Nam ipse quoque, qui ad sacrum honorem perducitur, iam in ipsa provectus sui radice vitiatus paratior est aliis venundare quod emit. Ubi est quod scriptum est: ‘Gratis accepistis, gratis date.’ Et cum prima contra sanctam aecclesiam symoniaca eresis sit exorta, cur non perpenditur, cur non videtur, quia eum, quem quis cum pretio ordinat, provehendo agit, ut ereticus fiat?",[11,2678,2679],{},"Idem Iohanni episcopo Corinthiorum unde supra:",[11,2681,2682],{},"Quia hanc nefandissimam pravitatem sancta universalis omnino dampnat ecclesia, hortamur fraternitatem vestram, ut tam detestabile et immane peccatum de locis omnibus, quae sub se sunt, sollicitudinis suae modis omnibus conpescat instantia. Nam si quid tale deinceps fieri senserimus, iam non verbis, sed canonica hoc ultione contingimus, et de vobis, quod non oportet, aliud incipiemus habere iudicium. Novit autem fraternitas vestra, quia prius palleum nisi dato commodo non dabatur, quod quoniam incongruum erat, facto concilio ante corpus beati Petri apostolorum principis tam de hoc, quam de aliis ordinationibus, aliquid accipere sub districta interdictione vetuimus. Oportet ergo neque per commodum neque per gratiam aut per quorumdam supplicationem aliquos ad sacros ordines consentiatis vel permittatis adduci. Nam et peccatum, sicut diximus, grave est, et sine correptione hoc non patimur permanere.",[1898,2684,2686],{"id":2685},"caput-xiiii","CAPUT XIIII.",[11,2688,2689],{},"Ex his sane tam praeclari doctoris multiplicibus et repetitis sententiis manifeste",{"title":28,"searchDepth":29,"depth":29,"links":2691},[2692],{"id":2685,"depth":29,"text":2686},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F122",136,{"description":2664},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F122","DcKIR6agmPjVVFsGqajWGTVTh0U2fs7I4oAgXF-omFk",{"id":2700,"title":2701,"body":2702,"description":2706,"extension":33,"meta":2712,"navigation":38,"page":2701,"path":2713,"pdf_page":2714,"reading":34,"seo":2715,"sortable_pagination_id":2714,"stem":2716,"__hash__":2717},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F123.md","123",{"type":8,"value":2703,"toc":2710},[2704,2707],[11,2705,2706],{},"comprobatur sacrorum ordinum venalitatem eresim esse et symoniacam agnominari, omniumque primam et in ipsa sua origine apostolica detestatione atque districta maledictione damnatam, velut contra sanctam ecclesiam radice pestifera primitus proserpentem. Qua profecto fit, ut omnis reverentia sacerdotalis vel actio intus et exterius depravetur et in crimine sanctus honor habeatur. Neque enim venerandum quis putat quod venditur, immo omnino vile esse quod emitur. Denique ubi dona supernae gratiae venalia iudicantur, contra Deum pecuniae venerantur, ut iam in homine misero non Deus verus et antiquus, sed falsus et recens dominetur, scilicet qui pecuniis praeest talibus mammona nequissimus; et non est dubium pauperum innocentiam displicere, ubi praemium comprobatur delicta commendare, quia ubi aurum placet et vitium. Hinc non solum in ordinatoris et ordinati animam letale vulnus infigi praedicatur, sed etiam qui episcoporum intercessionibus sublevari debuerant culpa praegravantur. Astruit quoque idem doctor, quia, si is dignus sacerdotio creditur, cui pecuniae copia suffragatur, consequens est, ut nichil sibi in honore ecclesiastico probitas defendat, sed totum auri profanus amor optineat, ut vitia, quae vindictam merebantur, honore remunerantur, dum is, qui corripiendus est locum correptoris usurpat. Tales profecto sacerdotes non proficere, sed perire potius affirmat, quorum radix gravi peste est infecta. Nichilominus astruit maiorem calamitatem timendam locis illis, quibus tales intercessores ad regimen dantur, qui magis iram Dei contra se provocent, quam per semet ipsos populis placare debuerant. Deinde vehementi moerore se affligi testatur, si in ecclesiasticis officiis locum aliquem habet pecunia, quia quod sacrum est mox fit saeculare. Nam omnem, qui quod sacrum est studet pretio percipere, asserit sacerdotem non esse, sed tantummodo inaniter dici velle. Tandem post multa, quibus eos reprobat, asserit benedictionem illis in maledictionem converti, et ad hoc solum promoveri, ut ex catholicis fiant heretici, quorum omnis actio, etiamsi alicuius videtur momenti, apud Deum tamen reputatur nichili.",[11,2708,2709],{},"Sed quia ex his et quibusdam aliis beati Gregorii dictis quidam sibi praesumunt, unde opinionis suae errorem impudenter et pertinaciter defendant, in tantum, ut Spiritum sanctum vendi simul et comparari dogmatizent, insistendum est, ut tandem aliquando hoc sensisse vel dixisse poeniteat. Aiunt enim: Ecce quid beatus Gregorius super hoc senserit, ad maiores Francorum epistolarum eius tenor aperte ostendit. Omnino, inquit, execrabile et gravissimum detestamur, quod sacri ordines in vestris partibus per symoniacam heresim conferantur. Et paulo post: Unde valde contristor et terrae illi condoleo, quia, dum Spiritum sanctum, quem per manus impositionem omnipotens Deus omnibus dignatur largiri, divino munere habere despiciunt, praemiis assecuntur. Ex qua sane propositione verborum tanti pontificis vecordes concipiunt sibi causas perfidae argumentationis, et velut per sapientem dicitur: A facie verbi parturientis dicunt: 'Ecce hic aperte beatus Gregorius testatur, quod sanctus Spiritus per pecuniam venditur et confertur, et per manus impositionem pretio redemptam nichilominus Spiritus sanctus accipitur et tribuitur. Nempe profitetur, quod sacri ordines per symoniacam heresim conferantur, et quod homines sanctum Spiritum praemiis assecuntur'. Heu miseri inque dies ultra miseri, qui sceleratiores militibus Dei virtutem et Dei sapientiam crucifigentibus tunicae illius inconsutili violentas manus inicere et particulas sibi inde abscindere non metuunt, quodque adhuc est gravius, eandem sibi totam cessisse arbitrantur. Cum enim ex periochis intentio tanti doctoris vestigari debuerit, isti particulam sententiae sibi illam arripiunt, quod illic sacri ordines conferri dicuntur, et abiciunt quod ibidem per symoniacam heresim inseritur. Ubi si",{"title":28,"searchDepth":29,"depth":29,"links":2711},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F123",137,{"description":2706},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F123","9ivXS0mL8bI4JlU0-bds-oVof_QvmxkV60FOYP9G0Lw",{"id":2719,"title":2720,"body":2721,"description":2725,"extension":33,"meta":2742,"navigation":38,"page":2720,"path":2743,"pdf_page":2744,"reading":34,"seo":2745,"sortable_pagination_id":2744,"stem":2746,"__hash__":2747},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F124.md","124",{"type":8,"value":2722,"toc":2737},[2723,2726,2730,2734],[11,2724,2725],{},"simplici mentis oculo considerassent, quid sit heresis et maxime symoniaca, nequaquam putarent per symoniacam heresim conferri sacros id est sanctos, sed potius sacros id est execrabiles ordines, et ideo nec ordines, sed errores. Abscindunt quoque et illud quod Spiritum sanctum homines praemiis assecuntur, nec respiciunt quod illic inseritur: quem per manus impositionem omnipotens Deus omnibus largiri dignatur, divino munere habere despiciunt; quod si perspexissent, nequaquam putarent aliquos hominum per cuiuscumque manus impositionem quantocumque pretio posse consequi Spiritum sanctum, quem divino munere habere despiciunt. Quomodo enim donum omnipotentis Dei consequi poterit, qui illud eius munere habere contempnit, insuper et pecuniis prolatis expugnare et diripere contendit? Miserabiliter namque desipit, qui putat aliquam violentiam posse fieri Deo omnipotenti, ut gratiam suam concedat alicui, qui hanc dono eius despicit adipisci. Ad haec, qui supra, semel conceptam blasphemiam defendendo exaggerantes subiungunt: 'In alio quoque loco gloriosus Gregorius exponens verba euangelii inter cetera sic ait: Vobis sacerdotibus lugens loquor, quia nonnullos vestrum cum pretiis facere ordinationes agnovimus, spiritualem gratiam vendere et de alienis iniquitatibus cum peccati dampno temporalia lucra cumulare. Et post pauca: Columba venditur, quia manus impositio, per quam sanctus Spiritus caelitus accipitur, ad pretium praebetur'. In quibus utique beati Gregorii verbis si recipiunt, quod ait, nonnullos spiritualem gratiam vendere, cur neglegunt quod subiungit, eos de alienis iniquitatibus cum peccato temporalia lucra cumulare? Et quomodo spiritualis gratia potest illic vendi et emi, ubi alterius iniquitas, emptoris scilicet, lucrum temporale alteri, id est venditori, cum peccato cumulat; quae enim spiritualis gratia poterit dari et accipi, ubi utrisque iniquitas ostenditur operari, siquidem, ut dilectus Domini Iohannes asserit, omnis qui facit iniquitatem, et peccatum facit? Et peccatum est iniquitas. Absit ergo, absit, ut Spiritus sanctus mediator aliquotenus aestimetur, vel tam turpibus et nefandis commertiis, ubi hinc inde iniquitas comitatur et dominatur. Non ergo columba venditur, non emitur, sed vendi vel emi putatur aut videtur a sacrilegis et stultis, quotiens prava manus eorum impositio ad pretium praebetur. Per quam tamen, quandocumque fit, ab illis, quorum interest, Spiritus sanctus caelitus accipitur, qui per nullam manus eorum impositionem negotiatores, quales diximus, aliqua ex parte gratia sua dignatur, sed ex damnatione sola taliter accepta pariter execratur.",[1898,2727,2729],{"id":2728},"caput-xv","CAPUT XV.",[2034,2731,2733],{"id":2732},"de-propriis-et-impropriis-dictionibus-et-vanitate-symoniacorum","De propriis et impropriis dictionibus et vanitate symoniacorum.",[11,2735,2736],{},"Haec igitur et huiusmodi orthodoxorum patrum dicta si pia aure hausissent et catholici cordis ore ruminassent, tandemque nobiscum Spiritum sanctum nec posse vendi nec comparari praedicarent, sed suam damnationem negligentes aut dissimulantes suscipiunt quidem inproprie et usualiter loquentes sanctos patres, sed respuunt proprie et regulariter se ipsos exponentes. Usualiter siquidem vel improprie beatus Gregorius loquitur ubi dicit, quod sacri ordines a talibus conferantur; sed regulariter et proprie semet ipsum exponit, quid de illis ordinibus intelligi velit, ubi inserit: per symoniacam heresim, neque enim quicquam spiritualis gratiae intervenit, ubi maligna heresis mediatrix fuerit. Sic et ibi usualiter loquitur ubi dicit, quod homines Spiritum sanctum praemiis assecuntur, sed regulariter sese exponit, quid intellegi velit, ubi inserit: quem divino munere habere despiciunt. Quis enim sine Deo Spiritum sanctum, scilicet donum eius, habere potest? Neque enim aliud Deus, aliud donum eius, id est Spiritus sanctus, quamvis merito dicatur et sit alius. Qui modus locutionis tam creber in divinis vel humanis reperitur litteris seu etiam in quotidianis confabulationibus nostris, ut prisci grammatici proprio tropo, qui catacrisis dicitur, eum donari vel adornari censuerint.",{"title":28,"searchDepth":29,"depth":29,"links":2738},[2739],{"id":2728,"depth":29,"text":2729,"children":2740},[2741],{"id":2732,"depth":2057,"text":2733},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F124",138,{"description":2725},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F124","G8BhOe0dLo9UeHKgxgyLnbYTLTTDV_0UJ4BWGMIEVCU",{"id":2749,"title":2750,"body":2751,"description":2755,"extension":33,"meta":2758,"navigation":38,"page":2750,"path":2759,"pdf_page":2760,"reading":34,"seo":2761,"sortable_pagination_id":2760,"stem":2762,"__hash__":2763},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F125.md","125",{"type":8,"value":2752,"toc":2756},[2753],[11,2754,2755],{},"Cuius etiam vocabuli vim taliter edocent. Catacrisis est usurpatio alieni nominis, ut piscina, cum pisces non habeat. Fit ergo tropo hoc, ut res non habens suum nomen usurpet alienum. Itaque constat hoc modo sanctos patres nostros aliena nomina rite ex aliqua rerum similitudine usurpasse, ubi eis propria, quae utique pauca sunt et aliquando narrationi minus apta, contigit non adesse. Unde cum plurimi alii, tum etiam beatus papa Innocentius dicit quosdam ab hereticis ordinatos, cum statim astruat nil ex illa ordinatione nisi damnationem adeptos. Qui si proprie loquens dixisset ab hereticis damnatos, putaretur dixisse aliquos catholicos ab hereticis depositos aut excommunicatos. Quin etiam ipse beatus Gregorius, qua intentione sacros ordines a talibus conferri vel spiritualem gratiam vendi aut emi et huiusmodi cetera dixerit, in fine suae narrationis ostendit, ubi protestatur benedictionem illis in maledictionem converti, et ad hoc promoveri, ut fiant heretici. Ad quod facinus emendandum quisquis officii sui consideratione vehementer non exarderet, cum auctore huius hereseos portionem se habiturum incunctanter sciret. Hoc quoque modo locutionis pene quotidie dicitur quis vendere Deum, cum iustitiam vendit, cum constet neutrum posse vendi, sed utrumque pretio offendi; neque enim venditor aliud concedit nisi falsitatem, nec emptor aliud accipit nisi eamdem, pro qua parem utrique incurrunt damnationem. Et tamen cum uterque vere sit reus et sua ipsius conscientia teste uterque damnatus, unus eorum iudex abusive dicitur, alter vero absolutus, cum potius sit obligatus. Sic et apud hereticos dicuntur esse episcopi, sacerdotes et reliquorum ordinum clerici, ecclesiae, ordinationes, consecrationes, sacrificia et reliqua omnino sacramenta, sed nominetenus et specietenus tantum, non autem aliqua virtute et veritate ipsarum rerum. Nec mirum, cum et apud ethnicos pene omnia nostrorum sacramentorum nomina repperiantur, quibus tamen solum sacrilegium, non autem aliquam sanctitatem aut veritatem inesse nemo nisi insanus non arbitratur; quicquid enim sine fide est, peccatum est. Quapropter nullus iam usurpatus et in propriis dictionibus seductus a propria et intima sacramentorum veritate aberret, ut credat aut praedicet se vel quenquam alium gratis aut non gratis accipere posse a quolibet, qui quod quaeritur nec accepit nec habet. Quantolibet enim studio piscinae incumbas aut insistas, ut pisces tibi, quos quia non accepit, non habet, ex ea capias, nil tibi nomen eius vel rei similitudo nisi vanam fatigationem praestat, sive gratis sive non gratis id exigas. Restat ergo, ut symoniaci sacerdotes cum aliis hereticis ad comparationem sacerdotum, qui gratia Dei sunt id quod sunt, non incongrue assimilentur statunculis vel auri argentique simulacris, quae sicut psalmista canit: Os habent et non loquentur, oculos habent et non videbunt, aures habent et non audient, nares habent et non odorabunt, nec est spiritus in ore ipsorum. Manus habent et non palpabunt, pedes habent et non ambulabunt, non clamabunt in gutture suo. Neque enim ea fides, sed perfidia adinvenit. Unde cum nomina eadem et aliquam verorum membrorum similitudinem auretenus sive oculotenus referant, nichil tamen veritatis in se retentant. Nam os eorum nil nisi oris veri inane nomen et quantulamcumque similitudinem tamen vanam praetendit, cum ex materia, factura et efficientia omnino dissimile sit, scilicet careat ossibus, compagibus, nervis, venis, sanguine, carne, cute, vita et motu, gustandi, fandi, flandi, spuendi sive screandi effectu; hoc et de ceteris membris dictum puta, quibus nec sibi nec cuiquam valent prodesse aut aliquid efficere simulacra. Symoniaci ergo sacerdotes instar simulacrorum nonnisi inane nomen catholicorum sacerdotum et exterioris cultus eorum similitudines usurpantes, quia mediatrice avaritia, quae est ydolorum servitus, auro et argento facti sunt, quasi simulacra aurea vel argentea ab idolatria acceperunt. Quorum quia omnia sunt fucata, patet profecto, quod minimi aestimanda sint, quae apud eos dicuntur sacramenta. Unde et episcopus talium factor, etiamsi pridem computabatur catholicus, accedente sibi pretio",{"title":28,"searchDepth":29,"depth":29,"links":2757},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F125",139,{"description":2755},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F125","B9uNvRTdjR2mT5kgH_N1RD4takccO65WVtaFzfNlCcg",{"id":2765,"title":2766,"body":2767,"description":2771,"extension":33,"meta":2800,"navigation":38,"page":2766,"path":2801,"pdf_page":2802,"reading":34,"seo":2803,"sortable_pagination_id":2802,"stem":2804,"__hash__":2805},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F126.md","126",{"type":8,"value":2768,"toc":2795},[2769,2772,2775,2778,2781,2784,2788,2792],[11,2770,2771],{},"fit et ipse simulacrum; pariterque simulacra vel potius idolatrae, quotquot spem salutis in eis ponentes eorum vanitatem reverentur, secundum quod psalmista imprecatur: Similes illis fiant qui faciunt ea, et omnes qui confidunt in eis. Et iterum: Confundantur omnes qui adorant sculptilia, qui gloriantur in simulacris suis. Nonne gloriantur in simulacris suis qui praedicant ratas consecrationes fieri a symoniacis? Unde necesse est confundantur, quia quod constat non acceptum, nec gratis nec pretio poterit conferri cuiquam hominum. Et quia quod unusquisque colit hoc fit, simulacrum fit qui simulacrum colit, sicut Deus fit qui Deum colit, gratia tamen, non natura, ut ait psalmista: Ego dixi: dii estis. Unde avarissimi homines pecuniam tamquam deum colentes alienum omnipotentem eam, sicut pagani quoscumque deos suos, aestimant, in tantum ut Spiritum sanctum sibi subicere praevaleat. Et ex sese maiestatem inmensam metiri conantes, quia viso nummo ipsi pallent et ad eius nutum fasque nefasque exercent, omnino credunt Deo placere, quae ipsis non potest non placere; quorum insaniam satyricus etiam redarguit sic:",[11,2773,2774],{},"O curvae in terris animae et caelestium inanes!",[11,2776,2777],{},"Quid iuvat hoc templis nostros inmittere mores",[11,2779,2780],{},"Et bona dis ex hac scelerata ducere pulpa?",[11,2782,2783],{},"Quodsi ethnicus, quamvis ratione abusus, crederet idola deos esse omnipotentes et totius boni auctores, tamen tanquam rationale animal ratione ad hoc tractus est, ut, quos credebat summe bonos, consequenter quoque crederet non posse eis placere vitiosasque hominum affectiones sive passiones; summa enim virtus necesse est totius vitii sit expers; putasne christiani sint, qui patrem luminum, a quo est et descendit omne datum optimum et omne donum perfectum, ducunt adeo imperfectum, ut pecuniis, quas super omnia diligunt, credant se posse sibi conciliare et conquirere ipsius summum donum, nec posse Deo non placere, quod ipsis sic placet, negotium?",[1898,2785,2787],{"id":2786},"caput-xvi","CAPUT XVI.",[2034,2789,2791],{"id":2790},"sententia-sancti-ambrosii-de-ordinationibus-symoniacorum","Sententia sancti Ambrosii de ordinationibus symoniacorum.",[11,2793,2794],{},"Sed hinc iam aliqua magni Ambrosii subiungantur dicta, quibus symoniaci, quia avari comprobentur, etiam usurarii et ideo, secundum quod scriptum est, super omnes maledicti. Omnis quippe avarus usurarius, et omnis usurarius avarus. Beatus ergo Ambrosius de vita et ordinatione episcoporum loquens inter alia ait: Licet iam coartat nos libelli huius prolixitas, et tempus nos urgeat, ut ad finem huius operis veniamus, sollicitudo fraterni nos retardat amoris, illorum praecipue sacerdotum, qui mentis torpore hebetati sacerdotalem infamant honorem. Et qui novam prodigialiter regulam ac tempestatem peperisse noscuntur, et Gyezi sectantes et Symonis sententiam sancti episcopatus gratiam pecuniis coemerunt, nequaquam timentes, cum sacerdotalem honorem pecuniis emerent, a beato Petro apostolo se cum Symone fuisse damnatos, sicut ait: ‘Pecunia tua’, inquit, ‘tecum sit in perditionem, qui donum sancti Spiritus te credidisti pecunia comparare’. Nam et lepram cum Giezi a sancto suscepisse se credant Heliseo, qui gradum sacerdotalem se existimant pecuniis comparasse. Quibus cum ista dixerimus sufficere, debuit suam comparando lepram possidere. Nam sicut validioribus morbis capite vitiato, reliquum necesse est corpus inundatione superioris morbi letaliter irrigari, ita et hi, qui caput videntur esse ecclesiae, morbo pestifero fraternum vitiant corpus, ut nichil ex toto corporis compage insauciatum possit evadere, quod neglegentium sacerdotum vitiositatis mortale non infecerit virus. Ita videas in ecclesia passim quos non merita, sed pecuniae ad episcopatus ordinem provexerunt.",{"title":28,"searchDepth":29,"depth":29,"links":2796},[2797],{"id":2786,"depth":29,"text":2787,"children":2798},[2799],{"id":2790,"depth":2057,"text":2791},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F126",140,{"description":2771},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F126","PnXfvbOAZRlsBNf28vInLM4byd3hsoza6_goKdq9UGI",{"id":2807,"title":2808,"body":2809,"description":2813,"extension":33,"meta":2816,"navigation":38,"page":2808,"path":2817,"pdf_page":2818,"reading":34,"seo":2819,"sortable_pagination_id":2818,"stem":2820,"__hash__":2821},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F127.md","127",{"type":8,"value":2810,"toc":2814},[2811],[11,2812,2813],{},"Nugacem populum et indoctum, qui talem sibi asciverunt sacerdotem, quos si percontari fideliter velis, quis eos praefecerit sacerdotes, respondebunt mox et dicent: Ab archiepiscopo sum nuper ordinatus episcopus, centumque ei solidos dedi, ut episcopalem gratiam consequi meruissem; quos si minime dedissem, hodie episcopus non essem. Unde melius mihi est aurum de saccello invehere, quam tantum sacerdotium perdere. Aurum dedi et episcopatum comparavi. Quos tamen solidos, si vivo, recepturos me ilico non diffido. Ordino presbyteros, consecro diacones et accipio aurum, nam et de aliis nichilominus ordinibus pecuniae quaestum profligare confido. Ecce et aurum, quod dedi, in meo saccello recepi et episcopatum gratis accepi. Nempe hoc est quod doleo, quia archiepiscopus carnaliter episcopum fecit. Nam propter pecunias spiritualiter leprosum ordinavit. 'Pecunia', inquit, 'tua tecum sit in perditionem, quia donum sancti Spiritus gratiae pretio comparasti, et commertium miserabile in animarum exitium peregisti, et nescii homines et indocti in ordinationibus eorum proclamant et dicunt: 'Dignus es et iustus es', et conscientia misera: 'Indignus es et iniustus es' dicit. Pronunciat enim episcopus huiusmodi ad populum dicens: 'Pax vobis. Oculis quidem carnalibus videtur quasi episcopus magnus, et divinis optutibus inspicitur leprosus magnus. Per pecuniam acquisivit indebitum ordinem, et apud Deum perdidit interiorem hominem: caro suscepit dignitatem, et anima perdidit honestatem. Caro ancilla domina facta est animae, et anima, quae erat domina, facta est famula carni. Caro dominatur populis, et anima servit daemoni. Carni sacerdotium comparavit, et animae detrimentum paravit. Et quid prodest huiusmodi homini, si totum mundum lucretur et animae suae detrimentum patiatur? aut quam dabit homo commutationem pro anima sua? Quod dedit, cum episcopus ordinaretur, aurum fuit, et quod perdidit anima fuit. Cum alium ordinaret, quod accepit pecunia fuit, et quod dedit lepra fuit. Haec sunt mercimonia iniquorum in pernicie eorum. Interrogo tamen fratrem et coepiscopum nostrum, quia et ego episcopus sum et cum episcopo loquor. Dic ergo michi paulisper, frater episcope, cum dares pecuniam, quid accepisti? 'Gratiam episcopalem accepi'. Ergo interrogo te, haec gratia cur tali vocabulo nuncupatur? R. 'Cur, inquit? 'ut reor, pro eo quod gratis datur, ideo gratia vocatur. Ergo si gratia gratis datur et auro non estimatur, a te cur gratia pecuniis comparatur? R. 'Non', inquit, 'mihi daretur, si pecuniis non emeretur; nec episcopus fuissem ordinatus, si pecunias non dedissem,'. Ergo ut apparet ex responsionibus tuis, gratiam, cum ordinareris, non suscepisti, quia gratuitu eam non meruisti. Et ideo, frater, si gratiam non accepisti, quomodo episcopus effici potuisti? Nam et ad discipulos Dominus dicit: 'Gratis accepistis, gratis date'. Cur ergo gratuitam gratiam estimasti te pretio possidere? Nam, ut video, aurum dans perdidisti et sanctam gratiam non acquisisti. Adhuc tamen semel adiciens fratrem perquiro episcopum, ne quid de approbamentis veridicis nos praetermisisse videamur. Quis dat, frater, episcopalem gratiam? Deus, an homo? Respondes sine dubio: Deus, sed tamen per hominem dat Deus; homo imponit manus, Deus largitur gratiam; sacerdos imponit supplicem dexteram, et Deus benedicit potenti dextera; episcopus initiat ordinem, et Deus tribuit dignitatem. O iustitia, o aequitas! si homini pecunia datur, qui nichil in ordine amplius operatur nisi solum servitium, quod ei creditur, cur Deo totum negatur, qui ipsum ordinem tibi largitur? Iustumne tibi videtur, ut servus honoretur, et dominus iniuriam patiatur, et iniuste accipiat sacerdos pecuniam, et Deus patiatur ab homine iniuriam? Sed quia pro concesso ordine Deus a te nichil expectat, Dominus homini concedere voluit gratis, et episcopus rapax pecuniam ab homine expetit gratis; Deus homini, ut certe benignus, gratis donavit, et sacerdos indignus eum sine causa praedavit. 'Quid enim habes quod non accepisti? si autem accepisti, quid gloriaris, quasi non acceperis?' Ecce ad quae mala volvitur deificus",{"title":28,"searchDepth":29,"depth":29,"links":2815},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F127",141,{"description":2813},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F127","w3BBNFLSMVdJ9ud4buPqevCeNnWDb_5qFqcnRl1YNBk",{"id":2823,"title":2824,"body":2825,"description":2829,"extension":33,"meta":2846,"navigation":38,"page":2824,"path":2847,"pdf_page":2848,"reading":34,"seo":2849,"sortable_pagination_id":2848,"stem":2850,"__hash__":2851},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F128.md","128",{"type":8,"value":2826,"toc":2841},[2827,2830,2834,2838],[11,2828,2829],{},"ordo, non ad quae probra prolapsi sunt sacerdotes, qui audire meruerunt a iudice mundi: 'Vos estis lux huius mundi'. Ecce quibus subiciuntur gentes, quibus a Domino dictum est: 'Vos estis sal terrae'. Ergo si lux est ecclesiae episcopus a Domino ordinatus, ita ut imperitiae tenebras praedicationis suae eloquio rutilante conscientiarum tenebras illuminet, cur ipse palpabilibus tenebris tenetur obstrictus, et non solum quia ipse, dum ipse male agit, digne perit, insuper et alios secum indigne perdit? Si enim meruisti salis saporem possidere, ut insipientium possis arva condire, cur infatuatus tali vitio immundis te porcorum conculcandum pedibus praebuisti, ita ut nec te ipsum nec alios possis condire? et cetera. Item quoque beatus Ambrosius de euangelio exponens illud, quod dictum est: Multi leprosi erant in Israel sub Heliseo propheta, et nemo mundatus est nisi Naaman Syrus, post aliqua ait: Disce congruae praecepta virtutis. Probabit fidem qui praemia recusabit. Disce utrumque dictorum factorumque magisterio, sed sequaris. Habes Domini praeceptum, vatis exemplum: gratis accipere, gratis dare nec vendere ministerium, sed offerre. Non enim pretio taxatur Dei gratia, nec in sacramentis lucrum quaeritur, sed obsequium sacerdotis. Non tamen fas est, si lucrum ipse non quaeras, familiae quoque tuae cohibendae manus sunt. Nec hoc solum exposcitur, ut te solum castum immaculatumque custodias. Non enim dixit apostolus: 'te solum', sed 'te ipsum castum custodi'. Quaeritur ergo non solum tua ab huiuscemodi nundinis, sed etiam domus tuae castitas. 'Oportet enim esse inreprehensibilem sacerdotem, sui domui bene praepositum, filios habentem subditos cum omni castitate. Si quis autem domui suae praeesse nescit, quomodo ecclesiae Dei diligentiam habebit'. Instrue ergo familiam, hortare, custodi. Fefellerit servulus, hominis enim non excipio facultatem, prophetico deprehensus repudietur exemplo: cito turpem sequitur lepra mercedem, et pecunia corpus animumque male quaesita commaculat. 'Accepisti', inquit, 'pecuniam, et possidebis ex ea agrum et vineam et oliveta et greges, sed et lepra Naaman adhaerebit tibi et semini tuo usque in aeternum'. Vides, quia propter facta auctoris successio damnatur heredis? Inexpiabilis est venditi culpa misterii, et caelestis gratiae vindicta transit ad posteros. Denique Moabitae et ceteri non intrabunt in ecclesiam Dei usque in tertiam et quartam generationem, tamdiu videlicet, ut simplicius interpretemur, donec culpam auctorum multiplicis successio generationis aboleret. Sed cum illi, qui in Deum idolatriae errore deliquerunt, in quartam generationem videantur esse multati, profecto durior videtur esse sententia, qua Giezi semen usque in aeternum pro cupiditate habendi prophetica auctoritate damnatur, praesertim cum dominus noster Iesus Christus per lavacri regenerationem omnibus remissionem dederit peccatorum.",[1898,2831,2833],{"id":2832},"caput-xvii","CAPUT XVII.",[2034,2835,2837],{"id":2836},"recapitulatio-unde-supra-deinde-beati-augustini-sententia","Recapitulatio unde supra, deinde beati Augustini sententia.",[11,2839,2840],{},"Ecce ex praemissis tanti tamque prudentis viri assertionibus multifariam docemur pretio gratiam episcopalem non posse accipi, sed lepram, et audet quis contra hiscere et gannire, sibi aut cuilibet posse dari ab huiusmodi leprosis, scilicet symoniacis, aliquam sanctorum ordinum, quam non habent, gratiam, et non potius solam, quam acceperunt et habent, lepram? Et cum idem clarissimus doctor indubitanter praedicet inexpiabilem esse venditi culpam mysterii et caelestis gratiae vindictam transire ad posteros, adeo ut exemplum Giezi adhaereat venditori et semini eius in perpetuum, cuius momenti sunt qui e diverso contradicunt? Anima, quae peccaverit, ipsa morietur, et filius non portabit iniquitatem patris, praesertim cum Dominus de se ipso dicat: Red-",{"title":28,"searchDepth":29,"depth":29,"links":2842},[2843],{"id":2832,"depth":29,"text":2833,"children":2844},[2845],{"id":2836,"depth":2057,"text":2837},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F128",142,{"description":2829},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F128","eEGRychzLoNLsNOTqtHegWePzi7JgPyYyA7DBBtBc2Y",{"id":2853,"title":2854,"body":2855,"description":2859,"extension":33,"meta":2862,"navigation":38,"page":2854,"path":2863,"pdf_page":2864,"reading":34,"seo":2865,"sortable_pagination_id":2864,"stem":2866,"__hash__":2867},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F129.md","129",{"type":8,"value":2856,"toc":2860},[2857],[11,2858,2859],{},"dam iniquitatem patrum in filios usque in tertiam et quartam generationem. Et tamen utraque sententia vera est, quia Domini est, sed pro qualitate personarum et culparum ex circumstantiis suis competenter intellegenda est. Neque enim uniformis sententia blasphemis omnibus est danda, quia nec uniformis est blasphemia, attestante veritate ipsa. Omne, inquit, peccatum et blasphemia remittetur hominibus, spiritus autem blasphemia non remittetur. Nonne super hanc spiritus blasphemiam propheta, apostolus et doctor eandem, quam ipse Dominus eorum, uniformemque comprobantur dictasse sententiam? Propheta siquidem ait: Lepra Naaman Siri adhaerebit tibi et semini tuo usque in aeternum. Apostolus autem: Pecunia, inquit, tua tecum sit in perditionem. Et post pauca: Poenitentiam itaque age ab hac nequitia tua et roga Deum, si forte remittatur tibi haec cogitatio cordis tui. Quorum auctoritatem profecto secutus doctor ait: Inexpiabilis est venditi culpa mysterii. Beatus quoque Augustinus unde supra in expositione euangelii Iohannis: Symon ille ideo volebat emere Spiritum sanctum, quia vendere volebat Spiritum sanctum et putabat apostolos mercatores tales esse, quales Dominus de templo flagello eiecit. Talis enim ille erat, et quod venderet emere volebat. De illis erat, qui columbas vendebant, etenim in columba apparuit Spiritus sanctus. Qui ergo vendunt columbam, fratres? Qui dicunt: nos damus Spiritum sanctum; quare enim hoc dicunt? et quo pretio vendunt? Pretium honoris sui accipiunt, pretium cathedras temporales, ut videantur ipsi vendere columbas. Caveant a flagello de resticulis. Columba non est venalis, gratis datur, quia gratia vocatur. Idem unde supra in eadem expositione: In Actibus apostolorum legimus multos credidisse in Samaria per praedicationem Philippi. Intellegitur autem sive unus ex apostolis sive ex diaconis, quia septem diaconos ibi legimus ordinatos, inter quos est etiam nomen Philippi. Per Philippi ergo praedicationem crediderunt Samaritae, Samaria coepit abundare fidelibus. Ibi erat Symon iste magiis, per magicas factiones suas dementaverat populum, ut eum virtutem Dei putarent. Commotus tamen signis, quae fiebant a Philippo, etiam ipse credidit; sed quomodo crediderit, posteriora sequentia demonstraverunt. Baptizatus est et Symon. Audierunt hoc apostoli, qui erant Hierosolimis, missi sunt ad illos Petrus et Iohannes, invenerunt multos baptizatos; et quia nullus ipsorum acceperat adhuc Spiritum sanctum, sicut tunc descendebat ad ostendendam significationem gentium crediturarum, ut linguis loquerentur, in quos descendebat Spiritus sanctus, imposuerunt illis manus orantes pro eis, et acceperunt Spiritum sanctum. Symon ille, qui non erat in ecclesia columba, sed corvus, quia ea quae sua sunt quaerebat, non quae Iesu Christi, unde in christianis potentiam magis amaverat quam iustitiam, vidit per impositionem manuum apostolorum dari Spiritum sanctum, non quia ipsi dabant, sed quia ipsis orantibus datus est; et ait apostolis: 'Quid vultis a me accipere pecuniae, ut per inpositionem manuum mearum detur Spiritus sanctus'. Et ait illi Petrus: 'Pecunia tua tecum sit in perditione, quoniam donum Dei putasti pecunia comparandum'. Cui dicit: 'Pecunia tua tecum sit in perditione'? Utique baptizato. Iam baptismum habebat, sed columbae visceribus non haerebat. Audi, quia non haerebat, et verba ipsa Petri apostoli adverte. Sequitur enim: 'Non est tibi pars neque sors in hac fide; in felle enim amaritudinis video te esse'. Columba fel non habet. Symon habebat, ideo separatus erat a columbae visceribus. Baptismus illi quid proderat? In quibus eloquentissimi et perspicacissimi doctoris dictis animadvertant necesse est, qui inpudenter et inpie astruere conantur columbam vel spiritualem gratiam vendi, illud quod ait: Columba non est venalis, gratis datur, quia gratia vocatur. Necnon illud, quia vidit Symon per impositionem manus apostolorum dari Spiritum sanctum,",{"title":28,"searchDepth":29,"depth":29,"links":2861},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F129",143,{"description":2859},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F129","rGr0p8u1GiFJYiP9krsO20hkB-2o1RB0h1uQDzvU7bY",{"id":2869,"title":2870,"body":2871,"description":2875,"extension":33,"meta":2913,"navigation":38,"page":2870,"path":2914,"pdf_page":2915,"reading":34,"seo":2916,"sortable_pagination_id":2915,"stem":2917,"__hash__":2918},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F130.md","130",{"type":8,"value":2872,"toc":2908},[2873,2876,2880,2884,2887,2890,2893,2896,2899,2902,2905],[11,2874,2875],{},"non quia ipsi dabant, sed quia ipsis orantibus datus est. Deus enim Spiritum sanctum suum hominibus largitur, sed oratione et invocatione illorum, qui huius ministerii vel officii ordinationem a catholicis gratis accepisse noscuntur, etiamsi pravae conversationis in oculis hominum habeantur. In qua utique fide vel ministerio non est hereticis pars neque sors, quia nec ministri Christi, sed satanae pretio efficiuntur, nec ipsorum oratione aut invocatione Spiritus sanctus datur, quia ministerium eorum, etiamsi rectae conversationis videantur, a Deo non recognoscitur; et ideo oratio eorum fit in peccatum, secundum quod de alio pessimo mercatore a psalmista constat inprecando prophetatum. Nam ut beatus apostolus Corinthiis ait, eiusmodi sunt pseudoapostoli, operarii subdoli, transfigurantes se in apostolos Christi. Et non mirum. Ipse enim satanas transfigurat se in angelum lucis; non est ergo magnum, si ministri eius transfigurentur velud ministri iustitiae, quorum finis erit secundum opera ipsorum. Itaque sicut satanas transfiguratus in angelum lucis non potest non esse angelus tenebrarum, tanto perversior, quanto praesumptuosior, ita et ministri eius transfigurati in ministros iustitiae non possunt non esse ministri iniustitiae, tanto detestabiliores, quanto audaciores mentiuntur se esse, quod nec sunt nec fieri possunt.",[1898,2877,2879],{"id":2878},"caput-xviii","CAPUT XVIII.",[2034,2881,2883],{"id":2882},"de-mercantibus-ecclesiasticam-dignitatem-sanctorum-patrum-sententiae","De mercantibus ecclesiasticam dignitatem sanctorum patrum sententiae.",[11,2885,2886],{},"Item unde supra ex canonibus apostolorum, cap. XXX.",[11,2888,2889],{},"Si quis episcopus aut presbyter aut diaconus per pecuniam hanc optinuerit dignitatem, deiciatur ipse et ordinator eius, et a communione modis omnibus abscidatur, sicut Symon magus a Petro.",[11,2891,2892],{},"Item ex eisdem cap. XXXI.",[11,2894,2895],{},"Si quis episcopus saecularibus potestatibus usus ecclesiam per ipsos optineat, deponatur ipse, et eiciantur omnes, qui illi communicant. Contra quod capitulum qui sibi pretio potestates conciliat, etiamsi ecclesiasticae sint, procul dubio saeculares fiunt, sicut ait beatus Gregorius: Si in ecclesiasticis officiis quenquam habet locum pecunia, fit saeculare quod sacrum est.",[11,2897,2898],{},"Item inde. Ex concilio Calcedon. cap. II.",[11,2900,2901],{},"Si quis episcopus per pecuniam fecerit ordinationem et sub pretio redegerit gratiam, quae non potest vendi, ordinaveritque per pecuniam presbyterum aut diaconum vel quemlibet ex his, qui connumerantur in clero, aut promoverit per pecuniam dispensatorem aut defensorem vel quenquam, qui subiectus est regulae, sub turpissimi lucri commodo: is, cui hoc attemptanti probatum fuerit, proprii gradus periculo subiacebit. Et qui ordinatus est, nichil ex hac ordinatione vel promotione, quae est per negotiationem facta, proficiat, sed sit alienus ea dignitate vel sollicitudine, quam pecuniis quaesivit. Si quis vero mediator tam turpibus et nefandis datis vel acceptis extiterit, si quidem clericus fuerit, proprio gradu decidat, si vero laicus aut monachus, anathematizetur.",[11,2903,2904],{},"Item inde ex epistola Ormisdae papae.",[11,2906,2907],{},"Quos constiterit indignos meritis sacram mercatos esse dignitatem pretio, con-",{"title":28,"searchDepth":29,"depth":29,"links":2909},[2910],{"id":2878,"depth":29,"text":2879,"children":2911},[2912],{"id":2882,"depth":2057,"text":2883},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F130",144,{"description":2875},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F130","s8rZNQtE3c6wwkARhadev7OzpGcY1SYtYQkFWxhO6eY",{"id":2920,"title":2921,"body":2922,"description":2926,"extension":33,"meta":2967,"navigation":38,"page":2921,"path":2968,"pdf_page":2969,"reading":34,"seo":2970,"sortable_pagination_id":2969,"stem":2971,"__hash__":2972},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F131.md","131",{"type":8,"value":2923,"toc":2960},[2924,2927,2930,2934,2937,2940,2944,2947,2951,2954,2957],[11,2925,2926],{},"victos oportet arceri, quia dantem pariter accipientemque damnatio Symonis, quam sacra lectio testatur, involvit. Hoc itaque ad propria coniungimus, ne benedictio per impositionem manus, quae a Deo esse creditur, pretio comparetur, quia Symon Spiritum sanctum volens pretio mercari, apostoli fuit detestatione percussus.",[11,2928,2929],{},"Dominus ut ostenderet omnes venditores et emptores caelestis gratiae eliminandos esse a societate sanctae ecclesiae, iccirco coepit eicere vendentes et ementes de templo et cathedras vendentium columbas evertit, ut doceret, quia talium sacerdotium negotiatorum destruitur. Quamvis enim sint nonnulli, qui corporaliter a societate sanctae ecclesiae non repellantur, verumtamen spiritualiter apud Deum repulsi sunt et proprio honore privati.",[1898,2931,2933],{"id":2932},"caput-xix","CAPUT XIX.",[11,2935,2936],{},"Repulsio eorum, qui dicunt symoniacos gratiam habere, a qua deponuntur.",[11,2938,2939],{},"Verum quia trutinatoribus verborum et neglectoribus rationum supra responsum sufficienter putatur ex quibusdam dictionibus, quae in supradictis capitulis usurpative et improprie secundum tropum catacrisin ponuntur, sicut optinuerit dignitatem pretio vel fecerit ordinationem et huiusmodi cetera, illud tamen nunc ventiletur, quod nobis opponere frustra nituntur. Aiunt enim:",[2034,2941,2943],{"id":2942},"obiectio","Obiectio.",[11,2945,2946],{},"Ecce per pecuniam ordinati deponi praecipiuntur. Constat ergo eos spiritualem gratiam adeptos et ad gradum honoris promotos, a quo deponi iubentur. Etenim depositio habiti honoris est amissio vel privatio.",[2034,2948,2950],{"id":2949},"repulsio","Repulsio.",[11,2952,2953],{},"Quibus cum superius monstratum sit piscinam dici et quae pisces non habet, tropo eodem, si pertinaces esse nolunt, quantocius animadvertere possunt, depositionem quoque rite dici, quae nullam promotionem aut honoris gradum habuisse, nisi ex aliqua similitudine superficietenus comprobatur, praesertim cum et propositum Calcedonensis concilii capitulum evidenter nostrae parti suffragetur, in cuius initio sic legitur: Si quis episcopus per pecuniam fecerit ordinationem et sub pretio redegerit gratiam, quae non potest vendi. Quapropter tam consono et unanimi tonitru sexcentorum triginta sanctorum episcoporum praevaricatores ad cor reversi discant gratiam non posse vendi. Nam ipsi sancti patres hanc suam synodum usque ad sanguinem se defensuros professi leguntur. Tandem inusitato quidem modo sed proprio loquimur, si depositionem huiusmodi revelationem dicimus, sicut a Symeone dominus Iesus in ruinam et resurrectionem multorum euangelizatur positus. Ruendo enim resurgit, quisquis malum deserens ad bonum se accingit. Unde, quia multis divinae auctoritatis testimoniis palam est Spiritum sanctum non posse vendi, iam, sicut deficit fumus, deficiant tetra illa et nebulosa argumenta, immo fantasmata nichil veritatis, sed totum vanitatis habentia, quibus argumentantur talia.",[2034,2955,2943],{"id":2956},"obiectio-1",[11,2958,2959],{},"Si is qui pro manuum impositione pretium accipit ei, quem per pretium consecrat, Spiritum sanctum non tribuit, profecto Spiritum sanctum nec ille vendidit, nec iste comparavit. Sacerdotium vero sine datione sancti Spiritus nec tribuitur nec accipitur.",{"title":28,"searchDepth":29,"depth":29,"links":2961},[2962],{"id":2932,"depth":29,"text":2933,"children":2963},[2964,2965,2966],{"id":2942,"depth":2057,"text":2943},{"id":2949,"depth":2057,"text":2950},{"id":2956,"depth":2057,"text":2943},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F131",145,{"description":2926},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F131","6_4ozVojVggnNmsLyqmu5Fw8CDvWJ3EHjjDJr27yEOc",{"id":2974,"title":2975,"body":2976,"description":2980,"extension":33,"meta":2989,"navigation":38,"page":2975,"path":2990,"pdf_page":2991,"reading":34,"seo":2992,"sortable_pagination_id":2991,"stem":2993,"__hash__":2994},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F132.md","132",{"type":8,"value":2977,"toc":2986},[2978,2981,2983],[11,2979,2980],{},"Liquet igitur sacerdotem non esse, qui per manuum impositionem sacerdotium non consequitur. Relinquitur vero, ut necesse non sit eum ab illo ordine deponi, quem numquam optinuit. Frustra itaque contra huiusmodi statuta canonum a sanctis patribus edita proferuntur, quae tales deponi decernunt.",[2034,2982,2950],{"id":2949},[11,2984,2985],{},"Tam sophistico et perplexo sillogismo subversa perversitas aperte resistere Spiritui sancto non verita, quia perverse credit eundem vendi et emi, ubi venditoris et emptoris audiuntur nomina, yronicos concludit necesse non esse eum deponi ab ordine, quem numquam optinuit, aut, si consequitur, non deponendum, ac per hoc cassandum sanctorum patrum capitulum adversus symoniacos prolatum. Cornibus enim fantasticus ille syllogismus minabundus, utrumlibet presseris, ab utrolibet mox premeris. Nam si deponendos concesseris, dignitatem quoque eos optinuisse, a qua deponantur, necessario concedis. Si dignitatem eos optinuisse concesseris, constabit Spiritum sanctum quoque venditum et emptum ab eis. Quod si constiterit, necessario quoque Spiritum sanctum haberi, dari et accipi ab eis constabit, ac per hoc ordinationes vel consecrationes gratis vel non gratis factas a symoniacis, utique hereticis, per omnia ratas esse, nichilque minus habere, quam quae fiunt a catholicis, necessario confiteberis. Porro si dignitatem eos optinuisse negaveris, deponendos non esse ab ea, quam numquam optinuere, dignitate necesse est profitearis. Si autem minime deponendos concesseris, sanctorum patrum decreta, quae venditores et emptores gratiae deponi decernunt, incassum prolata necesse est arbitreris. Restabit ergo, ut aut concessa depositione symoniacorum etiam cetera, quae superius omnino absurda concedi videntur, concedantur, et sic capitula illa sanctorum patrum approbabuntur, aut contradicta depositione reprobabuntur. Sed quamvis latius supra monstratum sit Spiritum sanctum non posse vendi nec emi, sine quo sacerdotium non potest acquiri aut haberi, vel consecratio aliqua fieri, et ideo huiusmodi praesumptores debere deponi ab ea transfiguratione vel specie, quam velut ministri iustitiae iniuste usurpando arrogant sibi, concedatur tamen inter venditorem et emptorem rem negotii necessario versari, quia nec ille venditor nec iste emptor aliter poterit iure dici. Sed ea Spiritus sanctus esse non potest, quoniam ipse Spiritus sanctus gratia dicitur et est. Gratia autem, nisi gratis accipiatur et detur, gratia nec est nec vere dicitur. Nam si venditur et emitur gratia, iam non esse gratia merito concluditur. Constat igitur Spiritum sanctum, aut certe gratiam, rem venditionis et emptionis non esse. Quapropter altera quaeratur res oportet, quam ne diutius et passim quaerendo fatigemur aut certe aberremus, beatum Ambrosium nobis eam demonstrantem advertamus. Quod dedit, inquid, cum episcopus ordinaretur, aurum fuit, et quod perdidit anima fuit. Cum alium ordinaret, quod accepit pecunia fuit, et quod dedit lepra fuit. Ex qua tam egregii viri sententia sine ambiguitate docemur rem nefandi huius commercii perditionem et damnationem animarum et lepram tantummodo recte dici et vere esse. Et perditionem quidem etiam secundum principem apostolorum, damnationem autem iuxta beatum Innocentium, lepram vero secundum eundem Ambrosium. Unde, ubicumque perditio vel damnatio taxatur, necessario auctor perditionis vel damnationis diabolus taxeotis huiusmodi cooperatur et principatur, sicut nichilominus idem ipse spiritus immundus, ubi lepra datur. Neque enim rei cuius auctor est principari aut dominari non potest. Quibus autem spiritus perditionis, damnationis et immunditiae principatur, spiritus salutaris nostri Domini scilicet Iesu, qui est auctor totius munditiae, procul ab eis sequestratur. Nam quae conventio Christi ad Belial?",{"title":28,"searchDepth":29,"depth":29,"links":2987},[2988],{"id":2949,"depth":2057,"text":2950},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F132",146,{"description":2980},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F132","emS-AO6R6QBz6Taj3lVKShi8C86BGGezVlw7vKVAt0U",{"id":2996,"title":2997,"body":2998,"description":3002,"extension":33,"meta":3019,"navigation":38,"page":2997,"path":3020,"pdf_page":3021,"reading":34,"seo":3022,"sortable_pagination_id":3021,"stem":3023,"__hash__":3024},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F133.md","133",{"type":8,"value":2999,"toc":3014},[3000,3003,3007,3011],[11,3001,3002],{},"ergo perditio et immunditia possidetur quosque vicissim ipsa possidet, quid nisi perditio vel immunditia, quam solam acquisierunt, dari et accipi potest? Itaque quia necessario concluditur perditionem et lepram venditam et emptam, restat huiusmodi mercatores improprie dici sacerdotes et clericos, proprie autem perditos et leprosos; quorum prava manus impositio malum, quod solum acquisivit, tribuit, nullum autem bonum concedit, quia nullum taliter negotiando acquisivit. Numquam enim iuste tribuitur quod iniuste tollitur. Unde secum alios quoque perdit et sordidat, non sanctificat aut mundificat, sicut scriptura evidenter clamat: Quicquid tetigerit immundus immundum fiet. Spiritus quoque sanctus disciplinae effugiet fictum et auferet se a cogitationibus, quae sunt sine intellectu, et corripietur a superveniente iniquitate. Ideo spiritus disciplinae dicitur, quia disciplinatos quibuscumque aspirat efficit, et per eos dona gratiarum suarum, prout vult, singulis ad disciplinam distribuit. Indisciplinatos autem longe a se repellit, vel potius, quia ficti sunt, effugit. Et quis perniciosius convincitur esse fictus, quam qui contra disciplinam catholicam, cuius specialis administrator creditur Spiritus sanctus, fingit se esse quod nec est nec esse potest aliquotenus, scilicet ut per pecuniam habeatur episcopus vel cuiuscumque alterius ordinis clericus?",[1898,3004,3006],{"id":3005},"caput-xx","CAPUT XX.",[2034,3008,3010],{"id":3009},"quod-symoniaci-sine-fide-sint-quodque-sibi-consentientes-fide-privent","Quod symoniaci sine fide sint, quodque sibi consentientes fide privent.",[11,3012,3013],{},"Et quidem alii ypochritae in comparatione istorum minus sunt noxii, quia vix alicui nocent nisi sibi; isti autem secum Christianos catervatim interficiunt, dum eos sua lepra iugiter inficiunt et damnationis vel perditionis venditae aut emptae participes ordinandi seu sanctificandi optentu efficiunt. Qui plane simulatores et callidi prae ceteris provocant, non autem placant iram Dei, quia venditi venditores quotidie vendunt oves et boves Christi, scilicet simplices et ingeniosos aut certe invalidos et validos. Et cui vendunt, nisi, ut beatus Augustinus ait, diabolo? Ubi enim seducti credunt sacerdotes pretio posse fieri, et Spiritum sanctum vendi et emi, primogenita cordis eorum, id est fides, probatur corrumpi; qua corrupta necesse est adeo corrumpi, si qua inesse potuere, bona, ut omnino fiant nulla; quia unica virginitas animae est fides incorrupta, quam utique a pseudoapostolis corrumpi timebat, qui Corinthiis dicebat: Emulor enim vos Dei emulatione, despondi enim vos uni viro virginem castam exhibere Christo. Timeo autem, ne, sicut serpens Evam seduxit astutia sua, ita corrumpantur sensus vestri et excidant a simplicitate, quae est in Christo Iesu. Quam profecto fidem idem apostolus secundum gratiam sibi datam ut sapiens architectus fundamentum eis posuit. Quod, sicut ipse subsequitur, aliud nemo potest ponere praeter id quod positum est, quod est Christus Iesus. Porro Christus Iesus per fidem habitat in cordibus per Spiritum sanctum corroboratis, sicut ipse insinuat Ephesiis: Flecto genua mea ad patrem domini mei Iesu Christi, ex quo omnis paternitas in caelis et in terra nominatur, ut det vobis secundum divitias gloriae suae virtute corroborari per Spiritum eius in interiori homine, habitare Christum per fidem in cordibus vestris. Si ergo secundum tam egregium symmystam et usque ad tertium caelum vel in ipsum paradisum raptum fides christianitatis fundamentum est, fundamentum autem Christus Iesus est, restat, ut fides Christus sit, qui nos per spiritum Dei patris corroboratos inhabitans regit. Hinc procul dubio patet, qualis inter christianos reputandus sit, qui de Spiritu sancto male sentit. Constat enim, quia nec Filium nec Patrem habet. Nam sicut catholice praedicatur, inseparabilia sunt opera trinitatis, Patris et Filii et Spiritus sancti, et cuicumque unius cuiuslibet trium visitatio defecerit, necessario etiam reliquorum duorum deerit. Quisquis itaque credit Spiritum sanctum non solum fide, sed etiam pecunia posse acquiri, Deum Patrem non habet, ad quem devotissimus apostolus genua",{"title":28,"searchDepth":29,"depth":29,"links":3015},[3016],{"id":3005,"depth":29,"text":3006,"children":3017},[3018],{"id":3009,"depth":2057,"text":3010},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F133",147,{"description":3002},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F133","f6_eVw52RnbVb8lhS6DLxHYGwPvKs_yqjgik0UlindU",{"id":3026,"title":3027,"body":3028,"description":3032,"extension":33,"meta":3055,"navigation":38,"page":3027,"path":3056,"pdf_page":3057,"reading":34,"seo":3058,"sortable_pagination_id":3057,"stem":3059,"__hash__":3060},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F134.md","134",{"type":8,"value":3029,"toc":3049},[3030,3033,3037,3041,3044,3046],[11,3031,3032],{},"flectebat, ut Ephesios per eundem Spiritum suum corroboraret. Filium quoque non habet, praeter quem nemo aliud christianis fundamentum ponere potest, quia, ne sub tanti fundamenti magnitudine deficiamus, per Spiritum sanctum fulcimur et corroboramur. Restat ergo, ut qui Spiritum sanctum, cui fundamentum, quod est Christus Iesus, innititur, non habet, nec ipsum fundamentum habeat. Si fundamentum non habet, Christum non habet. Si Christum non habet, fidem non habet, per quam Christus cor eius inhabitet. Itaque consequitur, ut, qui fidem non habet, infidelis sit; infidelis autem, quia spiritum Christi non habet, eius non est. Cuius ergo est? Nimirum eius, qui homicida est ab initio, quique in veritate non stetit, quia veritas non est in eo, quia mendax est ipse et pater mendacii, qui, quoniam cum Christo non colligit, spargit; et quia non est cum eo, contra eum est. Unde manifestum est symoniacos per cupiditatem a fide aberrasse vel potius apostatasse et circa fidem naufragasse, sicut apostolus Timotheo dicit: Radix omnium malorum est cupiditas, quam quidam appetentes erraverunt a fide et inseruerunt se doloribus multis. Quos videlicet erroneos apostatas vel fidei naufragos, non autem episcopos aut clericos debere dici vel haberi constat. Nam si terrenae et temporalis mercis negotiatores per cupiditatem nonnumquam a fide aberrant, dum incaute vel artificiose iurando et peiurando assumunt nomen Dei sui et animas suas in vanum, ut sibi corradant lucri aliquantulum, quantum putamus aberrare a fide eos, qui non solum animas suas venales habent, sed etiam Spiritum sanctum, Deum utique et Dominum, vendere conantur? Vere aberrant tota via a fide, quorum ab initio damnatas nundinas quia Spiritus sanctus execratur, fugit eos longe. Quo fugiente nec fundamentum, quod est Christus Iesus, potest eis remanere, quia subtrahit se ipse Spiritus, cuius interest suffulcire et corroborare. Sic accidit, ut, dum cupidissimi mortalium incomparabilem comparare et vendere concertant, malignos spiritus ad destruendum exterius non solum bonorum operum suorum muros, sed etiam interius ad convellendum ipsam fidem, scilicet fundamentum, alacriores reddant, et quasi invicem se ad omnimodam destructionem adortantes dicant, quod psalmista deflendo insinuat: Exinanite, exinanite usque ad fundamentum in ea. Siquidem et avulso a cordibus hominum fundamento, hoc est Christo, qui semper innititur Spiritui sancto, certum est huiusmodi domum desertam et funditus destructam derelinqui a Deo et effici speluncam latronum, qui eam mox suo vendicant ludibrio; ita ut iam nomine vacuo Christianus dicatur, cui nil fidei, id est Christi, remansit omnino; ac per hoc convincitur sine Deo et peior pagano, quia hic infidelis simul est et apostata, cum paganus, quamvis sit infidelis, tamen christianae fidei vel conversationis, quam numquam habuit, nequeat recte dici aut haberi apostata. A cuius etiam cogitationibus, sicut praedictum est, aufert se Spiritus sanctus, quia sunt sine intellectu. Et quae cogitationes magis sunt sine intellectu, quam quae aestimant Spiritum sanctum posse vendi et emi? Minus enim est noxium quicquid de creatura cogitatur irrationabiliter, quam quod de creatore.",[1898,3034,3036],{"id":3035},"caput-xxi","CAPUT XXI.",[2034,3038,3040],{"id":3039},"repulsio-eorum-qui-dicunt-haberi-et-iuste-posse-dari-spiritum-sanctum-ab-eo-qui-iniuste-accepit","Repulsio eorum, qui dicunt haberi et iuste posse dari Spiritum sanctum ab eo, qui iniuste accepit.",[11,3042,3043],{},"Quodsi ab illis se aufert Spiritus sanctus, qui eum aestimant posse vendi, multo magis ab illis, qui non solum id aestimant, sed etiam in tantum credunt, ut ad perniciem multorum verbis et scriptis sic praedicent.",[2034,3045,2943],{"id":2942},[11,3047,3048],{},"Liquet, inquiunt, sancti Spiritus gratiam vendi simul et comparari. Ergo Spiritum sanctum, quem quis iniuste acquisivit, iniuste habuit, cui iniuste concessit, hunc",{"title":28,"searchDepth":29,"depth":29,"links":3050},[3051],{"id":3035,"depth":29,"text":3036,"children":3052},[3053,3054],{"id":3039,"depth":2057,"text":3040},{"id":2942,"depth":2057,"text":2943},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F134",148,{"description":3032},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F134","TztANjqS1lNZJKjilmAtQW7pg_1FA_b9Jw_IzOsAw0E",{"id":3062,"title":3063,"body":3064,"description":3068,"extension":33,"meta":3077,"navigation":38,"page":3063,"path":3078,"pdf_page":3079,"reading":34,"seo":3080,"sortable_pagination_id":3079,"stem":3081,"__hash__":3082},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F135.md","135",{"type":8,"value":3065,"toc":3074},[3066,3069,3071],[11,3067,3068],{},"secum damnavit; cui vero iuste largitus est, hic, si iustus est, iuste potest habere, quoniam bonus a malo bonum bene accepit.",[2034,3070,2950],{"id":2949},[11,3072,3073],{},"In qua utique sententia, quis intellectus vel quae rationis scintilla inveniri potest? O Deus et domine Spiritus sancte, qui es iustitia sempiterna, secundum perfidiam istorum praedicatorum, immo perditorum, iniuste acquiri, iniuste haberi, iniuste concedi potes. Et ubi iam iustitia quaerenda est, si iustitia iniuste acquiri et haberi potest? Heu miseri et insani, qui te velut aliquod pecus furto acquisitum et a fure habitum sicque scienter comparatum aestimant. Sed prius ipsi fiant sicut aequus et mulus, quibus non est intellectus, quia homines, cum in honore essent, non intellexerunt, comparati sunt iumentis insipientibus et similes facti sunt illis. Quamvis enim rationale animal a Deo creati sint, ratione tamen abutentes non intellegunt iustitiam iniustitiae aut virtutem vitio cohaerere aut convenire non posse. Qui, ut beatus Iudas apostolus ait, quaecumque quidem ignorant, blasphemant. Quaecumque autem naturaliter tamquam bruta animalia noverunt, in his corrumpuntur. Unde Spiritu sancto ab huiusmodi cogitationibus effugato et ablato, ut supra dicitur, corripiuntur, id est ex toto arripiuntur a superveniente iniquitate, maligno spiritu scilicet, qui sic iniquus est, ut sit etiam ipsa iniquitas, sicut gloriosus Paulus declarat: Mysterium, inquit, iam operatur iniquitatis. Et post pauca: Et tunc revelabitur ille iniquus, qui denique sic est homicida, ut sit etiam ipsa mors; sic perditus et perditor, ut sit quoque ipsa perditio. Ab hac ergo iniquitate ex toto arrepti iam sicut omnino animales homines non percipiunt ea, quae sunt spiritus Dei. Stultitia est enim illis, et non possunt intellegere quae spiritualiter examinantur. Porro ut idem apostolus subiungit: Spiritualis autem iudicat omnia, et ipse a nemine iudicatur. Quis enim cognovit sensum Domini, quis instruet eum? Nos autem sensum Christi habemus. Nam sicut paulo superius praemittitur: Nobis revelavit Deus per spiritum suum. Spiritus enim omnia scrutatur, etiam profunda Dei. Quis enim scit hominum, quae sunt hominis, nisi spiritus hominis, qui in ipso est; ita et quae Dei sunt nemo cognovit nisi spiritus Dei. Nos autem non spiritum mundi accepimus, sed spiritum, qui ex Deo est, ut sciamus, quae a Deo donata sunt nobis, quae et loquimur non in doctis humanae sapientiae verbis, sed in doctrina Spiritus spiritualibus spiritualia comparantes. Ex quibus apostoli verbis inter alia illud maxime nunc considerandum est quod ait: Nos non spiritum mundi accepimus, sed spiritum, qui ex Deo est. Spiritus enim mundi, ut beatus Iohannes apostolus scribit, in maligno positi spiritus malignus est, qui a Domino in euangelio princeps mundi vocatur, sicut est illud: Princeps huius mundi eicietur foras. Et princeps huius mundi iudicatus est. Et venit princeps huius mundi, et in me non habet quicquam. Quem utique palam est eos non accepisse, qui sciunt quae a Deo donata sunt eis. Quam scientiam operatur eis Spiritus, qui ex Deo est. Quem ad hoc accepisse perhibentur, ut sciant quae a Deo donata sunt eis. Probatio ergo acceptionis Spiritus, qui ex Deo est, eorum quae ab ipso donantur recognitio est. Quam nos perfecte retinere ex hoc comprobatur, quia donum Dei donari, id est gratis accipi et dari, secundum euangelicam et apostolicam traditionem profitemur et pro modulo nostro defendimus spiritualibus spiritualia comparantes. Unde e diverso colligitur eos spiritum mundi accepisse, qui contra euangelicam apostolicamque disciplinam donum Dei pecunia posse possideri aestimant, credunt, profitentur et quantum possunt defendere conantur carnalibus spiritualia comparantes. Qui si eundem spiritum mundi, quis et ubi sit vel quid iam passus, recolerent, cum magna cordis contritione erui de potestate tenebrarum atque, dum adhuc licet, transferri in regnum filii claritatis paternae quaererent. Siquidem ille est princeps mundi rector tenebrarum harum, hominum scilicet infidelium, in quibus tamquam in filiis diffidentiae regnat et operatur sua ipse serpens antiquus, qui est diabolus et satanas iam iudicatus et damnatus atque foras",{"title":28,"searchDepth":29,"depth":29,"links":3075},[3076],{"id":2949,"depth":2057,"text":2950},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F135",149,{"description":3068},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F135","UTKlZEaFe7aTvpFzXnfvbkX7avQpDyHv7yhwpJyD2sg",{"id":3084,"title":3085,"body":3086,"description":3090,"extension":33,"meta":3199,"navigation":38,"page":3085,"path":3200,"pdf_page":3201,"reading":34,"seo":3202,"sortable_pagination_id":3201,"stem":3203,"__hash__":3204},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F136.md","136",{"type":8,"value":3087,"toc":3175},[3088,3091,3095,3099,3103,3107,3111,3115,3119,3123,3127,3131,3135,3139,3143,3147,3151,3155,3159,3163,3167,3171],[11,3089,3090],{},"eiectus, non utique extra fabricam caeli et terrae, sed extra corda fidelium, quos fecit Christus regnum et sacerdotes Deo et patri suo. Quodsi spiritus mundi iam damnatus est et foras eiectus, patet iam damnatum et cum eo foras eiectum mundum, cui ipse principatur, nec iam esse in mundo, quem dilexit Deus et sanguine filii sui redemtum emundavit lavacro aquae in verbo, ut sit ipse Deus cum eis eorum Deus. Nam quae pars fideli cum infideli? Quapropter, quisquis de Spiritu sancto male sentit, animadvertat, quid beatus papa Damasus Paulino Antioceno patriarchae scribens inter alia dicit: Si quis de Patre et Filio bene senserit, de Spiritu autem sancto non recte habuerit, hereticus est. Et quod omnes heretici de filio Dei aut de Spiritu sancto male sentientes in perfidia Iudaeorum et gentilium inveniuntur. Nempe Iudaeis dicentibus: Nos ex fornicatione, videlicet ydolatria, non sumus nati. Unum patrem habemus Deum, respondit dominus Iesus: Si Deus pater vester esset, diligeretis utique me. Ego enim ex Deo processi et veni. Neque enim a me ipso veni, sed ille me misit. Vos ex patre diabolo estis. Symoni quoque mago Spiritum sanctum mercari cupienti Petrus dixit: Non est tibi pars neque sors in hac fide. Sed ne forte haec continuata repulsio, licet pernecessaria, si diuturnior habeatur, sic desertorem urgeat et impetat, ut commilito noster defessus oppetat, delicato lectori respirandi gratia oportet scriptoris intentio consulat, tandemque hic finis primi huius libelli fiat.",[1898,3092,3094],{"id":3093},"explicitur-liber-primus","EXPLICITUR LIBER PRIMUS.",[1898,3096,3098],{"id":3097},"incipiuntur-capitula-libri-secundi","INCIPIUNTUR CAPITULA LIBRI SECUNDI.",[2034,3100,3102],{"id":3101},"i-quid-beatus-petrus-apostolus-suique-coapostoli-de-hereticis-senserint","I. Quid beatus Petrus apostolus suique coapostoli de hereticis senserint.",[2034,3104,3106],{"id":3105},"ii-de-pietate-et-impietate-et-de-cain-et-balaam-praesumptione","II. De pietate et impietate et de Cain et Balaam praesumptione.",[2034,3108,3110],{"id":3109},"iii-de-peccato-chore-et-fautorum-eius-atque-poena-eorum","III. De peccato Chore et fautorum eius atque poena eorum.",[2034,3112,3114],{"id":3113},"iiii-de-vulgo-sequaci-praesumptorum-et-de-differentia-veri-et-falsi-sacerdotii","IIII. De vulgo sequaci praesumptorum et de differentia veri et falsi sacerdotii.",[2034,3116,3118],{"id":3117},"v-de-iainne-et-mambre-quibus-peiores-sunt-symoniani","V. De Iainne et Mambre, quibus peiores sunt symoniani.",[2034,3120,3122],{"id":3121},"vi-ubi-admonentur-christiani-vitare-supplantationem-hereticorum-quorum-inibi-malum-atque-poena-eorum-ostenditur","VI. Ubi admonentur christiani vitare supplantationem hereticorum, quorum inibi malum atque poena eorum ostenditur.",[2034,3124,3126],{"id":3125},"vii-de-damnatione-ficte-quaerentium-deum-sub-exemplo-ananiae-et-saphirae","VII. De damnatione ficte quaerentium Deum sub exemplo Ananiae et Saphirae.",[2034,3128,3130],{"id":3129},"viii-de-eo-quod-non-solum-vovendum-sed-et-reddendum-sit-domino","VIII. De eo, quod non solum vovendum, sed et reddendum sit Domino.",[2034,3132,3134],{"id":3133},"viiii-quod-spiritus-sanctus-fidelibus-appareat-infideles-autem-lateat-a-quibus-nec-quaeritur","VIIII. Quod Spiritus sanctus fidelibus appareat, infideles autem lateat, a quibus nec quaeritur.",[2034,3136,3138],{"id":3137},"x-de-excessus-eorum-differentia-qui-super-fundamentum-christi-excedant-et-eorum-qui-sine-eius-fundamento","X. De excessus eorum differentia, qui super fundamentum Christi excedant, et eorum, qui sine eius fundamento.",[2034,3140,3142],{"id":3141},"xi-quod-vitandi-sint-heretici-exemplo-viperarum-et-malae-arboris","XI. Quod vitandi sint heretici exemplo viperarum et malae arboris.",[2034,3144,3146],{"id":3145},"xii-quod-plus-quam-viperae-cavendi-sint-heretici-et-de-natura-et-typo-earum","XII. Quod plus quam viperae cavendi sint heretici, et de natura et typo earum.",[2034,3148,3150],{"id":3149},"xiii-qualiter-viperae-conveniant-symoniacis","XIII. Qualiter viperae conveniant symoniacis.",[2034,3152,3154],{"id":3153},"xiiii-quod-unius-modi-sint-subversores-sacramentorum-et-verborum-christi-et-quod-nec-petant-nec-impetrent-ab-eo","XIIII. Quod unius modi sint subversores sacramentorum et verborum Christi, et quod nec petant nec impetrent ab eo.",[2034,3156,3158],{"id":3157},"xv-qualiter-a-quibusdam-iuxta-quaedam-non-audiatur-et-iuxta-quaedam-audiatur-dominus","XV. Qualiter a quibusdam iuxta quaedam non audiatur et iuxta quaedam audiatur Dominus.",[2034,3160,3162],{"id":3161},"xvi-ubi-contradicitur-hereticos-nec-sicut-criminosos-intra-ecclesiam-deum-audire","XVI. Ubi contradicitur hereticos nec sicut criminosos intra ecclesiam Deum audire.",[2034,3164,3166],{"id":3165},"xvii-de-differentia-negotiatorum-saeculi-et-eorum-qui-dicuntur-symoniani","XVII. De differentia negotiatorum saeculi et eorum, qui dicuntur symoniani.",[2034,3168,3170],{"id":3169},"xviii-de-eo-quod-carnales-ecclesiae-sine-fide-non-sint-instar-ruben-et-gad-et-dimidiae-tribus-manassae","XVIII. De eo, quod carnales ecclesiae sine fide non sint instar Ruben et Gad et dimidiae tribus Manassae.",[2034,3172,3174],{"id":3173},"xviiii-de-eo-quod-symoniaci-a-satana-pervaduntur-exemplo-iudae-proditionem-domini-aggredientis","XVIIII. De eo quod symoniaci a satana pervaduntur exemplo Iudae proditionem Domini aggredientis.",{"title":28,"searchDepth":29,"depth":29,"links":3176},[3177,3178],{"id":3093,"depth":29,"text":3094},{"id":3097,"depth":29,"text":3098,"children":3179},[3180,3181,3182,3183,3184,3185,3186,3187,3188,3189,3190,3191,3192,3193,3194,3195,3196,3197,3198],{"id":3101,"depth":2057,"text":3102},{"id":3105,"depth":2057,"text":3106},{"id":3109,"depth":2057,"text":3110},{"id":3113,"depth":2057,"text":3114},{"id":3117,"depth":2057,"text":3118},{"id":3121,"depth":2057,"text":3122},{"id":3125,"depth":2057,"text":3126},{"id":3129,"depth":2057,"text":3130},{"id":3133,"depth":2057,"text":3134},{"id":3137,"depth":2057,"text":3138},{"id":3141,"depth":2057,"text":3142},{"id":3145,"depth":2057,"text":3146},{"id":3149,"depth":2057,"text":3150},{"id":3153,"depth":2057,"text":3154},{"id":3157,"depth":2057,"text":3158},{"id":3161,"depth":2057,"text":3162},{"id":3165,"depth":2057,"text":3166},{"id":3169,"depth":2057,"text":3170},{"id":3173,"depth":2057,"text":3174},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F136",150,{"description":3090},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F136","vSrKvelgMjAQoEEEWU73Nzp1u9SXsZxwyr4ZFSfJBuI",{"id":3206,"title":3207,"body":3208,"description":28,"extension":33,"meta":3369,"navigation":38,"page":3207,"path":3370,"pdf_page":3371,"reading":34,"seo":3372,"sortable_pagination_id":3371,"stem":3373,"__hash__":3374},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F137.md","137",{"type":8,"value":3209,"toc":3335},[3210,3214,3218,3222,3226,3230,3234,3238,3242,3246,3250,3254,3258,3262,3266,3270,3274,3278,3282,3286,3290,3294,3298,3302,3306,3310,3314,3318,3322,3326,3330,3332],[2034,3211,3213],{"id":3212},"xx-quot-maledictionibus-cum-iuda-symoniaci-subiaceant-et-qualiter-omnem-ecclesiam-vendant","XX. Quot maledictionibus cum Iuda symoniaci subiaceant, et qualiter omnem ecclesiam vendant.",[2034,3215,3217],{"id":3216},"xxi-de-eo-quod-non-prosit-symonianis-qualiscumque-eorum-helemosina","XXI. De eo quod non prosit symonianis qualiscumque eorum helemosina.",[2034,3219,3221],{"id":3220},"xxii-quid-vulpes-symonianae-faciant-vel-patiantur","XXII. Quid vulpes symonianae faciant vel patiantur.",[2034,3223,3225],{"id":3224},"xxiii-allegoria-de-vulpibus-a-samsone-captis","XXIII. Allegoria de vulpibus a Samsone captis.",[2034,3227,3229],{"id":3228},"xxiiii-collatio-actuum-iudae-et-symonianorum","XXIIII. Collatio actuum Iudae et symonianorum.",[2034,3231,3233],{"id":3232},"xxv-de-eo-quod-iudas-sine-fide-poenituit-et-quod-consentientes-principibus-sacerdotum-fide-privati-sunt","XXV. De eo quod Iudas sine fide poenituit, et quod consentientes principibus sacerdotum fide privati sunt.",[2034,3235,3237],{"id":3236},"xxvi-quod-nil-nisi-damnationem-a-symonianis-accipiant-etiam-gratis-ordinati-et-quod-ydola-faciant-pro-christo-adorari","XXVI. Quod nil nisi damnationem a symonianis accipiant etiam gratis ordinati, et quod ydola faciant pro Christo adorari.",[2034,3239,3241],{"id":3240},"xxvii-sententia-sancti-augustini-qua-omnes-heretici-convincuntur-negare-iesum-christum-in-carne-venisse","XXVII. Sententia sancti Augustini, qua omnes heretici convincuntur negare Iesum Christum in carne venisse.",[2034,3243,3245],{"id":3244},"xxviii-item-cuius-supra-de-eo-quod-heretici-spiritum-sanctum-non-habent-quamvis-visibilia-sacramenta-habeant","XXVIII. Item cuius supra, de eo quod heretici Spiritum sanctum non habent, quamvis visibilia sacramenta habeant.",[2034,3247,3249],{"id":3248},"xxviiii-item-cuius-et-unde-supra-in-quo-cognoscatur-spiritus-dei","XXVIIII. Item cuius et unde supra, in quo cognoscatur spiritus Dei.",[2034,3251,3253],{"id":3252},"xxx-recapitulatio-praemissorum-verborum-sancti-augustini","XXX. Recapitulatio praemissorum verborum sancti Augustini.",[2034,3255,3257],{"id":3256},"xxxi-de-malitia-symonianorum-et-quod-peiores-sint-latronibus-et-sine-aliqua-fide-dei","XXXI. De malitia symonianorum, et quod peiores sint latronibus et sine aliqua fide Dei.",[2034,3259,3261],{"id":3260},"xxxii-qualiter-heretici-a-deo-fornicantes-faciant-et-alios-fornicari","XXXII. Qualiter heretici a Deo fornicantes faciant et alios fornicari.",[2034,3263,3265],{"id":3264},"xxxiii-de-diminutione-ecclesiae-et-hereticorum-multiplicatione","XXXIII. De diminutione ecclesiae et hereticorum multiplicatione.",[2034,3267,3269],{"id":3268},"xxxiiii-quanto-pernitiosiores-omnibus-hereticis-sint-symoniani","XXXIIII. Quanto pernitiosiores omnibus hereticis sint symoniani.",[2034,3271,3273],{"id":3272},"xxxv-de-nativitate-et-incremento-symoniacae-hereseos","XXXV. De nativitate et incremento symoniacae hereseos.",[2034,3275,3277],{"id":3276},"xxxvi-qualiter-symoniaci-non-solum-res-ecclesiae-sed-ipsos-quoque-principes-cum-populis-diabolo-vendunt","XXXVI. Qualiter symoniaci non solum res ecclesiae, sed ipsos quoque principes cum populis diabolo vendunt.",[2034,3279,3281],{"id":3280},"xxxvii-de-inaestimabili-nequitia-hereseos-et-quali-bestiae-in-apocalipsi-comparetur","XXXVII. De inaestimabili nequitia hereseos, et quali bestiae in Apocalipsi comparetur.",[2034,3283,3285],{"id":3284},"xxxviii-recapitulatio-praemissae-sententiae-ex-apocalipsi","XXXVIII. Recapitulatio praemissae sententiae ex Apocalipsi.",[2034,3287,3289],{"id":3288},"xxxviiii-quae-sint-signa-et-prodigia-catholicorum","XXXVIIII. Quae sint signa et prodigia catholicorum.",[2034,3291,3293],{"id":3292},"xl-quae-sint-signa-et-prodigia-hereticorum","XL. Quae sint signa et prodigia hereticorum.",[2034,3295,3297],{"id":3296},"xli-de-saevitia-huius-bestiae-et-de-caractere-christi-et-antichristi","XLI. De saevitia huius bestiae et de caractere Christi et antichristi.",[2034,3299,3301],{"id":3300},"xlii-de-negotiatoribus-christi-et-antichristi","XLII. De negotiatoribus Christi et antichristi.",[2034,3303,3305],{"id":3304},"xliii-quo-caractere-symoniani-noscantur-esse-antichristi","XLIII. Quo caractere symoniani noscantur esse antichristi.",[2034,3307,3309],{"id":3308},"xliiii-quantum-sint-rei-ecclesiae-symoniani-et-de-numero-nominis-christi","XLIIII. Quantum sint rei ecclesiae symoniani, et de numero nominis Christi.",[2034,3311,3313],{"id":3312},"xlv-de-numero-nominis-antichristi","XLV. De numero nominis antichristi.",[2034,3315,3317],{"id":3316},"xlvi-qualiter-satanas-profanam-trinitatem-contra-divinam-extruat","XLVI. Qualiter satanas profanam trinitatem contra divinam extruat.",[2034,3319,3321],{"id":3320},"xlvii-quod-nichil-prosit-hereticis-nec-ad-fidei-nec-ad-salutis-effectum-etiamsi-grandibus-vocibus-catholicum-decantent-symbolum","XLVII. Quod nichil prosit hereticis nec ad fidei nec ad salutis effectum, etiamsi grandibus vocibus catholicum decantent symbolum.",[1898,3323,3325],{"id":3324},"explicantur-capitula","EXPLICANTUR CAPITULA.",[1898,3327,3329],{"id":3328},"incipitur-liber-secundus","INCIPITUR LIBER SECUNDUS.",[2034,3331,3102],{"id":3101},[11,3333,3334],{},"Principis apostolorum piissimi Symonis Petri sententiam in impiissimum Symonem magum zelo ipsius columbae, cuius filius erat, prolatam contra pertinaces calumniatores defensum ire pro captu ingenioli aggressus, nullum mihi aptius principium quam verba eiusdem, cuius egregia fides nec defecit nec aliquando deficiet, sum arbitratus.",{"title":28,"searchDepth":29,"depth":29,"links":3336},[3337,3338,3339,3340,3341,3342,3343,3344,3345,3346,3347,3348,3349,3350,3351,3352,3353,3354,3355,3356,3357,3358,3359,3360,3361,3362,3363,3364,3365,3366],{"id":3212,"depth":2057,"text":3213},{"id":3216,"depth":2057,"text":3217},{"id":3220,"depth":2057,"text":3221},{"id":3224,"depth":2057,"text":3225},{"id":3228,"depth":2057,"text":3229},{"id":3232,"depth":2057,"text":3233},{"id":3236,"depth":2057,"text":3237},{"id":3240,"depth":2057,"text":3241},{"id":3244,"depth":2057,"text":3245},{"id":3248,"depth":2057,"text":3249},{"id":3252,"depth":2057,"text":3253},{"id":3256,"depth":2057,"text":3257},{"id":3260,"depth":2057,"text":3261},{"id":3264,"depth":2057,"text":3265},{"id":3268,"depth":2057,"text":3269},{"id":3272,"depth":2057,"text":3273},{"id":3276,"depth":2057,"text":3277},{"id":3280,"depth":2057,"text":3281},{"id":3284,"depth":2057,"text":3285},{"id":3288,"depth":2057,"text":3289},{"id":3292,"depth":2057,"text":3293},{"id":3296,"depth":2057,"text":3297},{"id":3300,"depth":2057,"text":3301},{"id":3304,"depth":2057,"text":3305},{"id":3308,"depth":2057,"text":3309},{"id":3312,"depth":2057,"text":3313},{"id":3316,"depth":2057,"text":3317},{"id":3320,"depth":2057,"text":3321},{"id":3324,"depth":29,"text":3325},{"id":3328,"depth":29,"text":3329,"children":3367},[3368],{"id":3101,"depth":2057,"text":3102},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F137",151,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F137","y1ySA2dhxpfwGui4dUyB0gnkXaJNHLTLgkFN2ibQdNk",{"id":3376,"title":3377,"body":3378,"description":3382,"extension":33,"meta":3385,"navigation":38,"page":3377,"path":3386,"pdf_page":3387,"reading":34,"seo":3388,"sortable_pagination_id":3387,"stem":3389,"__hash__":3390},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F138.md","138",{"type":8,"value":3379,"toc":3383},[3380],[11,3381,3382],{},"Quibus concordes sententiae coapostolorum eius velut subscriptiones\nsubiungantur. Hic enim de ipso et huiusmodi perfidis et apostatis in epistola\nsua secunda latius disserens: Fuerunt pseudoprophetae in populo, sicut et in\nvobis erunt magistri mendaces, qui introducent sectas perditionis et eum, qui\nemit eos, Dominum negant, superducentes sibimet ipsis celerem perditionem. Et\nmulti secuntur eorum luxurias, per quos via veritatis blasphematur, et in\navaritia fictis verbis de vobis negotiabuntur, quibus iudicium iam olim non\ncessat, et perditio eorum non dormitat. Et post pauca: Hi velut irrationabilia\npecora naturaliter in captionem et in pernitiem in his, quae ignorant,\nblasphemantes in corruptione sua peribunt, percipientes mercedem iniustitiae.\nEt post pauca: Pellicientes animas instabiles, cor exercitatum avaritia\nhabentes, maledictionis filii, derelinquentes rectam viam erraverunt, secuti\nviam Balaam ex Bosor, qui mercedem iniquitatis amavit. Correptionem autem\nhabuit suae vesaniae subiugale mutum, quod in hominis voce loquens prohibuit\nprophetae insipientiam. Hi sunt fontes sine aqua et nebulae turbinibus\nexagitatae, quibus caligo tenebrarum reservatur. Superba enim vanitatis\nloquentes illiciunt in desideriis carnis luxuriae eos, qui paululum effugiunt,\nqui in errore conversantur, libertatem illis promittentes, cum ipsi servi sint\ncorruptionis. A quo enim, quis superatus est, huius et servus est. Si enim\nrefugientes coinquinationes mundi in agnitione domini nostri et salvatoris Iesu\nChristi his rursus impliciti superantur, facta sunt eis posteriora deteriora\nprioribus. Melius enim erat illis non cognoscere viam iustitiae, quam post\nagnitam retro converti ab eo, quod traditum est illis sanctum mandatum.\nContigit enim illis illud veri proverbii: Canis reversus ad suum vomitum, et\nsus lota in volutabro luti. Iudas quoque apostolus de talibus nos commonens\nait: Subintroeunt quidam homines, qui olim praescripti sunt in hoc iudicium,\nimpii Dei nostri gratiam transferentes in luxuriam et solum dominatorem et\ndominum nostrum Iesum Christum negantes. Et post pauca: Vae illis, qui via Cain\nabierunt et errore Balaam mercede effusi sunt et contradictione Chore\nperierunt. Hi sunt in epulis suis male convivantes, sine timore semet ipsos\npascentes. Nubes sine aqua, quae a ventis circumferuntur; arbores autumnales\ninfructuosae, bis mortuae, eradicatae, fluctus feri maris dispumantes suas\nconfusiones; sydera errantia, quibus procella tenebrarum in aeternum servata\nest. Prophetavit autem et de his septimus ab Adam Enoc dicens: Ecce venit\nDominus in sanctis milibus suis facere iudicium contra omnes et arguere omnes\nimpios de omnibus operibus impietatis eorum, quibus impie egerunt, et de\nomnibus duris, quae locuti sunt contra eum peccatores et impii. Hi sunt\nmurmuratores querellosi, secundum desideria sua ambulantes, et os illorum\nloquitur superbiam, mirantes personas, quaestus, causas. Vos autem, karissimi,\nmemores estote verborum, quae praedicta sunt ab apostolis domini nostri Iesu\nChristi, qui dicebant vobis, quoniam in novissimo tempore venient illusores\nsecundum sua desideria ambulantes in impietatem. Hi sunt qui segregant semet\nipsos, animales spiritum non habentes. Vos autem, carissimi, superedificantes\nvosmet ipsos sanctissimae vestrae fidei, in Spiritu sancto ortantes, vosmet\nipsos in dilectione Domini servate, expectantes misericordiam Dei nostri Iesu\nChristi in vitam eternam. Et hos quidem arguite indicantes, illos vero salvate\nde igne rapientes, aliis autem miseremini in timore, odientes et eam quae\ncarnalis est maculatam tunicam. Iohannes quoque sive euangelista, ut creditur,\nsive presbyter ecclesiae Ephesi, cuidam sanctae feminae scribens dicit: Hoc est\nmandatum Dei, ut, quemadmodum audistis ab initio, in eo ambuletis. Quoniam\nmulti seductores exierunt in mundum, qui non confitentur Iesum Christum venisse\nin carnem. Hic est seductor et antichristus. Videte vosmet ipsos, ne perdatis\nquae operati estis, sed ut mercedem plenam accipiatis. Omnis qui recedit et non\nmanet in doctrina Christi, Deum non habet; qui permanet in doctrina, hic et\nFilium et Patrem habet. Si quis venit ad vos et hanc doctrinam non affert,\nnolite eum recipere in domum nec Ave ei dixeritis. Qui enim dicit illi Ave,\ncommunicat operibus eius",{"title":28,"searchDepth":29,"depth":29,"links":3384},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F138",152,{"description":3382},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F138","1k26GL--fLB7lwg2Dc2hwDNCW_VR1j70vV-T_iNWO5Q",{"id":3392,"title":3393,"body":3394,"description":3398,"extension":33,"meta":3401,"navigation":38,"page":3393,"path":3402,"pdf_page":3403,"reading":34,"seo":3404,"sortable_pagination_id":3403,"stem":3405,"__hash__":3406},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F139.md","139",{"type":8,"value":3395,"toc":3399},[3396],[11,3397,3398],{},"malignis. Hinc etiam ille minimus apostolorum vocatione, maximus autem\npraedicatione et operatione, Paulus Galatas a pseudoapostolis fascinatos\ndeterret dicens: Miror, quod sic tam cito transferimini ab eo, qui vos vocavit\nin gratiam Christi, in aliud euangelium; quod non est aliud, nisi sunt aliqui,\nqui vos conturbant et volunt convertere euangelium Christi. Sed licet nos aut\nangelus de caelo euangelizet vobis, praeterquam quod euangelizavimus, anathema\nsit. Sicut praedixi, et nunc iterum praedico. Si quis vobis euangelizaverit\npraeter id quod accepistis, anathema sit. Idem ad Philippenses ait: Quicumque\nperfecti sumus, hoc sentiamus, et si quid aliter sapitis, et hoc vobis Deus\nrevelavit. Verumtamen ad quod pervenimus, ut idem sapiamus et in eadem\npermaneamus regula. Imitatores mei estote, fratres, et observate eos, qui ita\nambulant, sicut habetis formam nostram. Idem ad Colosenses: Hoc dico, ut nemo\nvos decipiat in subtilitate sermonum. Et post pauca: Videte, ne quis vos\ndecipiat per philosophiam et inanem fallaciam secundum traditionem hominum,\nsecundum elementa mundi, et non secundum Christum. Idem quoque ad\nThesalonicenses: Si quis non obedit verbo nostro per epistolam, hunc notate et\nnon commisceamini cum illo, ut non confundatur. Et nolite quasi inimicum\naestimare, sed corripite ut fratrem. Idem ad Timotheum: Finis praecepti est\ncaritas de corde puro et conscientia bona et fide non ficta. A quibus quidam\naberrantes conversi sunt in vaniloquium, volentes esse legis doctores, non\nintellegentes neque quae locuntur neque de quibus affirmant. Et post aliqua\nidem ad eundem: Spiritus manifeste dicit, quia in novissimis temporibus\ndiscedent quidam a fide, attendentes spiritibus erroris et doctrinis\ndaemoniorum in hypocrisi loquentium mendacium et cauteriatam habentium\nconscientiam suam. Et post aliqua idem ad eundem: Si quis aliter docet et non\nacquiescit sanis sermonibus domini nostri Iesu Christi et ei quae secundum\npietatem est doctrinae, superbus est, nichil sciens, sed languens circa\nquaestiones et pugnas verborum, ex quibus oriuntur invidiae, contentiones,\nblasphemiae, suspitiones malae, conflictationes hominum mente corruptorum, et\nqui veritate privati sunt, existimantium quaestum esse pietatem. Est autem\nquaestus magnus pietas cum sufficientia. Nichil enim intulimus in hunc mundum,\nhaud dubium, quia nec auferre quid possumus; habentes autem alimenta et quibus\ntegamur, his contenti simus. Nam qui volunt divites fieri, incidunt in\ntemptationem et laqueum diaboli et desideria multa inutilia et nociva, quae\nmergunt homines in interitum et perditionem. Radix omnium malorum est\ncupiditas, quam quidam appetentes erraverunt a fide et inseruerunt se doloribus\nmultis. Idem ad eundem: Noli verbis contendere. Ad nichil enim utile est, nisi\nad subversionem audientium. Sollicite cura te ipsum probabilem exhibere Deo,\noperarium inconfusibilem, recte tractantem verbum veritatis. Profana autem\ninaniloquia devita. Multum enim proficiunt ad impietatem, et sermo eorum ut\ncancer serpit. Ex quibus est Ymeneus et Philetus, qui a veritate ceciderunt,\ndicentes resurrectionem iam factam, et subvertunt quorumdam fidem. Sed firmum\nfundamentum Dei stetit, habens signaculum hoc: Cognovit Dominus qui sunt eius,\net discedit ab iniquitate omnis, qui nominat nomen Domini. In magna autem domo\nnon solum sunt vasa aurea et argentea, sed et lignea et fictilia. Et quaedam\nquidem in honore, quaedam autem in contumeliam. Si quis ergo mundaverit se ab\nistis, erit vas in honore sanctificatum et utile Domino ad omne opus bonum\nparatum. Iuvenilia autem desideria fuge. Sectare vero iustitiam, fidem,\ncaritatem, pacem cum his, qui invocant Dominum de corde puro. Stultas autem et\nsine disciplina quaestiones devita, sciens, quia generant lites. Servum autem\nDomini non oportet litigare, sed mansuetum esse ad omnes, docibilem, patientem,\ncum modestia corripientem eos, qui resistunt veritati, ne quando det Deus illis\npoenitentiam ad cognoscendam veritatem, et resipiscant a diaboli laqueis, a quo\ncapti tenentur ad ipsius volun-",{"title":28,"searchDepth":29,"depth":29,"links":3400},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F139",153,{"description":3398},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F139","euuuN4OIKkFL6f7piB4kjcr3IgEbaE6Y45sV4DZIrvA",{"id":3408,"title":3409,"body":3410,"description":3414,"extension":33,"meta":3432,"navigation":38,"page":3409,"path":3433,"pdf_page":3434,"reading":34,"seo":3435,"sortable_pagination_id":3434,"stem":3436,"__hash__":3437},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F140.md","140",{"type":8,"value":3411,"toc":3427},[3412,3415,3418,3420,3424],[11,3413,3414],{},"tatem. Hoc autem scito, quod in novissimis diebus instabunt tempora periculosa, et erunt homines se ipsos amantes, cupidi, elati, superbi, blasphemi, parentibus non obedientes, ingrati, scelesti, sine affectione, sine pace, criminatores, incontinentes, immites, sine benignitate, proditores, protervi, tumidi, voluptatum amatores magis quam Dei, habentes speciem quidem pietatis, virtutem autem eius abnegantes, et hos devita. Ex his enim sunt, qui penetrant domos et captivas ducunt mulierculas oneratas peccatis, quae ducuntur variis desideriis, semper discentes et nunquam ad scientiam veritatis pervenientes; quemadmodum Iamnes et Mambres restiterunt Moysi, ita et hi resistunt veritati, homines corrupti, mente reprobi circa fidem, sed ultra non proficient. Insipientia enim eorum manifesta erit omnibus, sicut et illorum fuit. Et post pauca:",[11,3416,3417],{},"Erit enim tempus, cum sanam doctrinam non sustinebunt, sed ad sua desideria coacervabunt sibi magistros, prurientes auribus, et a veritate quidem auditum avertent, ad fabulas autem convertentur. Et post aliqua idem ad eundem: Alexander erarius multa mala mihi ostendit, reddet ei Dominus secundum opera eius. Item ad Titum: Sunt multi inobedientes, vaniloqui et seductores, maxime qui de circumcisione sunt, quos oportet redargui; qui universas domos subvertunt, docentes quae non oportet turpis lucri gratia. Dixit quidam ex illis proprius propheta ipsorum: 'Cretenses semper mendaces, malae bestiae, ventres pigri'. Testimonium hoc verum est. Quam ob causam increpa illos dure, ut sani sint in fide, non intendentes Iudaicis fabulis et mandatis hominum aversantium se a veritate. Et post aliqua idem ad eundem: Stultas autem quaestiones et genealogias et contentiones et pugnas legis devita; sunt enim inutiles et vanae. Hereticum hominem post unam et secundam correptionem devita, sciens, quia subversus est, qui eiusmodi est, et delinquit proprio iudicio condempnatus.",[1898,3419,2088],{"id":2087},[2034,3421,3423],{"id":3422},"de-pietate-et-impietate-et-de-cain-et-balaam-praesumptione","De pietate et impietate et de Cain et Balaam praesumptione.",[11,3425,3426],{},"Haec nos ex apostolicis litteris latius decerpsisse et continuatim hic inseruisse nullus superfluum ducat, quia cum alias hereses, tum maxime illam notant, quae turpis lucri sequax pietatem quaestum aestimat. Pietas autem hic non est intellegenda ea, quae vulgo solet intellegi et improprie dici misericordia, sed ea, quae Graece dicitur eusebia, id est bonus cultus, vel potius theusebia, id est Dei cultus, secundum quam Dei cultor vel boni cultor dicitur pius, scilicet recta fide Deo devotus et religiosus; sicut e contrario impius, quisquis veri Dei ignarus, infidelis scilicet aut incredulus, spiritibus erroris passim prostituitur et ad libitus eorum famulatur. Pietatis enim hostiaria fides est, sine qua nec Deo placetur, nec Deus placatur nec colitur. Unde huius vocabuli proprietatem attendentes, quotquot fideles sumus, peccatores quidem nos, dum peregrinamur, a Domino veraciter atque salubriter profitemur, impios autem nos omnimodis dicere abhorremus et devitamus. Ac per hoc astruitur omnis quidem impius etiam peccator, sed non omnis peccator etiam impius, quia quisquis fidelis, quamdiu hic vivitur, non quidem sine peccato est, cum tamen sine impietate, id est infidelitate, sit. Infidelis autem nec sine peccato nec sine impietate, quales sunt impii Iudaei et pagani, de quibus Dominus in euangelio ait: Qui non credit, iam iudicatus est, sicut et princeps mundi huius iam iudicatus est. Ideo secundum psalmistam: Non resurgunt impii in iudicio. Si ergo iuxta apostolum veritate privati sunt, qui quaestum aestimant pietatem, scilicet Dei cultum, quanto magis symoniaci, qui adeo pietatem quaestum putant, ut etiam omnia ipsius pietatis officia, ordines videlicet divini cultus, quaestus causa venales habeant, ita ut ipsius quoque pietatis auctorem Spiritum sanctum, donum utique Dei, quod principaliter in ipsis ecclesiasticis ordinibus vel sacramentis operatur, pecunia posse possideri confidant? Nec neglegenter praetereundum est, quod in ipsis sanctorum apostolorum",{"title":28,"searchDepth":29,"depth":29,"links":3428},[3429],{"id":2087,"depth":29,"text":2088,"children":3430},[3431],{"id":3422,"depth":2057,"text":3423},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F140",154,{"description":3414},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F140","GTku3EKCaph0Y3KcUu9NOemhSXZNCH62gFM8sM52n0g",{"id":3439,"title":3440,"body":3441,"description":3445,"extension":33,"meta":3463,"navigation":38,"page":3440,"path":3464,"pdf_page":3465,"reading":34,"seo":3466,"sortable_pagination_id":3465,"stem":3467,"__hash__":3468},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F141.md","141",{"type":8,"value":3442,"toc":3458},[3443,3446,3449,3451,3455],[11,3444,3445],{},"scriptis, ubi praesentes simul et futurae hereses arguuntur, tacito nomine innumerabilium ante legem et sub lege reorum, nominatim Cain, Balaam, Chore, Iamnes quoque et Manbres paradigmatice ad medium deducuntur. Et tres quidem primos Iudas Iacobi seriatim proponit dicens: Ve illis, qui via Cain abierunt et errore Balaam mercede effusi sunt et contradictione Chore perierunt. Quorum medium beatus Petrus sic commemorat: Secuti viam Balaam ex Bosor. Porro duos ultimos beatus Paulus ita detegit: Quemadmodum Iamnes et Mambres restiterunt Moysi, ita et hi resistunt veritati.",[11,3447,3448],{},"Quapropter si diligenter inspicitur, praesumptio, avaritia simul et pertinacia in his quinque argui deprehenduntur. Quae utique tria omnium hereseon existunt genimina, incrementa pariter et firmamenta. Et Cain quidem praesumptio illa inter alias extitit, quod secundum beati Iohannis apostoli dictum, ipse qui ex maligno erat, et cuius opera maligna, ob invidiam sanctissimi fratris, cuius iusta erant opera, sacerdotale sibi officium sacrificium Deo offerendo praesumsit. Quam nimirum sacerdotii praerogativam sola devotio patribus ante legem conferebat, ut velut sacerdotes sub lege altaria Domino edificarent et hostias offerrent, sicut Noe, Melchisedech, Abraham, Ysaac et Iacob et beatus Iob. Porro avaritia illi tanta aspiravit, ut commune et publicum omnibus bonum primus ad proprium et privatum redigere laboraret, praesumptis spatiis et terminis terras limitando. Cuius squalidus et sedulus fossor sic incubabat et, quicquid sibi ex illa proveniebat, in illam anxius sic reponebat, ut re vix tandem conivente avaritia ad solam invidiam fratris ex terra levatum manipulum offerret. Et vere miserabilis et mirabilis avaritia perfidi hominis, cui cum duobus tantum viris, tunc patre scilicet et fratre, parvus et angustus visus est totus orbis terrarum cum totidem partibus suis. Demum pertinacia eundem sibi inextricabiliter devinxit, ubi etiam ipsi Domino a peccatis et a praemeditato fratricidio se compescenti et absterrenti acquiescere contempsit. Refert namque Genesis Dominum dixisse ad Cain: Quare iratus es? et cur concidit facies tua? Nonne, si bene egeris, recipies, sin autem male, statim in foribus peccatum aderit, sed sub te erit appetitus eius? et tu dominaberis illius. Vel secundum aliam translationem: Si recte offeras, recte autem non dividas, peccasti, quiesce. Porro Balaam praesumptione hac notatur, quoniam, cum esset ariolus et ydolatra, credebat se prophetam atque benedictum, cui benediceret, maledictumque, cui malediceret, quodque velut sacerdos Dei altaria edificabat. Avaritia quoque illius et ex libro Numeri et ex epistola beati Petri apostoli evidenter agnoscitur, ubi praedicit magistros mendaces ab ecclesia exituros, qui pellicientes animas instabiles, cor exercitatum avaritia habentes, maledictionis filii, derelinquentes rectam viam erraverunt, secuti viam Balaam ex Bosor, qui mercedem iniquitatis amavit. Cui concordans coapostolus eius Iudas Iacobi intentat illis: Ve, qui errore Balaam mercede effusi sunt. Cuius pertinacia ex hoc maxime convincitur, quod etiam quater a Domino correptus et admonitus mentem a maledictione et perditione Israelis minime mutavit. Nempe, sicut sacra istoria refert, bis eum domi adhuc positum sic Dominus praemonuit: Noli ire cum hominibus istis neque maledicas populo, quia benedictus est. Cui tamen postmodum praecepit: Si vocare te venerunt homines isti, surge et vade cum eis ita dumtaxat, ut quod praecepero tibi facias. Cui iam in via posito post affamina asinae angelus apparens interminatus est sic: Ego veni, ut adversarer tibi, quia perversa est via tua michique contraria. Quem tamen permittens ire dixit: Vade cum istis et cave, ne aliud quam praecepero tibi loquaris. Sed impius ille ferali avaritiae addictus clam eis laqueos perditionis aptavit, quibus palam se in mortem fieri similem optavit.",[1898,3450,2112],{"id":2111},[2034,3452,3454],{"id":3453},"de-peccato-chore-et-fautorum-eius-atque-poena-eorum","De peccato Chore et fautorum eius atque poena eorum.",[11,3456,3457],{},"Iam in ipsa contradictione Chore praesumptio et avaritia idem videntur esse.",{"title":28,"searchDepth":29,"depth":29,"links":3459},[3460],{"id":2111,"depth":29,"text":2112,"children":3461},[3462],{"id":3453,"depth":2057,"text":3454},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F141",155,{"description":3445},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F141","ya7cCyFv-icvPG4_sOVVe8gk2EN0LjZAeaveoLFPAxc",{"id":3470,"title":3471,"body":3472,"description":3476,"extension":33,"meta":3479,"navigation":38,"page":3471,"path":3480,"pdf_page":3481,"reading":34,"seo":3482,"sortable_pagination_id":3481,"stem":3483,"__hash__":3484},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F142.md","142",{"type":8,"value":3473,"toc":3477},[3474],[11,3475,3476],{},"Nam ambiendo indebitum sibi sacerdotium praesumpsit et praesumendo ambivit. Porro avaritia, ut beatus Gregorius ait, non solum pecuniae est, sed etiam altitudinis. Recte enim avaritia dicitur, cum supra modum sublimitas ambitur. Si enim non ad avaritiam honoris rapina pertineret, nequaquam Paulus de unigenito Filio diceret: 'Non rapinam arbitratus est esse se aequalem Deo'. In hoc ergo diabolus parentem nostrum ad superbiam traxit, quo eum ad avaritiam sublimitatis excitavit. Pertinacia quoque Chore in hoc ostenditur, quod nec increpatione nec admonitione ad cor fuit reversus. Denique ut istoria refert, ita illi acriter impudenterque iurganti et exprobranti mitissimus hominum Moyses respondit: Mane notum faciet Dominus, qui ad se pertineant, et sanctos applicabit sibi, et quos elegerit appropinquabunt ei. Hoc igitur facite: Tollat unusquisque turibula sua, tu Chore et omne concilium tuum, et apposito cras igne ponite desuper thimiama coram Domino, et quemcumque elegerit, ipse erit sanctus. Multum erigimini filii Levi. Dixit rursum ad Chore: 'Audite filii Levi, num parum vobis est, quod separavit vos Deus ab omni populo et iunxit sibi, ut serviretis ei in cultu tabernaculi et staretis coram frequentia populi, ut ministraretis ei? Iccirco ad se fecit accedere te et omnes fratres tuos filios Levi, ut vobis etiam sacerdotium vendicetis, et omnis globus tuus stet contra Dominum'. Hinc summotenus per internuntios comperta Dathan et Abiron proterva contradictione iratus est Moyses valde, ait ad Dominum: Ne respicias sacrificia eorum. Tu scis, quod ne asellum quidem acceperim ab eis nec afflixerim quempiam eorum. Dixitque ad Chore: 'Tu et omnis congregatio tua state seorsum coram Domino et Aaron die crastino separatim. Tollite singula turibula vestra et ponite super ea incensum, offerentes Domino CCL turibula; Aaron quoque teneat turibulum suum'. Quod cum fecissent, stantibus Moyse et Aaron, et coacervantes adversum eos omnem multitudinem ad hostium tabernaculi, apparuit cunctis gloria Domini. Locutusque Dominus ad Moysen et Aaron ait: 'Separamini de medio congregationis huius, ut eos repente disperdam'. Qui ceciderunt proni in faciem atque dixerunt: Fortissime Deus spirituum universae carnis, num uno peccante contra omnes tua ira desaeviet? Et ait Dominus ad Moysen: 'Praecipe universo populo, ut separetur a tabernaculis Chore et Dathan et Abiron'. Surrexitque Moyses et abiit ad Dathan et Abiron et sequentibus eum senioribus Israel dixit ad turbam: 'Recedite a tabernaculis hominum impiorum et nolite tangere quae ad eos pertinent, ne involvamini in peccatis eorum'. Cumque recessissent a tentoriis eorum per circuitum, Dathan et Abiron egressi stabant in introitu papilionum suorum cum uxoribus et liberis omnique frequentia. Et ait Moyses: In hoc scietis, quod Dominus miserit me, ut facerem universa quae cernitis, et non ex proprio ea corde protulerim: si consueta hominum morte interierint et visitaverit eos plaga, qua et ceteri visitari solent, non misit me Dominus; sin autem novam rem fecerit Dominus, ut aperiens terra os suum deglutiat eos et omnia quae ad illos pertinent, descenderintque viventes in infernum, scietis, quod blasphemaverint Dominum'. Confestim igitur ut cessavit loqui, dirupta est terra sub pedibus eorum et aperiens os suum devoravit illos cum tabernaculis suis et universa substantia; descenderuntque vivi in infernum operti humo, et perierunt de medio multitudinis. At vero omnis Israel, qui stabat per gyrum, fugit ad clamorem pereuntium, dicens: 'Ne forte et nos terra deglutiat'. Sed et ignis egressus a Domino interfecit CCL viros, qui offerebant incensum. Ex quo utique horrendo divinae severitatis iudicio etiam in superficie istoriae, quam pene totam huic opusculo inserendam iudicavimus, conicere possumus, quid mereantur aut quid passuri sint, qui sacerdotium Christianae gratiae sibi saeculariter vendicare praesumunt, si tanta animadversione mulctati sunt, qui sacerdotium Mosaycae legis sibi contumaciter praeripere attemptaverunt;",{"title":28,"searchDepth":29,"depth":29,"links":3478},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F142",156,{"description":3476},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F142","NMp7nAIUVSs8I_Ndc1iitSFW1lHNKPMyFoR6YVybO2M",{"id":3486,"title":3487,"body":3488,"description":3492,"extension":33,"meta":3509,"navigation":38,"page":3487,"path":3510,"pdf_page":3511,"reading":34,"seo":3512,"sortable_pagination_id":3511,"stem":3513,"__hash__":3514},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F143.md","143",{"type":8,"value":3489,"toc":3504},[3490,3493,3497,3501],[11,3491,3492],{},"quorum duum sicut quammaxima in sacramentis est differentia, sic et quammaxima debet esse in ministris utriusque distantia, quantum scilicet distare solet servuli ab imperatoris persona. Equidem Mosaycum illud sacerdotium sacrificiis carnalibus insistens sanguinem hyrcorum et taurorum aliorumque animalium, quo secundum apostoli dictum impossibile erat auferri peccata, umbram solummodo futurorum bonorum praeferebat; Christianum autem, spiritualibus hostiis vacans, sanguinem agni incontaminati et immaculati Iesu Christi, qui tollit peccata mundi, quotidie fundit in remissionem peccatorum per manifestam veritatem praesentium et futurorum bonorum. Illud quoque animadvertendum, quod Chore non pecunia, sed gradus sui propinquitate, sed cognatione, qua contribules erant ipse et Aaron, quamvis non eiusdem familiae, et quia confidebat se quoque Domini esse, sicut ex his verbis eius cognoscitur aperte: Sufficit, inquit, vobis, quia omnis multitudo sanctorum est, et in ipsis est Dominus. Cur elevamini super populum Domini? Sed et illud non minus animadvertendum, quam horrendo et miserabili modo Dathan et Abiron viventes in infernum cum omnibus suis cumque omni sua supellectile descenderint, cum sibimet sacerdotium non quaesierint — neque enim ex tribu Levi erant —, sed tantummodo praesumptoribus faverint. Et tamen gravius puniti sunt fautores et defensores quam ipsi praesumptores. Gravius est enim terra degluttiri vivos cum rebus et ipsis parvulis, qui non peccaverant, quam igne amburi solos, qui peccaverant. Animadvertant hoc laici et clerici, qui non timent pravis et indisciplinatis patrocinari, maximeque qui indignos aut potentia sua vel favore seu pretio ad sacros ordines exigunt promoveri. Animadvertant quoque, quia prohibitus fuit populus contingere quicquam eorum, quae ad Dathan et Abiron pertinebant, ne involverentur peccatis eorum, cum supellex Chore in tantum non perierit, ut etiam turibula eorum in laminas producta iussu Dei altari affixa sint. Et ut istoria refert in sequentibus, factum est grande miraculum, ut Chore pereunte filii illius non perirent; tandemque cognoscant defensores vel fautores pravorum, quanto peiores sint pravis ipsis. Etenim sicut priores in scelere prius Dathan et Abiron terra absorbuit, dein Chore cum suis complicibus flamma corripiens combussit. Prae cunctis autem animadvertant symoniaci, qui post innumera anathemata Spiritum sanctum pro ecclesiasticae dignitatis ambitione pecunia impugnare praesumunt, quique se expugnasse vel expugnari posse eundem credunt, quanto sceleratiores sint Chore, qui ante quodlibet anathema sacerdotium Iudaicae sinagogae, nulla pecunia prolata vel promissa, sed sola cognationis vel sanctitatis fiducia sibi arripere temptavit. Praeterea animadvertant symoniacorum seu quorumlibet indisciplinatorum fautores et obstinati defensores, ab euangelica veritate quid timere debeant, si Dathan et Abiron ab umbra legali tantam cladem experti sunt. Severior enim euangelii quam legis est cautio, quia in hac pravum factum solummodo, in illa autem punitur etiam cogitatio. Et certe Dathan et Abiron atque Chore dupplici contritione, corporis scilicet ac animae, creduntur contriti, ut attestatur Iudas Iacobi.",[1898,3494,3496],{"id":3495},"caput-iiii","CAPUT IIII.",[2034,3498,3500],{"id":3499},"de-vulgo-sequaci-praesumptorum-et-de-differentia-veri-et-falsi-sacerdotii","De vulgo sequaci praesumptorum et de differentia veri et falsi sacerdotii.",[11,3502,3503],{},"Iesus de terra Egypti populum salvans secando eos, qui non crediderunt, perdidit. Sed hinc iam, quid eadem historia subiungat, perpendatur: Murmuravit autem omnis multitudo filiorum Israel sequenti die contra Moysen et Aaron dicens: 'Vos interfecistis populum Domini'. Cumque oriretur seditio et tumultus incresceret, Moyses et Aaron fugerunt ad tabernaculum foederis. Quod postquam ingressi sunt, operuit nubes et apparuit gloria Domini, dixitque Dominus ad Moysen: 'Recedite de medio huius multitudinis, etiam nunc delebo eos'. Cumque iacerent in terra, dixit Moyses ad Aaron:",{"title":28,"searchDepth":29,"depth":29,"links":3505},[3506],{"id":3495,"depth":29,"text":3496,"children":3507},[3508],{"id":3499,"depth":2057,"text":3500},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F143",157,{"description":3492},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F143","oaFfpXNxb6dHGhDPx7hqxpu-8jfu7gc0qY7J0Ypgimc",{"id":3516,"title":3517,"body":3518,"description":3522,"extension":33,"meta":3537,"navigation":38,"page":3517,"path":3538,"pdf_page":3539,"reading":34,"seo":3540,"sortable_pagination_id":3539,"stem":3541,"__hash__":3542},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F144.md","144",{"type":8,"value":3519,"toc":3532},[3520,3523,3525,3529],[11,3521,3522],{},"‘Tolle turibulum et hausto igne de altari mitte incensum desuper, pergens cito ad populum, ut roges pro eis. Iam enim egressa est ira a Domino et plaga desaevit’. Quod cum fecisset Aaron et cucurrisset ad mediam multitudinem, quam iam vastabat incendium, optulit thimiama et stans inter mortuos ac viventes pro populo deprecatus est, et plaga cessavit. Fuerunt autem, qui percussi sunt, quattuor decim milia hominum et septingenti absque his, qui perierunt in seditione Chore. In quo videlicet facto evidenter monstratur, quod etiam perversorum sequax vulgus divina indignatione enormiter prosternitur, dum eosdem perversos, quos populum Dei falso credebat et dicebat, interfectos conqueritur. Nec mirum, quia amicus stultorum efficietur similis, ut ait Salomon, quorum societatem cavendam edocet sic: Fili me, si te lactaverint peccatores, ne acquiescas eis. Si dixerint: Veni nobiscum aut sortem mitte nobiscum, marsupium unum sit omnium nostrum. Pedes enim eorum ad malum currunt. Ne aemuleris viros impios nec desideres esse cum eis, quia fraudes labia eorum locuntur. Et cum detractoribus ne commiscearis, quoniam repente consurget perditio eorum, et ruinam utriusque quis novit? Ne des alienis honorem tuum et annos tuos crudeli, ne forte impleantur extranei viribus tuis, et labores tui sint in domo aliena, et gemas in novissimis, quando consumpseris carnes et corpus tuum, et dicas: Cur detestatus sum disciplinam, et increpationibus non acquievit cor meum, nec audivi vocem docentium me et magistris non inclinavi aurem meam? Paene fui in omni malo in medio ecclesiae et synagogae. Quae ex Proverbiis iccirco latius collegimus, quia bruta et segnis ad malumque prona hominum multitudo doctrinam veritatis cognoscere contemnit, tantum prava facta maiorum vel rectorum suorum imitari cupida, sua se ignorantia, cui sponte subiacet, excusare contendit, cum dicat Paulus: Qui ignorat, ignorabitur. Unde abiciat a se ignorantiam, quae mater est vitiorum, christianus populus, discat, quis sit pastor, quis mercenarius, quis fur et latro; et pastorem quidem omnino sequatur et audiat, mercennarium autem solummodo audiat et interim sufferat, furem vero et latronem nec aliquando audiat nec sufferat, quia non veniunt, nisi ut furentur et mactent et perdant. Et heu lacrimabiliter vitiata nostrae humanitatis condicio, quae vix umquam diutinis meditationibus et quotidianis praemonitionibus fatigata cognoscit sibi appetenda vel fugienda, cum reliqua omnia animalia ab ipso sui exordio solo instinctu naturae appetant sibi accommoda et fugiant incommoda, velut turtures et huiusmodi sive accipitres generisque eorum aves columbam. In superficie quoque praefixae istoriae indubitanter monstratur, quantum differant qui sumunt sibi honorem ab his, qui a Deo vocantur. Chore quippe eiusque complices offerendo incensum et preces Domino nemini profuerunt, sibi autem per omnia obfuerunt, ubi nec mora incendium meruerunt. Aaron autem solus offerendo incensum et rogando pro pereuntibus, inter mortuos et vivos stans quasi quidam inexpugnabilis et impenetrabilis murus, et ipse a tanto incendio permansit illaesus atque illud avertit a superstitibus. Taliter unius legitimi sacerdotis oblatio et oratio indignationem divinitatis placavit, quam ducentorum quinquaginta praesumtorum sibi et aliis provocavit. Quod oportet audiant symoniaci atque eorum defensores, si habent aures audiendi, tandemque desinant precibus suis et sacrificiis contra se et contra populum inextinguibiliter accendere iram Dei.",[1898,3524,2176],{"id":2175},[2034,3526,3528],{"id":3527},"de-iamne-et-mambre-quibus-peiores-sunt-symoniani","De Iamne et Mambre, quibus peiores sunt symoniani.",[11,3530,3531],{},"Restant Iamnes et Mambres, quorum praesumptio et avaritia palam est. Denique cum essent malefici geminae avaritiae causa, praesumebant signa divinitatis aemulari, sive ut pares Moysi vel superiores illo aestimati a populo magnificarentur, aut certe ut regiis donis cumularentur. Quorum pertinacem fallaciam nuda veritas et maxima potentia signorum Moysi non repressit, donec illis copiam fallendi palam omnibus de-",{"title":28,"searchDepth":29,"depth":29,"links":3533},[3534],{"id":2175,"depth":29,"text":2176,"children":3535},[3536],{"id":3527,"depth":2057,"text":3528},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F144",158,{"description":3522},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F144","qhyeHCqgOi5pc6mVT4lUFeVD-bgFAT-yNxnSCl5UlX0",{"id":3544,"title":3545,"body":3546,"description":3550,"extension":33,"meta":3565,"navigation":38,"page":3545,"path":3566,"pdf_page":3567,"reading":34,"seo":3568,"sortable_pagination_id":3567,"stem":3569,"__hash__":3570},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F145.md","145",{"type":8,"value":3547,"toc":3560},[3548,3551,3553,3557],[11,3549,3550],{},"fecit. Nam quia uti ratione ad discernendum bonum a malo nolebant, eos tanquam infideles non verba, sed signa resipiscere admonebant et increpabant. Siquidem admonitio simul et increpatio illis adhibebatur, ubi a virga Moysi virgae eorum devorabantur, et aqua in sanguinem versa, atque ranae eductae ad id quod fuerant per solum Moysen revertebantur, cum ipsi malefici plagas illas sibi et aliis tantum addere, non autem possent auferre. Qui cum postea etiam ipsam fallendi et nocendi possibilitatem in tertia plaga amisissent, dixerunt: Digitus Dei est hic. Unde constat Spiritum sanctum, cuius operationi in Moyse resistebant, eorum praestigia tunc exinanisse et postea in tertia nichilominus plaga, quae iam sexta erat, propter pertinaciam etiam cum iumentis eos ulceribus et vesicis turgentibus deturpasse et condempnasse, ne iam possent stare coram Moyse. Porro digitum Dei Spiritum sanctum esse ipse Dominus in euangelio indicat dicens: Si in digito Dei eicio daemonia. Quod alius euangelista exponens ait: Si in Spiritu Dei. Hinc perpendant heretici, quibus sint assimilati, et caveant se suaque archana aut, sicut ipsi sibi praesumunt, sacramenta assimilare sacramentis catholicorum, quibus cooperatur digitus Dei, ne pro sua irrationabili pertinacia a Spiritu sancto, cui contumaciter repugnare non metuunt, velut iumenta irrationabilia irrecuperabiliter percutiantur. Perpendant quoque maleficos illos nullis suis invocationibus et execramentis potuisse auferre vel imminuere clades suorum et suas, sed potius augmentasse, et tandem digitum Dei confessi incipiant sibi suisque ecclesiasticos ordines humiliter declinando parcere potius quam superbe usurpando interitum propagare. Quod nisi attigerint, nequiores se Iamne et Manbre procul dubio noverint, cum isti digitum Dei sibi adversari sentientes cesserint ipsumque professi fuerint, licet impoenitentes veniam non meruerint. Ipsi vero nichil horum praeter solam pertinaciam habuerint, tanto scilicet nequiores, quanto illi in scelere minores, utputa qui fuerint magi Pharaonis, mortalis utique hominis, cum sint ipsi sub nomine religionis lenones antiqui serpentis. Quapropter exemplo Cain, Balaam et Chore, de quibus supra diximus, et magorum horum, de quibus sermo est, perterrefacti, quotquot cupiunt de catholicae ecclesiae pace in aeternum gaudere, caveant praesumptionem, fugiant avaritiam, devitent pertinaciam, illam beati Pauli semper prae oculis habentes sententiam: Quaecumque scripta sunt, ad nostram doctrinam scripta sunt. Et haec omnia in figura contingebant illis. Scripta sunt autem ad correctionem nostram, in quos fines saeculorum devenerunt.",[1898,3552,2200],{"id":2199},[2034,3554,3556],{"id":3555},"ubi-admonentur-christiani-vitare-supplantationem-hereticorum-quorum-inibi-malum-atque-poena-eorum-ostenditur","Ubi admonentur christiani vitare supplantationem hereticorum, quorum inibi malum atque poena eorum ostenditur.",[11,3558,3559],{},"Et nunc sacerdotes, reges terrae et omnes populi intellegite, erudimini principes et omnes iudices terrae, iuvenes et virgines, senes cum iunioribus apprehendite disciplinam, ne quando irascatur Dominus, et pereatis de via iusta. Diligite iustitiam, recogitate, quis dederit vobis pignus Spiritus, et nolite contristare eundem Spiritum sanctum Dei, in quo signati estis in die redemptionis. An nescitis, quia corpora vestra templum est Spiritus sancti, quem habetis a Deo, et non estis vestri? Vos enim estis templum Dei vivi, et Spiritus sanctus habitat in vobis. Si quis autem templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos. Empti estis pretio magno, nolite vos denuo vendere diabolo quadrante minimo, quem donec reddas, de carcere districti iudicis exitum frustra speras. Nolite facere domum Dei patris domum negotiationis neque domum orationis speluncam latronum. Sentite de Domino in bonitate, praesumite de illo ad bonum incipere, facere et perficere et in simplicitate cordis quaerite illum, non autem in aliqua dupplicitate, neque enim potestis Deo servire vel adhaerere et mammonae. Denique quia ipse Spiritus sanctus simplicitas est",{"title":28,"searchDepth":29,"depth":29,"links":3561},[3562],{"id":2199,"depth":29,"text":2200,"children":3563},[3564],{"id":3555,"depth":2057,"text":3556},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F145",159,{"description":3550},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F145","Dy93HSoP0dDfqZiZTr_nZ4gPbwXC7WEfiJr6vpjLJe0",{"id":3572,"title":3573,"body":3574,"description":3578,"extension":33,"meta":3593,"navigation":38,"page":3573,"path":3594,"pdf_page":3595,"reading":34,"seo":3596,"sortable_pagination_id":3595,"stem":3597,"__hash__":3598},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F146.md","146",{"type":8,"value":3575,"toc":3588},[3576,3579,3581,3585],[11,3577,3578],{},"et simplices facit simplicesque, ut ab ipsis quaeratur, quaerit, congrue in simplicissima avium super simplicissimum dominum Iesum apparuit et mansit. Quae simplicibus frugibus contenta nulli rapinae inhiat, quin potius fallaces milvos et huiusmodi raptores perosa caute devitat. Simplicitas quippe iustorum diriget eos, et supplantatio perversorum vastabit illos. Unde iusti ex fide viventes sive pro officio suo manus alicui simpliciter imponant, sive aliud quid in nomine Domini agant, omnia eis cooperantur in bonum. E contrario perversi quia supplantationi mutuae insatiabiliter inhiant, peccatum est quicquid actitant, quoniam sine fide extat. Nam ubi supplantatio est, fraus quoque est. Ubi vero fraus, ibi et infidelitas atque maledictio, sicut propheta denuntiat: Maledictus qui facit opus Domini fraudulenter. Itaque attendatur inter alias illa symoniacorum supplantatio, qua se invicem supplantant vendendo et emendo. Equidem emtor pretium dando supplantat venditorem, dum illum gratia Dei fraudat, ne eam habeat venditor, aut pretium accipiendo nichilominus supplantat emptorem, dum illum gratia Dei fraudat, ne eam accipiat. Qua supplantatione quia utrique invicem se gratia Dei fraudant, elongatur ab eis benedictio, qua postmodum secum alios damnent. Quoscumque sive gratis sive non gratis contaminat manus eorum impositio; ac per hoc fit, ut supplantatio perversorum vastet illos nec relinquat eis radicem et germen spiritualis gratiae. Nam quam periculosum sit etiam laicis ex saecularibus rebus negotium, sapientis monstrat hoc proverbium: Duae species difficiles et periculosae mihi apparuerunt. Difficile exuitur negotians a neglegentia, et non iustificabitur caupo a peccatis labiorum. Propter inopiam multi deliquerunt, et qui quaerit locupletari, avertit oculum suum; sicut in medio conpaginis lapidum palus figatur, sic et inter medium venditionis et emptionis angustabitur peccatum. Quodsi tam difficilis et periculosa est venditio et emptio laicis in communibus et privatis eorum utilitatibus, quis enarrare potest, quam difficilis et periculosa sit clericis in ecclesiasticis ordinationibus? Et certe licita est tibi venditio rei tuae, quia secundum beati Augustini dictum non illicite venduntur quae licite emuntur. Nam ipse Dominus adolescenti cuidam: Vade, inquit, et vende omnia quae habes. Et alibi ipso dicente Iudae proditori: Quod facis, fac citius, quidam discipulorum putaverunt eum solito dixisse: Eme nobis ea, quae opus sunt ad diem festum. Et tamen licita et pernecessaria plurimis mortalium venditio suarum rerum vix non infigit peccatum, quod scriptura asserit inter vendentem et ementem figi et coangustari velut palum inter medias iuncturas lapidum. Et quantum, putamus, crimen incurrunt, qui illicita et pestifera venditione alienam rem, contradicente eo cuius est, distrahere praesumunt? Plane violenti et raptores sunt, de quibus apostolus: Neque raptores, inquit, regnum Dei possidebunt. In quibus, si possunt, iuste considerent, quantam rapinam praesumant, qui de ipso Deo et omnium rerum visibilium et invisibilium Domino nefande negotiari affectant, ubi gratiam eius, quam gratis acceptam a se gratis dari praecepit, vendere et emere ad multarum animarum perditionem non dubitant. Verum in hoc non solum raptores et sacrilegi, verum et homicidae, periuri, apostatae atque heretici, quorum iustae ultioni vix sufficiant varia et innumerabilia tormenta inferioris inferni. Qui nec praefatis sceleribus contenti ad cumulum sempiternae damnationis suae blasphemant Spiritum sanctum, quem suo sacrilegio et rapinae ceterisque nequitiis in tantum cooperari praedicant et credunt, ut ad votum illorum sanctificetur et benedicatur, quicquid ipsi leprosi et maledicti ore manuque contingunt.",[1898,3580,2227],{"id":2226},[2034,3582,3584],{"id":3583},"de-damnatione-ficte-quaerentium-deum-sub-exemplo-ananiae-et-sapphirae","De damnatione ficte quaerentium Deum sub exemplo Ananiae et Sapphirae.",[11,3586,3587],{},"Igitur quotquot estis filii Dei, quia spiritu Dei agimini, in simplicitate cordis quaerite ipsum spiritum Dei, quoniam invenitur ab his, qui non temptant illum. Sim-",{"title":28,"searchDepth":29,"depth":29,"links":3589},[3590],{"id":2226,"depth":29,"text":2227,"children":3591},[3592],{"id":3583,"depth":2057,"text":3584},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F146",160,{"description":3578},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F146","XWLndA5EpWVDz9x3borf2KqX44byR2t1NPB5hXNFn88",{"id":3600,"title":3601,"body":3602,"description":3606,"extension":33,"meta":3609,"navigation":38,"page":3601,"path":3610,"pdf_page":3611,"reading":34,"seo":3612,"sortable_pagination_id":3611,"stem":3613,"__hash__":3614},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F147.md","147",{"type":8,"value":3603,"toc":3607},[3604],[11,3605,3606],{},"plex est enim, immo ipsa simplicitas, cui per omnia execrabilis est simulatorum et calidorum duplicitas, iuxta quod scriptum est: Simulatores et callidi provocant iram Dei. Ubicumque autem simulatio vel calliditas, ibi quoque fraus, et ubicumque fraus, ibi quoque temptatur divinitas, qua utique temptatione ira Dei provocatur, sicut in apostolorum Actibus verbo et facto principis apostolorum aperte monstratur, ubi sic legitur: Vir autem quidam nomine Ananias cum Saphira uxore sua vendidit agrum et fraudavit de pretio agri conscia uxore sua et afferens partem quandam ad pedes apostolorum posuit. Petrus autem dixit ad eum: 'Anania, cur temptavit satanas cor tuum mentiri te Spiritui sancto et fraudare de pretio agri? Nonne manens tibi manebat, et venundatum in tua erat potestate? Quare posuisti in corde tuo hanc rem? Non es mentitus hominibus, sed Deo'. Audiens autem Ananias haec verba cecidit et expiravit. Et factus est timor magnus in omnes, qui audierunt. Surgentes autem iuvenes amoverunt eum et efferentes sepelierunt. Factum est autem quasi horarum trium spatium, et uxor ipsius nesciens quod factum fuerat introivit. Respondit autem ei Petrus: 'Dic mihi, si tantum agrum vendidistis?' At illa dixit: 'Etiam tanti'. Petrus autem ad eam: 'Quid utique convenit temtare vobis spiritum Domini? Ecce pedes eorum, qui sepelierunt virum tuum ad hostium, et efferent te'. Et confestim cecidit ante pedes eius et expiravit. Intrantes autem iuvenes invenerunt illam mortuam et extulerunt et sepelierunt ad virum suum. Et factus est timor magnus in universa ecclesia et in omnes, qui audierunt haec. Quae nimirum divina lectio indubitanter attestatur, quod fraudator non hominibus, sed Deo, utique Spiritui sancto, mentitus ipsum spiritum Dei temptare convincatur. Cui misero pro vindicta mors infertur subita, quam etiam post paululum incurrit Saphira, caedis quidem tunc nescia, sed fraudis prius conscia. In quibus etiam ad litteram sententia completur, qua dicitur: Facientes et consentientes pari poena plectuntur. Et qui talia agunt digni, sunt morte, non solum qui faciunt, sed etiam qui consentiunt facientibus. Quem certe consensum beatus Petrus conspirationem arguit esse dicens: Utique convenit vobis temptare spiritum Domini? Quia enim Spiritus sanctus effusione gratiae suae hanc caritatem primitivae ecclesiae inspiraverat, ut multitudinis credentium esset cor unum et anima una, nec quisquam eorum quae possidebat suum esse aliquid diceret, sed essent illis omnia communia: nemini semel admoventi manum huiusmodi aratro permissum est respicere retro; alioquin non est aptus regno Dei, a quo prioris propositi sui defraudator quis sponte effectus apostatat omnino. Unde secundum sapientis sententiam: Qui transgreditur a iustitia ad peccatum, Deus paravit eum ad rompheam, scilicet qua a paradyso eius prohibitus relinquatur sociandus diabolo et angelis eius. Denique etiam si quis a superiori proposito recedens bono quidem, sed tamen inferiori se conferat, ipsum bonum non iam bonum sibi, sed peccatum constat. Verbi gratia, si quae virginalem seu vidualem continentiam professae ad nuptias, quae utique bonae sunt, devolvantur, iuxta apostolum habent damnationem, quia primam fidem irritam fecerunt; hinc et Moyses in Deuteronomio ait: Cum votum voveris domino Deo tuo, non tardabis reddere, quia requiret illum dominus Deus tuus, et si moratus fueris, imputabit tibi in peccatum. Si nolueris polliceri, absque peccato eris; quod autem semel egressum est de labiis tuis, observabis et facies, sicut promisisti domino Deo tuo et propria voluntate et ore tuo locutus es. Quapropter Spiritus sanctus institutioni suae, communi scilicet vitae, fraudem irrogari nec ad momentum passus, simul infelix Ananias ingressus pretii partem pedibus apostolorum exposuit, correptus expiravit nec puncto temporis cum sanctis, quos fraudaverat, participari permissus, nec vivus nec mortuus, sed nec conscia fraudis uxor eius. Et certe quantum ad humanum arbitrium ultio haec severa videtur nimium, ut homo in conversatione illa coenobitali adhuc valde rudis vel novitius, et qui nullum super",{"title":28,"searchDepth":29,"depth":29,"links":3608},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F147",161,{"description":3606},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F147","jiU-GJYQIQ1Z0VstOn2eRWFrHcHBG7UVhc44B7bXf_0",{"id":3616,"title":3617,"body":3618,"description":3622,"extension":33,"meta":3637,"navigation":38,"page":3617,"path":3638,"pdf_page":3639,"reading":34,"seo":3640,"sortable_pagination_id":3639,"stem":3641,"__hash__":3642},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F148.md","148",{"type":8,"value":3619,"toc":3632},[3620,3623,3625,3629],[11,3621,3622],{},"hoc interdictum prius accepisse legitur, tam repentino et horrendo exitu cum coniuge damnatur; necnon quia non alieni, sed sicut Arator dicit: Fur census sub fraude sui, sed ob semel arreptum communis vitae propositum, quod suum fuerat, iam non erat suum, quia erat et illorum, qui non praesumebant nec dicebant aliquid suum. Unde non solum fraudator, sed fur quoque sacrilegus extitit, quia quod suae potestatis prius fuerat retinere aut vendere, voto et professione eius sacrum coeperat esse, et quia sacrum de sacro surripuit, dum sanctos suo censu fraudavit, duriori vindictae iure subiacuit, quam si sacrum de non sacro aut non sacrum de sacro substraxisset. Quod necesse est sollicite considerent communis vitae professores, ne post prohibitiones se invicem fraudent saltim extrema facultatum quondam suarum portione, et ut veri sacrilegi damnationem, quam illi in corpore pertulerunt, hanc ipsi cum omnibus, qui aliquam fraudem aut rapinam ecclesiae facere praesumunt, in anima patiantur tanto gravius, quanto melior est anima quam corpus. Considerent quoque, quod omnis illorum in fraude et post fraudem cogitatio, locutio et actio, licet bona videatur hominibus, Spiritui sancto tamen habeatur mendacium et temptatio, dicente Petro Ananiae: Cur temptavit satanas mentiri te Spiritui sancto et fraudare de pretio agri? Quare posuisti in corde tuo hanc rem? Non es mentitus hominibus, sed Deo. Ubi evidenter monstratur, quod fraudem in corde ponendo mentitus sit Deo. Et post pauca uxori eius inquit: Utique convenit vobis temptare spiritum Domini.",[1898,3624,2271],{"id":2270},[2034,3626,3628],{"id":3627},"de-eo-quod-non-solum-vovendum-sed-et-reddendum-sit-domino","De eo quod non solum vovendum, sed et reddendum sit Domino.",[11,3630,3631],{},"Sed ne quis modicae fidei apud se dicat, si tam districte exigitur quod vovetur, cavendum est deinceps, ne tale quod voveatur, psalmistam in Spiritu sancto sic praemonentem audiat: Vovete. Et ne tibi sufficere solum vovere putares, mox subiungit: Et reddite. Et velut interrogares, cui voveatur et reddatur, respondet: Domino Deo vestro. Et ne forsan crederes te vel alios exteriora munera, verbi gratia oleum, ceram et incensum, ieiunium et plura huiusmodi offerentes excipi, adicit: Omnes qui in circuitu eius affertis munera, ac si diceret: Non vitupero quidem, quod exteriora vestra Domino offertis, sed moneo, ut et vos ipsos, animam scilicet ac corpus, hostiam viventem, sanctam, Deo placentem, non conformati huic saeculo, sed reformati in novitate sensus vestri offeratis, ut, quae sit voluntas Dei, quod bonum et beneplacitum et quod perfectum est, probetis; quod votum, ne neglegeres, cui voveris, inculcat dicens: Terribili. Putasne quam terribili? Adiecit: Et ei qui aufert spiritum principum. Cuius terrorem, ut vere ineffabilem adhuc revelare mortalibus laborans, conclusit sic: Terribili apud omnes reges terrae. Ergo quia indignum nimis est, ut domino nostro Iesu Christo, qui tanta et talia in nobis et pro nobis est operatus et passus, ingrati simus, totum quod habemus, vivimus et sumus, ipsi voveamus et reddamus. Alioquin melius est non vovere quam post votum non reddere; cum etiam per Moysen monstretur peccatum esse, si tardamus votum reddere. Quod si peccatum est, si reddere tardaverimus, quanto magis, si non reddiderimus? Nam simili nobis homini si quid vovemus nec reddimus, quasi rebus suis eum fraudaverimus, adversari nobis quantumcumque poterit sentiemus. Si autem aggressi Deo votum reddere deficimus, post satanan convertimur, canisque ad vomitum reversus et sus in volutabro luti lota efficimur. Itaque postquam multis modis sapienti satisfactum putatur, quantum vitanda sit fraus, tandem symoniaci,",{"title":28,"searchDepth":29,"depth":29,"links":3633},[3634],{"id":2270,"depth":29,"text":2271,"children":3635},[3636],{"id":3627,"depth":2057,"text":3628},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F148",162,{"description":3622},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F148","RVYDFJYb4R8TtqjtLDNPsE9rHFdgZx0KZCGeRojKRjc",{"id":3644,"title":3645,"body":3646,"description":3650,"extension":33,"meta":3667,"navigation":38,"page":3645,"path":3668,"pdf_page":3669,"reading":34,"seo":3670,"sortable_pagination_id":3669,"stem":3671,"__hash__":3672},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F149.md","149",{"type":8,"value":3647,"toc":3662},[3648,3651,3655,3659],[11,3649,3650],{},"quibus pene tota haec nostra tragedia texitur, in se redeant, et quantam fraudem perpetrent, vel admoniti recognoscant. Et si Ananias ex sola fraude furto, sacrilegio, mendacio, conspiratione simul et temptatione spiritus Dei notatus, morte subita multatur, pro eo tantum quod ex agelluli sui pretio aliquantulum sibi retinuit de crastino sollicitus: hi, si sufficiunt, aestiment, quanto furto, sacrilegio, mendacio, conspiratione simul et temptatione spiritus Dei obnoxii sint et qua poena digni, qui se invicem Spiritui sancto fraudaturi eundem mediatorem sibi et causam pretii proponere satagunt, ut aucupantes alienam rem alienumque censum adimpleant conspirationem suam, qua temptare convenit eis ipsum Spiritum sanctum. Qui tamen, quia non invenitur ab his, qui temptant illum, omnis eorum cogitatio, locutio et actio sine dubio habetur Spiritui sancto mendacium, etiamsi hominibus videatur alicuius veritatis praeferre indicium.",[1898,3652,3654],{"id":3653},"caput-viiii","CAPUT VIIII.",[2034,3656,3658],{"id":3657},"quod-spiritus-sanctus-fidelibus-appareat-infideles-autem-lateat-a-quibus-nec-quaeritur","Quod Spiritus sanctus fidelibus appareat, infideles autem lateat, a quibus nec quaeritur.",[11,3660,3661],{},"Porro quod mendacium a Spiritu sancto damnationem sibi et consciis suis, nullam autem sanctificationem quibuscumque acquirat, Ananiae et Saphirae mors clamat. Quin etiam si Deus apparet his, qui fidem habent in illum, profecto patet Spiritum sanctum nec apparere symoniacis, qui perfidia et mendacio impugnant illum. Ubi enim mendacium, ibi et perfidia. Unde Dominus, qui apparet fidelibus, abscondit se ab infidelibus. Fidei siquidem catholicae apparet, utputa in qua et per quam in cordibus nostris manet; perfidae autem heresi, utputa quam per omnia horret, nusquam et numquam nisi iratus et vindex adest. Unde constat, quia nec invenitur ab eis, quoniam fraudando et mentiendo temptant illum, utputa qui fidem non habent in illum, secundum quod incredulitatem Iudeorum cavendam apostolus monens ait: Neque temptemus Christum, sicut quidam eorum temptaverunt et a serpentibus perierunt. De quibus et psalmista ait: Temptaverunt Deum in cordibus suis, ut peterent aescas animabus suis, dicendo, ut istoria refert: Estne Deus in nobis an non? Illud quoque sapientiae dicentis: Quaerent me mali et non invenient. Si 'in hoc saeculo' subauditur, secundum praecedentia accipiendum est, quasi diceret: Temptabunt me mali nec iuxta velle suum invenient me faventem sibi; alioquin quis quaesivit Dominum et non invenit? Quoniam in saeculum misericordia eius, et qui quaerit, invenit. Si autem 'in futuro' subauditur, quaeretur tunc et non invenietur, quia, dum inveniri potest, nunc non quaeritur. Unde propheta ad vere quaerendum Dominum admonens ait: Si quaeritis, quaerite. Qui enim ficte quaerit Deum, numquam inveniet eum: Quaerite, inquit psalmista, Dominum et confirmamini, quaerite faciem eius semper. Et tamen, quia omnino verum est: Qui quaerit, invenit, concedatur etiam symoniacos non ficte, sed inhianter quaerere et ob id quod quaerunt indubitanter invenire. Sed quid quaeritur? Quod psalmus increpative demonstrat dicens: Filii hominum usquequo gravi corde, ut quid diligitis vanitatem et quaeritis mendacium? Et quid inveniunt? Nimirum patrem mendacii, scilicet diabolum, qui, attestante Domino, in veritate non stetit, quia veritas non est in eo. Et cum loquitur mendacium, de suo loquitur, quia mendax est ipse et pater eius. Hinc et sapiens dicit: Semper iurgia quaerit malus. Angelus autem crudelis mittitur contra eum, auctor utique discordiae. Si ergo quis quod quaerit invenit, et si quaerens mendacium vel iurgium patrem mendacii vel auctorem discordiae invenit, symoniani venditores et emptores quid quaerunt? Lucrum procul dubio terrenum, et ut summatim et aperte dicatur, pecuniam tantum. Sed quid inveniunt? Temptationem et laqueum diaboli, quia impugnando gratiam Dei volunt ditari. Et cuius diaboli? Mammonae scilicet, qui lucris et pecuniis terrenis praeest. Et ad quid inveniunt? Ut sit eorum dominus, ipsique servi eius, secundum quod dicitur: Amator pecuniae servus est mammonae.",{"title":28,"searchDepth":29,"depth":29,"links":3663},[3664],{"id":3653,"depth":29,"text":3654,"children":3665},[3666],{"id":3657,"depth":2057,"text":3658},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F149",163,{"description":3650},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F149","1cL5qOoq6rKxXHz6vZ43CXMsvymno1ekPezNLT7Xt7U",{"id":3674,"title":3675,"body":3676,"description":28,"extension":33,"meta":3695,"navigation":38,"page":3675,"path":3696,"pdf_page":3697,"reading":34,"seo":3698,"sortable_pagination_id":3697,"stem":3699,"__hash__":3700},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F150.md","150",{"type":8,"value":3677,"toc":3690},[3678,3680,3684,3687],[1898,3679,2359],{"id":2358},[2034,3681,3683],{"id":3682},"de-excessus-eorum-differentia-qui-super-fundamentum-christi-excedunt-et-eorum-qui-sine-eius-fundamento","De excessus eorum differentia, qui super fundamentum Christi excedunt, et eorum, qui sine eius fundamento.",[11,3685,3686],{},"Verum quia et aput catholicos velut rara avis aestimatur, qui inter eos pecunias aspernatur, quamvis plurimum differant qui eas sibi iuste quaerunt ad solum usum necessarium ab his, qui etiam ad superfluum, non se debent negotiatores, de quibus agitur, nostris in aliquo assimilare, qui malunt temporaliter egere quam gratiam Dei venalem ducere, confidentes, quia nil deerit timentibus eum. Qui si etiam in terrenarum rerum negotiis interdum excedunt, elemosinis aliisque bonis quantocius pro certo placare sibi Dominum possunt, quia catholicae fidei fundamentum in mente conservant integrum. Cuius fundamenti merito salvi fiunt, sic tamen quasi per ignem, etiamsi superaedificaverint ligna, aliquando foenum, stipulam; quod de omnibus etiam criminosis creditur, a quibus fundamentum id retinetur, si tamen in hac vita fecerint dignos poenitentiae fructus. Porro emptitii servi mammonae eiusque vesanae malitiae duces et signiferi, qui non solum suas animas venales habent, sed etiam ipsarum creatorem et sanctificatorem animarum vendere laborant, quid agent, aut quo iidem milvi fallacissimi a facie gladii columbae ipsius, quam venalem putant, fugient, qui fundamento, quod est Christus Iesus, fide scilicet, se privarunt, super quem velut super firmam petram ecclesiam suam ipse aedificat? Neque enim elemosinis aliisque bonis, quae utique subtracto ipso fundamento nulla eis insunt, iuvari possunt; cum potius in peccatum illis reputetur, quicquid aliis salutem operatur. Nec mirum, cum ipsi nec salutem suam nec alicuius quaerant in ecclesiasticis officiis, quae sibi male praesumunt; quod ex hoc probatur, quia sola pecunia eis dominatur, quae sola in actionibus eorum operatur; ipsa enim petitur, ipsa quaeritur a venditore, ipsa pulsatur, ipsa proponitur, ipsa adoratur, ipsa invocatur, ipsa datur, ipsa accipitur, ipsa habetur, ipsa possidetur. Quae si de medio aufertur aut certe, dum exigitur, denegatur, procul dubio constat, quia nec Deus petitur nec quaeritur nec pulsatur nec proponitur nec adoratur nec invocatur nec datur nec accipitur nec habetur nec possidetur. Sic versa vice ipsa petit, ipsa quaerit, ipsa pulsat, ipsam emtor proponit, ipsam adorat, ipsam invocat, ipsam dat, per ipsam accipit quod accipit, per ipsam habet quod habet, per ipsam possidet quod possidet.",[11,3688,3689],{},"Sed quid? Exteriorem dealbationem et interiorem denigrationem, quia perditionem, quia damnationem, quia maledictionem, quia sacrilegium, quia mendacium, quia apostasiam, invicem sibi dant, accipiunt, habent ac possident. Quin potius a tot daemonibus possidentur, quot modis prave negotiando supplantant et supplantantur. Specialiter autem a maligno mammona, cuius sunt summi usurarii, cuique omnis intentio et actio eorum militat. Neuter enim eorum, venditor scilicet ac emtor, Deum proponit ante conspectum suum; immo penitus postponit sibi Deum, cui praeponit nummum. Quo fit, ut postponendo Deum primum et novissimum, antiquum utique dierum, cuius sine fine regnum, proponant sibi recentem deum atque deserendo suum adorent deum alienum, psalmista contradicente sic: Israel, si me audieris, non erit in te deus recens, neque adorabis deum alienum. Sed quia non obauditus fuit, subdit: Et dimisi eos secundum desideria cordis eorum. Et paulo post: Inimici Domini mentiti sunt ei; de quibus alibi conqueritur: Verumtamen pretium meum cogitaverunt repellere, Deum meum scilicet ac me. Qua cogitatione ad quid pervenerint, subiungit dicens: Ore suo benedicebant et corde suo maledicebant. Si ergo, qui cogitaverunt Deum a sancto viro repellere, iam maledicunt corde, quamvis benedicant ore; quid, putas, agunt, qui non sola cogitatione, verum locutione et opere laborant Dominum a se et ab aliis repellere? Quorum oris benedictio, quaecumque illa sit, indicibilis maledictio apud Deum fit, qui verba vel facta hominum ex sola intentione cordis perpendit nec considerat, quid boni dicant, sed dicendo quo intendant. Quod tantum solius Dei est discernere, sicut apo-",{"title":28,"searchDepth":29,"depth":29,"links":3691},[3692],{"id":2358,"depth":29,"text":2359,"children":3693},[3694],{"id":3682,"depth":2057,"text":3683},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F150",164,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F150","bD_Bw-LMgMWtIvCWZsgmxG8P71N7Xzee8E8MvwxfDWw",{"id":3702,"title":3703,"body":3704,"description":3708,"extension":33,"meta":3720,"navigation":38,"page":3703,"path":3721,"pdf_page":3722,"reading":34,"seo":3723,"sortable_pagination_id":3722,"stem":3724,"__hash__":3725},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F151.md","151",{"type":8,"value":3705,"toc":3717},[3706,3709,3711,3714],[11,3707,3708],{},"stolus praedicat aperte: Vivus, inquit, est sermo Dei et efficax et penetrabilior omni gladio ancipiti et pertingens usque ad divisionem animae ac spiritus, compagum quoque et medullarum et discretor cogitationum et intentionum cordis, et non est ulla creatura invisibilis in conspectu eius. Omnia autem nuda et aperta sunt oculis eius, ad quem nobis sermo.",[1898,3710,2389],{"id":2388},[11,3712,3713],{},"Quod vitandi sint heretici exemplo viperarum et malae arboris.",[11,3715,3716],{},"Sed ne crederet quis se immunem noxae, si neglegeret tales cavere, velut qui corda eorum nequiret penetrare: ipse Dominus in euangelio monens a falsis prophetis attendendum, indicium cognoscendi mox addidit, dicens: A fructibus eorum cognoscetis eos. Unde quorum avaritia videtur palam sic saevire, ut non dubitent Spiritum sanctum venalem proponere, constat eos falsos prophetas esse, quia velut prophanae arboris occultum germen quale sit, sapor pestiferi fructus prodit. Itaque quae de ore procedunt, de corde exeunt; et ideo si mala sunt in corde, bona esse nequeunt in ore, etiamsi videantur esse. Ea sunt enim quae coinquinant hominem, cuius in ore benedictio, quia non pro Deo sonat, sed pro nummo, plurima computatur maledictio et nulla benedictio. Huiusmodi enim, ut ait apostolus, perdulces sermones et benedictiones seducunt corda innocentium. Ecce quales benedictiones, quae seducunt innocentes. Et quid est proprie 'seducunt'? Seorsum ducunt. Unde et quo? A Deo ad diabolum. Nam si a diabolo ad Deum, bene seducerent. Vere, malus homo de malo thesauro cordis sui profert mala. Nam quid aliud inde proferre poterit, nisi quod thesaurizavit? In tales invehitur Dominus dicens: Genimina viperarum, quomodo potestis bona loqui, cum sitis mali? Aut facite arborem malam et fructum eius malum? In quibus veritatis verbis arguuntur deteriores malis arboribus, quia istae, quales sibi sunt in radice, tales se exhibent hominibus in sapore, illi autem, cum mali sint in corde, bona tamen verbotenus praesumunt in ore. Et quam congrue per arbores malas, quae vivunt quidem nec tamen sentiunt, accipiuntur pagani, qui perfidiam ydolatriae, quam habent in corde, exhibent in ore; per genimina autem viperarum, quae vivunt et sentiunt nec tamen discernunt, increduli et perversi heretici, qui perfidiam quidem retinent simul et opere, sed in ore monstrant interdum se quoque quiddam recti sentire? Quod quia non discernunt, sibi et multis peiores et pernitiosiores paganis sunt, qui nil fidei Christianae sentiunt, sicut viperae nocentiores mala arbore existunt, quantum scilicet venena ab amaro vel noxio pomo differunt. Et viperae quidem si non impetantur vel laedantur, ultro impetunt cetera animalia et naturaliter laedunt. Mala autem arbor nec quemlibet fructu suo impetit nec quemlibet, si non impetatur, laedit. Cum ergo tantum viperae, quas hereticos, et malae arbores, quas paganos praefigurasse dictum est, differant, quis magis a catholicis tolerandos paganos quam hereticos dubitat? Siquidem pagani, nisi eos lacessas, non te lacessunt, et lacessiti si praevalent, damna exterioris substantiae et contumelias infligunt, mortem vero corpori tantum vix aliquando inferunt. Porro heretici praesumta sibi specie christiani sensus et praelata ultro te lacessunt, etiamsi quiescas et sileas, et tantum animae mortem pertinaciter quaerentes damna exteriora et mortem corporis inferre nichili ducunt, quamvis etiam haec nonnumquam, si praevalent, inferant constanter sibi resistentibus. In quo facto omnimodis similes sunt diabolo, qui tantum animarum mortem sitiens non curat, sicut beatus Gregorius docet, ut terrena tollat, sed ut caritatem in nobis feriat, cuius fundamentum fides extat. Pagani autem irritati in sua saevitia similes sunt bestiis, quae se irritantium vestes discindunt et aliquando in eos usque ad mortem carnis saeviunt. Qui profecto tanto",{"title":28,"searchDepth":29,"depth":29,"links":3718},[3719],{"id":2388,"depth":29,"text":2389},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F151",165,{"description":3708},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F151","NvW1IyVbEip3QRIcq0bW_0JD6vEf22mvYPhucWQkKjk",{"id":3727,"title":3728,"body":3729,"description":3733,"extension":33,"meta":3751,"navigation":38,"page":3728,"path":3752,"pdf_page":3753,"reading":34,"seo":3754,"sortable_pagination_id":3753,"stem":3755,"__hash__":3756},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F152.md","152",{"type":8,"value":3730,"toc":3746},[3731,3734,3736,3740,3743],[11,3732,3733],{},"fiunt bonis tolerabiliores, hereticique intolerabiliores, quanto bestiae deprehenduntur crudelitate daemonibus inferiores, quarum crudelitas naturae est, cum istorum sit vitium.",[1898,3735,2523],{"id":2522},[2034,3737,3739],{"id":3738},"quod-plus-quam-viperae-cavendi-sunt-heretici-et-de-natura-et-typo-earum","Quod plus quam viperae cavendi sunt heretici, et de natura et typo earum.",[11,3741,3742],{},"Unde si horremus viperas, quae naturae legibus ductae nil peccati ex sua feritate contrahunt, quantum abhorrendi sunt heretici, qui solo afflatu daemonum impulsi, quicquid vitiorum et scelerum ubique iacet, inreverenter agunt. Quos non absurde Chaldeos, captivantes scilicet, vel quasi daemones accipimus, quia, quamvis natura homines sint, tamen captivando fideles populos vitio suo daemones sunt, tanto utique sollicitius cavendi, quanto bestiarum nequissimi non solum dentibus laedunt, sed, quod miserabilius est, lingua quoque innumeras hominum catervas perimunt, cum reliquae bestiae dentibus solummodo, cornibus aut pedibus sibi obiecta impetere soleant, quae tanto minus formidandae sunt, quanto exterius est quod quaerunt, quantoque apertius saeviunt; illae autem tanto magis, quanto interius est quod quaerunt, quantoque occultius saeviunt. De quibus psalmista dicit: Filii hominum dentes eorum arma et sagittae, lingua eorum gladius acutus. Quae lingua quantum incauto praevaleat, beatus Iob manifestat dicens: Occidit eum lingua viperae, cuius natura tam abhominabilis est hominibus, ut cum nullo experimento ab eis sciatur, vix sine avocamento animi audiatur cum forte refertur. Ut enim phisiologi asserunt, vipera conceptura aperto ore comparem suum expetit, cuius ori caput ille insano amore inserit, quod illa insaniori mordicus truncatum degluttit, quae ex comparis sui morte taliter peracta mox concipiens, ubi maturi partus tempus habuerit, a filiis in ortum festinantibus infelix mater corrosa costis perimitur, quia ei natura negavit communes omnibus concipiendi et pariendi effectus. Sic pessimae bestiarum pereunt, mas videlicet dum coit, femina dum parit. Et mas quidem a femina, femina autem a filiis lege parentum non multo post perituris.",[11,3744,3745],{},"Quod phisice dictum si typice fuerit discussum — nichil enim fit in terra sine causa —, congruit hoc nimirum animae pravis suis concupiscentiis et carnis stimulatae ac per hoc fornicari a Deo, legitimo eius sponso, cupidae; cui velut viperae compar suus occurrit, diabolus scilicet, qui ratione simul et apostasia prior velut adulter concupiscentiae illius tamquam ori caput, id est suggestionem vel suasionem suam, inserit, quam misera anima supra modum oblectata ab illo tollit et in secretis suis recondit; ex qua mox concipiens paulatim et sensim intra se pravitatis semina fingit et nutrit, quae maturata, quoniam in perversa mente naturales et aptos suis conatibus meatus vel exitus non inveniunt — neque enim natura est animae vel angeli, ut vitiorum opera gignant —, miseram matrem suam, id est animam, occidunt. Nam dum eius naturam obstare suae nativitati sentiunt, in tantum efferantur, ut corrosis vitalibus et costis, videlicet immortalitate et robore illius, cum summo matris suae interitu effectum suum capiant et foras erumpant. Sic peccatum, cum consumatum fuerit, generat mortem. Animae enim, quae peccaverit, ipsa morietur. Sed anima moritur parturiendo, adulterator illius, id est diabolus, coeundo, prava utique suadendo; ipsius enim diaboli caput suasio eius est, quae si recipitur, omnis peccati seminarium et initium efficitur. Et ne putet quisquam se suggerendo mala posse non mori, intellegat ipsum diabolum, spiritualem scilicet viperam, totiens mori, quotiens mala hominibus suggerit. Qui quoniam immortalis est conditus, licet semper vivat, semper tamen moritur, cum ex suo peccato, quod ab initio incurrit, tum ex suggestione maligna, qua animas perire semper cupit. Moritur ergo sine intermissione nec moritur, qui quidem ipsa vita sua aliquando penitus non privatur et tamen sine intermissione tormentis ingeminatis et renovatis urgetur. Cui hoc solum",{"title":28,"searchDepth":29,"depth":29,"links":3747},[3748],{"id":2522,"depth":29,"text":2523,"children":3749},[3750],{"id":3738,"depth":2057,"text":3739},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F152",166,{"description":3733},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F152","jQRwSFlAql_P_3mI8VdWsu07DmDj5XtnolVEtLRMz98",{"id":3758,"title":3759,"body":3760,"description":3764,"extension":33,"meta":3778,"navigation":38,"page":3759,"path":3779,"pdf_page":3780,"reading":34,"seo":3781,"sortable_pagination_id":3780,"stem":3782,"__hash__":3783},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F153.md","153",{"type":8,"value":3761,"toc":3774},[3762,3765,3769,3771],[11,3763,3764],{},"illa vita sua largitur, ne semper moriens aliquando moriatur et vel sic ab accrescentibus sibi suppliciis eripiatur. Ipse enim homicida est ab initio. Primum siquidem hominem occidit et deinceps, quotquot potuit et poterit. Et non certe non ferro aut veneno aut quolibet alio necis instrumento armatus protoplastum adiit. Pravum verbum seminavit et occidit. Quapropter nullus mali suasor dubitet se esse homicidam, in quo ne putet alio occiso se adhuc vivere, apostolum Iohannem animadvertat dicentem: Scitis, quoniam omnis homicida non habet vitam in se manentem. Quod ne tergiversaremur et pro libitu sententiam eius verteremus, praemisit inquiens: Qui odit fratrem suum, homicida est. Omnes autem vos, inquit Christus, fratres estis. Quos procul dubio odit, qui eis prava scienter suggerit. Unde et tanto maiori homicidio reus tenetur, quanto primum homicidam, scilicet diabolum, in hoc similius imitatur, quantoque potior est anima quam corpus. Et tamen nullum homicidii genus praetermisit idem apostolus, ubi ait: Scitis, quoniam omnis homicida.",[2034,3766,3768],{"id":3767},"qualiter-viperae-conveniant-symoniacis","Qualiter viperae conveniant symoniacis.",[1898,3770,2569],{"id":2568},[11,3772,3773],{},"Haec autem, quae de natura viperarum typice ad diabolum retulimus, etsi ad omnia membra illius referri possunt, specialius tamen principalibus congruunt, scilicet hereticis, utputa ab illo secundis; ut enim inter Deum et seraphim nulli spirituum intersunt, sic inter diabolum et hereticos nulli hominum intersunt. Sed quoniam nec ad nomina tot monstrorum sufficimus, symoniacis tantum, de quibus inpraesentiarum agitur, quomodo congruant, videamus. Quaecumque christianae professionis persona, si vitiato animae suae naturali motu, scilicet laudabiliter concupiscibili, arripiatur, ut ita dicatur, honoris ambitione, caritate Dei prius privatur ac deinde ambitiosa effecta, ut Dominus glorificantem se glorificet, minime expectat. Unde quietis et morae impatiens passim et inhianter vestigat suae concupiscentiae parem. Cui forte invento vastam pectoris sui flammam patulo ore inspirat, ubi pecunias in corde et cum corde hactenus repositas anxia proferendo manifestat. Ubi enim thesaurus, ibi et cor. Itaque ille miser velut alter a diabolo adulter visa pecunia, velut occulta quondam, sed nunc manifesta sibi alterius cordis avaritia, insanus amore pecuniae caput suum eidem condemnat, ubi vitae suae inimicus et sempiternae mortis oblitus fidem suam vel rationem, quam a Domino velut principale membrum sortitus erat, infidelitati et irrationabilitati alterius infideliter et irrationabiliter inmersat, sed taliter capite privatus moritur, nec tamen reliqua vipera capite illo comparis sui ad profectum suum vel cuiusquam nisi ad solum interitum potitur, quia ambitiosa persona perdit quidem complicem suum, dum ei proponendo cupitum nummum, aufert ei fidem, scilicet principale suum, nec tamen sibi aut cuiquam ablatam fidem possidet, sed solam perfidiam, quam veneno diaboli ebria degluttivit ad seminarium sui interitus et aliorum. Neque enim fides perfidia fieri potest, sed simul perfidia accedit, fides abscedit, tanquam ab ea, cui aliquando non communicat. Et sicut compar viperae, ubi detruncandum caput addicit, iam nec sibi caput est nec infandae coniugi, sed illi mors, isti autem fit seminarium mortis: sic nefandi symoniani, ubi gratiam spiritualem vendendam et emendam adducunt, venditorem quidem gratia deserit, nec tamen emptorem adit, sed ira Dei utrumque horribiliter pervadit. Invicem se ergo linguis suis ut viperae occidunt, quia hic exigendo, ille exhibendo gratiam venalem heretici facti pereunt. De quibus, quoniam venenati sunt, non nisi venenati filii nascuntur, ut quidam sapiens testatur: Filii abhominationum fiunt filii peccatorum, et qui conversantur secus domos impiorum. Filiorum peccatorum peribit hereditas, et cum semine illorum assiduitas obprobrium. De patre impio querentur filii, quoniam propter illum sunt in obprobrium. Ve vobis, viri impii, qui",{"title":28,"searchDepth":29,"depth":29,"links":3775},[3776,3777],{"id":3767,"depth":2057,"text":3768},{"id":2568,"depth":29,"text":2569},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F153",167,{"description":3764},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F153","R4xfsb34tq7fClY4HIzfgRaKOktlKjBxyuKwkJB6edo",{"id":3785,"title":3786,"body":3787,"description":3791,"extension":33,"meta":3803,"navigation":38,"page":3786,"path":3804,"pdf_page":3805,"reading":34,"seo":3806,"sortable_pagination_id":3805,"stem":3807,"__hash__":3808},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F154.md","154",{"type":8,"value":3788,"toc":3800},[3789,3792,3794,3797],[11,3790,3791],{},"dereliquistis legem Domini ditissimi. Et si nati fueritis, in maledictione nascemini, et si mortui fueritis, in maledictione erit pars vestra. Omnia quae de terra sunt in terra convertentur, sic impii a maledicto in perditionem. Et alibi: Filii adulterorum inconsumati erunt, et ab iniquo thoro semen exterminabitur; etsi quidem longae vitae erunt, in nichilum computabuntur, et sine honore erit novissima senectus illorum; et si celerius defuncti fuerint, non habebunt spem nec in die agnitionis allocutionem. Nationes enim iniquae dirae sunt consummationis. Dominus quoque per prophetam pseudosacerdotium reprobans ait: Quia reppulisti scientiam, repellam te, ne sacerdotio fungaris mihi. Scientia enim Dei est verbi gratia gratiam Dei gratis acceptam gratis dare. Scit namque ipse, sicut in Deuteronomio legitur, quid loquatur. Quam scientiam, quia symoniani repellunt et ei praebere ad se aditum nolunt, etiamsi non verbis, tamen factis ipsi domino Deo dicunt: Recede a nobis, scientiam viarum tuarum nolumus. Unde et ipsi a Deo iuste repulsi, ne ei sacerdotio fungantur, quicquid sacerdotalis officii specietenus praesumunt, sibi tantum et non Deo nec populo eius funguntur, alioquin Deo, si eius populo; quorum panis in utero illorum vertitur in fel aspidum intrinsecus, quia vitae potum convertunt sibi in veneni poculum, et inde moriuntur, unde nutriri ad vitam videntur. Quibus in errorem hereseos lapsis contingit, ut sicut de felle aspidum, sic infelices de suo pane moriantur. Et in suo sacrificio mortem inveniunt, quia in sacramentis vitae vel verbis vitam minime quaerunt. Et notandum, quia huiusmodi panis iam non panis Dei, sed panis eius, videlicet heretici, in libro beati Iob dicitur.",[1898,3793,2569],{"id":2568},[11,3795,3796],{},"Quod uniusmodi sint subversores sacramentorum et verborum Christi, et quod nec petant nec impetrent ab eo.",[11,3798,3799],{},"Hec nos in hoc versiculo beati Gregorii sensa sequendo, quae ad hereticos sacra eloquia pervertens retulit, ad istos, qui sacramenta altaris pervertunt, non inconvenienter transtulimus, quia verbum Dei et panis Dei nichilominus paris, immo eiusdem dignitatis et coeternitatis sunt. Siquidem verbum Dei nostri iuxta Isaiam stabit in eternum, et iuxta ipsum coeternum Deo Patri verbum in euangelio dicens: Verba mea non transient. De quibus et beatus Petrus eidem ait: Verba vitae eternae habes. Pari modo panis Dei, ut docet in euangelio ipsum verbum, immo ipse panis descendit de caelo et dat vitam mundo. Et ego sum panis vivus, qui de caelo descendi; si quis manducaverit ex hoc pane, vivet in eternum. Hinc ergo apparet verbi Dei et panis eius coaequalitas et coaeternitas, quia sicut illud ex sanctis scripturis, ita hic ex sacramentis vitam eternam praestat. Nec mirum, cum unus idemque dominus noster Iesus Christus et in scripturis sanctis sit verbum Dei et in sacramentis panis Dei. Unde consequens est, ut pari abhominatione devitemus eversores divinorum eloquiorum atque eversores caelestium sacramentorum. Quibus et si caelestem patrem, ut putatur, petant panem, datur tamen lapis; si piscem, serpens; si ovum, scorpius; quia ut psalmista prophetice imprecatur, dat illis Dominus secundum opera ipsorum et secundum nequitiam adinventionum ipsorum, secundum opera manuum eorum tribuit illis, reddit retributionem eorum ipsis. Quoniam non intellexerunt opera Domini, et in opera manuum eorum destruet illos et non edificabit eos. Nec mirum; neque enim caelestem patrem petunt quod est caeleste, et ideo nil ab eo consecuntur caeleste, sed iusto ipsius Dei patris permissu et iudicio accipiunt a diabolo ceu filii mali a patre pessimo pro pane caritatis vel sacramenti obdurationis lapidem, pro pisce fidei perfidiae serpentem, pro ovo spei desperationis scorpionem. Nam nil caelestis beneficii malignus hic pater suis filiis valet conferre, cum carnales patres, quamvis mali, recusent nisi bona data quantum",{"title":28,"searchDepth":29,"depth":29,"links":3801},[3802],{"id":2568,"depth":29,"text":2569},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F154",168,{"description":3791},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F154","fBgNkFLWelPNYDtnXJz93NdKyhtjT9JCoPN0W9Yrd8U",{"id":3810,"title":3811,"body":3812,"description":3816,"extension":33,"meta":3837,"navigation":38,"page":3811,"path":3838,"pdf_page":3839,"reading":34,"seo":3840,"sortable_pagination_id":3839,"stem":3841,"__hash__":3842},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F155.md","155",{"type":8,"value":3813,"toc":3832},[3814,3817,3820,3823,3825,3829],[11,3815,3816],{},"ad hoc saeculum filiis se petentibus dare, ut si petat panem, panem, si piscem, piscem, si ovum, ovum porrigat. Qua in re claret eos, quibus pernitiosa dantur, pernitiosa sibi petisse nec a patre luminum, a quo omne datum optimum et omne donum perfectum est, quicquam petiisse nec in nomine Iesu petisse; alioquin contradicitur sic repromittenti ipso Christo: Amen, amen dico vobis, si quid petieritis patrem in nomine meo, dabit vobis. Et: Quodcumque petieritis patrem in nomine meo, dabit vobis. Constat itaque hereticis his dari quod petunt ab eo, quem petunt. Et quem petunt? Patrem et dominum suum mammonam. Et quid petunt? Panem. Quem panem? Nimirum qui sibi dulce sapere solet, ut Salomon ait: Suavis est homini panis mendacii; quem ne dubitaret quis lapidem esse, subiunxit: Et postea implebitur os eius calculo. Videsne hic pro pane caritatis lapidem datum obdurationis, cuius pessimo merito efficitur, ut petentibus fidem perfidia velut serpens pro pisce detur? Nam ubi panis mendacii comeditur vinumque iniquitatis bibitur, dubium non est, quin ibi sola perfidia dominetur. Unde fit, ut tam pestifera serpente possessi, si ovum spei petierint, mereantur scorpion extimae desperationis. Qua impletur in illis, quod sapiens ait: Impius cum venerit in profundum malorum, contemnit. Quae utique tria principalia mala praefatis tribus et principalibus animae virtutibus contraria ex sola procedunt avaritia. De cuius pessima sobole quidam tale disticon promsit:",[11,3818,3819],{},"Semper avarus eget, nil namque scelestius illo;\nSemper avarus amat mendacia, furta, rapinas.",[11,3821,3822],{},"Qui tantam egestatem et miseriam iccirco incurrit, quia infideliter panem petens lapidem promeruit. Unde prodito corde carneo, in quo requiesceret spiritus pietatis et misericordiae, invenit lapideum contra omnia caritatis officia vel humanitatis insensibiliter obduratum. Quod videlicet cor Dominus nec dat homini nec facit, sed iuste deserendo fieri permittit, ubi ultroneae obdurationi subditum sua aspiratione non emollit, sed spiritualibus nequitiis obduratum adhucque obdurandum relinquit. Quod si vere peteretur, spiritum caritatis gratanter largiretur, cuius fervore frigus avaritiae resolveretur. Nam si, ut Dominus ait, patres quamvis mali norunt bona data dare filiis suis, quanto magis ipse Pater de caelo dabit spiritum bonum petentibus se, hinc datur intellegi, quia, si mali sunt liberales ad petitionem et voluntatem filiorum suorum, multo magis et incomparabiliter liberalis est Pater summe bonus filiis se petentibus; velut incomparabilia sunt bonum et malum, sic quod quilibet heretici et nominatim symoniaci spiritum bonum non accipiunt, constat, quia a Patre caelesti spiritum bonum non petunt. Et quid et a quo petunt? Spiritum utique malum a maligno patre suo, utputa auctore et inventore totius mali. Sed econtra dicitur: Nonne videntur et audiuntur tales Patrem caelestem invocare et Spiritum bonum sibi vel aliis petere? Quibus apostolice respondetur: Quomodo invocabunt, in quem non crediderunt? Et ne dicatur, quia vere et catholice credunt in Deum, subiungitur: Quomodo credent ei, quem non audierunt? Et quidem praetermissis humanae fragilitatis et repentinae concupiscentiae quotidianis excessibus, quomodo credunt ei, qui diutina praemeditatione et consilio in huius hereseos crimen lapsi contemnunt nec audiunt dicentem: Gratis accepistis, gratis date? Constat ergo, quia non in eum credunt, quem sacramentis suis inviolabilia et perpetua privilegia decernentem et constituentem non audiunt.",[1898,3824,2729],{"id":2728},[2034,3826,3828],{"id":3827},"qualiter-a-quibusdam-iuxta-quaedam-non-audiatur-et-iuxta-quaedam-audiatur-dominus","Qualiter a quibusdam iuxta quaedam non audiatur et iuxta quaedam audiatur Dominus.",[11,3830,3831],{},"Sed ne quis hinc ansam calumpniae in nos retorquendam arbitretur, asserendo",{"title":28,"searchDepth":29,"depth":29,"links":3833},[3834],{"id":2728,"depth":29,"text":2729,"children":3835},[3836],{"id":3827,"depth":2057,"text":3828},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F155",169,{"description":3816},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F155","zg4KB1CBX5q3tvfN-QK28sdivK1DoLJAasOJV8w-eS8",{"id":3844,"title":3845,"body":3846,"description":3850,"extension":33,"meta":3853,"navigation":38,"page":3845,"path":3854,"pdf_page":3855,"reading":34,"seo":3856,"sortable_pagination_id":3855,"stem":3857,"__hash__":3858},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F156.md","156",{"type":8,"value":3847,"toc":3851},[3848],[11,3849,3850],{},"nec nos credere in Deum, quia multotiens eum peccata et crimina vetantem atque ad virtutes invitantem non audimus, noverit sicut plurimam esse diversitatem divinorum praeceptorum, sic et plurimam conversorum. Sunt enim quaedam divina praecepta, quae si quis pie transgreditur, non solum nil culpae, sed et plurimum mercedis nanciscitur, velut ille gloriosus transgressor Paulus, qui cum a Domino praeceptum sicut et coapostoli eius habuerit, ut euangelium annuncians de euangelio viveret, nihil horum usus labore manuum suarum vixit, ne quam occasionem daret euangelio Christi. Sic sunt et aliqua, quae si continuatim aguntur nec aliquando pro tempore intermittuntur, non modicum deviatur, sicut de sacculo vel pera seu reliquis non tollendis et tollendis, scilicet tempore pacis aut persecutionis. Nam ipse qui prius dixerat: Nolite portare sacculum aut peram, idem postea dicit: Nunc qui habet sacculum, tollat similiter et peram. Huiusmodi ergo dominica praecepta cum discrete intermittuntur, beatus procul dubio intermissor talis habetur. Sunt quoque alia, quae etiam perfectos conturbant nimia subtilitate sua, ut est: Non concupiscas, et non solum contumeliosi, sed etiam otiosi verbi vehemens interdictio; in quibus cum transgrediuntur, non utique eorum fides sauciatur, sed sanctitas conversationis deterioratur, quamvis post concupiscentias suas non eundo, ex verbis quoque suis sese acriter diiudicando reparata melioretur, praecipue ubi corde, ore, opere Deo patri suo quotidie sic profitentur: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Hinc sunt et alia, quae etsi ad perfectionem minus perfectos invitent, tamen arbitrium eorum necessitate praegravant, ut est: Si vis perfectus esse, vade, vende omnia quae habes. Et: Qui potest capere capiat. Quae quatuor diversitates divinorum praeceptorum spiritualibus et vere catholicis competunt, qui quamvis non omnia mandata Dei sic audiunt, ut faciant, tamen eorum sanam fidem recta opera clarificant. Restat quinta, quae fideles quidem, sed tamen carnales et rudes informat et a flagitiis atque facinoribus refrenat, ut est decalogus et huiusmodi cetera, sicut: Diliges dominum Deum tuum ex toto corde tuo; et: Honora patrem et matrem, non occides, non moechaberis. Tales si a malo declinant, nec tamen bona faciunt, fideles quidem sunt, sed otiosa est fides eorum. Si autem nec a malo declinant, sed insuper criminalibus peccatis se ipsos pessumdant, iam quidem fides eorum reputatur ut arbor mortua, sed non radicitus evulsa, cum tamen quoquo modo adhuc vivat ex spe, qua veniam sibi sperant, et Deum, a quo ipsam veniam sperant, et proximum quantulumcumque ament. Denique, ut apostolus ait: Fides est sperandarum substantia rerum. Unde patet fidem spei substantiam esse. Ubi autem spes, ibi et amor, quia necesse est ames bona quae speras. Ac per hoc constat illud beati Gregorii dictum, unumquemque quantum credit, tantum sperare et amare. Porro spes in tantum dicitur proprie rerum bonarum esse, ut habeatur a grammaticis pro vitio, quod Graece acyrologia, Latine vero impropria dictio dicitur, ubicumque aliter posita invenitur, ut est illud poetae: Hunc ego si potui tantum sperare dolorem. Unde et sic exponunt: ‘sperare dixit pro timere’. Cuius verbi proprietatem servans alter ait: Liceat sperare timenti. Quamobrem quamvis fides bonarum rerum sit et malarum, spes tamen nonnisi bonarum, quia credimus quidem bona, quae promittit Deus, et mala nichilominus, quae minatur, cum tamen bona ipsa tantum speremus, mala autem tantum timeamus. Ac per hoc licet beatus Iacobus dicat: Tu credis, quia unus est Deus, bene facis, et daemones credunt et contremiscunt. In hoc tamen credulitas pravorum hominum a credulitate daemonum differt, quia pravi homines credunt et sperant; daemones autem credunt quidem, sed non sperant, immo desperant et ideo contremiscunt. Quodsi perversi homines credunt quidem, sed non sperant, iam a credulitate daemonum nil",{"title":28,"searchDepth":29,"depth":29,"links":3852},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F156",170,{"description":3850},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F156","6-ftc8U-4ufItEJLIsEnsmacK9J78kOLlw2JXlSGu0A",{"id":3860,"title":3861,"body":3862,"description":3866,"extension":33,"meta":3881,"navigation":38,"page":3861,"path":3882,"pdf_page":3883,"reading":34,"seo":3884,"sortable_pagination_id":3883,"stem":3885,"__hash__":3886},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F157.md","157",{"type":8,"value":3863,"toc":3876},[3864,3867,3869,3873],[11,3865,3866],{},"distant. Sed sciendum, quia, sicut malum est hominibus desperando peccare, sic et supra modum sperando de die in diem poenitentiam differre peccatisque peccata addere et ex eis velut restim longam sibi texere, qua in fine ligati manus et pedes praecipitantur in tenebras exteriores; quos, quamdiu nec desperant nec peccata sua defendunt, nequaquam a catholicae ecclesiae paradiso extrema sententia damnamus, quamvis interdum a communione nostra aliquandiu medelae causa removeamus. Et ideo constat tales adhuc computari inter fideles et quamvis criminosos, non tamen recte dici impios, quia impius, id est infidelis, cum venerit in profundum malorum, contemnit. Itaque nec isti audierunt Dominum crimina interdicentem, et tamen credunt ei, sicut supra monstratur evidenter, quod et de his dicendum est, qui etiam de summo virtutum culmine ad ima vitiorum pari modo nonnumquam corruunt.",[1898,3868,2787],{"id":2786},[2034,3870,3872],{"id":3871},"ubi-contradicitur-hereticos-nec-sicut-criminosos-intra-ecclesiam-deum-audire","Ubi contradicitur hereticos nec sicut criminosos intra ecclesiam Deum audire.",[11,3874,3875],{},"Verum ne praefati heretici his nostris nos armis velut incautos aggrediantur, asserentes se quoque exemplo eorum, quos commemoravimus, in Deum credere, quamvis eum non audiant praecipientem: Gratis accepistis, gratis date, noverint nostram a sua causa incomparabiliter discrepare. Siquidem nostri quaedam Christi mandata quasi non audiunt, ubi ea aut suae supremae perfectionis gratia alacriter transeunt aut imbecillitate mentis perterriti non adeunt aut fragilitate humana interdum ducti incaute praetereunt aut temptatione diabolica superati illis obeunt aut ab illis redeunt. Quorum primi non solum sunt laudandi et imitandi, verum et beatificandi; medii autem laudandi quidem, sed miserandi; postremi vero pariter miserandi et arguendi et tamen pro tempore et causa, si corripi et corrigi patiuntur, patienter tolerandi et expectandi. Qui etsi a Deo apostatarunt pravi operis perpetratione, tamen adhuc sunt cum eo et stant pro eo ex fidei professione, quam retinent corde et ore. Quamvis enim factis, non tamen fide a Deo recedunt, dum eum fidelem in omnibus verbis suis et sanctum in omnibus operibus suis credunt et dicunt, etiam cum fidem ipsam factis astruere negligunt. Qui quidem ad credendum audiunt Christum dominum dicentem: Hoc est opus Dei, ut credatis in eum, quem misit ille; et: Creditis in Deum, et in me credite; sed non audiunt eum ad faciendum dicentem: Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos, et: Nolite thesaurizare vobis thesauros in terra, et similia his quamplurima. De quibus ex fide viventibus vel virentibus atque ex operatione morientibus vel arentibus illud propheticum non incongrue dicitur: Pars una compluta est, et pars, super quam non pluit, aruit. Virent ergo suco fidei, quam auditam perceperunt ad credendum et retinent; et arent neglectu boni operis, quod auditum ad faciendum non retinent. Ad quos, quantum ad fidem, illa Domini sententia incredulos sibi Iudaeos arguentis non plene pertinet, qua dicitur: Si veritatem dico, quare vos non creditis mihi? qui est ex Deo, verba Dei audit. Propterea vos non auditis, quia ex Deo non estis. Nam carnales quique in ecclesia Christum veritatem dicere credunt et verba eius audiunt, etsi non ad profectum. Unde et ex Deo sunt, in quantum verba Dei audiunt, et ex Deo non sunt, in quantum non audiunt. Porro heretici neutro modo Deum aut verba illius audiunt, quia fide non admissa vel amissa non solum nil boni faciunt, verum, etiamsi quid facere videntur, totum est peccatum, utputa quod sine fide est. Alioquin si sine fide catholica, quae sola est fides, non sunt, heretici non sunt. Sed interim praetermissis aliis symoniani ab ipsis christianitatis rudimentis heretici sunt dicti et habiti. Ergo sine fide sunt, si sine fide sunt, nec spem habere possunt, quia fides est substantia spei. Si spem non habent, nec caritatem, quia nemo potest amare, quod nec sperat nec credit, sicut paulo supe-",{"title":28,"searchDepth":29,"depth":29,"links":3877},[3878],{"id":2786,"depth":29,"text":2787,"children":3879},[3880],{"id":3871,"depth":2057,"text":3872},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F157",171,{"description":3866},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F157","APdPw1oLtP-S9L2Nuh6YRwtjRInZTb13XB8iZhqbTsE",{"id":3888,"title":3889,"body":3890,"description":3894,"extension":33,"meta":3909,"navigation":38,"page":3889,"path":3910,"pdf_page":3911,"reading":34,"seo":3912,"sortable_pagination_id":3911,"stem":3913,"__hash__":3914},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F158.md","158",{"type":8,"value":3891,"toc":3904},[3892,3895,3897,3901],[11,3893,3894],{},"rius astruitur satis. Hinc conici potest hereticos et paganos inferiores esse ex incredu­litate, quin daemones unum Deum esse credunt et contremiscunt, illi autem nec hoc tantillum. Et tamen superiores daemonibus in hoc sunt, quia et pagani per baptismum et heretici forsan per poenitentiam salvari possunt. Quamvis si bene diffinitio fidei consideretur, fides aut credulitas daemonibus inesse non proprie, sed abusive dicitur. Nam si fides, ut apostolus diffinit, est sperandarum substantia rerum, argumentum non apparentium, constat daemones nec fidem habere nec credere Deum, quem in angelica dignitate ab ipso creati ante lapsum suum noverant et solebant facie ad faciem contemplari. Ac per hoc non credunt Deum esse nec possunt dicere, quod dixit insipiens in corde suo: 'Non est Deus', quia in eo quod prius viderunt sciunt eum esse. Quod enim videt quis, quid sperat? Hinc ergo constat, quod nec daemones fidem habeant. Alioquin si fidem vere haberent, spe quoque et caritate non carerent ac per hoc iam daemones non essent. Quapropter et illa spes diaboli, de qua Dominus beato Iob dicit: Spes eius frustrabitur eum, non est vera spes, sed quaedam securitas, qua sibimet ipse vel sui de misericordia Dei frustra blandiuntur, cum eius iustitiae districtio­nem nequaquam verentur. Quam procul dubio timerent, si ex fide spes illorum sub­sisteret, quia fides credit in Deum, et ex eo quo timendus est et ex eo quo amandus. Unde fides retento sibi timore iustissimi iudicis spei communicat amorem piissimi patris, ut tantummodo amando speret, quod fides quoque credit amandum. Sic fides et spes nec diabolo nec impiis insunt, quamvis eis inesse inveniatur abusive dictum, sicut beatus Gregorius fidem asserit habere infideles, cum credunt se natos ex eis, quos sibi parentes dicunt, quamvis ipsam conceptionem suam et nativitatem non vide­rint, et plurima huiusmodi humanae conversationis seu actionis. De quibus idem doctis­simus pater ait: Habent infideles fidem, sed utinam in Deum!",[1898,3896,2833],{"id":2832},[2034,3898,3900],{"id":3899},"de-differentia-negotiatorum-saeculi-et-eorum-qui-dicuntur-symoniani","De differentia negotiatorum saeculi et eorum qui dicuntur symoniani.",[11,3902,3903],{},"Sed his non usquequaque incassum praefixis disquiratur, quo pacto ecclesiastici, qui in sacramentis ecclesiasticis non gratis dant danda gratis, dicantur omnino fidem perdere et plus quam quilibet christiani clerici vel laici, etiamsi terreni quaestus causa circumveniant in negotio fratres suos aut nimium care vendant, quod viliter aut certe gratis acceperunt. Et primo videatur, utriusque modi negotiatoribus quae sit iugiter communis intentio vel causa, deinde quae privata. Ergo ut summatim dicatur, haec nobis communis utrisque intentio in suo negotio videtur, quia uterque quaerit temporaliter ditari temporalibus rebus. Quo fit, ut utrique pariter, quamvis pro diversitate officiorum suorum impariter, feriantur illo elogio sapientis: Qui quaerit ditari non erit innocens. Nam secundum communem intentionem commune damnum innocentiae incurrunt, licet pro ordinis diversitate unus maius, alter minus. Quin et commune est eis negotii causa merces proponere, taxare, vendere atque emptorem cupere. In quibus si nil aliud inter­cederet, aut nulla aut minima culpa esset. Neque enim culpae imputandum est, si communis necessitatis causa merces venales proponantur, taxentur, vendantur et eman­tur; siquidem non illicite venduntur quae licite emuntur. Est etiam eis aliquando communis circumventio fratris, quia unus eorum, quotienscumque negotiatur, circum­venit et circumvenitur; alter autem, etsi aliquando, non tamen semper. De qua circum­ventione, quamvis vindex sit Dominus in utrumque, tamen non gravius in unum quam alterum pro circumventionis et causae qualitate. Sic et viliter vendere, quae care accepta sunt, utrisque est aliquando commune, quia unus eorum, quotienscumque vendit quod care acceperat, viliter distrahit, alter autem etsi aliquando, non tamen sedulo. Et tamen ille semper viliter distrahendo quod carum est, enormiter peccat, hic autem inde",{"title":28,"searchDepth":29,"depth":29,"links":3905},[3906],{"id":2832,"depth":29,"text":2833,"children":3907},[3908],{"id":3899,"depth":2057,"text":3900},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F158",172,{"description":3894},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F158","57qtxmAawJ4bshp4BPDQ_T7URTs64CbeJuLID0G5m-s",{"id":3916,"title":3917,"body":3918,"description":3922,"extension":33,"meta":3940,"navigation":38,"page":3917,"path":3941,"pdf_page":3942,"reading":34,"seo":3943,"sortable_pagination_id":3942,"stem":3944,"__hash__":3945},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F159.md","159",{"type":8,"value":3919,"toc":3935},[3920,3923,3926,3928,3932],[11,3921,3922],{},"meritum sibi bonum et gratiam apud Deum et homines praeparat. Diximus tandem quae sint utrisque communia, dicamus et quae sunt privata. Episcopis vel reliquis clericis, quorum interest divina sacramenta administrare, primum est et singulare, mercem caelestem tantum proponere vel exponere; laicis autem vel ceteris saecularis negotii professoribus terrenam tantum et saecularem. Illorum quoque est rem non suam, contradicente eo cuius est, semper proponere, taxare et vendere; istorum autem solummodo suam nemine contradicente. Haut secus illorum est semper viliter venundare non sua; istorum autem vix aliquando viliter distrahere sua. Nichilominus illorum est gratis accepta non gratis dare; istorum vero est non gratis accepta non gratis dare. Nam si diligenter consideretur, numquam ab homine homo gratis aliquid commodi adipiscitur, aut enim pro obsequio aut pro favore humano vel gratia aut pro recompensatione manualis muneris accipit quod accipit; et si pro Deo solo ab homine quid accipit, multo magis non gratis accipit, quia et hoc ipse homo a Deo, ut alteri dare posset, accepit et dando bonum sibi meritum apud Deum reponit, qui solus ideo verus est Deus et Dominus, quoniam secundum psalmistam bonorum nostrorum non eget. De cuius plenissima et sola plenitudine etiam egregius Prosper iuxta intellectum doctissimi patris Augustini prius prosa, deinde metro sic edisserit: Nil Deus iubet quod sibi prosit, sed illi cui iubet. Ideo verus est dominus, qui servo non indiget, et quo servus indiget.",[11,3924,3925],{},"Non ideo quicquam mandat Deus, ut sibi prosit,\nNec servi officio verus eget Dominus.\nCuius praeceptis augetur, qui famulatur,\nFitque minor quisquis neglegit imperium.\nNil perdit proprium, nil capit occiduum.\nNam Deus omnipotens, simul omnitenensque potestas\nNumquam non habuit quod habet, dans quicquid habere\nProderit et sumens nonnisi quod dederit.",[1898,3927,2879],{"id":2878},[2034,3929,3931],{"id":3930},"de-eo-quod-carnales-ecclesiae-sine-fide-non-sint-instar-ruben-et-gad-et-dimidiae-tribus-manasse","De eo quod carnales ecclesiae sine fide non sint instar Ruben et Gad et dimidiae tribus Manasse.",[11,3933,3934],{},"Verum ut ad propositos nobis negotiatores redeamus, illorum est ipsum Deum et dominum, Spiritum utique sanctum, venalem credere et habere; istorum vero, si ad profundum malorum avaritiae pervenerint, animas suas venales habere nec tamen credere se posse eas alicui hominum vendere aut dare. Hinc vivaci mentis acie resculpendo communes et peculiares horum negotiatorum, quas praenotavimus, lineas singillatim discernamus, quis eorum magis peccat, aut quis Scillae seu Caribdi perfidiae magis appropinquat. Et primitus attendamus saecularis negotii professores, in quibus delinquere soleant. Plane delinquunt in hoc, quod ditari temporaliter quaerunt, sed quis invenitur plus iusto ditari non cupidus? Certe rarissima est huiusmodi volucris. Delinquunt etiam in hoc, quod lucri studio circumveniunt in negotio fratres suos, dum vilia carius illis vendunt vel cara viliter auferunt. Restat aliquibus eorum illud maximum avaritiae crimen, quo etiam animas suas venales habent, ubi eas quaestus causa sectando varia crimina et peccata occidunt, ex quibus quamvis animae illorum moriantur, fides tamen illis omnino non extorquetur. Non solum enim fidem sanam non impugnant aut refutant, sed eandem quoque licet sibi mortuam corde et ore defendere laborant. Quos non incongrue filii Ruben et Gad et dimidia tribus Manasse significant, qui armati Iordanem ante fratres suos transeunt eisque terram repromissionis potenti brachio et ferro decertantes acquirunt et subiciunt. Inter quos tamen sortem aliam",{"title":28,"searchDepth":29,"depth":29,"links":3936},[3937],{"id":2878,"depth":29,"text":2879,"children":3938},[3939],{"id":3930,"depth":2057,"text":3931},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F159",173,{"description":3922},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F159","kSqafDXZLqRTSzzafjg-O59jxCVuY6iusjfih4Xpjiw",{"id":3947,"title":3948,"body":3949,"description":3953,"extension":33,"meta":3956,"navigation":38,"page":3948,"path":3957,"pdf_page":3958,"reading":34,"seo":3959,"sortable_pagination_id":3958,"stem":3960,"__hash__":3961},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F160.md","160",{"type":8,"value":3950,"toc":3954},[3951],[11,3952,3953],{},"sibi non requirunt, sed ad suam, quam trans Iordanem liquerant post se, habitaturi redeunt. Attamen altare super ipsum Iordanem edificant sibi in testimonium, quod dominus ipse sit Deus, ne postea filii ceterarum tribuum possent dicere filiis eorum: non est vobis pars in Domino, quia inter nos et vos Iordanem posuit medium. Sic et saeculares quique et tamen fideles in sancta ecclesia, quotiens catholicis baptismum fide et opere conservantibus certamen fidei ab hereticis vel paganis indicitur, mox sententiis sanctorum patrum armati et interdum potentia saeculari suffulti, fratribus suis pro fide pugnaturis accurrunt. Nec prius relinquunt, quam eis hoste fortiter expugnato optatam quietem acquirant. Sed ad suam trans Iordanem quantotius revertuntur, quia licet catholicae fidei zelo, quam profitentur, catholicis pro tempore suffragentur; tamen post Iordanis transitum, baptismi scilicet sacramentum, fidem baptismatis quantum ad opera transgrediuntur eamque in pace praetereunt, quam in bello fortiter defendunt. Sola enim labentia et transitoria magnopere appetentes non curant aliam sibi cum fratribus suis provideri hereditatem nisi eiusdem fidei professionem ac defensionem. Quod etiam velud altaris super ipsum Iordanem in terra repromissionis a se constituti testimonio comprobant, quandocumque catholicis atque spiritualibus viris eorum carnalem conversationem redarguentibus et detestantibus in tantum, ut partem eis in Deo denegent ad confessionem catholicae fidei, quam supra fontem sacri baptismatis quasi altare supra Iordanem ipsi et patres eorum professi construxerunt, ad confirmandam sibi sanctorum communionem recurrunt, eoque sibi partem in Deo vendicant, quo fidei symbolum corde et ore fideliter retentant atque, quotienscumque expedit, admoniti pro viribus alacriter defensant. Quo fit, ut altare, quod prius putabatur et dicebatur sacrilegum, quasi fuerit ad holocausta et victimas contra divina mandata edificatum, postea rationabili causa approbatur et vocatur fidei societatisque christianae inter carnales et spirituales testimonium. Quod qui per fidem et opera est Dominus spiritualium, ipse sit per fidem etiam Deus carnalium. Ad cuius causae discussionem non sine causa Finees mittitur legatus, cui pactum sempiterni sacerdotii statuit Dominus, quia sacerdotis est diligenter requirere, ne forte quilibet derelicto Deo et unica fide eius, tanquam unico altari contemto, praesumant sibi indebitum sacerdotium et altare aliud eligant ad perfidiae suae sacrificia et cultum daemonum. Quod utique faciunt, qui a fide aberrant et speciem ecclesiasticorum sacramentorum usurpant, quemadmodum post multos annos filii Israel derelicto Domino per impium Hieroboam altaria vitulis aureis et sacerdotes daemonis adversus altare Domini et sacerdotium eius instituerunt. Sed de his plenius in loco alio dicetur. Hoc solum interim hinc animadvertatur, quod, quamdiu filii Israel altare praeter unum et sacerdotium alterum sibi non praesumpserunt, sub unius Dei cultu, id est fide, pacem inter se retinuerunt. Mox autem ut praesumpserunt, se invicem continuo bello inpugnarunt, nec concordare Iudas cum Israel potuit aut amicitias iungere ausus fuit, Domino contradicente et Iosaphath regem super hoc ausu taliter increpante: His qui oderunt Dominum amicitia coniungeris et impio praebes auxilium, et iccirco iram Domini merebaris etc. Quin etiam ex beati Gregorii Moralibus indubitanter ostenditur, quod et qui intra ecclesiam male vivunt sint et iure fideles dicantur. Ait enim in libro XXXIII: Vehemoth alios sub christianitatis nomine positos devorat, quia in ipso eos fidei errore supplantat, alios a rectitudine fidei nequaquam deviat, sed ad usum pravae operationis inclinat. Alios quantum vidit in operationem inmunditiae inflectere non vult, sed apud semet ipsos intus in studio intentionis intorquet, ut, dum a caritate mentem dividunt, rectum non sit quicquid extrinsecus operatur. Et fidem ergo tenent, sed vitam fidei non tenent, quia aut aperte illicita faciunt, aut ex perverso corde quae agunt perversa sunt, etiamsi sancta videantur. Quia et nonnulli confitendo fideles sunt, non vivendo, hinc est quod voce veritatis",{"title":28,"searchDepth":29,"depth":29,"links":3955},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F160",174,{"description":3953},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F160","t7nJmHfqx3o2LE1DhRt9KlZSNjqlPgSUsCNLQdcx9KI",{"id":3963,"title":3964,"body":3965,"description":3969,"extension":33,"meta":3987,"navigation":38,"page":3964,"path":3988,"pdf_page":3989,"reading":34,"seo":3990,"sortable_pagination_id":3989,"stem":3991,"__hash__":3992},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F161.md","161",{"type":8,"value":3966,"toc":3982},[3967,3970,3972,3976,3979],[11,3968,3969],{},"dicitur: 'Non omnis qui dicit, mi Domine, Domine, intrabit in regnum caelorum'. Hinc rursum ait: 'Quod autem vocatis me Domine, Domine, et non facitis quae dico'. Et post pauca: Nemo fidem sibi sine operibus sufficere posse confidat, cum sciamus quod scriptum sit: 'Fides sine operibus otiosa est'. Nullus Vehemoth morsum ex sola confessione fidei plene evasisse se aestimet, quia iam quidem fluvium absorbuit, sed adhuc Iordanem sitit; et totiens in ore illius Iordanis fluit, quotiens christianus quisque ad iniquitatem defluit. Os quidem eius iam fide nos sublevante fuimus; sed magno studio curandum est, ne in hoc lubrica operatione dilabamur. Si ambulandi cautela neglegitur, incassum credendo rectum iter tenetur, quia via quidem fidei ad caelestem patriam proficit, sed offendentes minime perducit.",[1898,3971,2879],{"id":2878},[2034,3973,3975],{"id":3974},"de-eo-quod-symoniaci-a-satana-pervaduntur-exemplo-iudae-proditionem-domini-aggredientis","De eo, quod symoniaci a satana pervaduntur exemplo Iudae proditionem Domini aggredientis.",[11,3977,3978],{},"Hinc postquam evidenti multaque auctoritate sub occasione saecularium negotiatorum monstratum est, quantum distent nostri carnales etiam cum mortua fide sua ab hereticis, quibus nec mortua fides superest, sed omnino nulla, utputa stirpitus evulsa et exinanita, restat seriatim monstrandum, ecclesiastici ministerii venditores in quibus delinquant. Nimirum ubi et ipsi ditari temporaliter quaerunt, sed delinquunt, tanto plus negotiatoribus aliis, quanto sempiterna quam temporalia, caelestia quam terrena sunt pluris; et ut brevius et apertius dicatur, quanto creator omnium Deus vilissimae creaturarum praefertur. De cuius sacramentis ubi quicumque negotiando quaerunt ditari, procul dubio velud alter Iudas ipsum Deum, qui ipsis sacramentis essentialiter inest et cooperatur, prodere perfidis disponunt. Unde necesse est, ut quos eadem intentio impio et crudeli Iudae coaequat, eadem culpa devinciat parque damnatio involvat. Et certe diabolus, qui stat a dextris Iudae, furis non qualiscumque, sed sacrilegi, ad mala suadendum pro sola proditionis meditatione cor illius intravit ad seducendum, sicut Iohannis testatur euangelium: Et coena facta, cum diabolus iam misisset in cor, ut traderet eum Iudas Symon Iscariothis et cetera. Ex qua inmissione diaboli quid infelix Iudas adeptus sit, Lucas apertissime sic ostendit: Intravit sathanas in Iudam, qui cognominabatur Scarioth, unum de XII et abiit et locutus est cum principibus sacerdotum et magistratibus, quemadmodum illum traderet eis. Et gavisi sunt et pacti sunt pecuniam illi dare, et spopondit. Et quaerebat oportunitatem, ut traderet illum sine turbis. In quibus veracium euangelistarum veracissimis verbis aperte innuitur, quantum reatum ex proditionis illius conceptione incurrit proditor pessimus, qui licet longe ante ipsam proditionem fur sacrilegus fuerit, quando dominicam pecuniam egenis profuturam, quam ministerio portabat, furto a loculis exportabat, non tamen in eum diabolus intrasse legitur, nisi ubi in cor eius, ut prodat magistrum, mittitur; qui si talem habitatorem meruit ex solo proditionis affectu, qualem, putamus, meruit ex ipso effectu?",[11,3980,3981],{},"Denique sciendum est, quia sicut bonitas gradus suos habet, quibus paulatim ascendendo proficit, sic et malitia suos, quibus indesinenter ad peiora descendendo deficit. Nec mirum, cum suggestio boni sit semen Dei, suggestio autem mali nichilominus semen diaboli. Et ut semen Dei in bonam terram iactum secundum euangelici agricolae parabolam prius mittit germen, dein fructificat herbam, deinde spicam, inde plenum frumentum in spica, quod statim falce desectum atque pala selectum reponitur in caeleste horreum, ita et semen diaboli in mala terra suis augmentis contendit provenire, ut mox ad suum perveniat locum, perpetuum scilicet incendium. Neque enim quisquam repente fit imus in malo, sicut nemo repente summus in bono. Unde et semen diabolici lolii in cor pessimi Iudae iactum prius occulte germinavit deliberationem proditionis, dein aperte erupit in herbam pestiferae machinationis, ubi abeundo et loquendo",{"title":28,"searchDepth":29,"depth":29,"links":3983},[3984],{"id":2878,"depth":29,"text":2879,"children":3985},[3986],{"id":3974,"depth":2057,"text":3975},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F161",175,{"description":3969},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F161","oPhU4au2CEdr6zCCukLTAOQYQycbZLr0H6RNYtoeci4",{"id":3994,"title":3995,"body":3996,"description":4000,"extension":33,"meta":4003,"navigation":38,"page":3995,"path":4004,"pdf_page":4005,"reading":34,"seo":4006,"sortable_pagination_id":4005,"stem":4007,"__hash__":4008},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F162.md","162",{"type":8,"value":3997,"toc":4001},[3998],[11,3999,4000],{},"inde Iudaeis verbis suis, velut luxuriantibus sibi foliis umbra nequitiae suae, alii semini nequam ad mortificandum principale et singulare granum frumenti communicavit. Quibus dum super hoc gavisis et pecuniam paciscentibus spopondit, velud spicam protulit, quae adolescebat, dum tradendi oportunitatem quaerebat, et plenum lolium in sese exhibuit, quando traditionem osculi signo perfecit. Cui tandem falx accessit, ubi laqueo suspensus medius crepuit et in locum suum reponendus hinc abiit. Cuius propinquiores sequaces effecti symoniani non minori avaritia ad hoc usque devolvuntur, ut Spiritum sanctum prodere conentur. Cum qua sua inmissione diabolus corda eorum effractis foribus fidei, scilicet timore et amore, violentus intrat, qui hactenus eis exterius assistebat, dum per alia avaritiae mala illectos supplantabat nec tamen qualemcumque fidem Dei ab eorum cordibus eliminabat. At mox ut de Deo sentire prava et conari, licet clam, non metuunt, fidem omnino perdunt; sicque secedenti Christo, qui prius per fidem habitabat in eorum cordibus, succedit ad invadendum perfidiae hospes diabolus. Hinc ubi tantae iniquitatis conceptu parturientes clandestinum pus mentium suarum quibus refundant, similes sibi sollerter vestigant eisque repertis talia insusurrant: 'Quid vultis nobis dare? et nos vobis Spiritum sanctum trademus'. Nunquid non haec vox, quae una fuit Iudae et uno tantum die, pene continua et quotidiana est istis? Atque utinam hi milvi secundum Ysaiam, alter ad alterum in suam Babylonem congregati hanc nefandam vocem sibi invicem lente et tenuiter insusurrarent et non proterve et granditer inclamarent! Sed, quod peius est, in tantum inolevit huiusce negotiationis usus, ut iam velut ex auctoritate et regula Spiritus sanctus in sacramentis suis venalis palam omnibus proponatur, palam taxetur, palam pretium eius expostuletur, palam, ut creditur, vendatur palamque ematur; qua in re sceleratiores sunt sceleratissimo Iuda, qui proditionem nullo modo attemptandam a quovis vel latenter attemptavit. Qui si inter alia dominum Deum etiam ex hoc immaniter offendit, quod inestimabilem arbitrio Iudaeorum appretiandum reliquid et quod incomparabilem adeo parvipendit, ut denariorum numero eum traderet profanis; quo ibunt a spiritu Dei et a facie eius, quo fugient isti, qui nunc suo nunc alieno arbitrio ipsum Spiritum sanctum appretiare solent adeoque minimi faciunt, ut non solum paucorum summula nummorum, verum etiam, a! piget pudetque dicere, pro cane, sue, accipitre et reliquis qualibuscumque et huiuscemodi xeniolis vendere non dubitent? Inestimabilis enim culpae est creatorem caeli et terrae pro quantumlibet magna et pretiosa merce velle distrahere. Ideo, sicut supra dicitur, intolerabile facinus perpetrant, quotiescumque quod pretiosum et super omnia carum est, viliter venundare temptant. Quid enim carius et pretiosius Deo? Cuius incomparabilem excellentiam sub nomine sapientiae sapiens sic commendat dicens: Nichil esse duxi in comparatione illius, nec comparavi illi lapidem pretiosum, quoniam omne aurum in comparatione illius harena est exigua, et tamquam lutum estimabitur argentum in conspectu illius, quoniam inextinguibile est lumen illius. Infinitus enim thesaurus est hominibus. Et post pauca: Est enim in illa spiritus intellectus sanctus, unicus, multiplex, subtilis, mobilis, disertus, incoinquinatus etc. Beatus quoque Iob inde ait: Nescit homo pretium eius. Non dabitur aurum obrizum pro ea, nec appendetur argentum in commutatione eius. Non confertur tinctis Indie coloribus nec lapidi sardonico pretiosissimo vel saphiro. Non adaequabitur ei aurum vel vitrum, nec commutabuntur pro ea vasa auri. Excelsa et eminentia non memorabuntur in comparatione eius. Trahitur autem sapientia de occultis. Non adaequabitur ei topazion de Aethiopia, nec tincturae mundissimae componetur. Qui post pauca breviter aperiens, quid sit sapientia, ex persona Dei dicit homini: Ecce timor Domini ipsa est sapientia, et recedere a malo intellegentia. Hinc beatus Iheronimus in expositione",{"title":28,"searchDepth":29,"depth":29,"links":4002},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F162",176,{"description":4000},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F162","iSEBQdpCyhX-hTPiXhBl45_-aX3I5gG-Ism_ifQ1-FM",{"id":4010,"title":4011,"body":4012,"description":4016,"extension":33,"meta":4031,"navigation":38,"page":4011,"path":4032,"pdf_page":4033,"reading":34,"seo":4034,"sortable_pagination_id":4033,"stem":4035,"__hash__":4036},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F163.md","163",{"type":8,"value":4013,"toc":4026},[4014,4017,4019,4023],[11,4015,4016],{},"Zachariae ait: Salvator 'pretium suum, id est maiestatis, in XXX cernens argenteis et tam vili mercede se proditum ironicos ait: 'Decorum pretium, quo appretiatus sum ab eis'. Hoc autem pressius est legendum cum irrisione dicentis: Tanto me populus meus et pauperes quondam gregis et a me electi in filios emendum atque vendendum pretio indicaverunt.",[1898,4018,3006],{"id":3005},[2034,4020,4022],{"id":4021},"quot-maledictionibus-cum-iuda-symoniacis-subiaceant-et-qualiter-omnem-ecclesiam-vendant","Quot maledictionibus cum Iuda symoniacis subiaceant, et qualiter omnem ecclesiam vendant.",[11,4024,4025],{},"Haut secus hos hereticos nefandi ambitione commercii dirumpere vincula christianae legis et proicere a se iugum apostolicae disciplinae quaerentes, qui habitat in caelis, irridet et subsannat, ubi impudenter negotiando de Deo nichil inveniunt in manibus suis, nisi quod Iudas et Iudaei in suis, perpetuam scilicet maledictionem et damnationem, qua exemplo Iudae fiunt filii eorum orphani, et uxor vidua, quia sanguis Christi super eos et super filios eorum, ut vindicetur, manet. Quorum plane filii ab ipsa conceptione sua et nativitate fiunt orphani, quia sine Deo patre, et uxor, scilicet plebes eorum, vidua, quia sine legitimo marito Christo. Unde apparet hereticos generando mori, quorum uxor vidua remanet et filii orphani. Et vere penitus Deo moriuntur, ubi sacramentorum eius gratiam perverse alios ordinando vendere non verentur. Sic plebs eorum consentiendo eis et favendo quasi uxor Deo viduatur, ut filii amborum nonnisi orphani nascantur, quia mox sempiterno patre orbantur, ubi sacramentis, quae apud hereticos dicuntur, initiantur. Quibus pariter ad suae damnationis cumulum accrescit, ut a generatione eorum requiratur blasphemia Spiritus sancti, qui est remissio peccatorum, sicut ab insano Iuda et perfidis Iudaeis sanguis Christi, qui effusus est in remissionem peccatorum. Quorum substantiam omnem perfidus ille foenerator mammonas pro accommodato eis perfidiae suae nummo scrutatur, laboresque eorum diripiunt alieni illi, quorum voces non noverunt oves Christi. Et quid plura, cum psalmus, de quo haec strictim decerpsimus, latius tales insectetur? Quem si fidelis lector christiano sensu discusserit, nec mora sub titulo Iudae proditoris animadvertet, quantae, quales et quot maledictiones atque ultiones debeantur symonianis. Neque enim aliquibus hereticis magis aptari potest psalmi illius prophetica imprecatio in venditorem Christi et emptores eius directa, quam istis, qui Spiritum sanctum venalem faciunt in omnium sacramentorum ipsius gratia. Ex quibus ut aliqua specialiter commemorem, isti catecismum, baptismum et perfectae christianitatis sigillum vendunt, scilicet a primo pabulo sacrati salis usque ad confirmationem per episcopum, quae est septima sacramentorum regenerationis secundum eundem septemplicem Spiritum ad remissionem omnium peccatorum. Et haec quidem vendunt, quotienscumque ordinant pretio episcopos, presbyteros aliosque, quorum officia regeneratrici gratiae in ecclesia catholica deserviunt. Nichilominus in diaconibus, quicquid sacramentorum ad diacones pertinet; in subdiaconibus, quicquid ad subdiacones; in accolitis, quicquid ad acolitos; in exorcistis, quicquid ad exorcistas; in lectoribus, quicquid ad lectores; in ostiariis, quicquid ad ostiarios; in clericis, quicquid ad clericos; in oeconomis, quicquid ad oeconomos; in ecclesiis, quicquid ad ecclesias; in monasteriis, quicquid in monasteria et ad eiusmodi reliqua. Taliter dum nullum christianae religionis ordinem inmunem venditionis relinquunt, nil non venditum in totius christianitatis mundo praetermittunt. Non quantulaecumque possessionis angulum, non agellum, non tuguriolum, sed nec minimum obulum; in tantum, ut non solum praesentes, verum et futurae fidelium oblationes in ecclesia depre-",{"title":28,"searchDepth":29,"depth":29,"links":4027},[4028],{"id":3005,"depth":29,"text":3006,"children":4029},[4030],{"id":4021,"depth":2057,"text":4022},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F163",177,{"description":4016},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F163","vLcMIWnnOnpz971bU_oqP2xOqsFC2QCA8eu5zw9r0Vk",{"id":4038,"title":4039,"body":4040,"description":4044,"extension":33,"meta":4059,"navigation":38,"page":4039,"path":4060,"pdf_page":4061,"reading":34,"seo":4062,"sortable_pagination_id":4061,"stem":4063,"__hash__":4064},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F164.md","164",{"type":8,"value":4041,"toc":4054},[4042,4045,4047,4051],[11,4043,4044],{},"hendantur prius venditae quam collatae. Sic hi, qui dicuntur christiani, totum christianorum mundum, quantum in eis est, vendunt, quem sic Deus dilexit, ut filium suum unigenitum daret redemptionem propter eum. Et cui vendunt, nisi diabolo? Et ad quid ei venduntur? Ut sint denuo ipsius et faciant mala ad voluntatem eius, nec prosint eis sacramenta aliqua christianitatis, quia gratis accepta nec dantur nec administrantur gratis; qui si etiam bona videantur agere, iam bona non sunt, quia illi reputantur, cui servi addicti sunt per magistrorum suorum male cautum cyrographum, qui velut vasis boni pastoris praecincti fraudulenter maligno leoni retrahunt, quos benigno agno pertinaciter subtrahunt. Unde et inconsolabiliter plangendi sunt, quia sola sua incuria vel ignorantia pereunt, dum devitare tantorum et talium luporum malitiam aut neglegunt aut nesciunt. Quorum rabiei si Iudae rabies comparetur, tolerabilior multis modis reperietur. Illi etenim repentina furia actus semel magistrum, quem mortalem videbat et passibilem non dubitabat, vendidit. Isti autem diutina meditatione succensi milies Spiritum sanctum, quem immortalem et impassibilem ore profitentur, vendunt. Ille quamvis pro tempore paucos discipulos ad horam conturbaverit, non tamen eis Christum etiam occisum abstulit. Isti autem et universalem ecclesiam sine intermissione conturbant et ab innumerabilibus Christi populis eius gratiam exterminant. Ille unus dum unum prodidit, se quidem et paucos complices suos perdidit, sed tamen totius mundi saluti quamvis nolens et nesciens servivit. Isti vero dum innumerabiles unum produnt, se ipsos suosque fautores perdunt et in perniciem totius mundi grassantes omnium fidelium saluti resistunt et nec sibi nec alicui nisi forte resipiscendo prodesse aliquando possunt. Ille magistrum solum et sine sua suorumque supellectile distraxit. Isti autem non solum Spiritum Paraclitum, sed insuper quicquid eius est et suorum ubivis usque ad minimum assis. Ille praeter se neminem mediatorem vel testem quaerere praesumpsit. Isti autem non solum se et domesticos suos, verum et extraneos sui negotii mediatores ac testes persaepe acciunt et faciunt. Ille poenitentiae ductus XXXta argenteos emptoribus etiam nolentibus refudit. Isti autem inpoenitentes non solum non refundunt quantulumcumque pretium, sed vellent plus acceptum. Quin etiam ne in aliquo inferiores perdito Iuda eiusque complicibus putentur, qui in tot criminibus superiores illis monstrantur, gaudent et isti, cum Spiritum sanctum appretiaverint, instar illorum, qui appretiando Christum sunt gavisi; et ut illi oportunitatem proditionis, sic et isti exquirunt suae negotiationis.",[1898,4046,3036],{"id":3035},[2034,4048,4050],{"id":4049},"de-eo-quod-non-prosit-symonianis-qualiscumque-eorum-helemosyna","De eo quod non prosit symonianis qualiscumque eorum helemosyna.",[11,4052,4053],{},"Nempe velut quis avarissimus negotiator anxius expectat et anhelus expetit nundinas annuas, sic et isti ordinationes tempore suo agendas, ut aut inde redimant res suas, talis pretii spe oppigneratas, aut saccellum vacuum impleant aut pleno superfundant. Ex qua utique pecunia, quam sic amant, ut Spiritum sanctum vendere non metuant, fructus non capient, etiamsi in pauperes et loca sancta expendant, quemadmodum nec Iudas ex sua, qua emptus est ager in peregrinorum sepultura, quae nec venditori Christi nec emptoribus ad animarum suarum mercedem quicquam profecit, in tantum ut nec vile bustum ibidem profanus Iudas acciperet vel inhumatus superiaceret. Hinc si illud consideretur, quod sacerdotum principes pecuniam proditionis sibi refusam arbitrati sunt simul et professi non licere mitti in corbanan, id est reponi cum donariis sacri templi, quia pretium sanguinis esset, putamusne, quanto sceleratiores Iudaeis arbitramur istos, qui pretium Paracliti interdum cum oblationibus, quas christianorum devotio ecclesiis Dei contulit aut confert, reponendum arbitrantur? Solent",{"title":28,"searchDepth":29,"depth":29,"links":4055},[4056],{"id":3035,"depth":29,"text":3036,"children":4057},[4058],{"id":4049,"depth":2057,"text":4050},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F164",178,{"description":4044},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F164","0YgK8c5IWCiuCVnUuHeWzc3mb4FumqoS7BrO2NYr2hQ",{"id":4066,"title":4067,"body":4068,"description":4072,"extension":33,"meta":4089,"navigation":38,"page":4067,"path":4090,"pdf_page":4091,"reading":34,"seo":4092,"sortable_pagination_id":4091,"stem":4093,"__hash__":4094},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F165.md","165",{"type":8,"value":4069,"toc":4084},[4070,4073,4077,4081],[11,4071,4072],{},"siquidem sacrilegi ex tam sacrilego pretio quadam vana spe redemptionis animae suae modo praedia, modo pallia, modo librorum, modo vasorum atque utensilium ecclesiastici ministerii varia et superflua insignia possessionibus et gazophilatiis ecclesiarum Dei adiungere. Quod facientes non solum nil mercedis, verum et maximum augmentum damnationis sibi conquirunt, ubi suae inmundae oblationis contactu sanctuarium et omnia, quae illius erant, polluunt, sicut Dominus per Moysen astruit: Quicquid tetigerit inmundus, inmundum fiet; quod ne fiat, idem Moyses in Deuteronomio sic vetat: Non offeres mercedem prostibuli nec pretium canis in domum domini Dei tui, quicquid illud est quod voverint, quia abhominatio est utrumque apud dominum Deum tuum. Quo divinae legis praecepto reprobatur per vitium acquisita oblatio, quia Dominus odio habet rapinam in holocausto. Qui mercedem prostibuli merito dedignatur, quam ex suae et alienae carnis corruptione meretrix profana a profanis fornicando consequitur, quanto magis illam, quam ex suae animae multarumque prostitutione symonianus a fide christiana fornicando mercatur. Nichilominus abhominatur pretium canis, non quod ei cuiuscumque animalis natura sit abhominabilis, sed quod abhominetur oblationem, quam quis velut mutus canis adulando et favendo vitiis alienis a vitiosis meruit. Vel certe pretium canis Deo est, quicquid post poenitentiam ad peccati vomitum reversus offert. Utrumque enim abhominatio est apud Deum, sive fornicationis sive assentiationis tuae pretium ei voveas offerendum, quantumlibet sit illud magnum pretium et pretiosum. Quomodo ergo placabitur Deus pretio, quo virginitas innumerabilium animarum, id est fides incorrupta sibique desponsata, prostituitur aut quo pertinacia vel impoenitentia flagitiosis administratur, quandocumque laudatur peccator in desideriis animae suae et iniquus benedicitur? Quodsi possessiones, familias et reliqua tantum saeculari hominum conversationi utilia inde sibi suisque propinquis et amicis ut alter Giezi comparaverint, nichilominus fructus non capient ex eis, quia lepra symoniacae maledictionis sibi et semini eorum in perpetuum sic adhaerebit, ut nutantes transferantur filii eorum et mendicent et eiciantur de habitationibus suis. Sive ergo spiritualiter sive carnaliter pretia illa expendant, omnimodis eos incassum laborare constat, quia nec iuste nec fructuose cuique unquam tribuit, qui iniuste tollit. Unde hi negotiando sese invicem circumveniunt et sibi invicem, quae habebant, auferunt. Venditor quippe exigendo pecuniam emptori simul fidem surripit et pecuniam. Emptor autem exhibendo venditori nichilominus surripit fidem et Spiritus sancti gratiam, fitque miro et misero modo, ut neuter quod alteri surripuit habeat, sed insuper uterque perdat, quod prius habebat, et ab invicem accipiat solam damnationem, quam prius non habebat. Qui si uterque est miser, miserior tamen ille, qui et suam pecuniam et fidem perdidit, et gratiam spiritualem, quam pro dato pretio exigebat, alteri quidem abstulit et sibi non accepit, quin potius pro benedictione maledictionem incurrit. Quo fit, ut quemadmodum quis, dum alteri animam tollit, illi quidem tollit, sed ipse duas animas non habet, quin potius et suam perdit, sic et isti fidem sibi et gratiam invicem tollunt, sed neutram earum habet quilibet illorum, et insuper in manus Dei viventis horribiliter incidunt, ubi mortem eis generat peccatum consumatum. Unde mox diabolo, qui prius intravit corda illorum ad invadendum, traduntur divinitus ad semper sibi in pace possidendum, sicque eos denuo velud alterum Iudam post buccellam intinctam satanas intrat, ubi proditores fidei suae ex mutua fraude convictos sibi vendicat. Intinctus enim panis fraude infectam significavit mentem proditoris. Denique non semper abluitur quod intinguitur, sed aliquando polluitur.",[1898,4074,4076],{"id":4075},"caput-xxii","CAPUT XXII.",[2034,4078,4080],{"id":4079},"quid-vulpes-symonianae-faciant-vel-patiantur","Quid vulpes symonianae faciant vel patiantur.",[11,4082,4083],{},"Itaque quia fraudulenti et versipelles isti pro nichilo habent, ut Dominus pars",{"title":28,"searchDepth":29,"depth":29,"links":4085},[4086],{"id":4075,"depth":29,"text":4076,"children":4087},[4088],{"id":4079,"depth":2057,"text":4080},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F165",179,{"description":4072},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F165","M4kYxYkiO4DeMYomWEC3KHo-pInlMw7j7OYHeDd_um0",{"id":4096,"title":4097,"body":4098,"description":4102,"extension":33,"meta":4105,"navigation":38,"page":4097,"path":4106,"pdf_page":4107,"reading":34,"seo":4108,"sortable_pagination_id":4107,"stem":4109,"__hash__":4110},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F166.md","166",{"type":8,"value":4099,"toc":4103},[4100],[11,4101,4102],{},"eorum sit ipsique pars Domini, tanquam vulpeculae, ne sicut a Sodomorum vineas demoliantur, etiam florentem vineam Christi capiunt et partes vulpium illarum efficiuntur, quae sibi in eis foveas habent. Quas quoniam pro qualitate seu differentia suae nequissimae potestatis sibi possidendas partiuntur, sub nominibus et significationibus diversarum et nocivarum volucrum, arborum, herbarum et bestiarum inmundarum Isaias super Idumaeam sic vaticinatur: Possidebunt illam onochrotalus et ericius, et ibis et corvus habitabunt in ea. Et post pauca: Et orientur in domibus eius spinae et urticae, et paliurus in munitionibus eius. Et erit cubile draconum et pascua strutionum, et occurrent daemonia onocentaurus, et pilosus clamabit alter ad alterum. Ibi cubavit lamia et invenit requiem; ibi habuit foveam ericius et enutrivit catulos et circumfodit et fovit in umbra eius. Illuc congregati sunt milvi alter ad alterum. Talium ergo et tam versipellium vulpium partes pariter et participes effectae vulpeculae, de quibus nunc sermo est, possidentur et possident duplicitatis suae merito, a multiformi daemonum nequitia multipliciter partitae et adhuc multiplicius partiendae, multifariamque partientes et partiturae sibi illas ipsas possidendas, a quibus ipsae possidendae vicissim partiuntur. De quibus pariter quidam sapientium ait: Vulpes inhabitant animae, quae memor est malitiae, et bestiae cubant in turbulento corde. Porro Christi oviculae simplicitatis suae merito beatae sunt, quarum dominus est Deus earum, qui totus est unica pars praeclarae hereditatis earum, quam eis ipse restituet totus in singulis, quaeque singulae totae in ipso toto, ut sint omnes consummatae in unum, sitque Deus unus omnibus et omnia in omnibus. Ita sane ipsae populus eius erunt, et ipse Deus cum eis erit earum Deus. Quarum unicam simplicitatem quia abhorrent praefatae vulpeculae, habitant solitudines draconum et strutionum deserti, privatae praeclara et populosa hereditate unius ovilis uniusque pastoris. Quae quoniam nonnumquam pastoralitatis vel divinae speculationis mentem occupant, dum regimen ecclesiae vel sacrae scripturae studium sibi praesumendo utrumque prava actione et interpretatione dissipant, recte in lamentationibus suis de his sic conqueritur Ieremias: Moestum factum est in dolore cor nostrum, contenebrati sunt oculi nostri propter montem Syon, quia disperiit, vulpes ambulaverunt in eo. Sed licet propter huiusmodi speculatores mons Syon interdum dispereat, nonnulla tamen nobis est consolatio, quod non habitasse aut stetisse, sed ambulasse tantum dicuntur in eo. Neque enim in catholica ecclesia seu canonica scriptura hereticorum episcopatus vel magisterium aliquandiu requiescere aut stare poterit. Siquidem quia non locuntur veritatem in corde suo, quia agunt dolum in lingua sua, quia munera super innocentes accipiunt, in tabernaculo Dei habitare aut requiescere in monte sancto eius nequeunt. Sic quia accipiunt in vano animas suas et iurant in dolo proximo suo, nec stare praevalent in loco eius sancto. Et quod dicitur, quia non stabunt, in quem nec tales ascendunt. Qualis enim ascendat, psalmista declarat dicens: Innocens manibus et mundo corde et cetera. Unde liquet vulpes has tam subdolas et rapaces nec ambulasse in monte catholicae Syon, quem nec ascendere potuerunt. In quo tamen secundum aestimationem vulgi credentis tales ecclesiae Dei principari vel doctrinam eius scrutari, ambulasse dicuntur, Domino per prophetam dicente: Ipsi regnaverunt et non ex me. Principes extiterunt, et non cognovi. Et alibi: Omnes principes eius erunt in nichilum. Ex quibus utique trecentas vulpes fortissimus ille Samson typice cepit et, ut ystoria refert, caudas eorum revinxit ad caudas et faces ligavit in medio, quas igne succendens dimisit, ut huc illucque discurrerent. Quae statim perrexerunt in segetes Philistinorum, quibus succensis et comportatae iam fruges et adhuc stantes in stipula concrematae sunt, in tantum ut vineas quoque et oliveta flamma consumeret. Quod factum in figura contigisse illis et ad nostram doctrinam scriptum nemo ambigit, qui Pauli euangelio credit. Siquidem dominus noster Iesus",{"title":28,"searchDepth":29,"depth":29,"links":4104},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F166",180,{"description":4102},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F166","-JpTDMcBdrHo3uHacsuxmeBWaXHNzjbi3nVoDrMXjug",{"id":4112,"title":4113,"body":4114,"description":4118,"extension":33,"meta":4135,"navigation":38,"page":4113,"path":4136,"pdf_page":4137,"reading":34,"seo":4138,"sortable_pagination_id":4137,"stem":4139,"__hash__":4140},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F167.md","167",{"type":8,"value":4115,"toc":4130},[4116,4119,4123,4127],[11,4117,4118],{},"Christus fortissimus omnium et zelotes non ferens uxorem, quam ex gentibus duxerat, cuilibet alii nuptam, ad tantae iniuriae suae ultionem eos, qui sapientes erant, ut facerent mala, bene autem facere nesciebant, in astutia eorum quasi vulpes comprehendit, quae CCC tae numero illas hereses exprimunt tantummodo, quae sibi applaudunt de nomine christiano, sicut symoniana, Sabelliana, Arriana et reliquae, exceptis heresibus Iudaeorum et paganorum, quibus crucifixus Christus aut scandalum est aut stultitia.",[1898,4120,4122],{"id":4121},"caput-xxiii","CAPUT XXIII.",[2034,4124,4126],{"id":4125},"allegoria-de-vulpibus-a-samsone-captis","Allegoria de vulpibus a Samsone captis.",[11,4128,4129],{},"Quod autem trecentorum numerus universitatem Christianorum cruce Christi signatorum designet, Tau littera ostendit, quae crucis caractere formata ipsum numerum exprimit. De qua in Ezechiele viro lineis induto dicitur: Signa Tau in frontibus virorum gementium et dolentium. Quos ne interfectores tangant, subiungitur: Super quem videritis Tau, ne interficiatis. Qui caracter et Gedeoni affuit, ubi divino oraculo instructus in trecentis viris Madianitas prostravit, in figura nostri Gedeonis, qui gyrum caeli circumiens in utero virginis totus mansit. Hic in trecentis armatis tubis spiritualis praedicationis lagoenis corporeae fragilitatis et lampadibus miraculorum divinitatis mundum devicit et vincit, quos semet ipsos abnegare et crucem suam tollere atque post se venire docuit. Quorum sol, id est Samson, post haec, quia non est qui se abscondat a calore eius et clarore, ab ovili ecclesiae suae, quam iustitiae radiis profundebat, dolosas et immundas vulpes hereseon venatus separavit, specie quidem pietatis, sed non virtute trecentas, quas caudis ad caudas invicem colligavit docens, quia, quamvis ad diversa intendant facies et ora, unum tamen errorum finem velut ex unius perfidiae nodo celant et retinent earum posteriora. Nam quamvis singulae hereses superbiae suae velut turrim Babyloniae suae contra Deum exaltari molientes, diversitate linguarum divinitus confusae, diversa de religione christiana sentiant et dicant seseque invicem palam inpugnent, in fine tamen unius inpietatis nodo conexae clam concordant ubi deprehenduntur nil aliud nisi fidem perfidia subvertere et gregem Christi sibi diripere conatae. In quarum medio, scilicet in conexione caudarum, noster Samson faces apposuit, ubi earum malignam concordiam, quae in fine iungebatur mutuis et intestinis odiis zeloque invidiae, contra se invicem concitavit. Hinc est, quod, dum una quaelibet alteram post se trahere aut a se disiungere laborat, omnes invicem pertinacibus animis saeviant. Non est enim pax impiis, dicit Deus. Quas faces tunc accendit, quando irrevocabili anathemate quasi igne furoris sui, qui arderet usque ad inferni novissima, per sententiam suae catholicae earum odia ad perniciem sui et multorum aperte inflammavit. Sic dimissae, vagae et perfugae huc illucque discurrunt, quia exardescente in brevi ira Dei de via iusta perierunt. Demum arva Philistiim ingressae omnia victualia gentis adulterae et alienigenae secum concremavere, quia procul dubio consentientes adulterari uxorem Christi igne iusti iudicii eius, quem in fine suo hereses tamquam in caudis advehunt, quicquid boni habebant, amittunt. Unde et Philistiim interpretantur ore vel poculo corruentes, ut subaudiatur 'suo' vel 'alieno'. Sive enim alienigenae, pagani scilicet, seu vicini eorum vecordes et male viventes christiani ore alieno corruunt, quandocumque doctrinis hereticorum, quae utique sunt doemoniorum, credunt, sicut miseri Gothi, quorum alii a paganismo, alii a catholica fide ad Arrianam heresim per imperatorem Valentem et Eudoxium Constantinopolitanum transierunt. Qui etiam suo ore corruunt, dum hereticos suo favore protegunt et extollunt; nec sine causa nominatim messes, vineae et oliveta eorum consumpta referuntur, cum nonnulla alia cum istis",{"title":28,"searchDepth":29,"depth":29,"links":4131},[4132],{"id":4121,"depth":29,"text":4122,"children":4133},[4134],{"id":4125,"depth":2057,"text":4126},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F167",181,{"description":4118},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F167","YJLgNh0GiCTKsAMDqUok9mNEVWCiCBhAoTz-URk5uio",{"id":4142,"title":4143,"body":4144,"description":4148,"extension":33,"meta":4163,"navigation":38,"page":4143,"path":4164,"pdf_page":4165,"reading":34,"seo":4166,"sortable_pagination_id":4165,"stem":4167,"__hash__":4168},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F168.md","168",{"type":8,"value":4145,"toc":4158},[4146,4149,4151,4155],[11,4147,4148],{},"perierunt. Cur hoc, nisi ut innotescat hereticos vel fautores eorum verum sacrificium et sanctificationem perdidisse? In messibus enim et vineis sacramentum corporis et sanguinis Domini, quod inde ad vitam populi fidelis conficitur, non incongrue accipitur. In olivetis autem sacrae unctionis oleum, quibus apud illos evacuatis superest illis ex omnibus ecclesiasticis sacramentis sola aqua baptismatis, quod solum ad solam perniciem dare possunt, sicut superius satis constat monstratum. Et haec tanta mala noster Samson Christus fecisse vel facere dicitur, non quia talia iussit, sed quia iuste fieri permisit. Paulus quoque has vulpes coambulantes et occasione sive invidia crucifixum sic praedicantes, ut eius crucem evacuare studerent, cavendas Philippensibus denunciat dicens: Imitatores mei estote et observate eos, qui ita ambulant, sicut habetis formam nostram. Multi enim ambulant, quos saepe dicebam vobis, nunc autem et flens dico inimicos crucis Christi; quarum caudis ignem suae perditionis inesse demonstrans, subiungit: Quorum finis interitus. Deinde, ut phisiologi astruunt, vulpes famelica in locum squalidum se proicit et mortuam fingit, sicque aves male credulas subito sibi arripit et occidit. Quod constat nonnumquam facere hereticos, qui terrenum lucrum aut popularem favorem esurientes mortuos se huic mundo quadam continentia simulant et animas volantes quidem, sed adhuc carnales, securas periculorum effectas sua perfidia strangulant et diabolum secum incorporant. Ex quibus etiam Herodes extitit, qui fingebat se Iesum signorum gratia cupere videre, quem quaerebat occidere. Unde et ipse Dominus sibi hoc renunciantibus respondit: Ite, dicite vulpi illi, quod evidenter in passione monstratur, ubi Iesus illusus et spretus ab illo et universo exercitu eius narratur.",[1898,4150,4122],{"id":4121},[2034,4152,4154],{"id":4153},"collatio-actuum-iudae-et-symonianorum","Collatio actuum Iudae et symonianorum.",[11,4156,4157],{},"Sed hinc iam finem proditionis et proditoris Christi consideremus et ex collatione illius actum et meritum proditorum Spiritus sancti perpendamus. Iudas mercator pessimus suis inquit complicibus: Quemcumque osculatus fuero, ipse est, tenete eum et ducite caute. Symoniani autem suis nichilominus: Cuiuscumque vestrum orando manus imposuerimus, nec mora advenit ei Spiritus sanctus, quem necesse est accipiat et ad ecclesiasticum officium libere agendum sibi teneat. In qua praesumptione multo peiores fiunt ipso Iuda, qui nec Dominum proditum sibi remansisse putavit nec temere, sed caute ducendum praemonuit, cum isti Spiritum sanctum sic prodant, ut sibi remansisse credant et eius gratiam aliis proditam pro libitu tractandam ex auctoritate iubeant. Et Iudas quidem salutando et osculando, pacem et dilectionem ore, nutu vel gestu simulans, quam in corde non habebat, dominum Iesum pretio tradidit; isti vero supplicando, orando, manus imponendo et cetera, quae sunt legitimorum sacerdotum propria, ad oculum faciendo Spiritum sanctum pretio, ut putatur, tradunt; quorum vocibus et reverentiis exterioribus quod responsum convenientius redditur a Spiritu sancto, quam quod Iudae a Christo? 'Iuda, osculo spiritum Patris et Filii tradis?' quasi yronice dicens: Putasne me tibi ita concessum, ut habeas cuicumque volueris etiam ficte tradendum et vendendum? Sed ve illi, per quem Spiritus sanctus pretio tradetur; melius illi erat, si natus non fuisset. Et non absurde symoniacus istic vocatus est Iudas, qui interpretatur confessio, quia, sicut ille ore confitendo et dicendo: 'Rabbi' prodebat magistrum: sic et iste sanctam Trinitatem ore confitendo et invocando distrahit Spiritum sanctum, quem nominatum dicit Deum et dominum. Verum talibus hereticorum conatibus nullo modo cooperatur Deus, sed maligni spiritus, qui Christi proditoribus, de",{"title":28,"searchDepth":29,"depth":29,"links":4159},[4160],{"id":4121,"depth":29,"text":4122,"children":4161},[4162],{"id":4153,"depth":2057,"text":4154},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F168",182,{"description":4148},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F168","8LE0yXuDB1mHC0x_yfUMRVLXLwFoQQXLRErm3e3k05c",{"id":4170,"title":4171,"body":4172,"description":4176,"extension":33,"meta":4193,"navigation":38,"page":4171,"path":4194,"pdf_page":4195,"reading":34,"seo":4196,"sortable_pagination_id":4195,"stem":4197,"__hash__":4198},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F169.md","169",{"type":8,"value":4173,"toc":4188},[4174,4177,4181,4185],[11,4175,4176],{},"quibus sic dicitur: Haec est hora vestra, et potestas tenebrarum. Neque enim deinceps isti possunt Spiritum sanctum aliis habere vel sibi, etiamsi aliquando habuerint, quemadmodum nec Iudaei nec Iudas Christum, licet ipse prius eum habuerit. Sed cur dicitur, quia iam habere non possunt, quem nec invocare iam possunt? Quod detestabilis exitus Iudae significavit, qui prodito Christo ad laqueum festinavit condignaque suo sceleri poena, nodatis et omnino constrictis faucibus illis, quae funestae voci proditionis suos meatus laxare vel commodare praesumpserant, interiit, nec post veras voces malae machinationis nec post fictas peioris supplicationis nec vere nec ficte Deum invocare potuit. Cuius non immerito anguntur arteriae, ut iam nec vitalem flatum possint emittere, quae temere emiserunt vocem ausam redemtorem mundi vendere. Unde suspensus crepuit medius, et diffusa sunt omnia viscera eius. Nec communem aliis hominibus et naturalem exitum spiritus eius habere meruit, qui contra communem naturae Dominum conspiravit. Sic caelo terraeque perosus omnique creaturae invisus inter utrumque periit, dum terra cadaver eius foedissimum et foetidissimum, aer autem spiritum impiissimum et impurissimum suscipere refugit. Quapropter in primitiis suis discant symoniani, qui et quales sint et quid mereantur. Et si primitiae duplici contentione conteruntur, tam grandes acervi eorum quotiens conterentur? Videntne, quod post ipsam vocem venditionis nequeunt Dominum invocare, quoniam angustantur guttura ipsorum inextricabili laqueo perfidiae. Etenim quomodo invocabunt, in quem non crediderunt? Sed forsan cervice ferrea adhuc pertinaces et fronte aenea inpudentes obstinate contendunt se catholico sensu credere in Deum, licet vendant Spiritum sanctum. Vestigent ergo quotquot modis possunt omnes latebras illius primi auctoris sui in venditione domini Dei et proferant, sicubi reppererint eum credidisse in Iesum, ex quo satanas intravit cor eius ad prodendum illum. In quem si quolibet modo crederet, nequaquam tale quid attemptaret. Cognosceret enim Dominum non posse vendi, nec aliquem resistere ipsius voluntati et potestati. Sed miser non cognovit in eo, nisi quod hominis erat et videbat. Nec mirum, qui nec ea quae videbat ex toto cognoscebat, dum forsan pharisaico fermento corruptus miracula salvatoris principi daemonum ascribebat. Nam si cognosceret, utique crederet; nam nemo credit quod nullatenus cognoscit, quamvis credendo promereatur cognoscere perfectius, sicut dicit apostolus: Nunc cognosco ex parte, tunc autem cognoscam sicut et cognitus sum. Et alibi: Cognoscentes Deum, scilicet per fidem, cogniti estis ab eo. Sed quis hoc de Iuda carnali et mortali ambiget, cum idem apostolus asserat nullum principum huius saeculi quamvis subtilioris et immortalis naturae, ut puta spiritualia nequitiae in caelestibus existant, cognovisse incarnatam Dei patris sapientiam? Si enim cognovissent, numquam Dominum gloriae crucifixissent.",[1898,4178,4180],{"id":4179},"caput-xxv","CAPUT XXV.",[2034,4182,4184],{"id":4183},"de-eo-quod-iudas-sine-fide-poenituit-et-quod-consentientes-principibus-sacerdotum-fide-privati-sunt","De eo quod Iudas sine fide poenituit, et quod consentientes principibus sacerdotum fide privati sunt.",[11,4186,4187],{},"Sed ne forte opinentur eum credidisse, ubi poenituisse et pretium retulisse legitur, noverint abusive dicendam poenitentiam illic, cum proprie tristitia saeculi fuerit, quae mortem operatur, non illa quae, ut ait apostolus, secundum Deum est et poenitentiam in salute stabilem operatur. Denique laudabilis poenitentia sine spe non est, cuius substantia fides est. Unde poenitentia Iudae quia sine spe fuit, constat, quia fidem nullam habuit: ac per hoc videns se damnatum, tristitia saeculi ductus, maluit desperando sibi guttur elidere, quam sperando fructus dignos poenitentiae suppliciter offerre. Quod si fecisset, error haud nocuisset. Sed perfidus, qui prius blasphemaverat filium Dei, quem crediderat posse vendi, in fine blasphemavit et Spiritum sanctum, quem credidit non posse tanti peccati sibi veniam largiri. Quod autem Christum Iesum non Deum, sed tantummodo hominem quamvis iustum crediderit, confessio eius ostendit, qua dicit: Peccavi tradens sanguinem iustum. Cui mox pessimi emptores responderunt:",{"title":28,"searchDepth":29,"depth":29,"links":4189},[4190],{"id":4179,"depth":29,"text":4180,"children":4191},[4192],{"id":4183,"depth":2057,"text":4184},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F169",183,{"description":4176},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F169","7mcp4xohVv_L9VCIlGS9Usew1Qjp3-iNgI-hJkuek1g",{"id":4200,"title":4201,"body":4202,"description":4206,"extension":33,"meta":4220,"navigation":38,"page":4201,"path":4221,"pdf_page":4222,"reading":34,"seo":4223,"sortable_pagination_id":4222,"stem":4224,"__hash__":4225},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F170.md","170",{"type":8,"value":4203,"toc":4217},[4204,4207,4211,4214],[11,4205,4206],{},"Quid ad nos? Tu videris; ac si dicant: Quid ad nos pertinet istud peccatum tuum, qui solummodo emimus, quem vendidisti? Tu vide, quid feceris, quia nos quem emptum et traditum ante accepimus et tenemus, non dimittemus. Nonne hac responsione quotidie symoniani utuntur, quandocumque eorum sacrilega ordinatio reprobatur? Quid ad nos crimen symoniacae hereseos? Videant illi, quid fecerint qui nobis spiritualem gratiam vendiderunt et tradiderunt, quia quod semel accepimus tenemus nec officium nostrum dimittemus? A quorum sorte ne se putent exceptos, quamvis multo tolerabiliores sint isti, qui ab emptoribus gratiae gratis acceperunt, ut putatur, gratiam ecclesiasticorum ordinum, considerent, quod principes sacerdotum Iesum, quem emerant turbis, quarum favorem sibi conciliarant, dare nequiverunt, sed secundum quod eis persuaserant, Barabban seditiosum latronem et homicidam a iudice impetrarunt. Sic miser ille populus persuasus a Pharisaeis et seductus, Pharisaeus, id est divisus a Deo patre et magistro, fieri meruit, et filius patris vel magistri eorum effici, ut deinceps frater illorum esset, qui ex patre diabolo vel ex magisterio eius erant. Hoc enim interpretatur Barabbas vel Barrabbas. Quo facto tantum fidei pristinae defectum incurrit, ut qui paulo prius Domino cum palmis obviam venerat et vestimenta sua ramosque arborum in via illius straverat et Osanna filio David, benedictus qui venit in nomine Domini rex Israel, Osanna in excelsis clamaverat, repente clamaret Barabban. Quos quotienscumque iudex, ut puta desipientes, resipiscere et ab errore corrigere curavit, nichil profecit, sed magis tumultus fiebat, et invalescebant voces eorum, nec aliud volebant nisi Iesum a se abicere et Barabban sibi poscere dicendo: Non hunc, sed Barabban. Et tolle hunc, et dimitte nobis Barabban. Et tolle, tolle, crucifige, crucifige eum. Et sanguis eius super nos et super filios nostros. Et alia his similia. Qua conspiratione et sententia sic se suosque posteros diabolo manciparunt, ut vix pauci ex illa innumerabili multitudine liberari potuissent. Paucissimi enim fuerunt, qui inde crediderunt, ad comparationem eorum, qui non crediderunt nec se suosque posteros a sempiterna morte subtrahere curarunt. Unde etiam cum morte animae turpissimam et acerbissimam corporis mortem incurrerunt, velut per Vespasianum et Titum atque per Elium Adrianum. De quo populo et illud considerandum est, quia quotquot eorum salvati sunt, non solo baptismate, quod procul dubio remissionem omnium peccatorum attribuit, Deo perfecte reconciliari meruerunt, nisi et prius per poenitentiam eum sibi placare laborassent. Sic enim ad Spiritus sancti evidentem effusionem et ad praedicationem Petri compunctis dictum est: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Iesu Christi in remissionem peccatorum vestrorum, et accipietis donum Spiritus sancti. Nec excusare eos ignorantia potuit, quin poeniterent, quamvis etiam ipse Petrus eis de illa testimonium perhiberet in subsequentibus dicens: Et nunc fratres scio, quia per ignorantiam fecistis, sicut et principes vestri. Poenitemini igitur et convertimini, ut deleantur vestra peccata. Et quae praecipue illa fuerint, in praecedentibus ostendit dicens: Deus patrum nostrorum glorificavit filium suum Iesum, quem vos quidem tradidistis et negastis ante faciem Pilati iudicante illo dimitti. Vos autem sanctum et iustum negastis et petistis virum homicidam donari vobis, auctorem vero vitae interfecistis. Si ergo negasse Christum dicti sunt, qui eum non credentes vel dubitantes Deum velut hominem purum pro puro homine interficiendum iudici tradiderunt, dubitabiturne, an negent Spiritum sanctum, qui se asserunt eum omnino credere Deum et Dominum et tamen pro auro vendunt? Et o quanto tolerabilior haec negatio foret, si vel pro homine fieret, tanto utique, quanto potior est homo lapide.",[1898,4208,4210],{"id":4209},"caput-xxvi","CAPUT XXVI.",[11,4212,4213],{},"Quod nil nisi damnationem a symonianis accipiant etiam gratis ordinati, et quod ydola faciant pro Christo adorari.",[11,4215,4216],{},"Hinc necesse est colligant, quid acceperint a talibus Spiritus sancti negotiatoribus",{"title":28,"searchDepth":29,"depth":29,"links":4218},[4219],{"id":4209,"depth":29,"text":4210},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F170",184,{"description":4206},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F170","mn-MDhwmgRaiwckSW2xGnZcxVueXPyX5OGvHHyEALs4",{"id":4227,"title":4228,"body":4229,"description":4233,"extension":33,"meta":4236,"navigation":38,"page":4228,"path":4237,"pdf_page":4238,"reading":34,"seo":4239,"sortable_pagination_id":4238,"stem":4240,"__hash__":4241},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F171.md","171",{"type":8,"value":4230,"toc":4234},[4231],[11,4232,4233],{},"persuasi et sic gratis ordinati. Nullo modo enim manus impositionem acciperent, nisi eos sacerdotes Domini esse persuasum haberent. Attendant quoque, quanta poenitentia sint castigandi scientes, quandoquidem attendunt nec Iudaeos etiam baptizandos a poenitentia excusatos quamvis ignorantes. Et certe quantum humano videtur iudicio, debuit excusari ignorantia. Sed inexcusabilis fuit, quia iuxta quod apostolus ait: Qui ignorat, ignorabitur. Et o quot et quantae catervae simplicium et rusticanorum quaerendo veritatem ignorantes ab hereticis sunt seductae, quas quidem credimus iuste perisse; sed qualiter iustum fuerit, nequimus ex toto comprehendere. Et revera qui tetigerit picem, inquinabitur ab ea et qui communicaverit superbo, induet superbiam. Qui sibi nequam est, cui alio bonus erit? Cognoscant vel ammoniti, quia quotquot fures sunt et latrones sunt, non veniunt, nisi ut mactent et perdant. A quorum sanguinulentis manibus non solum nil sanctificationis, sed etiam plurimum contaminationis acceperunt, in tantum ut facta sit meretrix anima eorum quondam fidelis plenaque iudicii. Et in qua prius iustitia requievit, nunc homicida, cuius argentum versum est in scoriam, et vinum mixtum aqua. Et cur hoc? Quoniam omnes principes eius infideles socii furum, a quibus persuasi ignari sinceritatis catholicae fidei et incauti pro Christo accipiunt illum seditiosum latronem, qui in corde suo dixit: Ponam sedem meam ad aquilonem, similis ero altissimo, atque homicidam illum, qui erat ab initio. Si qui hactenus promti laudatores et devoti susceptores Domini fuerant, non improbi blasphematores eius atque inportuni petitores latronis existunt, quorum intentio illum solum requirit, etiam cum vox eorum Deum se interpellare fingit. Quem, rogo, interpellant nisi mammonam, qui nec pro Deo nec pro proximo verbum ederet aut hisceret vel manum levaret, nisi acciperet aut speraret pecuniam? Sed benignus spiritus sapientiae non liberabit maledicum a labiis suis. Siquidem quoniam renum illius testis est Deus et cordis eius scrutator est verus et linguae illius auditor, non liberavit hereticum maledictum a labiis suis, cui nil est aliud bene loqui quam sua se ipsum voce damnare et sibi ipsi maledicere, cuius linguae benedicentis et si auditor est spiritus Domini, quia replet orbem terrarum et continet omnia, tamen quia habet scientiam vocis, ut putaverunt, scrutator renum et cordis non curat, quid quis dicat, sed dicendo quo intendat. Cuiusmodi voces et exteriores devotiones aspernatus ipse Spiritus sanctus per Isaiam protestatur: Cum extenderitis manus vestras, avertam oculos meos a vobis. Et cum multiplicaveritis orationem, non exaudiam. Manus vestrae sanguine plenae sunt. Numquid non socii furum et latronum fures sunt et latrones, Salomone dicente: Amicus stultorum efficitur similis; et qui cum fure participatur, odit animam suam? Porro fures et latrones viri sanguinum et dolosi sunt, quorum particeps quicumque est, sanguinulentus et fraudulentus sit necesse est. Unde quia manus eius plenae sunt sanguine et latronum sibi confoederatorum communione, oratio eius repellitur a mundissima maiestate. Ut enim sapiens ait: Qui avertit aurem suam, ne audiat legem, oratio eius execrabilis. Quod si evenit illis, qui non audiunt legem praecipientem honorari Dominum de propria et vernacula substantia, quid fiet eis, qui alterius elemosinam sibi sic creditam, ut gratis dent gratis acceptum, impie vendunt? Quorum oratio vel benedictio non solum non auditur aut recipitur, verum etiam in peccatum et in maledictionem convertitur, quoniam non est in ore eorum veritas, cor eorum vanum est; sepulchrum patens est guttur eorum, linguis suis dolose agebant; venenum aspidum sub labiis eorum. Quorum os maledictione et amaritudine plenum est, veloces pedes eorum ad effundendum sanguinem. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt; non est timor Dei ante oculos eorum. Nonne cognoscent omnes, qui operantur iniquitatem, qui devorant plebem meam sicut escam panis? Dominum non invocaverunt. Et qui magis plebem Dei sicut cibum panis devorant, quam qui omnia Christianae religionis sacra-",{"title":28,"searchDepth":29,"depth":29,"links":4235},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F171",185,{"description":4233},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F171","zozR2JCkx-IhrcHg5TyhQbo634iciyKX6sQDAJBIYwg",{"id":4243,"title":4244,"body":4245,"description":4249,"extension":33,"meta":4266,"navigation":38,"page":4244,"path":4267,"pdf_page":4268,"reading":34,"seo":4269,"sortable_pagination_id":4268,"stem":4270,"__hash__":4271},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F172.md","172",{"type":8,"value":4246,"toc":4261},[4247,4250,4254,4258],[11,4248,4249],{},"menta venalia portant et plebi Dei denegant, nisi ea pretio sibi redimant? Sed vae miserae, quae taliter duplici damno afficitur, quia et exteriora bona sua negotiando perdit et interiora non accipit, quin potius damnationem incurrit, qua a corpore Christi velut panis corruptus respuitur et ab hereticis devoratur eisque invisceratus sic consumitur, ut non sit nisi cum sociis eius, qui non est: quem velut leonem rugiendo circumeuntem et quem devoret quaerentem, dum stulti incaute fugere conantur, occurrit eis ursus, callida videlicet heresis, quamdam speciem humanitatis quasi rationis praeferens; sicque intima iecoris eorum, id est rectam intentionem, bestialiter dirumpit et leoni, quem se frustra putaverant effugisse, devorandos latenter addicit. Unde quia de huiusmodi devoratoribus subditur: Quia Deum non invocaverunt, quaerendum est, quem invocent, quoniam prolixas orationes nonnumquam habent et Deum invocare audiuntur et videntur ab hominibus. Sed ab hac difficultate quaestionis beatus Ieronimus solito succinctus nos eximit, ubi Zachariam sic dicentem exponit: 'Et erit in die illa, dicit Dominus exercituum, disperdam nomina idolorum de terra, et non memorabuntur ultra, et prophetas et spiritum immundum auferam de terra'. Sicut idola fiunt manu artificis, ita hereticorum perversa doctrina, quodcumque simulaverit, in ydolum vertit et facit pro Christo adorari antichristum. Qui si etiam verbis aliquando diabolum maledicunt, se ipsos profecto maledicunt, sicut sapientis elogio comprobatur dicentis: Dum maledicit impius diabolum, maledicit ipse animam suam. Haec ita esse nemo qui refragetur, nisi manifestus hereticus. Unde perpendant nunc a latronibus ad benedicendum et orandum quolibet modo etiam gratuito constituti et subrogati, quid vel sibi vel aliis acquisierint ex illorum communione, cuius participes sunt facti, et cui spontanei subscripserunt, dum factum eorum non solum crediderunt ratum, sed etiam praedicaverunt. Nimirum homicidae sunt, quales et illi, quibus consentiunt. Nempe sic interiorem hominem in se et in aliis occidunt, ut exterior homo eorum vivat incassum, post paululum habiturus aeternum supplicium. Quocumque enim anima tandem peribit, corpus quoque post ibit.",[1898,4251,4253],{"id":4252},"caput-xxvii","CAPUT XXVII.",[2034,4255,4257],{"id":4256},"sententia-sancti-augustini-qua-omnes-heretici-convincuntur-negare-iesum-christum-in-carne-venisse","Sententia sancti Augustini, qua omnes heretici convincuntur negare Iesum Christum in carne venisse.",[11,4259,4260],{},"Verum ne calumnietur quis nos de corpore proprio, et non ex divinis paginis novam sugillationem in hereticos componere, dum non putat eos omnino sine fide esse aut dominum Deum negare, animadvertat venerabilem et catholicum doctorem Augustinum in epistola beati Iohannis apostoli haec intonantem: Omnes heretici, omnes scismatici ex nobis exierunt, id est ex ecclesia exeunt, sed non exirent, si ex nobis essent, antequam exirent. Et post aliqua. Omnes certe, qui exeunt de ecclesia et ab unitate ecclesiae praeciduntur, antichristi sunt: nemo dubitat. Ipse enim designavit, ex nobis exierunt, sed non erant ex nobis. Nam si fuissent ex nobis, permansissent utique nobiscum. Quicumque ergo non manent nobiscum, sed exeunt a nobis, manifestum est, quod antichristi sunt. Et quomodo probaretur antichristi? Ex mendacio. Et quis est mendax, nisi qui negat, quod Iesus non est Christus? Interrogemus hereticos: Quem invenis hereticum? Qui negat, quod Iesus non est Christus. Videat caritas vestra magnum sacramentum. Attendite, quid inspiraverit dominus Deus, et quid insinuare vobis velim. Ecce exierunt a nobis et facti sunt Donatistae. Interrogemus eos, utrum Iesus Christus sit, statim confitentur, quia Iesus Christus est. Si ergo ille est antichristus, qui negat Iesum esse Christum, nec nos possunt dicere antichristos, nec nos illos, quia et nos confitemur et illi. Si ergo nec illi nos dicunt, nec nos illos,",{"title":28,"searchDepth":29,"depth":29,"links":4262},[4263],{"id":4252,"depth":29,"text":4253,"children":4264},[4265],{"id":4256,"depth":2057,"text":4257},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F172",186,{"description":4249},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F172","PluBxsgn-0ild0dtgQdKt1ZOT1FglYpTQoAZ2EeEzPk",{"id":4273,"title":4274,"body":4275,"description":4279,"extension":33,"meta":4285,"navigation":38,"page":4274,"path":4286,"pdf_page":4287,"reading":34,"seo":4288,"sortable_pagination_id":4287,"stem":4289,"__hash__":4290},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F173.md","173",{"type":8,"value":4276,"toc":4283},[4277,4280],[11,4278,4279],{},"ergo nec illi a nobis exierunt, nec nos ab illis. Si ergo non a nobis exivimus, in unitate sumus. Si in unitate sumus, quid faciunt in hac civitate duo altaria, quid faciunt divisae domus, divisa coniugia? Quid facit communis lectus et divisus Christus? Admonet nos veritas fateri quod verum est, aut ipsi a nobis exierunt, aut nos ab ipsis, sed absit ut nos ab ipsis; habemus enim testamentum dominicae hereditatis. Recitamus, et ibi nos invenimus: ‘Dabo tibi gentes hereditatem tuam, et possessionem tuam terminos terrae’. Tenemus hereditatem Christi, illi autem non tenent nec communicant orbi terrarum, non communicant universitati redemptae sanguine Domini.",[11,4281,4282],{},"Et post pauca: Si ergo ex nobis exierunt, antichristi sunt, si antichristi sunt, mendaces sunt, si mendaces sunt, negant Iesum Christum. Iterum redimus ad difficultatem quaestionis. Singulos interroga, confitentur Iesum esse Christum. Coartat nos angustus intellectus in hac epistola. Videtis certe quaestionem, haec quaestio et nos et ipsos turbat, si non intellegatur. Aut nos sumus antichristi, aut illi sunt antichristi. Sed designavit haec epistola antichristos. Quicumque negat, quod Iesus non sit Christus, ipse est antichristus. Iam ergo quaeramus, quis neget, et non attendamus ad linguam, sed ad facta. Si enim omnes interrogentur, omnes uno ore confitentur Iesum esse Christum. Quiescat paululum lingua, vitam interroga. Si invenerimus hoc, si ipsa scriptura nobis dixerit, quia negatio non tantum lingua fit, sed et factis, certe invenimus multos antichristos, qui ore profitentur Christum, et moribus dissentiunt a Christo. Ubi invenimus hoc? In scriptura. Paulum interroga et audi, de talibus cum loqueretur, ait: ‘Confitentur se nosse Deum, factis autem negant’. Invenimus et istos antichristos, quisquis factis negat Christum, antichristus est. Non audio quid sonet, sed video quid vivat. Opera locuntur, et verba requirimus. Quis enim malus non vult bene loqui? Sed quid dicit de talibus Dominus? ‘Ypocritae, quomodo potestis bona loqui, cum sitis mali? Voces vestras ad aures meas affertis, ego cogitationes vestras inspicio’, voluntatem malam ibi video, et falsos fructus ostenditis. Novi quid inde colligam. Non colligo de tribulis ficus, non colligo de spinis uvas. Unaquaeque arbor ex fructu cognoscitur. Magis mendax est antichristus, qui ore profitetur Iesum esse Christum et factis negat. Ideo mendax aliud loquitur, aliud agit. Ex quibus tanti doctoris verbis ne symoniani nos impudenter urgeant et se nobiscum in unitate catholica degere praesumant, quia unum altare nobis et illis est et unae nuptiae, nec in aliqua conversatione a nobis comprobantur dissidere, noverint hoc nostrae imputandum ignorantiae, aut neglegentiae suaeque fraudulentiae atque impudentiae. Qui cum revera sint antichristi, fingunt se esse Christi, tanto magis cavendi, quanto sub optentu societatis pernitiosius incubant ovili Christi, lacteolam ovem mentiti, dum in sacramentis catholicae velut in vestimentis ovium non cessant catholicis insidiari et ‘cruda per agnos exercent funera rictus’; quique exemplo auctoris sui Iudae, pacis vel osculi signo, sub unius communionis simbulo meditantur, et peragunt tanto numerosiores proditiones et strages ex ecclesia, quanto occultiore se conservat eorum nequitia. Nam velut sicarii se socios itineris mentiuntur et repente sica ab oculis educta incautos nil tale suspicantes inter amicas confabulationes adoriuntur, docti per pacem facere bellum; pares immundis Manichaeis, qui ne deprehenderentur, etiam catholicorum communionem ore sacrilego praesumebant, qui tamen in hoc interdum deprehendebantur, quod abstemii a vino sanguinis Christi, quem in remissione peccatorum effusum non credebant, se subtrahebant. Sic et istos nichilominus deprehendere nequimus, nisi ubi eos Spiritus sancti gratiam vendere conari comperimur, sed quantumlibet se occultent et fingant, ab ecclesia tamen cum Manichaeis et aliis hereticis sicut vere heretici et primo omnium anathematizati et abscisi, sive falso intus sint sive vere foris sint, antichristi sunt. Nec quales antichristi sunt aliqui ex catholicis, qui contrarii adhuc sunt Christo ad christiane",{"title":28,"searchDepth":29,"depth":29,"links":4284},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F173",187,{"description":4279},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F173","-rORExcs1yVoGO9T34_DZmQ6qygGZuuybxCzlWq-BS0",{"id":4292,"title":4293,"body":4294,"description":4298,"extension":33,"meta":4315,"navigation":38,"page":4293,"path":4316,"pdf_page":4317,"reading":34,"seo":4318,"sortable_pagination_id":4317,"stem":4319,"__hash__":4320},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F174.md","174",{"type":8,"value":4295,"toc":4310},[4296,4299,4303,4307],[11,4297,4298],{},"vivendum, cui tamen concordant ad christiane credendum. Isti autem utrobique antichristi sunt, quia contrarii sibi sunt ex perversa credulitate et ex prava operatione, quae, etiam si bona videatur, nil nisi peccatum est, quia sine fide est. A quorum tergiversatione quo discernamur, tali caractere imperatoris nostri insignimur: Gratis accepistis gratis date.",[1898,4300,4302],{"id":4301},"caput-xxviii","CAPUT XXVIII.",[2034,4304,4306],{"id":4305},"item-cuius-supra-de-eo-quod-beretici-spiritum-sanctum-non-habent-quamvis-visibilia-sacramenta-habeant","Item cuius supra, de eo quod beretici Spiritum sanctum non habent, quamvis visibilia sacramenta habeant.",[11,4308,4309],{},"Sed adhuc aliqua ipsius doctoris dicta attendamus: ‘Dilectissimi nolite omni spiritui credere, sed probate spiritus, si ex Deo sunt’. Et quis est qui probat spiritus? Difficilem rem nobis proposuit, fratres mei; bonum est nobis, ut dicat ipse unde discernamus. Dicturus est, ne formidetis; sed primo videte, attendite. Videte nunc exprimi illud, unde vani heretici calumniantur. Attendite, videte quid ait: ‘Dilectissimi nolite omni spiritui credere, sed probate spiritus, si ex Deo sunt’. Spiritus sanctus nomine aquae appellatus est in euangelio, Domino clamante et dicente: ‘Si quis sitit, veniat ad me et bibat. Qui credit in me, flumina de ventre eius fluent aquae vivae’; quid est illa aqua? Nemo me interroget. Euangelium interroga: ‘Hoc dicebat’, ait, ‘de Spiritu quem accepturi erant, qui in eum erant credituri’. Aliud est ergo aqua sacramenti, aliud aqua Spiritus. Aqua sacramenti visibilis est, aqua Spiritus invisibilis est. Ista abluit corpus et significat quod fit in anima, per illum Spiritum ipsa anima mundatur et saginatur. Ipse est spiritus Dei, quem non possunt habere heretici, et quicumque se ab ecclesia praecidunt, etc. In qua catholici doctoris catholica sententia aperte monstratur visibilia tantum sacramenta sine aliqua invisibili sanctificatione, quae procul dubio Spiritus sanctus est, hereticis remansisse. Unde panis visibilis sacramenti tantummodo eis adest, sed invisibilis panis Spiritus abest. Quod nichilominus de aqua baptismatis, de unctione sanctificationis et ceteris ecclesiasticis sacramentis credendum est. Et o utinam ipsa visibilia sacramenta remansissent eis pura, sicut videntur, et simplicia et in sua tantum natura, et non inesset eis pollutio aliqua, sed quod peius, panis pollutionis et mendacii est, et quicquid eorum est, sicut Spiritus sanctus per prophetam Osee sub nomine Effraim attestatur dicens: Reversus est Effraim in Aegyptum, et in Assiriis pollutum comedit. Non libabunt vinum Domino, et non placebunt ei sacrificia eorum quasi panis lugentium. Omnes, qui comedunt eum, contaminabuntur, quia panis eorum animae ipsorum non intrabit in domum Domini. Factae sunt ei arae in delictum, hostias offerent, immolabunt carnes et comedent, Dominus non suscipiet eas. De quorum doctoribus praemisit dicens: Ventum seminabunt et turbinem metent. Culmus stans, non est in eis germen, non faciet farinam. Quod si et fecerit, alieni comedent eam. Propheta laqueus ruinae factus est super omnes vias eius insania. In domo Dei eius profunde peccaverunt sicut in diebus Gabaa. Si quaeritur quod fuerit peccatum Gabaa, liber Iudicum aperte monstrat, qui habitatores Gabaa effeminatos et sodomitas alios, alios autem defensores eorum narrat. Nimirum talia sunt hereticorum conventicula, quae domum Dei faciunt speluncam latronum et lupanar. Quorum auditores ne laetentur sicut catholici prohibet, sic spiritus Dei: Noli exultare sicut populi, quia fornicatus es a Deo tuo. Et specialiter notans symoniacam heresim subdit: Dilexisti mercedes super omnes areas tritici. Et post pauca: Circumdedit me in negotiatione Effraim, et in dolo domus Israel. Canaan, in manu eius statera dolosa, calumniam dilexit. Et dixit Effraim: Verumtamen dives effectus sum, inveni idolum mihi. Omnes labores mei non invenient mihi",{"title":28,"searchDepth":29,"depth":29,"links":4311},[4312],{"id":4301,"depth":29,"text":4302,"children":4313},[4314],{"id":4305,"depth":2057,"text":4306},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F174",188,{"description":4298},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F174","vzvLGToJ1KXi-F8ZDNYAeHn8IMCRCUlj0ag5yJtAguU",{"id":4322,"title":4323,"body":4324,"description":4328,"extension":33,"meta":4348,"navigation":38,"page":4323,"path":4349,"pdf_page":4350,"reading":34,"seo":4351,"sortable_pagination_id":4350,"stem":4352,"__hash__":4353},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F175.md","175",{"type":8,"value":4325,"toc":4343},[4326,4329,4332,4336,4340],[11,4327,4328],{},"iniquitatem, quam peccavi. Quod autem nulla sacramenta, quae apud hereticos putantur, auditoribus eorum prosint, ostendit dicens: Area et torcular non pascet eos, et vinum mentietur eis. Non habitabunt in terra Domini. Iniquitatem arastis et impietatem messuistis, comedistis fructum mendacii. Sed et quod ab ecclesia tam populus, quam princeps eorum proiciendi sint, ita praedicit: De domo mea eiciam eos, non addam, ut diligam eos. Omnes principes eorum recedentes, radix eorum exsiccata est, fructum nequaquam facient; quod et si genuerint, interficiam amantissima uteri eorum. Abiciet eos Deus meus, quia non audierunt eum, et erunt vagi in nationibus.",[11,4330,4331],{},"Porro quia Effrain, qui et Israel, a Iuda separatus hereticorum typum tenuit et Iudas catholicorum, discamus nunc, quanti pendantur a Deo opera amborum. Iudas testis descendit cum Domino et cum sanctis fidelis. Effraim pascit ventum, et sequitur aestum. Tota die mendacium et vastitatem multiplicat et foedus cum Assyriis iniit et oleum in Aegyptum ferebat, scilicet sanctificationem suam vel misericordiam in pauperes, ab interioribus in exteriores tenebras. Iudicium ergo Domini cum Iuda, discretio scilicet et veritas. Et quia heretici et invocant Dominum et non invocant, dicitur: Me invocabant Deus meus, cognovimus te Israel, et non clamaverunt ad me in corde suo, sed ululabant in cubilibus suis. Super triticum et vinum ruminabant. Ululare ergo luporum est. Unde apparet hereticos non orare Deum, sed ululare. Quod prae aliis congruit symonianis, qui ut rapaces et famelici lupi voces nullas ad Deum habent, nisi ut quaestu malitiae suae ventrem satient; qui et super triticum et vinum oblationis non orant, sed ruminant, quia nil ibi nisi solitam escam suam, id est pecuniam, retractant. Sic symonianus fur ingressus in domum Domini spoliat latrunculos foris, dum minores suos vendendo visibilia sacramenta etiam terreno censu suo privat.",[1898,4333,4335],{"id":4334},"caput-xxviiii","CAPUT XXVIIII.",[2034,4337,4339],{"id":4338},"item-cuius-et-unde-supra-in-quo-cognoscatur-spiritus-dei","Item cuius et unde supra in quo cognoscatur Spiritus Dei.",[11,4341,4342],{},"Sed iam calamus beati Augustini quaestioni praefatae reddatur, et summatim tangat, quae doctor ille solito diffusus seriatim et enucleate populis eructuat. Si, inquit, aquae nomine significatur Spiritus sanctus, et dicit nobis epistola ista: 'Nolite omni spiritui credere, sed probate spiritus, si ex Deo sunt', intellegamus inde dictum esse: Ab aqua aliena abstine te, et de fonte alieno non biberis. Quid est de fonte alieno non biberis? Spiritui alieno non credideris. Restat ergo examen, unde probetur, qui spiritus Dei est. Posuit quidem signum, et hoc fortasse difficile. Videamus tamen. Ad illam caritatem redituri sumus. Ipsa est, quae nos docet, quia ipsa est unctio. Tamen hic quid ait: 'Probate spiritus, si ex Deo sunt; quia multo pseudoprophetae exierunt in istum mundum'. Iam ibi sunt omnes heretici et omnes scismatici. Quomodo ergo probabo spiritum? Sequitur: 'In hoc cognoscitur spiritus Dei. Omnis spiritus, qui non confitetur Iesum Christum in carne venisse, non est ex Deo, et hic est antichristus, de quo audistis quod venturus sit, et nunc in isto mundo est'. Ergo spiritus, qui est apud hereticos, ex Deo est, quia confitentur Iesum Christum in carne venisse? Iam hinc erigunt se forte adversum nos et dicunt: Vos non habetis spiritum ex Deo, sed et nos confitemur Iesum Christum in carne venisse. Iste autem illos negavit spiritum Dei habere, qui non confitentur Iesum Christum in carne venisse. Quaere ab Arrianis, confitentur Iesum Christum in carne venisse? quaere a Macedonianis, confitentur Iesum Christum in carne venisse; interroga Catafrigas, confitentur Iesum Christum in carne venisse; interroga Novatianos, confitentur Iesum Christum in carne venisse. Omnes ergo istae hereses spiritum Dei habent? Non ergo pseudo-",{"title":28,"searchDepth":29,"depth":29,"links":4344},[4345],{"id":4334,"depth":29,"text":4335,"children":4346},[4347],{"id":4338,"depth":2057,"text":4339},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F175",189,{"description":4328},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F175","_ZxlAQJAJ7zUhN4wnZI6wcH6S-cEnnTgnbBaLsvi7CY",{"id":4355,"title":4356,"body":4357,"description":4361,"extension":33,"meta":4364,"navigation":38,"page":4356,"path":4365,"pdf_page":4366,"reading":34,"seo":4367,"sortable_pagination_id":4366,"stem":4368,"__hash__":4369},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F176.md","176",{"type":8,"value":4358,"toc":4362},[4359],[11,4360,4361],{},"prophetae sunt? Nulla est ergo ibi deceptio, nulla seductio? Certe antichristi sunt, qui ex nobis exierunt, sed non erant ex nobis. Quid ergo facimus? Unde discernimus? Opera attendamus, non strepitum linguae, quaeramus, quare venerit in carne Christus, et invenimus, quis eum negat in carne venisse. Nam si linguas attendas, multas hereses auditurus es confitentes Christum in carne venisse, sed convincit eas veritas. Quare venit Christus in carne? Quia oportebat nobis afferri spem resurrectionis. Deus ergo venit in carne, ut moreretur pro nobis. Quemadmodum autem mortuus est pro nobis? 'Maiorem hac caritatem nemo habet, quam ut animam suam ponat quis pro amicis suis'. Caritas ergo illum adduxit ad carnem. Quisquis ergo non habet caritatem, negat Christum in carne venisse. Nunc etiam interrogo omnes hereticos: Christus venit in carne? Venit, hoc credo, hoc profiteor. Immo hoc negas. Unde nego? Audis, quia hoc dico? Immo ego convinco, quia negas. Dicis voce, negas corde; dicis verbis, negas factis. Quomodo, inquis, nego factis? Quia ideo venit Christus in carne, ut moreretur pro nobis. Ideo mortuus est pro nobis, quia caritatem multam docuit. Tu non habes caritatem, quia pro amore tuo dividis unitatem. Ergo intelligite hinc spiritum ex Deo. Pulsate, tangite vasa fictilia, ne forte crepuerint et male resonent. Videte si integre sonent, videte si ibi est caritas. Tollis te ab unitate orbis terrarum, dividis ecclesiam ab unitate, dilanias corpus Christi. Ille venit in carne ut colligat, tu ideo clamas ut spargas. Ergo ipse est spiritus Dei, qui dicit Iesum Christum in carne venisse, qui dicit non lingua, sed factis; qui dicit non sonando, sed amando. Ille autem non est spiritus Dei, qui negat Iesum Christum in carne venisse. Negat et ipse non lingua, sed vita; non verbis, sed factis. Manifestum est ergo, unde cognoscamus fratres. Multi intus, quasi intus sunt, nemo autem foris, nisi vere foris. Adeo ut noveritis, quia ad facta retulit: 'Et omnis spiritus', ait, 'qui solvit Iesum in carne venisse, non est ex Deo'. Solvere factis intellegitur quid tibi ostendit, qui negas, quia dixit solvit? Ille venit colligere, tu venis solvere. Distinguere vis membra Christi, quomodo non negas Christum in carne venisse, qui pro honore tuo dirumpis ecclesiam Dei, quam ille congregavit? Contra Christum ergo venis, antichristus es. Intus sis foris sis, antichristus es. Sed quando intus es, lates; quando foris es, manifestaris. Solvis Iesum et negas Deum in carne venisse, non es ex Deo. Ille ergo solvit, qui non facit, quid nos docet, nisi ut facta interrogemus, non verba credamus? Omnes negant Iesum in carne venisse, qui violant caritatem. Iesus enim non opus erat ut veniret in carne, nisi propter caritatem. Quomodo poterat filius Dei ponere animam suam pro nobis, nisi carne indueretur, ubi mori posset? Quisquis ergo violat caritatem, quodlibet dicat lingua, vita ipsius negat Christum in carne venisse, et iste est antichristus, ubicumque fuerit, quocumque intraverit. 'Nos ex Deo sumus. Qui novit Deum, audit nos; qui non novit Deum, non audit nos. Ex hoc cognoscitur spiritus veritatis et spiritus erroris'. Iam ergo intentos nos fecit, quia qui novit Deum ipse audit; qui autem non novit, non audit, et haec est discretio spirituum veritatis et erroris. Videamus quid moniturus est, in quo illum audire debeamus. 'Dilectissimi diligamus invicem, quia dilectio ex Deo est' Et cetera. Item unde supra: Violatores caritatis scisma fecerunt, quomodo oderunt ipsam caritatem, sic oderunt et columbam. Sed convincit illos columba, procedit de caelo, aperiuntur caeli, et manet super caput Domini. Ut quid hoc? ut audiat: Hic est qui baptizat. Recedite praedones, recedite invasores possessionis Christi. Possessionibus vestris, ubi dominari vultis, titulos potentis ausi estis infigere. Cognoscit ille titulos suos, vendicat sibi possessionem suam, non delet titulos, sed intrat et possidet. Sic ad catholicam venienti non deletur baptismus, ne titulus imperatoris deleatur, sed qui sit in catholica agnoscitur titulus. Intrat possessor sub titulis suis, quo intrabat praedo sub titulis alienis. Idem unde supra:",{"title":28,"searchDepth":29,"depth":29,"links":4363},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F176",190,{"description":4361},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F176","N2E75cBM5cZ-tpiQKfDZbkhK55ynjr9kLAlwSpJzJ7k",{"id":4371,"title":4372,"body":4373,"description":4377,"extension":33,"meta":4380,"navigation":38,"page":4372,"path":4381,"pdf_page":4382,"reading":34,"seo":4383,"sortable_pagination_id":4382,"stem":4384,"__hash__":4385},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F177.md","177",{"type":8,"value":4374,"toc":4378},[4375],[11,4376,4377],{},"'Omnis qui credit, quod Iesus sit Christus, ex Deo natus est'. Quis est, qui non credit, quod Iesus sit Christus? Qui sic non vivit, quomodo praecepit Christus. Multi enim dicunt: credo; sed fides sine operibus non salvat. Opus autem fidei ipsa dilectio est, dicente Paulo apostolo: 'Et fides, quae per dilectionem operatur'. Opera quidem tua praeterita, antequam crederes, vel nulla erant, vel si bona videbantur, inania erant. Si enim nulla erant, sic eras quasi homo sine pedibus aut vexatis pedibus ambulare non valens. Si autem bona videbantur, antequam crederes, currebas quidem, sed praeter viam currendo errabas potius quam perveniebas. Est ergo nobis et currendum et in via currendum. Qui praeter viam currit, inaniter currit, immo ad laborem currit; tanto plus errat, quanto praeter viam currit. Quae est via, per quam currimus? Christus, qui dixit: 'Ego sum via'. Quae patria, ad quam currimus? Christus, qui dixit: 'Ego sum veritas'. Per illum currimus, ad illum currimus, in ipso requiescimus. Sed ut curreremus per illum, extendit se usque ad nos. Et cetera. Idem unde supra: Quid potuerunt plus credere daemones, quam ut dicerent, scimus, qui sis; filius Dei, sanctus Dei? Quod dixerunt daemones, hoc dixit et Petrus. Eadem verba, non idem animus. Et unde constat, quia Petrus hoc cum dilectione dicebat? Quia fides christiani cum dilectione Dei est, daemonis autem sine dilectione. Quomodo sine dilectione? Hoc dicebant daemones, ut Christus ab eis recederet. Namque antequam dicerent: 'Scimus, qui sis, filius Dei, quid nobis et tibi est', dixerunt: 'Quid venisti ante tempus perdere nos?' Aliud est ergo confiteri Christum, ut teneas Christum; aliud confiteri Christum, ut repellas Christum a te. Ergo videtis, quomodo hic dicit, qui credit, propria quaedam fides est, non quocumque modo communis cum multis. Nemo hereticorum dicat vobis: et nos credimus. Ideo enim de daemonibus exemplum proposui, ne gaudeatis ad verba credentium, sed exploretis facta viventium. Quid est credere in illum? 'Et omnis qui diligit genitorem, diligit eum, qui genitus est ab eo'. Statim fidei coniuncxit dilectionem, quia sine dilectione fides inanis est. Cum dilectione fides christiani est, sine dilectione fides daemonis; qui autem non credunt, peiores sunt quam daemones et tardiores. Omnis qui diligit patrem, diligit filium. 'In hoc cognoscimus, quia diligimus filios Dei'. Filios Dei dixit, qui filium Dei paulo ante dicebat, quia filii Dei corpus sunt unici filii Dei. Et cum ille caput, nos membra, unus est filius Dei. Ergo qui diligit filios Dei, filium Dei diligit, et qui diligit filium Dei, Patrem diligit, nec potest quisquam Patrem diligere, nisi Filium diligat. Et qui diligit Filium, diligit filios Dei. Quos filios Dei? Membra filii Dei. Et diligendo fit et ipse membrum et fit per dilectionem in compage corporis Christi, et erit unus Christus amans se ipsum. Cum enim se invicem amant membra, corpus se amat, 'et si patitur unum membrum, compatiuntur omnia membra; et si glorificatur unum membrum, congaudent omnia membra'. Et quid sequitur ait? 'Vos autem estis corpus Christi et membra de membro'. 'Qui enim non diligit fratrem suum, quem videt, Deum, quem non videt, quomodo potest diligere?' Extende caritatem per totum orbem, si vis Christum amare, quia membra Christi per orbem iacent. Ubi esse debes, ut sub capite sis? Si in corpore non es, sub capite non es. Quid prodest, quia credis et blasphemas? Adoras illum in capite et blasphemas in corpore. Amat ille corpus suum. Si tu te praecidisti a corpore ipsius, caput non se praecidit a corpore suo. Sine causa me honoras, clamat tibi desuper; sine causa me honoras. Tamquam si vellet aliquis tibi osculari caput et calcare tibi pedes, forte caligis clavatis contereret pedes tuos volens tibi tenere caput et osculari: nonne inter verba honorantis clamares et diceres: Quid facis homo?",{"title":28,"searchDepth":29,"depth":29,"links":4379},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F177",191,{"description":4377},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F177","neCpMA_asqzn2qiFEc4rfeBN1a9TrmNtMzJlKGMOxgw",{"id":4387,"title":4388,"body":4389,"description":4393,"extension":33,"meta":4410,"navigation":38,"page":4388,"path":4411,"pdf_page":4412,"reading":34,"seo":4413,"sortable_pagination_id":4412,"stem":4414,"__hash__":4415},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F178.md","178",{"type":8,"value":4390,"toc":4405},[4391,4394,4398,4402],[11,4392,4393],{},"Calcas me; non diceres: Calcas caput meum, quia caput honorabat, sed plus clamaret caput pro membris calcatis quam pro se, quia honorabatur. Nonne clamat ipsum caput: Nolo honorem tuum, calcare iam me noli? Iam tu dic, si potes, quare te calcavi? Dic illud capiti: Te osculari volui, amplecti volui. Sed non vides, o stulte, quia, quod vis amplecti, per quamdam compagem unitatis pervenit ad id, quod calcas? Susum me honoras, iusum me calcas. Plus dolet quod calcas, quam gaudet quod honoras, quia et quem honoras dolet pro eis quos calcas. Quomodo clamat lingua: Dolet mihi? Non dicit: Dolet pedi meo, sed 'dolet mihi' dicit. O lingua, quis te tetigit, quis stimulavit, quis pupugit? Nemo, sed coniuncta sum eis, quae calcantur. Quomodo vis non doleam, quae non sum separata? Ascensurum caput in caelum, quia vidit multos honoraturos se, quia ascendit in caelum, et vidit, quia honor ipsorum inutilis est, si conculcant membra sua in terra: ne quis erraret et, cum adoraret caput in caelo, calcaret pedes in terra, commendavit membra in terra, dixit, ubi essent membra ipsius, dixit verba novissima et discessit. Post ipsa verba non est locutus in terra. Iam non invenis loqui Christum in terra, invenis illum loqui, sed de caelo. Et de ipso caelo quare? Quia membra calcabantur in terra. Persecutori enim Saulo dixit: 'Saule, Saule, quid me persequeris?' Ascendi in caelum, sed adhuc in terra iaceo; hic ad dexteram Patris sedeo, ibi adhuc esurio et sitio et peregrinus sum. Quomodo ergo corpus suum commendavit in terra ascensurus? Discipulis suis respondit: 'Accipietis virtutem Spiritus sancti supervenientis in vos, et eritis mihi testes in Ierusalem et in omni Iudaea et Samaria et usque in totam terram.' Ecce qua iaceo, qui ascendo; ascendo enim, quia caput sum; iacet adhuc corpus meum. Qua iacet? Per totam terram. Cave ne percutias, cave ne violes, cave ne calces. Novissima verba Christi sunt ista ituri in caelum. Fratres, cogitate visceribus christianis, si heredibus carnalibus novissima verba morituri patris plus sunt dulcia, plus grata et maioris ponderis mox ituri in sepulchrum: heredibus Christi qualia debent esse verba novissima non redituri in sepulchrum, sed ascensuri in caelum? Et si plus custodiuntur a filiis novissima verba morientis patris, cuius cadaver in sepulchro sine sensu iacet, quid sibi sperant illi, qui verba novissima sedentis in caelo non custodiunt, videntis desuper, an contemnantur, an non contemnatur, illius qui dixit: 'Saule, Saule, quid me persequeris?' Qui servat ad iudicium, quicquid videt pati membra sua, quibus gravior et intolerabilior est machera linguae hereticorum quam ferri paganorum.",[1898,4395,4397],{"id":4396},"caput-xxx","CAPUT XXX.",[2034,4399,4401],{"id":4400},"recapitulatio-praemissorum-verborum-sancti-augustini","Recapitulatio praemissorum verborum sancti Augustini.",[11,4403,4404],{},"In quibus praecipui doctoris claris sententiis necesse est ad cor redeant praevaricatores novi mandati, quicumque heretici et prae omnibus symoniani, qui ex accepta virtute Spiritus sancti faciunt sibi propositam ad solum negotium saeculi, non ad aliquod testimonium Christi, qui ipsam Spiritus sancti virtutem ascensurus ad hoc solum suscipiendam suis discipulis asseruit, ut resurrectionis eius et caritatis ubivis terrarum testes sint. Sed perversissimi hominum conversi in arcum perversum eum, a quo intensi sunt, inpetunt et percutiunt, ubi divitias gratiae eius, quas iussi sunt omnibus gratis sicut acceperunt exponere et erogare, ad pretium distribuere praesumunt. Sic ingrati Christo contra eum suis donis pugnaturi insurgunt et fidelibus eius tanquam membris ipsius pessimas et insanabiles plagas imponunt, quia ad ipsum, qui caput suorum est, pertingere nequeunt. Quem etsi labiis se nonnumquam velle honorare fingunt, iniuria est illi, non reverentia totum quod agunt, quandiu fideles eius sua per-",{"title":28,"searchDepth":29,"depth":29,"links":4406},[4407],{"id":4396,"depth":29,"text":4397,"children":4408},[4409],{"id":4400,"depth":2057,"text":4401},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F178",192,{"description":4393},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F178","woQ-T9mVdHpFZufIj-ggnBLlTWR03v6RqM1dupw9zL0",{"id":4417,"title":4418,"body":4419,"description":4423,"extension":33,"meta":4440,"navigation":38,"page":4418,"path":4441,"pdf_page":4442,"reading":34,"seo":4443,"sortable_pagination_id":4442,"stem":4444,"__hash__":4445},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F179.md","179",{"type":8,"value":4420,"toc":4435},[4421,4424,4428,4432],[11,4422,4423],{},"fidia tamquam fures et latrones interimunt. Quod velut oves simplices sub simulato pastoris sibilo seductas sibi convocant sicque nunc furtim, nunc raptim diabolo gregatim immolant, dum consentiunt, ut ab eis ematur, quod non aliter accipitur, nisi ut gratis detur. Quo contagio pauculae oves morbidae totum gregem contaminant, dum carnales aliqui morbo ambitiosae avaritiae attacti pabula caelestis doctrinae fastidiunt et oculis pastoris se per devia vitiorum subducunt et abscondunt. Quapropter a latrocinantibus symonianis velut solivagae oves inventi quantocius prae nimietate morbi sui concordant eorum voluntati. Occidere enim volunt illi, mori isti; quaerunt illi interficere, isti non vivere; illi perdere, isti perire. Sic illi et isti et ad suam perditionem et totius ecclesiae contagium de Spiritu sancto carnale vel saeculare excogitant et faciunt mercimonium. Quorum persecutio gravior Christo est quam quorumlibet paganorum, qui publica saevitia et transitoriis plagis debachantur in christianos, quam istorum, qui occulta conspiratione sub signo pacis sempiternas mortes inferunt. Quodsi Christus perpeti nequivit persecutionem membrorum suorum, quin de caelo Saulo eum ignoranti et zelum Dei, quamvis non secundum scientiam, habenti inclamaret visumque communem auferret, quid putamus fiet istis, qui confitentur se nosse Deum et rectores ecclesiae ipsius, et tamen zelo diabolico inflammati scienter non desinunt innumeras fidelium animas persequi et iugulare? Et si Saulus pro corporali persecutione tanto impetu percellitur, quanto putas isti pro spirituali percelluntur? Unde ille iure amisit ad tempus oculos corporis, isti autem cordis, ut deinceps ipsi caeci duces caecorum effecti cum suis sequacibus cadant in foveam eternae perditionis. Qui si se caecos cognoscerent, sicut ait Dominus similibus eorum, peccatum non haberent, quia fructus dignos poenitentiae facere solliciti quaererent. Nunc autem quia dicunt: Videmus, peccatum eorum manet; quibus de caelo Dominus totiens clamat, quotiens per servos suos, in quibus quasi in caelis habitat, verbis sanctarum scripturarum praesumptionem illorum increpat; qui quoniam nunc non auditur, postmodum sicut fortis et potens a secretario suo ad publicum egredietur et sicut vir praeliator suscitabit zelum, vociferabitur et clamabit, super inimicos suos confortabitur, quibus tunc dicet: Tacui semper, silui, patiens fui, sicut parturiens loquar, haec enim fecistis, et tacui. Unde, quia paulatim et partim dissipastis gregem meum et absorbuistis, dissipabo vos et absorbebo simul.",[1898,4425,4427],{"id":4426},"caput-xxxi","CAPUT XXXI.",[2034,4429,4431],{"id":4430},"de-malitia-symonianorum-et-quod-peiores-sint-latronibus-et-sine-aliqua-fide-dei","De malitia symonianorum, et quod peiores sint latronibus et sine aliqua fide Dei.",[11,4433,4434],{},"Adversum quos falsos testes, quos iam impassibilis Iesus, sed adhuc tales patiens in passionibus ecclesiae suae, quales prius passus est, in se interpellat Patrem, dicens per psalmistam: Ne tradideris me in animas persequentium me, quia insurrexerunt in me testes iniqui, et mentita est iniquitas sibi. Quos quantulamcumque scintillam dilectionis Dei et proximi retentare impium est credere. Dilectio enim Dei et proximi propria et specialis virtus est piorum atque sanctorum, cum ceterae virtutes bonis ac malis possint esse communes. Quae qualiter potest inesse illis, qui Deum sic despiciunt, ut eum etiam vendere quolibet pretio laborent, et proximum sic oderunt, ut ab eo viscera sua omnino claudant, ne gratis accipiat, quod illi per ipsos divina gratis dari voluit et iussit largitas? Qui si etiam substantiam mundi huius habentes proximo necessitatem patienti viscera sua clauderent nec de suo aliquid gratis darent, quomodo caritas Dei, quae nonnisi geminata est, in eis maneret? Sed isti non solum de suo nichil dant, sed ut dent quod a Deo gratis dandum gratis acceperunt, infelicem proximum bonis omnibus corporis et animae spoliant, sic contra caritatem obdurati, ut nec os Deo aperiant pro caritate illius vel proximi nisi interventu nummi dati vel pacti. Et o quanti peiores latronibus pessimis, qui simul animam corpusque proximi dilaniant, cum alii latrones sic corpus occidant, ut animam occidere nequeant. Constat",{"title":28,"searchDepth":29,"depth":29,"links":4436},[4437],{"id":4426,"depth":29,"text":4427,"children":4438},[4439],{"id":4430,"depth":2057,"text":4431},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F179",193,{"description":4423},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F179","UT-XL930ERWRPrWgOVDyibkAZC6G-RfauAqqNoBehQE",{"id":4447,"title":4448,"body":4449,"description":4453,"extension":33,"meta":4467,"navigation":38,"page":4448,"path":4468,"pdf_page":4469,"reading":34,"seo":4470,"sortable_pagination_id":4469,"stem":4471,"__hash__":4472},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F180.md","180",{"type":8,"value":4450,"toc":4464},[4451,4454,4458,4461],[11,4452,4453],{},"ergo eos nil caritatis Dei, quem non vident, habere, qui tam pessime norunt proximum, quem vident, diligere; quem si aliquotenus pro Deo et in Deo diligerent, iam heretici non essent, etiam si carnalissimi et criminosi essent, quia necessario tantum rectae fidei, etsi minimae, quantum verae dilectionis haberent. Sed quoniam neutram habent, heretici et antichristi sunt, qui negant Iesum in carne venisse. Cur enim Iesus venit in carne, nisi ut ex diversis qualitatibus hominum atque ex omnibus nationibus gentium per nimiam caritatem, qua posuit pro illis animam suam, exhiberet sibi gloriosam ecclesiam non habentem maculam aut rugam vel aliquid eiusmodi, in qua una columba, sua amica, sorore et sponsa inmaculata quiescente, immaculatus ipse sponsus requiesceret atque in regnante regnaret, sicque omnibus suis in se ipso uno consummatis, unus ipse Deus omnia in omnibus esset? Cui mirabili et desiderabili unioni prae ceteris invident et insidiantur, qui Spiritum sanctum, quo tanta diversitas membrorum sub uno capite Christo irreprehensibili et incomprehensibili compositione coadunatur, compaginatur et unitur, vendere non verentur. Ipse enim tamquam violentissimum et ferventissimum bitumen aut gluten caritate, quam in sanctorum cordibus diffundit, corpus Christi per nexus et iuncturas aptas formatum et praeparatum conglutinat et coniungit crescereque facit in augmentum Dei, ubi ex diversae professionis et conversationis hominibus unum corpus et unum spiritum secundum vocationem, qua vocati sunt, in una spe efficit. Quem dum velut efficacissimum glutinum fabricae Dei isti heretici surripere praesumunt, quantas et quam miserabiles ruinas faciunt? In quibus, ceu in parietinis solet, nil iam repperietur ordinatum, nil non confusum. Quibus iam nullus inest decor, nisi urticarum et veprium, libidinis videlicet atque avaritiae squalor et serpentini latibuli horror.",[1898,4455,4457],{"id":4456},"caput-xxxii","CAPUT XXXII.",[11,4459,4460],{},"Qualiter heretici a Deo fornicantes faciant et alios fornicari.",[11,4462,4463],{},"Ecce qualiter fornicantes a Deo et profani symoniani maculant et destruunt illam gloriosam, quam, ut sine macula esset, Christus mundavit lavacro aquae in verbo, et ut sine ruga efficeretur, rugas eius in crucis extendit patibulo. Quam proh dolor! nunc impune fornicatores maculant, dum lavacrum illius et ceteras divinorum sacramentorum species ad conservandum decorem sibi caelitus concessas contagio suae immunditiae contaminant et sua negotiatione evacuant; quam nichilominus corrugant, dum simplicem eius intentionem velut nitidam cutem duplicitate suae calliditatis deturpant, ut merito sponsus ille speciosus forma prae filiis hominum comminetur huic speciosissimae sponsae suae, cuius super omnia specie delectatur, ne vagari incipiat per greges sodalium eius, hereticorum scilicet, qui greges aedorum suorum pascendo se amicos sponsi mentiuntur sponsamque non sponso, sed sibi zelantes nil nisi adulterium meditantur. Unde iuxta expositionem beati Ieronimi sponsus eidem sponsae suae in Canticis canticorum comminatur et dicit: Aut cognosces temet ipsam, quoniam regis es sponsa et formosa et a me facta formosa, siquidem ego mihi exhibui gloriosam ecclesiam non habentem maculam neque rugam: aut scito, quia, si te non cognoveris et tuam nescieris dignitatem, patieris haec quae secuntur. Quaenam ista sunt? Si non cognoveris temet ipsam, o pulchra in mulieribus, egredere tu in vestigiis gregum, et pasces — non greges ovium, non agnorum, sed — edos tuos. Statuit quippe oves a dextris et a sinistris hedos. Si non cognoveris temet ipsam, o pulchra in mulieribus, egredere tu in vestigiis gregum, et pasce hedos tuos in tabernaculis pastorum. In vestigiis, inquit, pastorum novissima fies, non inter oves, sed inter hedos tuos, cum quibus habitans",{"title":28,"searchDepth":29,"depth":29,"links":4465},[4466],{"id":4456,"depth":29,"text":4457},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F180",194,{"description":4453},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F180","Tfzwt8a_ciPOm-5wT7jUEj_UOC39upv168RbDLHlcDk",{"id":4474,"title":4475,"body":4476,"description":4480,"extension":33,"meta":4497,"navigation":38,"page":4475,"path":4498,"pdf_page":4499,"reading":34,"seo":4500,"sortable_pagination_id":4499,"stem":4501,"__hash__":4502},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F181.md","181",{"type":8,"value":4477,"toc":4492},[4478,4481,4485,4489],[11,4479,4480],{},"non poteris mecum, id est cum bono esse pastore. Equitatui meo in curribus Pharaonis assimilavi te. Si vis intellegere, o sponsa, quomodo scire te debeas, cognosce, cui te comparaverim, et tunc videbis talem te esse, quae turpari non debeas, cum tuam speciem cognoveris. Quid est igitur: Equitatui meo in curribus Pharaonis assimilavi te? Scio equitem sponsum, propheta dicente: Et equitatio eius salus. Assimilata es ergo equitatui meo in curribus Pharaonis. Quantum differt equitatus meus, qui sum Dominus, et demergo in fluctibus Pharaonem et christatos eius et ascensores et equos eius et currus eius: quantum, inquam, differt equitatus meus ab equis Pharaonis, tanto melior es omnibus filiabus tu sponsa, tu ecclesiastica anima omnibus animabus, quae si non sunt ecclesiasticae. Igitur ecclesiastica es anima, omnibus animabus es melior; si non es melior, non es ecclesiastica. Qua de re, ei mihi! quantum vereor, ne iuxta hanc tam prudentis viri sententiam sponsus ille caelestis sponsae suae, scilicet nostrae catholicae, impudenter iam diu per hereticorum mandras vaganti exacerbatus det libellum repudii eique irrevocabiliter dicat: Egredere et abi post vestigia gregum et pasce haedos tuos iuxta tabernacula pastorum. Sic enim se ignorare videtur, ut profanis pastoribus per devia adhaerere et commorari non revereatur, qui nil nisi haedos pascere noscuntur, de quibus etiam negotiantur. Unde summopere cavendum, ne haedorum lascivia hircorumque petulantia castitas eius ex assiduitate cohabitationis periclitetur, sicque adulteris paulatim in sponsi cubili admissis usque ad verticem constupretur, nec iam pascat agnos, quos consentiendo et communicando hereticis facit haedos ad sinistram ponendos; ex quibus interim adolescunt ductores et patres eorum petulci hirci sorte perventuri cum multis maledictionibus et totius populi catholici peccatis capiti et fronti eorum inprecatis ad partem diaboli a Deo deserti, in cuius inferno nullus est, qui confiteatur Domino. Accipient ergo cum haedis suis sortem, desertum maledictionis, qui refugerunt possidere sortem sibi assignatam, paradisum benedictionis. Fient clerus diaboli et synagoga satanae, quia recusarunt clerus Dei et ecclesia esse. Quod incomparabile malum dum vigilanter non cavetur, tantos sine intermissione infert ecclesiae Dei defectus, ut velut luna in suo menstruo seu interlunio, quamvis integra sit, aut minima aut nulla videatur. Quod ei iccirco accidit, quia se ignorare etiam correpta et commonita non erubescit. Unde iusto Dei iudicio, quae se ignorat, adeo et suis ignoratur, ut iam a pluribus, an sit aliqua, dubitetur.",[1898,4482,4484],{"id":4483},"caput-xxxiii","CAPUT XXXIII.",[2034,4486,4488],{"id":4487},"de-diminutione-ecclesiae-et-hereticorum-multiplicatione","De diminutione ecclesiae et hereticorum multiplicatione.",[11,4490,4491],{},"Sic invisceratis sibi mortiferis humoribus symoniacae hereseos pectus catholicae premitur, sic sententia illius gravatur, sic intestino et domestico illius bello confunditur et atteritur, ut sponsa illa vix semiviva iam extremum palpitet ac velut capacissima navis mox demergenda tabulas iam sonantes laxet vel sicut populosa quondam civitas a sese impugnata et expugnata tandem laboret vixque alicuius suorum salutem speret. Quae quia modica spernit, paulatim decidit ad hoc, ut iam paene ignoret, ubi sit et cuius sit, solo Deo inter tot milia venditorum et emptorum pessimorum cognoscente, qui eius sint, quibus etiam quotidie blande et familiariter in aure cordis inquit: Nolite timere, pusillus grex, quia complacuit Patri vestro dare vobis regnum, vendite quae possidetis et date helemosinam. Facite vobis sacculos, qui non veterascunt, thesaurum non deficientem in caelis, quo fur non appropiat, neque tinea corrumpit. Ubi enim thesaurus vester est, ibi et cor vestrum erit. Sed o Iesu, pastor bone, quam pauculus apparet nunc istorum agnorum tuorum numerus inter haedorum innumerales coetus! Ita iam superatus lenissimus tuus Iacob ab hispido et hirsuto fratre uterino, ut secundum Isaiam haedis pascendis vepres et spinae sint in omni terra, et pauculis agnellis vix aliqua supersint pascua. Vere adest nobis dies illa ab eodem vate sic praedicta:",{"title":28,"searchDepth":29,"depth":29,"links":4493},[4494],{"id":4483,"depth":29,"text":4484,"children":4495},[4496],{"id":4487,"depth":2057,"text":4488},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F181",195,{"description":4480},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F181","ZYcr-ipXNGSxmNOPlSSHh6uBs8UAbYNBZhFkJZKGh3M",{"id":4504,"title":4505,"body":4506,"description":4510,"extension":33,"meta":4527,"navigation":38,"page":4505,"path":4528,"pdf_page":4529,"reading":34,"seo":4530,"sortable_pagination_id":4529,"stem":4531,"__hash__":4532},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F182.md","182",{"type":8,"value":4507,"toc":4522},[4508,4511,4515,4519],[11,4509,4510],{},"Et erit in die illa, attenuabitur gloria Iacob, et pingues carnes eius marcescent; et erit sicut congregans in messe quod restiterit, et brachium eius spicas leget, et erit sicut quaerens spicas in valle Rafaim. Et relinquetur in eo sicut racemus et sicut excussio oleae duarum aut trium olivarum in summitate rami sive quattuor aut quinque in cacuminibus eius: dicit dominus Deus Israel. Deinde in ipsa paucitate sua quid deminutionis adhuc incurrat catholica, subiungit idem propheta: Propterea plantabunt plantationem infidelium et germen alienum seminabunt. Heu, heu, heu, domine Deus, parce, parce populo tuo, et ne des hereditatem tuam in perditionem! Propitius esto, obsecro, quiesce! quis suscitabit Iacob, quia parvulus est? Imminuti enim sumus plus quam omnes gentes, et insuper quos tibi plantamus fiunt infideles, et germen alienum seminamus, quia iuxta lamentum Hieremiae, quos educamus et enutrimus, inimicus noster consumit eos. Et o vel soli consumerentur! Sed, quod gravius est, ecclesiae utero geniti et lacte eius nutriti sunt, qui postmodum ab ea ad perfidum Symonem cum maternis armis transeunt et adversus illam crudeliter insurgunt et fratres quondam suos deceptos cum periculo matris sub pace interimunt. Quid ergo tanto odio tantaque pertinacia ecclesiam Christi, pro qua sola venit in carne, sine intermissione dilaniant, Christum venisse in carne non negant? Nam si beatus pater Augustinus asseruit Arrianos, Macedonianos, Catafrigas et Novatianos negare Christum in carne venisse, eo quod de divinitate sentiendo prava ecclesiam eius sua insolentia discindunt, multo magis symoniani, qui non solum de Deo prava sentiendo, sed etiam de ecclesia eius negotiando eam et quicquid illius est paene ad nichilum, quantum in eis est, redigunt. Et certe Arriani, quamvis Filium et Spiritum sanctum minorem Deo patre et creaturam perverse dicant, non tamen utrumlibet vendere se posse aestimant, quod nec ipsi Macedoniani, quamvis Spiritum sanctum minorem Patre et Filio atque creaturam maligne dicant, sed nec Catafrigae, licet asserant Spiritum sanctum in Montanum suae sectae auctorem substantialiter venisse. Qua de re sole clarius constat, symoniacos plus omnibus his negare Christum in carne venisse, qui ore quidem Spiritum sanctum Patri et Filio per omnia coaequalem dicunt, quem tamen quotidie vendere se posse credunt, in eo quod visibilia ipsius sacramenta impudenter vendunt.",[1898,4512,4514],{"id":4513},"caput-xxxiiii","CAPUT XXXIIII.",[2034,4516,4518],{"id":4517},"quanto-perniciosiores-omnibus-hereticis-sunt-symoniani","Quanto perniciosiores omnibus hereticis sunt symoniani.",[11,4520,4521],{},"Quanto excusabilius hoc negotium agerent Arriani et Macedoniani et pretio Spiritum sanctum vendi posse crederent, quem creaturam praedicarent? Magis enim consequens est creaturam posse vendi quam creatorem et sanctificatorem mundi. Ad haec multo tolerabilior eorum furor, quos magis contra catholicam armabat manifestus terror quam fictus amor, quosque publica confessio clamabat cavendos; quibus tanto intolerabiliores symoniani sunt, quanto blandiores et occultiores, quos et catholicos putamus ex confessione et patres vel amicos ex blanda vel pacifica admonitione vel salutatione, quam sic student suae perversitati optendere, ut credantur blandiores esse blandissimis, cum nullatenus quiescant populum Dei tanta mala non sentientem, quin potius illis arridentem et applaudentem, interimere, quos peiores pessimis Arrianis, sicut superius aperte monstratur, sancta septima synodus inreprehensibili et autentica sententia diffinivit. In quorum comparatione boni possunt putari etiam Novatiani, qui mirae continentiae et acerbissimae disciplinae secta elati, digamos et pro criminibus poenitentes dogmatizant ab ecclesia non debere recipi, cum in omnibus aliis nullomodo contradicant catholicae fidei. Sed quia hoc suo scandalo ecclesiam scandalizant et dividunt, negant et ipsi in carne venisse Iesum Christum, non ore, sed sicut pene omnes alii heretici, actione. Itaque si Novatiani ex nimia iustitia notati negant Christum in carne",{"title":28,"searchDepth":29,"depth":29,"links":4523},[4524],{"id":4513,"depth":29,"text":4514,"children":4525},[4526],{"id":4517,"depth":2057,"text":4518},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F182",196,{"description":4510},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F182","_cShFb1qXJgj4AQzzdsDulLTqgcec12DzmJ7Q5f8AeQ",{"id":4534,"title":4535,"body":4536,"description":4540,"extension":33,"meta":4560,"navigation":38,"page":4535,"path":4561,"pdf_page":4562,"reading":34,"seo":4563,"sortable_pagination_id":4562,"stem":4564,"__hash__":4565},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F183.md","183",{"type":8,"value":4537,"toc":4555},[4538,4541,4545,4548,4552],[11,4539,4540],{},"venisse, vel leviter dubitandum est, symonianos negare Christum in carne venisse, qui plus quam diabolica elatione repleti non iam se aequales Deo rapina, sicut diabolus, sed superiores arbitrantur, quem a se posse distrahi pretio sic opinantur, ut etiam profiteantur? Qua utique vesania non solum ecclesiam Dei scandalizant, sed, quod nullotenus est ferendum, sic supplantant, ut pignus eius, scilicet Spiritum sanctum, quo signata est in die redemptionis, et a quo sanctificatur et vivificatur, ei penitus extorqueant, dum se in ministros iustitiae transformant. Quos quis audet vel somniare in Spiritum sanctum credere, quem plus quam milies aggrediuntur vendere; et potest hoc credi de quamlibet vili servulo, ut totiens venditum iri patiatur aequo animo et non magis fuga vel quolibet periculo eligat carere tam fastidioso dominio tantoque ludibrio? Sed proh nefas! huic tam probroso vinculo et iniuriae nec vilissimis servorum tolerabili spiritus libertatis creditur obnoxius et ad votum parere se vendentibus, quorum spinae in ortu suo mollitiem herbae praetenderunt, sed iam olim adultae ramnum intellegunt. Numquid enim non conatus perfidi Symonis quasi mollis herba fuit ad comparationem actus sequacium eius nostri temporis? Siquidem ille, licet Spiritum sanctum ad hoc emere voluerit, ut carius venderet, suam tamen et non alienam pecuniam propter hoc obtulit, sicut etiam beatus Petrus eidem respondendo ostendit dicens: Pecunia tua tecum sit in perditionem. Cuius propinquiores sequaces hoc ipsum fecisse noscuntur, quando solummodo ex proprio censu vel ex paternis seu amicorum facultatibus vel possessionibus ecclesiasticos gradus mercatum iri moliebantur, ob eam causam maxime, ut, qui prius fuerant potentes et nobiles ex saeculari copia, potentiores quoque et nobiliores ceteris supereminerent ex dignitate ecclesiastica. Nam nil magis potentia optat sibi omnis rationalis anima, sive sana sive insana; quam utique potentiam sana quaerit adipisci adhaerendo domino Deo et spem suam in ipso ponendo exemplo angelorum sanctorum, qui perstiterunt; insana autem elongando se a Deo et in se confidendo vel de se praesumendo exemplo refugarum spirituum, qui ab initio corruerunt, quorum princeps, ut propheta indicat, prius quam caderet, in corde suo dicebat: In caelum",[1898,4542,4544],{"id":4543},"caput-xxxv","CAPUT XXXV.",[11,4546,4547],{},"scendam, super astra caeli exaltabo solium meum, sedebo in monte testamenti, in lateribus aquilonis, ascendam super altitudinem nubium, similis ero altissimo.",[2034,4549,4551],{"id":4550},"de-nativitate-et-incremento-symoniacae-hereseos","De nativitate et incremento symoniacae hereseos.",[11,4553,4554],{},"Verum haec cretata ecclesiasticae dignitatis ambitio ab ipso tempore apostolorum usque ad tempora Christianorum principum immanitate persecutionum deterrita disparuit. Quia primus omnium et gravioribus tormentis subiciebatur, qui primus rector et potentior ceteris videbatur. Simul vero pax est reddita christianis in tantum, ut ipsi etiam imperatores augustum verticem cunctasque terreni imperii infulas sacerdotum Christi submitterent vestigiis, pestis illa antiqua rediit, tantamque potentiam et gloriosum, in quo cum Christo sancti iam regnabant, regnum et sacerdotium videns obstupuit, cui dominari et principari solito cupida, quia veritate, cuius particeps non est, nequivit, fallacia sibi praeripere maluit. Unde quod catholica ecclesia promeruerat Dei gratia, ambitio symoniana optinere quaesivit pecunia; non ut in catholica velut ad optionis filius subesset gratiae Dei ac deserviret, sed ut praesumptionis tyrannus praeesset ac imperaret. Et hoc prius suo vel suorum tantum pretio, sicut praediximus, consequi moliebantur, ut vel minimae parti ecclesiae principarentur; interdum et ingentes possessiones suas hac de causa possessionibus ecclesiasticis adiungebant atque sub talis commodi optentu negotium suae ambitionis exercebant, ut putaretur ab in-",{"title":28,"searchDepth":29,"depth":29,"links":4556},[4557],{"id":4543,"depth":29,"text":4544,"children":4558},[4559],{"id":4550,"depth":2057,"text":4551},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F183",197,{"description":4540},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F183","MfJ2jo6CHoW0Yg0T1taUJEF5HN_T1jt_pFVUNZRcZsg",{"id":4567,"title":4568,"body":4569,"description":4573,"extension":33,"meta":4590,"navigation":38,"page":4568,"path":4591,"pdf_page":4592,"reading":34,"seo":4593,"sortable_pagination_id":4592,"stem":4594,"__hash__":4595},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F184.md","184",{"type":8,"value":4570,"toc":4585},[4571,4574,4578,4582],[11,4572,4573],{},"doctis principatus talium non solum nil officere, sed et plurimum ecclesiae Dei proficere, quam, ut vel sic impetrarent ei praeesse, ditabant sua peculiaritate. Verum quia, sicut suis bonitas gradibus progreditur, sic et malitia suis, tandiu fucus hic quantulumcumque excusabilis negotiationis ecclesiae adhaesit, quandiu aliquis status christianitatis vel honestatis progenitoribus nostris insedit. At ubi peccatis praevalentibus ignorantiam Dei prorsus incurrerunt, omnem colorem excusationis vel qualiscumque honestatis abiecerunt nec iam palliare suam avaritiam curarunt, sed exertis brachiis palam saevire permiserunt, quae pessimam libertatem tandem adepta ad hoc cupidos ecclesiasticarum dignitatum impulit, ut iam crumenis suis vel suorum seu facultatibus nil prorsus demant aut subtrahant, sed totum pretium datum vel promissum ex reditibus vel possessionibus ecclesiarum, quibus praeponuntur, corradant. Inde passim et maxime per totam Italiam videntur ecclesiae Dei et monasteria seu reliqua religiosa loca, quaedam a fundamentis destructa et eversa, quaedam etiam effossa, quaedam adhuc semirutis tectis et ruinam sui minantibus parietibus horrida, quaedam desolata ab hominibus, bestiis tantum noxiis et volucribus immundis relicta, quaedam frutectis et urticis repleta, quaedam et si adhuc videntur muris et aedificiis exterius stare et inhabitari, omni tamen decori suo atque interiori ornatu tam in libris quam et in ecclesiastici ministerii vasis et vestibus inveniuntur spoliata, ut ex multis, quae devota antiquitas piis locis conquisierat vel paraverat, ne qualecumque supersit psalteriolum aut fictile Samiolum seu corporale linteolum. Quaedam etiam multis et variis praediis, castris, municipiis, familiis et peculiis olim inclita, nunc ne agellulum quidem nec tuguriolum nec mancipiolum nec asellulum vel haedulum, sed nec quicquam eorum quae possederant retentant, in tantum ut ipsa sanctuarii atria et Christianorum cymiteria alienus agricola sibi aret atque excolat messibusque vel vitibus repleat.",[1898,4575,4577],{"id":4576},"caput-xxxvi","CAPUT XXXVI.",[2034,4579,4581],{"id":4580},"qualiter-symoniaci-non-solum-res-ecclesiae-sed-ipsos-quoque-principes-cum-populis-diabolo-vendunt","Qualiter symoniaci non solum res ecclesiae, sed ipsos quoque principes cum populis diabolo vendunt.",[11,4583,4584],{},"Taliter multorum sanctorum et religiosorum Christianorum ossa ab ipsis bustis suis indifferenter extrahuntur et tanquam irrationalium animalium ossa super faciem terrae nuda et abiecta relinquuntur. Me miserum, memini frequenter me vidisse intra ipsos parietes pavimenta quoque nobilium quondam basilicarum exarari et seri seu pecora stabulari. Et his tantis cladibus non tantum Wandalus, Gothus, Hunus, Langobardus aut Ungarus est auctor, quantum symonianus hostis, qui mobiles et immobiles seseque moventes res venerabilium locorum sic vendendo et propinquis et extraneis donando dilapidat et dissipat, ut nil sibi nec posteris suis praeter lacrimas relinquat. Qui utinam vel illa tantum, quae ab antecessoribus suis parata invenit et prae manibus suo tempore habet, diriperet et non etiam illa, quae necdum habet. Decimas enim et oblationes vivorum et defunctorum atque cunctos redditus, quos post se usque in finem saeculi ecclesia erat habitura, per diabolicos contractus saecularibus hominibus vendit aut donat et, quibuscumque modis et conditionibus potest, perpetuo alienat, ut Deo post in futuris generationibus servituri suamque et aliorum salutem operaturi nichil omnino sibi relicta nec ad victum unius horae nec ad vestitum nec ad diversorium sub nocte inveniant. Inde libelli in saecularium manibus, inde diversa cartarum monimenta et instrumenta subscriptionibus talium male cauta, quibus evacuantur ecclesiarum Dei antiqua cyrographa et canonica privilegia; et iuri laicorum usque ad finem saeculi addicitur et confirmatur omnis possessio ecclesiastica. Nequeunt iam catholicorum pontificum decreta vel privilegia conscriptionibus horum hereticorum obviare, nequeunt ulli canones aut ullae synodi sanctorum patrum iam praevalere, nequeunt ulla edicta et praecepta imperatorum vel leges religiosorum principum iam obsistere. Ita praevaluit",{"title":28,"searchDepth":29,"depth":29,"links":4586},[4587],{"id":4576,"depth":29,"text":4577,"children":4588},[4589],{"id":4580,"depth":2057,"text":4581},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F184",198,{"description":4573},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F184","HXcAAuCPBeSDMOhV87x1nZ-s6sgKMIas_Iw32fMROy4",{"id":4597,"title":4598,"body":4599,"description":4603,"extension":33,"meta":4620,"navigation":38,"page":4598,"path":4621,"pdf_page":4622,"reading":34,"seo":4623,"sortable_pagination_id":4622,"stem":4624,"__hash__":4625},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F185.md","185",{"type":8,"value":4600,"toc":4615},[4601,4604,4608,4612],[11,4602,4603],{},"adversarius, ut iam ante eum subsistere non possit clypeus, non torax, non hasta, non gladius. In stipulam ei omnis armatura vertitur, quia nec defensionem nec vindictam aliquam veretur. Deridet enim vibrantem astam nec reputat tubae sonare clangorem, quia pro ludibrio habet spiritualem comminationem seu sententiam, quae velut asta ferit eminus, et carnalem condempnationem, quae cominus; sic floccifacit anathema cuiusvis sacerdotis, sic leges cuiuscumque terreni principis; propter eos quamlibet vilis homo dedignetur restituere piis locis vel passum pedis ex omnibus, quae illi hereticus propria manu confirmavit. Sic quod prius fuerat furtum quodque gradatim factum est latrocinium, ad tantam iam pervenit tyrannidem, ut, quicumque seu ecclesiis seu civitatibus principari quaerit, non prius id adipiscatur, quam ipsi quoque plebeculae libellos hereticorum et sacrilegorum se observaturum et defensurum iuramento et scripto confirmaverit. Parum videtur hoc exigi ab inferioribus potestatibus, ab ipsis summis hoc exigitur imperatoribus. Nec prius licet eis imperii insignia suscipere, quam iuraverint se non solum scripta illa non cassatum, sed etiam defensum iri. O libertas et pietas Romanae reipublicae! O liberalitas et potestas maiestatis imperatoriae! Cogitur summus princeps iurare, ne leges religiosorum principum ante se vel suas debeat observare, sed potius evacuare. Vult sibi reddi quae sunt caesaris ab his, qui contradicunt Deo reddi quae sunt Dei. Videat, quaeso, quale sibi sit illud imperium, quod eum repente efficit ex christiano paganum, immo peiorem pagano, quia apostatat a Deo; cum perversis enim efficitur perversus et cum sacrilegis sacrilegus et ideo morte dignus, quia consentit talia facientibus, qui iam non est dicendus perversis consentire, sed revera, ut peiora faciant, imperare, quibus licentiam suo iuramento administrat impune retinendi, quae invaserant, et audaciam impune invadendi, si qua restant. Si enim, ut philosophus allegat, qui non prohibet peccare, cum possit, imperat, multo magis ille, qui non solum non prohibet, cum valeat, sed insuper iurat ne aliquando prohibeat; qui Deo et sanctis apostolis sacerdotibusque eius nichilominus iurat se prohibiturum talia atque defensurum ecclesiastica bona. Exploret qui potest, qualiter et qua hunc labyrinthum evadat, scilicet iurare, ut talia prohibeat, et iurare, ne prohibeat; hic iurare, ut bona ecclesiarum defendat, illic iurare, ne defendat.",[1898,4605,4607],{"id":4606},"caput-xxxvii","CAPUT XXXVII.",[2034,4609,4611],{"id":4610},"de-inaestimabili-malitia-hereseos-et-quali-bestiae-in-apocalipsi-comparetur","De inaestimabili malitia hereseos, et quali bestiae in Apocalipsi comparetur.",[11,4613,4614],{},"Sic populi malitia suaque ignavia summi principes excaecati opera Dei, quam terribilis sit in consiliis super filios hominum, videre neglegunt ideoque cum eis, quos regere, et sub eis, quibus praeesse debuerunt, in foveam sempiternae mortis corruunt. Quibus paganorum principes tanto sunt liberiores et superiores in ipsis quoque tormentis, quanto liberaliores et promptiores suum cuique ius conservandi et restituendi in rebus mundanis. Siquidem illi privilegia pontificibus suae, ut credebatur, religionis et templis devota largitate conferebant potentique manu suo tempore defendebant et in futuro legibus suis munimenta contra quarumlibet diminutionum seu alienationum casus eis providebant, quorum industriam a superstitione ad religionem maximus Constantinus retorquens privilegia, quae illi suis sacerdotibus et delubris, Christi ecclesiis concessit eorumque ministris, quod et sui posteri, quotquot orthodoxi extiterunt, agere usque ad haec periculosa tempora studuerunt. Et o quanto tolerabilior Christi ecclesiis Arriana seu Eunomiana vel Euticiana sive quaecumque alia heresis! quia, quamvis sua rabie tanquam lupus oves Dei diripiant et dispergant, caulas tamen et pascua earum auferre non curant, sed post se relinquunt, ubi residuae et futurae oves commaneant et unde vivant. Nonnulla enim consolatio praeteriti vel praesentis damni est catholicis,",{"title":28,"searchDepth":29,"depth":29,"links":4616},[4617],{"id":4606,"depth":29,"text":4607,"children":4618},[4619],{"id":4610,"depth":2057,"text":4611},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F185",199,{"description":4603},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F185","SA33fRpWx-rXATdqswi0iBgskFXfI70y6EwDdqSxpkg",{"id":4627,"title":4628,"body":4629,"description":4633,"extension":33,"meta":4636,"navigation":38,"page":4628,"path":4637,"pdf_page":4638,"reading":34,"seo":4639,"sortable_pagination_id":4638,"stem":4640,"__hash__":4641},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F186.md","186",{"type":8,"value":4630,"toc":4634},[4631],[11,4632,4633],{},"ubi parum aut certe nil victus et vestitus minus est eis. Sic post Auxentium Arrianum Ambrosius catholicus sibi relictum repperit Mediolanensis ecclesiae stipendium et diversorium. Sic post Maximum Cinicum Nectarius. Sic post Dioscorum Proterius. Et si reliquas hereseon bestias recenseas, nullam invenies perniciosiorem hac, quae sic oves Christi diripit, ut post se victuris nec caulae nec pascua supersint. Profecto haec non solum dentibus ferreis et magnis omnia comedit et comminuit ac suis pedibus reliqua proterit velut bestia illa, quae Romanum imperium praefiguravit, sed flamma insuper ex se exeunte nil ante se inconsumptum relinquit; unde si propheta nomen illius stupore potentiae et immanitatis perculsus reticuit, cum aliarum quamvis terribilium nomina non praetermiserit, cui bestiae haec assimilabitur, aut quo nomine vocitabitur, quae dissimilior et crudelior omnibus invenitur? Attamen licet illam, quae quarti regni prophetia extitit, Daniel, hoc est iudicium mei Dei, exceptis dentibus et pedibus, nec nomine nec forma ostenderit, Domini gratia tamen, id est Iohannes, hanc, quae hereseos prophetia extat, in sua Apocalipsi nomine tantum suppresso acsi visibilem omnibus effigiavit dicens: Et vidi bestiam aliam ascendentem de terra, et habebat cornua duo similia agni, et loquebatur ut draco, et potestatem prioris bestiae, scilicet quae similis erat pardo, cuius pedes sicut ursi, et os sicut leonis, omnem faciebat in conspectu eius. Et fecit terram et inhabitantes in ea, ut adorarent bestiam primam. Et fecit signa magna, ut etiam ignem de caelo descendere faciat in terram in conspectu hominum. Et seducit habitantes in terra propter signa, quae data sunt illi facere in conspectu bestiae, dicens habitantibus in terra, ut faciant imaginem bestiae. Et datum est illi, ut daret spiritum imagini bestiae, et faciat, quicumque non adoraverit imaginem bestiae, occidatur. Et faciet omnes pusillos et magnos, divites et pauperes, liberos et servos habere caracterem in dextera manu aut in frontibus suis, et ne quis possit vendere aut emere, nisi qui habet caracterem aut nomen bestiae aut numerum nominis eius et cetera. De qua post pauca angelus voce magna dicit hominibus: Si quis adoraverit bestiam et imaginem eius et acceperit caracterem in fronte sua aut in manu sua, et hic bibet de vino irae Dei, qui mixtus est mero in calice irae ipsius, et cruciabitur igne et sulphure in conspectu angelorum suorum et ante conspectum agni, et fumus tormentorum eorum in saecula saeculorum ascendit, nec habent requiem die ac nocte, qui adoraverint bestiam et imaginem eius, et qui acceperit caracterem nominis eius. Porro bestiam illam secundam in subsequentibus vocat pseudoprophetam dicens: Et vidi de ore draconis et de ore bestiae et de ore pseudoprophetae spiritus tres immundos in modum ranarum. Sunt enim spiritus daemoniorum facientes signa, et procedent ad reges totius terrae congregare illos in praelium ad diem magnum Dei omnipotentis. Ecce venio sicut fur. Beatus qui vigilat et custodit vestimenta sua, ne nudus ambulet, et ne videant turpitudinem eius. Et post aliqua: Et vidi bestiam et reges terrae et exercitus eorum congregatos ad faciendum praelium cum illo, qui sedebat in equo, et cum exercitu eius. Et apprehensa est bestia et cum illo pseudopropheta, qui fecit signa coram ipso, quibus seduxit eos, qui acceperunt caracterem bestiae, et qui adoraverunt imaginem eius vivi missi sunt hi duo in stagnum ignis ardentis sulphure, et ceteri occisi sunt in gladio sedentis super equum, qui procedit de ore ipsius, et omnes aves saturatae sunt carnibus eorum. Et post haec de gloria sanctorum etiam in praesenti saeculo ita dicit: Et vidi sedes, et sederunt super eas, et iudicium datum est illis; et animas decollatorum propter testimonium Iesu et propter verbum Dei; et qui non adoraverunt bestiam neque imaginem eius neque acceperunt caracterem in frontibus aut in manibus suis, et vixerunt et regnaverunt cum Christo mille annis. Ceteri vero mortuorum non vixerunt, donec consumentur mille anni.",{"title":28,"searchDepth":29,"depth":29,"links":4635},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F186",200,{"description":4633},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F186","djOiSjOhGPmGzHEwv3uooD8hlyCxdSBPhcREkBjm3Rc",{"id":4643,"title":4644,"body":4645,"description":4649,"extension":33,"meta":4665,"navigation":38,"page":4644,"path":4666,"pdf_page":4667,"reading":34,"seo":4668,"sortable_pagination_id":4667,"stem":4669,"__hash__":4670},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F187.md","187",{"type":8,"value":4646,"toc":4661},[4647,4650,4654,4658],[11,4648,4649],{},"Haec est resurrectio prima. Beatus et sanctus qui habet partem in resurrectione prima, in his secunda mors non habet potestatem, sed erunt sacerdotes Dei et Christi et regnabunt cum illo mille annis.",[2034,4651,4653],{"id":4652},"recapitulatio-praemissae-sententiae-ex-apocalipsi","Recapitulatio praemissae sententiae ex Apocalipsi.",[1898,4655,4657],{"id":4656},"caput-xxxviii","CAPUT XXXVIII.",[11,4659,4660],{},"Quae prophetia apostolica quoniam a sanctis patribus multipliciter et copiose exponitur, hoc tantum inde breviter insinuandum arbitramur, quod bestia prima similis pardo, cuius pedes ursi et os leonis erat, antichristum specialiter portenderit, cuius dominatio mirabili velocitate et callidissima rapacitate proveniet, cuiusque temporalis vita citissimo fine, mensibus scilicet XL duobus, terminabitur. Siquidem pardus est varium, sanguinarium, velox, rapax et praeceps animal, adeo ut saltu in mortem ruat, quia, ut ait Hieremias, non potest mutare varietates suas, cuius pedes pedes sunt ursi; omnes scilicet heretici quamdam speciem humanae sagacitatis quasi divinae rationis mentiti, qui quanto sunt inferiores in antichristi corpore, tanto pernitiosiores. Ipsis enim universorum compages membrorum retinentur et reguntur, ipsis tota moles diabolici corporis sustentatur, ipsis gestatur, ipsis armatur, ipsis passim vagatur, ipsis vestigatur, non ut conteratur, sed ut augeatur, ipsis tanquam solidissimis basibus et columnis attollitur. Ipsos quisquis sequitur, sive paganus sive Iudaeus sive christianus, antichristo mox incorporatur et per eos ad aeternum interitum portatur. Deinde ut dominus Iesus os Patris dicitur et est, sic et ille blasphemus os illius leonis rugientis est, qui circuit quaerens, quem devoret, cui etiam tanquam filio et brachio virtutem suam et potestatem dedit draco, idem qui et leo, ut aperta simul et occulta malitia debachetur in mundo. Sed hereticos, quos incorporatos et pedes eius esse synmista Dei praevidit, in alia bestia specialiter significatos in subsequentibus conspexit, quae ascendebat de terra et habebat duo cornua similia agni et loquebatur ut draco. Omnes enim heretici, qui Christi se esse dicunt, tanquam bestiae de terra ascendunt, quia de soliditate ecclesiae ostentationis vel elationis suae fastu exeunt ad illius marinae belluae, antichristi scilicet, potentia saeculari intumescentis obsequium secundum praesentis apostoli dictum: Ex nobis exierunt, sed non erant ex nobis. Terra enim non incongrue hic intellegitur sancta ecclesia, de qua allegorice ait psalmista: Qui fundavit terram super stabilitatem suam, non inclinabitur in saeculum saeculi. Et Domini est terra et plenitudo eius, orbis terrarum et universi, qui habitant in eo. Quia ipse super maria fundavit eum, et super flumina praeparavit eum. Quis ascendet in montem Domini, aut quis stabit in loco sancto eius? Ipsam enim super maria Dominus, id est super elationem et potentiam mundanam, esse fecit. Ipsam super flumina, cupiditates scilicet saeculares, extulit, ut sit iam singularis mons eius pariter et sanctus locus. Ex qua quotquot exeunt, duo cornua similia agni praetendunt, quia aut duo testamenta se recipere aut totidem caritatis praecepta observare aut suam potentiam ad regnum et sacerdotium Christi pertinere aut baptismo eius et cruce se sanctificatos contendunt. Sed in his nullam veritatem praeter solam cornuum agni similitudinem specietenus ostendunt. Unde et locuntur sicut draco, qui in veritate non stetit; qui cum loquitur mendacium, de proprio loquitur, quia mendax est ipse et pater eius, et sicut ille ad hoc tantum locutus est et loquitur, ut homicida fiat: sic et isti ad hoc tantum locuntur, ut homicidae fiant. Qui etiam omnem potestatem prioris bestiae faciunt in conspectu eius, quia aut occulta aut aperta malitia non minus ipso antichristo in homines saeviunt. Quam tamen in conspectu eius faciunt, quia sicut catholici ad Christum referunt, quicquid ipso auctore agunt, ita et heretici ad antichristum, quicquid potestate ab illo data faciunt. Nam sicut sancti prophetae praeierunt ante faciem Domini parare vias eius,",{"title":28,"searchDepth":29,"depth":29,"links":4662},[4663,4664],{"id":4652,"depth":2057,"text":4653},{"id":4656,"depth":29,"text":4657},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F187",201,{"description":4649},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F187","uOxdLJ9zaZu6ewyuXITZDmqYn4-Zw8DrPk982tbLWws",{"id":4672,"title":4673,"body":4674,"description":4678,"extension":33,"meta":4695,"navigation":38,"page":4673,"path":4696,"pdf_page":4697,"reading":34,"seo":4698,"sortable_pagination_id":4697,"stem":4699,"__hash__":4700},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F188.md","188",{"type":8,"value":4675,"toc":4690},[4676,4679,4683,4687],[11,4677,4678],{},"sic et isti praecursores facti illius apostatae praeeunt et in conspectu illius faciunt quicquid faciunt. Quod totum nil nisi malum esse potest, etiamsi bonum apparet. Ut enim boni exemplo redemptoris sui dicentis: Ego gloriam meam non quaero et non veni facere voluntatem meam, sed eius qui misit me, quicquid sunt et possunt, ipsi tribuunt, non quae sua sunt, sed quae Christi quaerendo: sic et reprobi sua tantum quaerendo et non Christi, quicquid faciunt in conspectu antichristi faciunt, qui in nomine suo venturus a semet ipso sicut mendax loquetur, gloriam tantum propriam quaesiturus exemplo patris sui draconis, qui ab initio sua tantum quaesivit, ubi propriam sibi sedem exploravit et altissimo similis fore per superbiam concupivit.",[1898,4680,4682],{"id":4681},"caput-xxxviiii","CAPUT XXXVIIII.",[2034,4684,4686],{"id":4685},"quae-sint-signa-et-prodigia-catholicorum","Quae sint signa et prodigia catholicorum.",[11,4688,4689],{},"Qualiter autem faciant heretici terram et inhabitantes in ea adorare bestiam primam, beatus Hieronimus, sicut iam superius positum est, sic ostendit dicens: Sicut ydola fiunt manu artificis, ita hereticorum perversa doctrina quodcumque simulaverit in ydolum vertit et facit pro Christo adorari antichristum. Qui quoniam signis, quae faciunt, in conspectu bestiae illius seducunt habitantes in terra, scilicet ecclesiam, pusillos et magnos, divites et pauperes, liberos et servos, etiam Dominus in euangelio sic suis praedicit: Exurgent pseudochristi et pseudoprophetae et dabunt signa et prodigia, ita ut in errorem inducantur, si fieri potest, etiam electi. Et tunc si dixerint vobis: Ecce hic est Christus, ecce illic, nolite credere, nolite ire neque sectemini. Sicut enim prophetae sancti ante adventum Iesu Christi primum, sancti quoque apostoli et imitatores eorum ante secundum dederunt et dant signa et prodigia multa et magna, sic et heretici, qui a Domino dicuntur pseudoprophetae et pseudochristi, utputa antichristi, faciunt ante suum principem antichristum. Sed inquiratur, quae signa et prodigia cultores Christi dederint vel dent, et quae cultores antichristi. Equidem praecones primi adventus Christi omnibus suis actis et dictis sacramenta Christi et ecclesiae eius pratulerunt et praecinuerunt, sicut Moyses in summi pontificis nostri figuram Israheliticum populum per mare rubrum transtulit, manna de caelo cibavit et aqua de petra potavit sacerdotesque et tabernaculum cum omni suppellectili sua non solo sanguine purificavit, sed etiam chrismate sanctificavit. Quae catholicae veritatis imago vel umbra non cessavit, donec advenit veritas ipsa Christus, qui etiam est via et vita. Tunc veritas de terra orta omnes gentes per praecones secundi adventus sui per verum baptisma transfert, pane vivo et vero cibat, vino novo potat et non solum sacerdotes, sed universam quoque ecclesiam suam suo sanguine prius redemptam gratiae suae unctione sine intermissione sanctificat. Et haec quotenus agat, apostolus panem et vinum Christi commendans demonstrat. Quotienscumque, inquit, manducabitis panem hunc et calicem bibetis, mortem Domini annuntiabitis, donec veniat. Igitur ut interim taceamus de languidis curatis et mortuis vivificatis ceterisque beneficiis seu vindictis, quae etiam signa et prodigia fuerunt et sunt, dicamus aliquid de solo baptismo, sacrificio et unctione, quae nobis videntur principalia et maxima signa et prodigia esse, quia sine his nemo potest Deo vivere. In his itaque nobiscum est a primo adventu suo usque secundum, qui erit in fine saeculi. Haec ita signa sunt, ut sint etiam res. Nam quod sunt et in se habent, significant. Sic visibilis fons baptismatis signum est, quod tamen in se habet rem, scilicet Spiritum sanctum, qui praebet spiritualem et invisibilem ablutionem interiori homini in mente per signum corporale et visibile, quod oculis carnis ostenditur ex ea quae fit in aquam exterioris hominis intinctione. Hoc de sacramentis altaris, hoc etiam dictum puta de unctione sancti chrismatis, hoc de reliquis catholicae ecclesiae mysteriis, quae iccirco mysteria, id est secreta, dicuntur, quia inest eis occulta",{"title":28,"searchDepth":29,"depth":29,"links":4691},[4692],{"id":4681,"depth":29,"text":4682,"children":4693},[4694],{"id":4685,"depth":2057,"text":4686},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F188",202,{"description":4678},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F188","Yk80tsBnbdguDCKqjNaTCk4VD6kPu0Ie_jUsHTwHMkU",{"id":4702,"title":4703,"body":4704,"description":4708,"extension":33,"meta":4725,"navigation":38,"page":4703,"path":4726,"pdf_page":4727,"reading":34,"seo":4728,"sortable_pagination_id":4727,"stem":4729,"__hash__":4730},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F189.md","189",{"type":8,"value":4705,"toc":4720},[4706,4709,4713,4717],[11,4707,4708],{},"virtus, quae per rem visibilem quod suum est pro qualitate et ministerio hominum operatur. Secretum enim a verbo secerno veniens seorsum cretum, id est visum, quasi separatum dicitur ab oculis, scilicet carnis, non cordis. Haec quoque sic sunt signa, ut sint et prodigia, hoc est porro dicentia. Sic enim mortem Christi et dispensationem eius praeteritam significant, ut tamen hunc semper vivere et regnare et venturum iudicare vivos et mortuos prophetent, id est porro dicant.",[1898,4710,4712],{"id":4711},"caput-xl","CAPUT XL.",[2034,4714,4716],{"id":4715},"quae-sint-signa-et-prodigia-hereticorum","Quae sint signa et prodigia hereticorum.",[11,4718,4719],{},"Verumtamen signa et prodigia ante primum adventum Christi in hoc differunt a signis et prodigiis, quae fiunt a catholicis ante secundum eius adventum, quia illa sic significaverunt, ut omnino res non essent; ista autem sic signa sunt, ut res quoque essentialiter et vere sint. Restat ergo, ut bestiae illius, quae universalis hereticorum typus est, signa et prodigia quae sint et quem significent vel prophetent, discutiatur; et ante omnia advertatur, quia bestia haec in subsequentibus pseudopropheta appellatur. Quodsi falsus propheta est, signa eius et prodigia sint falsa necesse est; et quae falsa sunt, necesse est falsum tantummodo significent et mendacium. Constat ergo nil veri nec recti signi apud eum haberi, qui nil nisi falsa significat. Sed quae sunt signa, quae bestia illa sibi agenda praesumit? Utique aqua, panis, vinum, oleum et cetera visibilia instrumenta sacramentorum catholicae religionis, quae oculo tenus et specie tenus a Deo usque in finem talibus irato sine aliqua spirituali gratia vel significatione eis permissa sunt. Et o utinam ipsa visibilia sacramentorum instrumenta apud eos vel in suae substantiae aut naturae munditia haberi possent et spiritu immundo carerent! Sed, quod peius est, a spiritu Dei contemnuntur et a spiritu diaboli appetuntur, quo et imbuuntur. In quibus licet exterius videatur aqua, panis, vinum et oleum ac reliqua sacramentorum tanquam victus et vestitus ovium, interius tamen latet rabies dira luporum. Unde Dominus per Osee super decem tribubus speciem hereticorum tenentibus conqueritur dicens: Haec nescivit, quia ego dedi ei frumentum, vinum et oleum, et argentum multiplicavi ei et aurum, quae fecerunt Baal. Et post pauca: Et corrumpam vineam eius et ficum eius, et ponam illam in saltum, et comedet eam bestia agri. Itaque hac arte, his fucis bestia haec facit imaginem prioris bestiae, ut sicut sancti patres suis caerimoniis ante legem et sub lege praefiguraverunt Christum venturum, sic et heretici suis praestigiis antichristum. Nam sicut in antiquis patribus nostris tunc operabatur et nunc in catholicis operatur mysterium sempiternae iustitiae et aequitatis, quae est Christus: sic et in hereticis tanquam in filiis diffidentiae operatur mysterium iniustitiae et iniquitatis, quae est antichristus. Qui si nunc non esset in eis secretus et velatus, non diceret de eius manifestatione apostolus: Ut reveletur in suo tempore, et tunc revelabitur ille iniquus. Nam quomodo catholici quaedam Hebreorum signa retinent, in quibus Dominum velatum essentialiter baiulent et prophetent, sic et heretici quaedam signa catholicorum usurpata exhibent, in quibus antichristum velatum baiulent et prophetent. Cuius imagini etiam spiritum dant, cum eius imitationem a mendacio suae praedicationis et defensionis, quibus possunt, commendant. Qui et inter alia signa, quae fingunt, etiam ignem de caelo in terram descendere faciunt, quandocumque instar apostolorum manus alicui imponentes Spiritus sancti gratiam ac consecrationem eum accipere praesumunt. Sed hoc in terra, quam suam dicunt ecclesiam, agere videntur et in conspectu hominum, hoc est carnalium. Sive aliter de caelo ignem in terra deponunt, quando eorum impietas saeculariter prosperatur in tantum, ut etiam electi, in",{"title":28,"searchDepth":29,"depth":29,"links":4721},[4722],{"id":4711,"depth":29,"text":4712,"children":4723},[4724],{"id":4715,"depth":2057,"text":4716},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F189",203,{"description":4708},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F189","Xyzi4OuVgNt_o8kqU84omeVX6xG3AUPzqAyjkOHWJLM",{"id":4732,"title":4733,"body":4734,"description":4738,"extension":33,"meta":4769,"navigation":38,"page":4733,"path":4770,"pdf_page":4771,"reading":34,"seo":4772,"sortable_pagination_id":4771,"stem":4773,"__hash__":4774},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F190.md","190",{"type":8,"value":4735,"toc":4761},[4736,4739,4743,4747,4750,4754,4758],[11,4737,4738],{},"quibus Deus tanquam in caelis habitat, stupore concutiantur ignemque humani zeli in ecclesiam excutiant, dum minus recti corde pacem et habundantiam hereticorum videntes in eos zelant.",[1898,4740,4742],{"id":4741},"caput-xli","CAPUT XLI.",[2034,4744,4746],{"id":4745},"de-saevitia-huius-bestiae-et-de-caractere-christi-et-antichristi","De saevitia huius bestiae et de caractere Christi et antichristi.",[11,4748,4749],{},"Sed bestia haec, quae prius quasi domestica signis blandiebatur, ut seduceret, in fine velut indomabilis fera rugitu suo et debachatione omnes terret, ne sit qui iam eius saevitiae prae timore mortis obviet. Quod ex una symonianorum heresi liquido potest intellegi, quae prioribus temporibus blanda in tantum visa est, ut vix eius nequitia deprehenderetur. Nunc autem ad tantam feritatem erupit, ut sicut quondam tempore Arrianorum nostri quoque temporis homines publice caesi et facultatibus spoliati, exiliati atque interempti a symoniacis referantur, quod vel verbis caritativis et blandis eos resipiscere monuerint. Sic bestia haec, quae caput quasi mite et agninum protulit, paulatim caudam suam tanquam cedrum stringit, ut iam nulli parcat aetati, nulli sexui, nulli conditioni, nulli professioni, nulli ordini, nulli potestati. A maximis usque ad minimos turmatim ad proelium contra agnum et eius exercitum ducit populos. Et ante se quidem praemittit multos, sed post se innumerabiles trahit in tantum, ut cum his, qui terrena sapiebant, etiam spirituales, qui in ecclesia tanquam stellae in caelo lucere videbantur, cauda draconis, utputa eius sequax effecta, in terram detrahat. Sic ex ambitiosa et spinosa ramno ignis egressus non solas steriles silvas, quae ab oliva, vite et ficu repudiatae eam sibi in regem elegerant, combussit, sed ipsas quoque cedros Libani devoravit. Quam malitiam ut perficere queat, caractere antichristi dextras manus et frontes omnium sibi consentientum notat; quem qui non habuerit, nec vendere nec emere poterit. Forsan inquiritur, caracter hic quis sit, nimirum perfidia, quae et proprie dicitur impietas. Sicut enim fides catholica, quae et pietas dicitur, caracter est Christi, ita et perfidia heretica dinoscitur esse caracter antichristi. Et sicut catholici caracterem Christi dextera manu et fronte praeferunt, sic nichilominus heretici caracterem antichristi. Dextera quippe stigmata crucis Christi gestamus, quam levi motu ipsius dexterae nobis et aliis, quotienscumque expedit, proferimus, quam et in frontibus nostris inpressam chrismate salutari praeferimus; nec de illa erubescimus, sed potius in illa sic gloriamur, ut cum apostolo profiteamur: Ego stigmata Iesu Christi in corpore meo porto. Et cum Hieronimo: Vexillum crucis in mea fronte porto. Et quam congrue in fronte praefigitur, quae est principalis et honorabilior pars capitis locusque pudoris, tanquam in superliminari nostri exterioris hominis, ut praemoneat principali nostri interioris hominis parti, quae est ratio, praefigendam ad aeternum monimen et munimen crucem Christi, ut ei sic compatiamur, ut conregnemus summamque gloriam pro eius nomine contumeliam pati arbitremur nec quicquam pro eo nisi peccatum erubescamus. Sic et dexterae nostrae, quae post caput principatum obtinet artuum laboriosaque imitatrix est artium et administratrix variarum utilitatum sui corporis et aliorum, caracter crucis inest, quo monemur facta et dicta crucifixi Christi in omni actione nostra nos attendere debere, apostolo dicente: Omnia quaecumque facitis in verbo aut in opere, omnia in nomine domini nostri Iesu Christi facite, gratias agentes Deo et Patri per ipsum. Quod cum fecerimus, nil sinistrum, sed totum dextrum erit quod agerimus, nescietque sinistra malorum, quid faciat dextra nostra.",[1898,4751,4753],{"id":4752},"caput-xlii","CAPUT XLII.",[2034,4755,4757],{"id":4756},"de-negotiatoribus-christi-et-antichristi","De negotiatoribus Christi et antichristi.",[11,4759,4760],{},"Itaque quia per fidem ante omnia a Deo cognoscimur, fides profecto est caracter, quo signamur; qui in dextra nostra et fronte deprehenditur, quotiens in regno regis nostri negotiari proficue et pacifice quaerimus. Si enim diligenter advertimus, nemo",{"title":28,"searchDepth":29,"depth":29,"links":4762},[4763,4766],{"id":4741,"depth":29,"text":4742,"children":4764},[4765],{"id":4745,"depth":2057,"text":4746},{"id":4752,"depth":29,"text":4753,"children":4767},[4768],{"id":4756,"depth":2057,"text":4757},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F190",204,{"description":4738},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F190","AitMEAPkTdvyYOTBw237H6tvyb6xVXwmAIQTmRuTZqQ",{"id":4776,"title":4777,"body":4778,"description":4782,"extension":33,"meta":4799,"navigation":38,"page":4777,"path":4800,"pdf_page":4801,"reading":34,"seo":4802,"sortable_pagination_id":4801,"stem":4803,"__hash__":4804},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F191.md","191",{"type":8,"value":4779,"toc":4794},[4780,4783,4787,4791],[11,4781,4782],{},"sive bonus, sive malus, valet saltem una hora in hoc saeculo vivere, nisi negotietur. Unde Christus in regionem longinquam iturus sub specie cuiusdam nobilis hominis ait servis suis: Negotiamini, dum venio. Unde et de sancta ecclesia in Proverbiis dicitur: Facta est quasi navis institoris de longe portans panem suum. Sindonem fecit et vendidit, et cingulum tradidit Chananaeo. Negotiator ergo est Christus et sui, negotiator antichristus et sui; cui per Ezechielem Dominus sub specie regis Tyri dicit: Tu Cherub protegens, et posui te in monte sancto Dei, in medio lapidum ignitorum ambulasti, perfectus in viis tuis a die conditionis tuae, donec inventa est iniquitas in te, in multitudine negotiationis tuae, repleta sunt interiora tua iniquitate. Et post pauca: In multitudine iniquitatum tuarum et iniquitatum negotiationis tuae polluisti sanctificationem tuam. Cuius urbi etiam dicit: In negotiatione tua repleta es et glorificata nimis in corde maris, in aquis multis adduxerunt te remiges tui. Patet ergo, quia vita humana istic non transigitur nisi negotiando. Sed fideles sub caractere Christi vendunt peritura bona et emunt sempiterna. Infideles autem et ipsi sub caractere antichristi vendunt peritura bona et emunt sempiterna mala. Dant illi vitam suam temporalem et accipiunt aeternam; dant isti vitam suam temporalem et accipiunt mortem sempiternam. Et illi quidem se et sua omnia vendunt et centuplicata cum pleno foenore vitae aeternae recipiunt; isti vero se et sua omnia vendunt et nil eorum nisi mortis aeternae accumulatum foenus postea repperiunt; quorum negotiis nemo militans Deo se implicabit. Perfidia enim sive impietas generalis caracter est illis omnibus, paganis scilicet, Iudaeis, hereticis, tanquam filiis alienis et Deo mentitis. Sed quid est, quod horum impiorum pars caracterem crucis in dextera manu et in fronte portat? Ergone hoc caractere computabuntur inter negotiatores Christi? Nonne fures sunt et latrones? Cuius ergo crucem pro caractere suae perfidiae praeferunt? Procul dubio illius blasphemi et procacis latronis, qui per crucifixum filium suum, scilicet latronem, Domino secum crucifixo procaciter convitiabatur. Sed quid est, quod latrones isti caracterem crucis sic exhibent, ut Christi nomen invocent? Non mirum, quia hoc ad Christi nostri improperium et dispendium et ad sui latronis gloriam et compendium faciunt. Nam illorum complex et condiscipulus quamvis dicit Deo: Si filius Dei es, salvum fac temet ipsum et nos, omnipotentiae Christi insultabat et detrahebat atque inimicis materiam eum subsannandi praebebat. Cui improperando poenam crucis, et quia par latronibus esset, nec praesentem nec futuram confusionem suam ex confusione Christi protervus ille felle draconis ebrius sentiebat. Quem socius quondam suus dum increpat et Christum regem et dominum etiam in cruce morientem corde credere et ore confiteri non dubitat, caracterem latronis, cui addictus erat, in Christi caracterem commutat, sub quo ex poena latronis mereatur triumphum martyris. Sic heretici quicquid quasi dextrum agere videntur aut habere praecipuum, totum antichristi est negotium, utputa per recognitionem caracteris eius, scilicet perfidiae, in dextera et fronte effectum, licet ipsi antichristi suum antichristum cum Iudaeis vocitent Christum.",[1898,4784,4786],{"id":4785},"caput-xliii","CAPUT XLIII.",[2034,4788,4790],{"id":4789},"quo-caractere-symoniani-noscantur-esse-antichristi","Quo caractere symoniani noscantur esse antichristi.",[11,4792,4793],{},"Ut ergo Arriani hoc caractere antichristi esse noscuntur, quo praedicant Filium Patre minorem et Spiritum sanctum utroque, sic et symoniani nichilominus hoc caractere antichristi esse noscuntur, quo Spiritum sanctum, ut putatur, vendunt et emunt aut vendi et emi posse credunt et dicunt. Qui non solum occulte sicut alii heretici sub antichristo negotiantur, sed insuper aperte et saeculariter tamquam vile mancipium Spiritum sanctum venalem proponunt et pretium saeculare pro eo paciscuntur et accipiunt. Quem non potest quisquam vendere aut emere, nisi caractere antichristi, hoc est perfidia, notatus in dextera manu et in fronte, scilicet in suae cogitationis et actionis principali parte, ut iugiter possit suo negotio antichristum ditare.",{"title":28,"searchDepth":29,"depth":29,"links":4795},[4796],{"id":4785,"depth":29,"text":4786,"children":4797},[4798],{"id":4789,"depth":2057,"text":4790},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F191",205,{"description":4782},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F191","YSFBjcD1CtsZwqlpN6FWt5uSWr70mvbzGHerUAKgzH8",{"id":4806,"title":4807,"body":4808,"description":4812,"extension":33,"meta":4829,"navigation":38,"page":4807,"path":4830,"pdf_page":4831,"reading":34,"seo":4832,"sortable_pagination_id":4831,"stem":4833,"__hash__":4834},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F192.md","192",{"type":8,"value":4809,"toc":4824},[4810,4813,4817,4821],[11,4811,4812],{},"Unde et propheta Iudaeam plangens ait: Facti sunt hostes eius in capite, inimici illius locupletati sunt, quia Dominus locutus est super eam. Sed et alius plasten ydoli arguens inquit: Cor insipiens adorabit illud, et non liberabit animam suam, neque dicet forte: mendacium est in dextera mea. Sed hoc negotium non perficitur, nisi ubi uterque, venditor scilicet atque emptor, caracterem antichristi praeferre invenitur; quem quia Petrus non habuit, vendere non potuit, licet magus caractere illo signatus emere voluerit. Ubi attendendum, a quanta inbecillitate heresis haec ad quantum roborem pervenerit. Primo enim venditorem non invenit, deinde longo post tempore venditorem quidem repperit, sed qui solius emptoris et non alterius pretium quaesierit. Hinc iam venditor ab emptore non solum suam et suorum, sed insuper ecclesiasticam pecuniam non erubescit omnimodis exigere. Ei michi! contigit me ab his qui interfuerunt tam horrendum facinus cognovisse, videlicet post pretiosa marmora parietum et emblematum basilicarum pro hoc negotio distracta etiam tegulas tectis earum cogente et iubente venditore direptas, ut sibi a miserrimo emptore iam sero super tale factum lamentante promissi pretii summa persolveretur. Dicat, si quis valet, quaenam heresis aliquando tantam desolationem ecclesiis Dei machinata est, quantam haec. Et praedicatur a sapientibus mitius agendum cum symonianis quam actum sit cum aliis, et temperandam eis severitatem canonum plus quam Novatianis, erga quos clementiorem et remissiorem catholica se ostendit. Parcatur volo lupis, furibus et latronibus, si ipsi aliquando pepercerunt aut parcunt ovibus, aut si eas aliquando ideo rapiunt vel furantur, ne mactent et perdant. Permittantur impune crescere et filios procreare, sed provideatur, an pusillo gregi agnorum hoc expediat. Coquatur haedus in lacte matris suae, Domino etiam vetante, sed caveatur, ne sic fiat hyrcus multandus inrevocabili maledictione. Suspendantur a morbidis ovibus cyrurgica ferramenta, scabiosis costis earum sal mordax, acetum et sulphura viva, sed videatur, ne paulatim serpant in omnes dira contagia. Parcatur quoque sacrilegis, quibus leges nullae parcunt, sed caveatur, ne haec erga eos pietas sit in Deum et in suos impietas, et pia loca, si quid eis superest, amittant. Parcatur fratricidae Cain, si ipse etiam ammonitus a fratricidio quievit. Parcatur homicidis, si non ad mortem peccaverint. Parcatur raptoribus, si non solum rapere desierint, sed si rapta quoque, quae adhuc sibi violenter retinent, rite restituerint.",[1898,4814,4816],{"id":4815},"caput-xliiii","CAPUT XLIIII.",[2034,4818,4820],{"id":4819},"quam-sint-rei-ecclesiae-symoniani-et-de-numero-nominis-christi","Quam sint rei ecclesiae symoniani, et de numero nominis Christi.",[11,4822,4823],{},"O quot et quantorum fratricidiorum et homicidiorum prae ceteris hereticis symoniani habentur rei, qui excepta plebeia manu tot catervas domesticorum Dei, scilicet clericorum, monachorum et sanctimonialium, quotidie occidunt cum sacrilegio immani. Quorum stipendia dum saecularibus vendendo et donando alienant, et corpora eorum intolerabili inedia rerumque omnium penuria interficiunt et animas nichilominus ad peccata, quibus moriuntur, cogunt. Ubi enim caelibem et spiritualem vitam ducturi nil sui stipendii, quo subsistant, sibi relictum sentiunt, ad saecularium hominum suffragia coacti refugiunt; quibus necesse est animas subiugare cogantur, dum corpora relevare conantur. O quot pauperes, viduas et orphanos stipe ecclesiastica alendos necaverunt! O quot pia loca destruxerunt, ubi debitam pauperibus et ecclesiis portionem decimarum et oblationum perpetuo saecularibus vendiderunt aut donarunt! Unde iam necesse est, ut contra christianae militiae privilegium suis stipendiis militet quisquis militare Christo volet. Inde est, quod nec clericos nec monachos aut sanctimoniales quisquam ad regularem propositum cogere aut libera fronte provocare audet, nisi secundum uniuscuiusque eorum voluntatem. Sed hinc iam breviter de numero nominis bestiae hoc intimemus, quod sicut nomen Christi nostri, quod est Iesus, Graecis elementis",{"title":28,"searchDepth":29,"depth":29,"links":4825},[4826],{"id":4815,"depth":29,"text":4816,"children":4827},[4828],{"id":4819,"depth":2057,"text":4820},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F192",206,{"description":4812},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F192","sWLKcPEqBTpiIrU6EvsFgsPT1C0s5UzhCfgQjLFs9CI",{"id":4836,"title":4837,"body":4838,"description":4842,"extension":33,"meta":4859,"navigation":38,"page":4837,"path":4860,"pdf_page":4861,"reading":34,"seo":4862,"sortable_pagination_id":4861,"stem":4863,"__hash__":4864},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F193.md","193",{"type":8,"value":4839,"toc":4854},[4840,4843,4847,4851],[11,4841,4842],{},"consideratum DCCCLXXXVIII exprimit, sic et antichristi nomen DCLXVI; qui calculus in plerisque Graecis dictionibus Graece consideratis invenitur, ex quibus est Teitan, qui apud nos scribitur Titan, cuius pluralis est Titanes, qui intelliguntur gigantes quondam fabulose aggressi expugnare caelites, et a solis, qui respuisse dicitur prius complices; unde adhuc sol dicitur Titan, qui et Apollon Graece, id est perdens, dicitur, quod fervore suo omnem succum virentium decoquendo perdat herbarum. Quo nomine regem abyssi Apocalipsis nominat, qui, ut ibidem subiungitur, Latine habet nomen exterminans, cuius derivatum Graecum APOLLYEIN, quod significat perditionem, si consideres, nichilominus DCLXVI reperies. Sive ergo gigantem sive perditionem antichristum nomines, nil obest, quia et gigas est, qui Deo adversatur et extollitur supra omne, quod dicitur Deus aut quod colitur, et perditio est, quia homo peccati et filius perditionis est, qui quamvis salutem omnibus promittat, nec semet salvat, ut psalmista clamat: Non salvatur rex per multam virtutem, et gigas non salvabitur in multitudine virtutis suae. Ante quem retrorsum quoque accingendus velut ante contrariam sibi fortitudinem gigas ille accinctus praeliatur, de quo et psalmista testatur: Exultavit ut gigas ad currendam viam. Cui beatus Ambrosius succinens ait: Procedit de thalamo suo pudoris aula regia geminae gigas substantiae alacris, ut currat viam. Cuius gratia sicut nos salvamur videndo, sic et priores patres nostri salvari meruerunt sperando, dicente Petro apostolo: Per gratiam Iesu Christi credimus salvari quemadmodum et illi. Quem sub nomine futurae salutis in octonario numero illi praeferebant, velut Noe octavus in arca et Abraham in circumcisione Isaac die octava. Quem et nos sub nomine exhibitae et exhibendae salutis in eodem retinemus numero, per resurrectionem eius factam die octavo et per adventum Spiritus eius ab ipsa resurrectione octavae septimanarum die primo credentes nos per octonarium numerum Iesum nunc in animabus resurgere et in corporibus in novissimo die. Qui non frustra eo numero significatur, quo senarius et septenarius continetur, ut instar conditoris mundi demonstret post perfectionem bonorum operum tanquam post senarium nos septenarium quietis animarum habituros tandemque resurrectionis etiam corporum octonarium percepturos.",[1898,4844,4846],{"id":4845},"caput-xlv","CAPUT XLV.",[2034,4848,4850],{"id":4849},"de-numero-nominis-antichristi","De numero nominis antichristi.",[11,4852,4853],{},"Unde et antichristus, ut nichil minus quam diabolus credatur, quantum potest mysterium Iesu Christi, ceu fallendi peritissimus, ad se signis et numeris retorquere conatur, abusus etiam illius nominibus, ut et ipse dicatur Messias vel Christus, gigas vel fortis, cum vere sit filius perditionis, qui venit omnia perdere, quae dominus Iesus secundum nomen suum venerat quaerere et salvare, quia perierant. Ad cuius iniuriam atque suarum tenebrarum dissimulationem Titan vel Apollo quasi sol nominari affectat, ut putetur principalis ille sol, quem sic Malachias praenunciat: Vobis, qui timetis nomen meum, orietur sol iustitiae; cum sit omnino mancipium piceae sulphureaeque gehennae, rebellis incommutabili soli et perdens omnem virorem et germen fidei; quique ex nefando incesto clam concipiendus et nasciturus, in ipsa sua conceptione ab ipso principe tenebrarum arripiendus et in filium adoptandus et habendus, ut eius potentia signisque mendacibus prima spes nostra, id est virginis hominis, scilicet sanctissimae Mariae, partus, evacuetur, dicaturque et habeatur hic manzer vice illius filius hominis, qui tamen longe illo superior et potentior sit. Et haec omnia et multo his plura finget, ut regis nostri humilitatem superbia, pietatem impietate, clementiam crudelitate, veritatem mendacio subvertat per quasdam suas tergiversationes, quibus quia nonnulla verisimilitudo inerit, facilius sibi incautos subiugabit. Ob hoc numerum sui nominis numero nominis Iesu Christi coaequare frustra laborat, quia eidem non appropinquat. Nam licet senarium sibi usurpet, septenario et octonario caret. Per quod prudentibus claret antichri-",{"title":28,"searchDepth":29,"depth":29,"links":4855},[4856],{"id":4845,"depth":29,"text":4846,"children":4857},[4858],{"id":4849,"depth":2057,"text":4850},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F193",207,{"description":4842},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F193","vL-V1xZGv4ED3d1W9V8S2PlYOYod_iGk-KcChiCcLTQ",{"id":4866,"title":4867,"body":4868,"description":4872,"extension":33,"meta":4893,"navigation":38,"page":4867,"path":4894,"pdf_page":4895,"reading":34,"seo":4896,"sortable_pagination_id":4895,"stem":4897,"__hash__":4898},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F194.md","194",{"type":8,"value":4869,"toc":4888},[4870,4873,4877,4881],[11,4871,4872],{},"stum et suos nonnisi perfectionem malorum operum nec ad septenarium quietis animarum nec ad octonarium resurrectionis corporum nisi in mortem secundam pertingere posse, quia praeter visibilis et temporalis operationis suae senarium nil sibi curant mercedis reponere in futurum. Haec iccirco de signis et caractere antichristi numeroque nominis eius forsan diffusius necessario disseruimus, ne quis insidiarum eius et secretae iniquitatis ignarus suspicetur in fine mundi ab illo aut mortuos ad vitam suscitandos aut caractere illius visibili homines in dextera et in fronte inurendos aut numero nominis eius inscribendos, et frustra iactet se talia nullo sui corporis cruciatu accepturum, si tunc advixerit, cum forte iam ultroneus his omnibus se subiecerit. Heu! quot et quanti tempora antichristi non viderunt et tamen in corpore eius sunt, qui tanto plures et fortiores sibi inviscerat, quanto callidius malitiam suam eis occultat. Avidius enim venenum potatur, quod nobile vinum non solum ex pretioso poculo, sed etiam ex colore putatur.",[1898,4874,4876],{"id":4875},"caput-xlvi","CAPUT XLVI.",[2034,4878,4880],{"id":4879},"qualiter-satanas-profanam-trinitatem-contra-divinam-extruat","Qualiter satanas profanam trinitatem contra divinam extruat.",[11,4882,4883,4884,4887],{},"Quapropter antiquus draco nocendi semper cupidus et fingendi peritus inter tot et tanta, quae eum attemptare et simulare superius monstratur, etiam hoc omnimodis efficere conatur, ut secundum quod tres sunt, qui testimonium dant veritati in caelo et tres, qui in terra, sic et ipse e contrario tres, qui suae falsitati testimonium dent in hoc turbido, quem adhuc permittitur occupare, aere, transfigurat et tres, qui in terra. Ad hoc enim eius superbia prorupit, ut iam eotenus similis altissimo fieri quaerat, ut tamen supra omne quod dicitur ",[2025,4885,4886],{},"Deus"," aut quod colitur sese extollat. Unde rebellis Deo contra beatam et individuam eius trinitatem constituit suam altrinsecus abhominationem, se videlicet atque antichristum suum et pseudoprophetam amborum, ut ipse pater mendacii patri veritatis, et antichristus Christo ceu mendacium veritati, atque pseudopropheta velut conspiratio mendacis et mendacii spiritui veracis et veritatis resistat. Qui nichilominus pariter contra tres, qui testimonium dant veritati in terra, tres ex suo ore spiritus immundos in modum ranarum evomunt, qui polluant, invadant et vendant, quos aqua abluit, Spiritus imbuit sanguisque Christi redemit. Qui sane spiritus immundi ranis non incongrue aequiperantur, quae limpidas et fluentes aquas devitant et limosas paludes affectant, in quibus improba et incondita garrulitate concrepant et suam generationem multiplicant et educant. In quibus non invenis, ubi deambulaturus et requieturus figaris, sed ubi polluendus et absorbendus infigaris; in quibus nil aliud procreatur nisi nebulae, foetores, acutae carices cannaeque palustres et scirpi, venenosi serpentes et pernitiosi vermes atque steriles arbores. Talis quippe reproborum multitudo, quae velut stativa et amara aqua terram prius aridam et hominibus habitabilem in paludes squalidas et invias vertit, in quibus iam nil non debitum igni inextinguibili invenitur, in quibus iam nil nisi inepta et contentiosa carnalium et garrulorum loquacitas, ebrietatem suam defendentium et sobrietatem spiritualium et taciturnorum sua improbitate inquietantium auditur; quales sunt poetae et philosophi gentilium, fabulatores Iudaeorum atque hereticorum, qui velut lutulentae ranae in limosis paludibus naenias suas irrationabiliter et pertinaciter declamant. Quibus utique principantur et carmina inspirant tres illorum auctores: gentilibus videlicet satanas, Iudaeis antichristus, hereticis autem pseudopropheta. His enim tribus diabolus sibi tres sectas totius generis humani venari, aucupari et piscari molitur et per se quidem tanquam veemoth gentiles, per antichristum tanquam per avem Iudaeos, per pseudoprophetam tanquam per leviathan christianos. Ex quibus quotquot capiuntur ad aquas furtivas tanquam vecordes retrahuntur, quia aut sapientia saeculari aut felicitate temporali seu nomine",{"title":28,"searchDepth":29,"depth":29,"links":4889},[4890],{"id":4875,"depth":29,"text":4876,"children":4891},[4892],{"id":4879,"depth":2057,"text":4880},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F194",208,{"description":4872},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F194","6P4jyrUyz658sTWIcV-bb2GtdnHYluDXOpqqwS3XmIg",{"id":4900,"title":4901,"body":4902,"description":4906,"extension":33,"meta":4920,"navigation":38,"page":4901,"path":4921,"pdf_page":4922,"reading":34,"seo":4923,"sortable_pagination_id":4922,"stem":4924,"__hash__":4925},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F195.md","195",{"type":8,"value":4903,"toc":4917},[4904,4907,4911,4914],[11,4905,4906],{},"christiano seducuntur. Quorum tertius tanto est perniciosior, quanto geminae aquae, sapientiae scilicet atque baptismi, prae illis professor. Quod ex hoc quoque innuitur, quod a tempore illius draco et bestia prima velut feriati in Apocalipsi videntur. Gentilibus siquidem ab initio a diabolo possessis et Iudaeis ab antichristo pervasis draco et bestia iam securi otiantur, quia solus pseudopropheta seducendis sibique subiugandis Christianis posse praevalere non dubitatur. Ab his tribus spiritibus immundis aedificata Babylon de trium professionum hominibus datur a Domino, ut propheta ait, in possessionem ericii illius, qui in veritate non stetit, et in paludes aquarum, scilicet in coetus profanarum turbarum, quarum mentes errorum nebulae, corpora autem omnimodae libidinis foetores possident. In quibus nil nisi intractabilis ira et vana pompa ypocrisisque et insidiae, hebitudo quoque atque sterilis et proterva verbositas procreantur, inter quae et sanguisugae duae sunt filiae dicentes: Affer, affer. Avaritia enim extat hirudo saevissima, non missura cutem nisi plenam cruoris. Cuius duae sunt filiae, cupiditas et rapina, quae licet omnibus inhaereant carnalibus, tamen symonianis vivacius et manifestius. Isti enim non praetermittunt invicem sibi dicere: Affer, affer; verbi gratia cupidus venditori emptor dicit: 'Da mihi invisibilem gratiam'; rapax venditor emptori nichilominus dicit: 'Da mihi visibilem pecuniam'. Vel certe emptor dicit: 'Affer mihi Spiritum sanctum', venditor econtra: 'Affer mihi nummum sanum'. Unde claret eos accolas paludum Babyloniae esse, qui nil conferre possunt sine morsu, sine vulnere, sine sanguine. Qui nisi prius haustu alicuius acroris venenum innatae sibi avaritiae reiecerint, nonnisi pestem invitare norint.",[1898,4908,4910],{"id":4909},"caput-xlvii","CAPUT XLVII.",[11,4912,4913],{},"Quod nichil prosit hereticis nec ad fidei nec ad salutis effectum, etiamsi grandibus vocibus catholicum decantent symbolum.",[11,4915,4916],{},"Pergant ergo nunc symoniani grandibusque vocibus confiteantur Iesum in carne venisse, cuius non satiantur corporis vexatione et dilaceratione, cuius pascuntur nece. Correpti et convicti obstinate et impudenter, ut eis moris est, recitent catholicum symbolum, omnibus, ut dicitur, novum instrumentis humanae vocis conclament et proclament se credere in Iesum Christum filium Dei unigenitum, qui propter nos homines et propter nostram salutem descendit de caelis et incarnatus est de Spiritu sancto et Maria virgine et homo factus est et cetera. Vociferentur quoque, si possunt et malunt, ferrea aut aenea voce, centenosque sonos pectora eorum anhelent, quibus profiteantur se credere et in Spiritum sanctum, dominum et vivificantem, qui ex Patre Filioque procedit, qui cum Patre et Filio simul adoratur et conglorificatur, qui locutus est per prophetas, et unam sanctam catholicam et apostolicam ecclesiam et cetera. Nonne supradictas plagas corpori Christi, quod est eius ecclesia, inferendo negant eum in carne venisse? Nonne supradictas blasphemias et iniurias Spiritui sancto irrogando negant eum dominum et cum Patre et Filio adorandum et conglorificandum atque per prophetas locutum? Et quod negare praedicantur Novatiani, praedicandum est symonianos confiteri? Quamvis enim Novatiani claris et magnis vocibus audiantur simbolum nostrum decantare atque eidem subscribere, convincuntur tamen negare Iesum Christum in carne venisse, non quia sana membra eius sauciant, sed quia saucia curari ab ecclesia Dei posse desperant. Et aliquo modo audiendi sunt symoniani, quandocumque vociferantur se credere Iesum in carne venisse aut Spiritum sanctum adorandum cum Patre et Filio, qui non solum saucia Christi membra non curant, sed sana quoque usque ad mortem sauciant? Verum ut in comparatione symonianorum deprehendatur, quanto sit tolerabilior heresis Novatianorum, istic ex Ystoria tripartita putavimus inserendum,",{"title":28,"searchDepth":29,"depth":29,"links":4918},[4919],{"id":4909,"depth":29,"text":4910},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F195",209,{"description":4906},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F195","sojAGRBAePS5Qr3eL_Hn-OOtINJDq8MtWUcOnGljzPw",{"id":4927,"title":4928,"body":4929,"description":4933,"extension":33,"meta":5014,"navigation":38,"page":4928,"path":5015,"pdf_page":5016,"reading":34,"seo":5017,"sortable_pagination_id":5016,"stem":5018,"__hash__":5019},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F196.md","196",{"type":8,"value":4930,"toc":5012},[4931,4934,4937,4940,4943,4946,4949,4952,4955,4958,4961,4964,4967,4970,4973,4976,4979,4982,4985,4988,4991,4994,4997,5000,5003,5006,5009],[11,4932,4933],{},"quis et unde extiterit error eorum: Postquam, inquit, scripta et subscripta est a concilio Niceno fidei diffinitio, requisivit imperator Acesium Novatianorum religionis episcopum, si et ipse consentiret in fide et paschalis diffinitione festivitatis. At ille: ‘Nichil’, inquit, ‘novi, o imperator, synodus diffinivit. Sic enim olim et a temporibus apostolorum ipse percepi et terminum fidei et tempus paschalis festivitatis’. Porro denuo imperatore requirente: ‘Cur ergo te a communione separas?’ ille ea quae sub Decio gesta sunt persecutionis tempore replicavit et subtilitatem acerbissimae regulae deduxit ad medium, quia non oporteat eos, qui post baptisma peccant peccatum, quod ad mortem esse scripturae divinae pronunciant, communicatione sanctorum fieri dignos, sed invitandos quidem ad poenitentiam, spem vero remissionis non a sacerdotibus, sed a Deo solummodo sustinere, qui potestatem habet peccata remittere. Sed his actenus.",[11,4935,4936],{},"Hinc iam cum lectoris respirationi, tum scriptoris recreationi consultum ire cupientes necessarium duximus, ut huius opusculi istic secundus figatur limes.",[11,4938,4939],{},"EXPLICITUR LIBER SECUNDUS.",[11,4941,4942],{},"INCIPIUNTUR CAPITULA LIBRI TERTII.",[11,4944,4945],{},"I. Contra eos, qui dicunt se non consecrationem, sed res ecclesiae comparasse.",[11,4947,4948],{},"II. Comprobatio nil prodesse possessionem sine privilegio eius.",[11,4950,4951],{},"III. De sententia Calcedonensis concilii contra supradictos.",[11,4953,4954],{},"IIII. De sanctificatione sanctificante res ecclesiasticas, subsequentibus inde sanctorum patrum testimoniis.",[11,4956,4957],{},"V. Qualiter symoniani suo negotio expugnent ecclesiam Dei, et quod pene omnes laici et clerici de ecclesia quaerant iugiter negotiari.",[11,4959,4960],{},"VI. De baculis et anulis per manus saecularium potestatum datis.",[11,4962,4963],{},"VII. De tempore Ottonum et studio Heinrici imperatoris et de malitia regis Francorum.",[11,4965,4966],{},"VIII. De quadripertia venditione apud Latinos et de Magni Constantini devotione erga clericos.",[11,4968,4969],{},"VIIII. De differentia clericorum et laicorum et de studio beati Gregorii in talibus.",[11,4971,4972],{},"X. Quanto liberior sit Graecorum ecclesia quam Latinorum a potestate laicorum.",[11,4974,4975],{},"XI. Qualiter et per quos ecclesiae suis privilegiis privatae sint.",[11,4977,4978],{},"XII. De praesumptione feminarum et dignitate sacratarum rerum.",[11,4980,4981],{},"XIII. De dignitate sacerdotii veteris legis et de praesumptione et poena regum Iuda et Israel.",[11,4983,4984],{},"XIIII. De praesumptione Saulis et poena.",[11,4986,4987],{},"XV. Quanta flagella premant principes cum populis pro praesumptione sacerdotalis officii.",[11,4989,4990],{},"XVI. De studio sanctorum regum erga divinum cultum et remuneratione et peccato et vindicta plebium.",[11,4992,4993],{},"XVII. De meritis Israelis et Iudae in typo hereticorum et catholicorum.",[11,4995,4996],{},"XVIII. De differentia sacerdotii catholicorum et hereticorum et de primitiis symonianorum.",[11,4998,4999],{},"XVIIII. Qualiter ipsi sacerdotes sub lege communionem impiorum vitaverint et ab eis contaminata qualiter purificaverint.",[11,5001,5002],{},"XX. De periculo sacerdotum et indisciplinata ambitione clericorum nostri temporis.",[11,5004,5005],{},"XXI. De praecipuo malo Italiae et de quodam vano episcopo et officio sacerdotum, principum et plebium.",[11,5007,5008],{},"XXII. De nociva taciturnitate sacerdotum et loquacitate adulatorum.",[11,5010,5011],{},"XXIII. De periculo male tacentium sacerdotum et male loquentium et de individua unitate divinitatis et suorum.",{"title":28,"searchDepth":29,"depth":29,"links":5013},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F196",210,{"description":4933},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F196","RPJAj4DrBnTj4Vk3vbJ6rYj2Wu7IWPe2M8RhldqPiXM",{"id":5021,"title":5022,"body":5023,"description":5027,"extension":33,"meta":5108,"navigation":38,"page":5022,"path":5109,"pdf_page":5110,"reading":34,"seo":5111,"sortable_pagination_id":5110,"stem":5112,"__hash__":5113},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F197.md","197",{"type":8,"value":5024,"toc":5106},[5025,5028,5031,5034,5037,5040,5043,5046,5049,5052,5055,5058,5061,5064,5067,5070,5073,5076,5079,5082,5085,5088,5091,5094,5097,5100,5103],[11,5026,5027],{},"XXIV. De exemplari individuae Trinitatis in omnibus creaturis.",[11,5029,5030],{},"XXV. Quod individua sit sanctificatio ab his quae sanctificat, et qualiter sanctificentur.",[11,5032,5033],{},"XXVI. De poena divisorum, et quod Spiritum sanctum non accipiant nisi sequaces fidei apostolorum.",[11,5035,5036],{},"XXVII. De Spiritus sancti gratia post resurrectionem in discipulos et vindicta in Anania.",[11,5038,5039],{},"XXVIII. Quanta operatus sit vel operetur idem Spiritus in ecclesia usque in finem saeculi.",[11,5041,5042],{},"XXVIIII. Sententia sancti Augustini de animae potentia et retractatio ex ea, et quales sint promoti a laicis et metropolitani eorum.",[11,5044,5045],{},"XXX. Recapitulatio de depositione hereticorum et sententia Ezechielis in eos.",[11,5047,5048],{},"XXXI. De impropriis dictionibus in supradictis prophetae et beati Gregorii verbis subiunctis.",[11,5050,5051],{},"XXXII. De criminosis catholicis promotis vel post lapsis et de ministerio et de depositione eorum.",[11,5053,5054],{},"XXXIII. De qualibuscumque promotis a symonianis et repulsione obiectionis adversariorum.",[11,5056,5057],{},"XXXIIII. Argumenta ex mundanis legibus contra promoventes vel promotos symoniacos.",[11,5059,5060],{},"XXXV. Replicatio sententiae Domini de bonis pastoribus et mercennariis.",[11,5062,5063],{},"XXXVI. De mercede mercennariorum et promotione eorum.",[11,5065,5066],{},"XXXVII. De eo quod catholici nullum pro crimine promoveant, et quod symoniani pro solo crimine omnem.",[11,5068,5069],{},"XXXVIII. In quo audiendi sint mercennarii et in quo non attendendi.",[11,5071,5072],{},"XXXVIIII. De malis scienter vel nescienter promotis et de ministerio eorum sententia Paschasii.",[11,5074,5075],{},"XL. De furibus symonianis, et qualiter ovile intrent.",[11,5077,5078],{},"XLI. Qualiter symoniani imitentur saeculi fures, et quae sit eorum vox, quam non audiunt oves.",[11,5080,5081],{},"XLII. Quanta vigilantia oves furibus debeant obsistere ingressis ovile.",[11,5083,5084],{},"XLIII. De differentia mercennariorum et furum, et quod heretici non sint a catholicis tolerandi sicut male viventes catholici.",[11,5086,5087],{},"XLIIII. Exemplis propositis ostenditur hereticos nec ad horam a catholicis antiquis toleratos, et mercennarios toleratos.",[11,5089,5090],{},"XLV. De eo quod sanctus Gregorius adhuc diaconus Eutycium devitavit, et quod sanctus Ieronimus non expectandum in eis publicum iudicium asserit.",[11,5092,5093],{},"XLVI. De synodis censentibus, qualiter heretici sint reconciliandi, et de Quartodecimanarum aliqua excusatione.",[11,5095,5096],{},"XLVII. De libellis protestationum et auctoritate eorum.",[11,5098,5099],{},"XLVIII. De constantia aliquorum catholicorum, ne cederent vel acquiescerent hereticis.",[11,5101,5102],{},"XLVIIII. De beato Iohanne episcopo temptato quidem, sed custodito, ne venderet gratiam, et de ammonitione eius contra hereticos.",[11,5104,5105],{},"L. De cautela beati Antonii et visione eius, et de vigilantia beati Ieronimi.",{"title":28,"searchDepth":29,"depth":29,"links":5107},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F197",211,{"description":5027},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F197","ut337q9azcADIABc35Lqq71BkyRt8tFNgfe0WcuEcxQ",{"id":5115,"title":5116,"body":5117,"description":5121,"extension":33,"meta":5148,"navigation":38,"page":5116,"path":5149,"pdf_page":5150,"reading":34,"seo":5151,"sortable_pagination_id":5150,"stem":5152,"__hash__":5153},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F198.md","198",{"type":8,"value":5118,"toc":5143},[5119,5122,5125,5128,5131,5134,5136,5140],[11,5120,5121],{},"LI. De duabus generationibus Cain et Abel usque in finem mundi secundum dicta Crisostomi.",[11,5123,5124],{},"LII. De reprobatione communionis et baptismatis et ordinationis eorum et de non retractanda dampnatione eorum secundum sententiam papae Felicis ad Zenonem et Aeacium.",[11,5126,5127],{},"LIII. Compendiosa retractatio superiorum, et quod heretici iure mulis comparentur.",[11,5129,5130],{},"EXPLICIUNTUR CAPITULA.",[11,5132,5133],{},"INCIPITUR LIBER TERTIUS.",[1898,5135,2037],{"id":2036},[2034,5137,5139],{"id":5138},"contra-eos-qui-dicunt-se-non-consecrationem-sed-res-ecclesiae-comparasse","Contra eos, qui dicunt se non consecrationem, sed res ecclesiae comparasse.",[11,5141,5142],{},"Sicut in rerum natura nichil rotunda et aperta veritate solidius et potius, sic nichil angulosa et latebrosa falsitate inanius et peius. Tanta est enim veritatis evidentia simul et efficacia, ut sicut lux vera non solum omnium oculos feriat, sed etiam in tenebris luceat. E contrario tanta est falsitatis obscuritas simul et inbecillitas, ut veritatem, qua comprehenditur et penetratur, nec comprehendat nec sentiat. Quam homines ex iusta damnatione incurrisse ipse auctor veritatis veritas in euangelio sic voluit ostendere: Hoc est iudicium, quia lux venit in mundum, et dilexerunt homines magis tenebras quam lucem. Erant enim eorum mala opera. Omnis, qui male agit, odit lucem et non venit ad lucem, ne arguantur opera eius. Qui autem facit veritatem, venit ad lucem, ut manifestentur opera eius, quia in Deo sunt facta. Ac si diceret: Medicus venit in mundum, omnem hominem invenit aegrotum. Quorum quidam magis eligentes infirmi remanere quam medicum adeundo infirmi apparere, falsitatem fecere. Quidam magis eligentes infirmi apparere quam infirmi remanere, medicum adeundo veritatem fecere. Sive ergo illi sive isti pariter habebantur infirmi. Sed illorum opera erant mala per superbiam medico repugnantum et infirmitatem suam negantum. Istorum autem bona per humilitatem medico cedentum et infirmitatem suam confitentium. Quod plane iudicio deprehenditur etiam in symonianis inque per manus eorum, ut dicitur, ordinatis, dum pars ipsorum sententiis sanctorum patrum contra symonianos prolatis sapienter acquiescit reatumque suum humiliter patefaciens medelam competentem exposcit, pars autem insipienter resultans culpam suam superbe defendit medelaque se non egere contendit. Nec mirum, dum procul dubio ad generationem illam pertineat, quae secundum Salomonem munda sibi videtur nec tamen lota a sordibus suis habetur. Quae dum suam falsitatem veritate exsuperari et confutari sentit, quibuscumque potest modis tergiversari et eam suffulcire et nebulis obtegere non desinit mandatumque Dei propter suam adinventionem irritum facere contendit. Ex qua utique generatione et illi erant, quos in euangelio veritas confutat dicens: Ve vobis, scribae et Pharisei, ypochritae, qui dicitis: Si quis iuraverit in templo, nichil est; qui autem iuraverit in auro templi, debet. Caeci, quid maius est: aurum an templum, quod sanctificat aurum? Et quicumque iuraverit in altari, nichil est, qui autem iuraverit in dono, quod est super illud, debet. Caeci, quid maius est: donum an altare, quod sanctificat donum? Nec iniuria caeci et ypocritae dicuntur, quoniam legi divinae attestanti: Quicumque tetigerit templum et altare, sanctificabitur, sic adversantur, ut impudenter persuadere quaerant sanctificantem nichil esse, sed sola sanctificata pensari et attendi debere. Quorum sequaces nunc symoniani dum redarguuntur de sanctificatione sive sanctificatore omnium Spiritu sancto negotiari, ad aliud falsitatis suae angulum refugiunt indeque has supervacuas excusationum nebulas evo-",{"title":28,"searchDepth":29,"depth":29,"links":5144},[5145],{"id":2036,"depth":29,"text":2037,"children":5146},[5147],{"id":5138,"depth":2057,"text":5139},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F198",212,{"description":5121},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F198","EkbSIwXO_Je-S6GW5Q06dlsYBooAHMsHSJs2FBmj1Hk",{"id":5155,"title":5156,"body":5157,"description":5161,"extension":33,"meta":5176,"navigation":38,"page":5156,"path":5177,"pdf_page":5178,"reading":34,"seo":5179,"sortable_pagination_id":5178,"stem":5180,"__hash__":5181},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F199.md","199",{"type":8,"value":5158,"toc":5171},[5159,5162,5164,5168],[11,5160,5161],{},"munt: 'Absit, ut mercemur consecrationem ecclesiasticam, sed solam possessionem ecclesiasticam', ac si praepostero vestigio callem Phariseorum tenentes astruere contendant solum sanctificatorem honorari debere, sanctificata autem nil esse. Adversus quos quia superiori narratione sanctificatorem defendere pro viribus laboravimus, nunc defensum ire sanctificata, praeduce eodem Spiritu sancto, aggrediamur. Et primo, illud quale sit, eventiletur, quo pars praefatorum negotiatorum se quidem palliare et defendere, heresem autem statuere et confirmare conatur, asserendo se minime invisibilem Spiritus sancti gratiam, sed visibiles ecclesiarum res tantum pretio comparasse, quia contigit eos consecrationem a metropolitano gratis accepisse. Quod non assererent, si saltem scintillam alicuius prudentiae seu frontem alicuius verecundiae haberent. Sed quia nec sapiunt nec erubescunt ad excusandas excusationes in peccatis, ex foliis ficus, cui maledixit Dominus, perizomata brevia et volatica velut protoplasti male consuunt et a paradiso Dei cum anathemate eiciendi pudendis suis opponunt; unde quia hoc pallium mendacii eorum breve est, utrumque operiri non potest, quoniam, si eo caput coopertum ire temptant, pedes mox nudant. Quodsi pedes cooperiunt, caput simul discooperiunt; aut enim ex initio aut ex fine actio seu intentio eorum denudatur. Si enim solum patrimonium seu censum ecclesiae comparare voluerunt, quare nec mora post venditionem et emptionem sedem episcopi et auctoritatem eius etiam non consecrati invadunt? Cur de inferiori ad superiorem gradum prosiliunt, cur episcopale iudicium et consilium super delinquentes proferunt, quo debito consecrationem canonice electis ad episcopatum dandam expetunt, nisi quia possessionem ecclesiasticam retentant, quam prius coemerunt, nec quenquam super se ecclesiam occupaturum confidunt? Qui si ad hoc tantum aecclesiasticas facultates comparant, ut eis utantur, quare non contenti earum usu insuper benedictionem, quam se non comparasse dicunt, impudenter exigunt? Sed forte, quod non puto, dicent se, quando praedia ecclesiastica emerunt, nescisse se ob hoc etiam consecrandos, sed se tanquam laicos quae emerant putasse possessuros. Monstrent ergo omnibus se tunc nescisse et cessent episcopalem gratiam exigere, quam pretium dando pro rebus ecclesiasticis nec cogitabant nec exigebant. Et quamvis cum sacrilegio habeant sola quae comparaverunt, nec sibi inde iustitiam episcopis debitam praesumant, sed sicut laici non solum ex beneficiis, sed etiam ex praediis suis quicquid episcoporum est persolvant. Dimittant alios accipere consecrationem, episcopalem auctoritatem, animarum procurationem, quae procul dubio spiritualia sunt et invisibilis gratiae. Sed recognoscunt, quod utique antequam negotiarentur cognoverunt, ad episcopos res ecclesiarum pertinere, et se illas aliter non posse retinere nisi sub episcopali habitu et nomine, consecrationem, quam in aliis ecclesiarum bonis prius emerunt, velut sibi iure debitam requirunt. Nonne, cum quis laicus fundos aut lacus comparat, pariter quoque quicquid sibi inde gratis proveniet comparat? Nonne etiam ipsam culturam, qua possessionem exercet, comparat?",[1898,5163,2088],{"id":2087},[2034,5165,5167],{"id":5166},"comprobatio-nil-prodesse-possessionem-sine-privilegio-eius","Comprobatio nil prodesse possessionem sine privilegio eius.",[11,5169,5170],{},"Si enim culturam ipsam, immo licentiam habendi et colendi non comparat, possessio comparata quid commodi ei praestat? Videtur enim nil aliud quam suae pecuniae iacturam voluisse facere et insuper suae personae et suis acerbas iniurias et caedes emisse, quandocumque praesumet exercere culturam, quam in comparato fundo non comparavit. Qua ex re constat omnimodis nullum potentum, immo nullum hominum comparare in rebus visilibus, nisi quod non videtur. Verbi gratia comparat quis numerosas urbes, provincias, regna. Quid in his comparavit nisi licentiam habendi et dominandi? Ad minora veniatur: comparat quis equum; quid in eo comparat nisi licentiam habendi,",{"title":28,"searchDepth":29,"depth":29,"links":5172},[5173],{"id":2087,"depth":29,"text":2088,"children":5174},[5175],{"id":5166,"depth":2057,"text":5167},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F199",213,{"description":5161},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F199","4pVCm1zM9mW2fm4GOdjdzFBVdtlfFouxTT2_O4NqyUo",{"id":5183,"title":5184,"body":5185,"description":5189,"extension":33,"meta":5204,"navigation":38,"page":5184,"path":5205,"pdf_page":5206,"reading":34,"seo":5207,"sortable_pagination_id":5206,"stem":5208,"__hash__":5209},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F200.md","200",{"type":8,"value":5186,"toc":5199},[5187,5190,5192,5196],[11,5188,5189],{},"equitandi et faciendi inde quicquid vult? Aliter enim quilibet quid comparat? Constat ergo nil nisi licentiam vel usum rerum quae veneunt comparari. Quam ob rem desinant symoniani latrones damnationis suae patibulum dealbare, immo quia parricidae et fratricidae sunt, culleum, quo insuendi et puniendi sunt, cessent frustra superungere et tandem vel sero discant se non possessiones ecclesiasticas, sed solam licentiam possidendi comparasse. Quae licentia benedictio est episcopalis tanquam privilegium possessionis. Certe sicubi locorum edictum sic proponeretur, ut inpraetermisse observaretur, ne quid videlicet sine subscriptione regiae manus a quovis inibi possideretur, quid dicendus esset aliquis eorum iure comparasse nisi solam subscriptionem regiam, sive gratis sive non gratis eam consequeretur? Neque enim sine illa licentia iuri eius cederet possessio quamvis comparata. Itaque principalius licentia sive gratuita sive empta dominium possessionis in alterum transferat, quam possessio concessa vel empta licentiam. Sic episcopalis dignitas potius possessionem, quam possessio episcopalem dignitatem sibi vendicat. Et tamen tale est episcopale officium, ut sine his, quibus debet impendi vel adhiberi, non sit officium, velut si quis dicatur habere licentiam agrum colendi, et ei ager, quem colat, desit. Nonne ea licentia supervacua est et nulla? Pari exemplo episcopus, qui superintendens dicitur, nullus erit, si ei defuerit, quibus superintendat. Et quid plura? Quicquid inseparabiliter quodlibet continet aut inseparabiliter continetur a quolibet, neutrum eorum sine altero vendi aut comparari valet. Continet autem episcopalis dignitas res Deo sacratas, continetur quoque ab eis, immo in eis, utputa et ipsa a Deo consecrata, ac si quodlibet subiectum sic sua accidentia contineat, ut id quoque ab ipsis principalius contineatur. Unde sicut in omnibus rebus visibilibus, quandocumque venduntur, non tantum ipsarum visibilis materia, quantum substantialiter ei accidentia, quae utique per se invisibilia sunt, venduntur, licet neutrum sine altero vendi patiatur: sic et in rebus Deo consecratis, in quibus magis consecratio earum vel sanctificatio, quae est Spiritus sancti gratia, per se quidem invisibilis venditur, licet quoque ipsae res vendantur. Denique verbi gratia qui arborem comparat, magis comparat eius formam, scilicet proceritatem, grossitudinem et, ut breviter dicatur, quantitatem eius et qualitatem, quae per se sunt invisibilia, quam subiectam sensibus per formas materiam. Sic qui equum, sic qui fundum et quaecumque eiusmodi sunt.",[1898,5191,2112],{"id":2111},[2034,5193,5195],{"id":5194},"de-sententia-calcedonensis-concilii-contra-supradictos","De sententia Calcedonensis concilii contra supradictos.",[11,5197,5198],{},"Sed iam multifariam deprehensi et confutati asseclae Symonis magi frivolas technas, quibus velut larvis naturales et veras facies suas obtegendo, quoscumque possunt, impune derident et deludunt, deponant et aut resipiscant aut soli pereant sensuri quia delusores Deus ipse illudet. Quos licet praecedentibus humanae scientiae argumentationibus quaesierimus arguere, habemus tamen in promptu divinas sanctorum patrum sententias, quae solae sufficiunt ora eorum opilare et tergiversationem sistere. Siquidem sancta et universalis synodus Calcedonensis unanimi consensu eandem super oeconomum, id est dispensatorem, per pecunias promotum sententiam intentavit, quam super episcopum vel presbyterum ceterosque ministros clericalis ordinis, scilicet ut promotor deponatur, et promotus alienus sit a sollicitudine, quam pecuniis quaesivit, et mediatores tam turpis ac nefandi dati et accepti, si clerici fuerint, deponantur; si vero laici aut monachi, anathematizentur. Putasne sentis, symoniane, pallium tuum caelesti tibi flamine decussum teque nudum sub hiemalibus tempestatibus superno fulmini relictum, sentisne sescentorum XXX patrum trabalibus telis confossus, quid com-",{"title":28,"searchDepth":29,"depth":29,"links":5200},[5201],{"id":2111,"depth":29,"text":2112,"children":5202},[5203],{"id":5194,"depth":2057,"text":5195},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F200",214,{"description":5189},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F200","Vbya6M9pzDTm1R5oiXD4WIqh22JO-jeoiUPA3ihMlrc",{"id":5211,"title":5212,"body":5213,"description":5217,"extension":33,"meta":5232,"navigation":38,"page":5212,"path":5233,"pdf_page":5234,"reading":34,"seo":5235,"sortable_pagination_id":5234,"stem":5236,"__hash__":5237},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F201.md","201",{"type":8,"value":5214,"toc":5227},[5215,5218,5220,5224],[11,5216,5217],{},"parando sollicitudinem vel dispensationem ecclesiasticam habeas minus illis, qui ipsam quoque consecrationem compararunt? Ecce oeconomus res ecclesiasticas dispensare, non autem consecrari pretio quaesivit; neque enim oeconomus consecratur, et tamen si pretio promovetur, nichilominus damnationem incurrit, quam episcopus aut presbyter pretio promotus. Cur hoc, nisi quia non solum in maximis, sed etiam in minimis ecclesiasticae procurationis officiis Spiritus sanctus operatur? Quod experimento noverat ille dispensator fidelis, qui dicebat: Si nos existimet homo ut ministros Christi et dispensatores mysteriorum Dei, hic iam quaeritur inter dispensatores, ut fidelis quis inveniatur. Denique de spiritualibus nolens ignorare Corinthios ait: Divisiones gratiarum sunt, idem autem spiritus; et divisiones ministrationum sunt, idem autem Dominus; et divisiones operationum sunt, idem vero Deus, qui operatur omnia in omnibus. Qui mox secundum quod in tertium caelum raptus novem caelestium agminum ordines conspexerat, novem quoque diversarum gratiarum distributionibus in hoc nostro regno caelorum, id est in praesenti ecclesia, enumeratis subiunxit: Haec omnia operatur unus atque idem Spiritus, dividens singulis prout vult. Et considera, quod apostolus, qui prius sub ternario numero spirituales gratias comprehenderat, mox eas in novenarium dilatat significans, quod instar beatae Trinitatis tres tantum diversitates hominum in huius temporis ecclesia inveniantur, doctorum scilicet, continentium et coniugatorum. Quae tamen tres si pro officiorum diversitate velut personaliter considerentur, novem procul dubio in hac ecclesia diversitates hominum caelestis militiae instar repperiuntur, secundum quod venerabilis pater Dionisius Areopagita subtiliter et sufficienter in suis scriptis de caelesti gerarchia attestatur.",[1898,5219,3496],{"id":3495},[2034,5221,5223],{"id":5222},"de-sanctificatione-sanctificante-res-ecclesiasticas-subsequentibus-inde-sanctorum-patrum-testimoniis","De sanctificatione sanctificante res ecclesiasticas, subsequentibus inde sanctorum patrum testimoniis.",[11,5225,5226],{},"Unde non mirum, si dispensator cuiuscunque et quantulaecunque rei ecclesiasticae per pecuniam promotus, etiamsi non consecretur, damnatur ab ecclesiasticis regulis cum suis auctoribus et mediatoribus, acsi consecraretur, quia necesse est sancta sint, quaecunque sanctuarii et altaris famulantur et debentur usibus. Quodsi sancta sunt, sicut vere sunt, necesse est sanctitatem et sanctificationem in se habeant, qua sancta sunt. Sanctitas autem vel sanctificatio nec est nec esse potest sine Spiritu sancto, immo ipsa est Spiritus sanctus, velut quisquis sapiens vel castus est, necesse est sapientiam vel castitatem in se habeat, qua sapiens vel castus est. Itaque constat sanctificationem vel sanctitatem, scilicet Spiritum sanctum, sanctificatis vel sanctis rebus aut personis inesse. Quapropter quicumque stipendium seu beneficium ecclesiasticum vendit aut emit, Spiritum sanctum procul dubio vendit aut emit; non ut ipse Spiritus sanctus in re aut cum re vendita aut empta habeatur, sed ut ab ea, quam sanctificabat, offensus effugetur, et ab immundo spiritu polluenda pervadatur, iuxta quod per Malachiam dicitur: Contaminavit Judas sanctificationem Domini, quam dilexit. Neque enim sanctificatio contaminari potest, sed metonomicos pro eo quod continet id quod continetur contaminari dicitur; ubi res ea, quam hactenus sanctificabat, qualiter dictum est, contaminatur. Pro talibus, quandiu non resipuerint, nec orandum sanctus Hieronimus super eundem prophetam sic aperte ostendit: Quia igitur hoc fecerunt, prophetae ad eos sermo dirigitur, et a peccato maledictionibus retrahuntur. Nec dixit: 'Maledicat Dominus ei qui fecit hoc', sed 'qui fecerit', in futurum tendens maledictionem, ut peccatores ad poenitentiam provocet. 'Doctorem, inquit, 'atque discipulum', sive",{"title":28,"searchDepth":29,"depth":29,"links":5228},[5229],{"id":3495,"depth":29,"text":3496,"children":5230},[5231],{"id":5222,"depth":2057,"text":5223},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F201",215,{"description":5217},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F201","gFz0fAdAcZxypkZ0VUmAGQDHElR2sSmjDvk3M0TmeB8",{"id":5239,"title":5240,"body":5241,"description":5245,"extension":33,"meta":5248,"navigation":38,"page":5240,"path":5249,"pdf_page":5250,"reading":34,"seo":5251,"sortable_pagination_id":5250,"stem":5252,"__hash__":5253},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F202.md","202",{"type":8,"value":5242,"toc":5246},[5243],[11,5244,5245],{},"ille sacerdos sit sive levites, una maledictione ferientur. 'Et offerentem munus Domino exercituum'; subauditur: Disperdat Dominus eum, qui pro huiuscemodi hominibus voluerit ad altare munus offerre, quorum solum remedium est non facere quae fecerunt. In qua tam docti viri stricta quidem, sed districta sententia animadvertant, quid mereantur, qui res Deo sanctificatas contaminant, dum ex illis sibi negotiantur. Per quorum negotium fit saeculare quod sacrum est, ut beatus Gregorius edocet. Unde quia sacra legunt, id est furantur, merito sacrilegi dicuntur. Furantur enim sanctificationem, dum illam subtractis rebus vel invasis, quas sanctificabat, tanta fraude subtrahunt et auferunt, ut velut incautus homo furtum passus affectent se ecclesiastica affectatione divites, nichil eius iam habentes. Quos utique sacrilegos cavendos Pius apostolicae sedis pontifex ita denuntiat dicens: Ab omnibus illius usurpationibus contumelia depellenda est, ne praedia sibi secretorum caelestium dicata a quibusdam irruentibus vexentur. Quod si quis praesumpserit, sacrilegus habeatur et sicut sacrilegus iudicetur. Ipsos autem, qui hoc agunt, clericos et Domini sacerdotes persequi eosque infamare audivimus, ut malum super malum addant et deteriores fiant, non intellegentes, quod ecclesia Dei in sacerdotibus consistit et crescit in templum Dei. Et sicut qui ecclesiam Dei vastat, eius praedia et donaria expoliat et invadit, fit sacrilegus, sic et, qui eius sacerdotes insequitur, sacrilegii reus existit et sacrilegus indicatur. Et beatus papa Urbanus: Ecclesiasticae res, inquit, fidelium oblationes appellantur, quia Domino offeruntur. Non ergo debent in aliis usibus quam ecclesiasticis et fratrum christianorum communem vitam degere volentium vel indigentium converti, quia vota sunt fidelium et pretia peccatorum atque ad praedictum opus explendum Domino traditae. Si quis autem, quod absit, secus egerit, videat, ne damnationem Ananiae et Saphirae percipiat et reus sacrilegii efficiatur, sicut et illi qui praedictarum rerum pretium fraudarunt. Et post pauca: Haec, fratres, valde cavenda sunt et timenda, quia res ecclesiae non quasi propriae, sed ut communes et Domino oblatae cum summo timore non in alios quam in praefatos usus sunt fideliter dispensandae, ne sacrilegii reatum incurrant, qui eas inde abstrahunt, ubi traditae sunt, et quod peius est, anathema maranatha fiant, et si non corpore, ut Ananias et Saphira fecerunt, qui mortui ceciderunt, anima tamen, quae potior est corpore, mortua alienata a consortio fidelium cadat et in profundum baratri labatur. Hoc enim si quis fecerit, post debitae ultionis acrimoniam, quae erga sacrilegos iure promenda est, perpetua damnetur infamia et carceri tradatur aut in exilio perpetuae deportationis trudatur, quoniam iuxta apostolum tradi oportet huiusmodi hominem satanae, ut spiritus salvus sit in die Domini. Beatus quoque Lucius papa sic: Res ecclesiarum vestrarum, inquit, et oblationes fidelium, quas significastis a quibusdam irruentibus vexari vobisque et ecclesiis vestris auferri, indubitanter maximum est peccatum, teste scriptura, quae ait: 'Qui abstulerit aliquid patri vel matri et dicit: hoc non est peccatum, homicidae particeps est'. Pater ergo noster sine dubio Deus est, qui nos creavit, et mater nostra ecclesia, quae nos in baptismo spiritualiter generavit. Et ideo qui Christi pecunias et ecclesiae aufert, fraudat et rapit, homicida in conspectu iusti iudicis esse deputabitur. Unde scriptum est: 'Qui rapit pecuniam proximi sui, iniquitatem facit; qui autem pecunias vel res ecclesiae abstulerit, sacrilegium facit'. Unde et Iudas, qui pecuniam fraudavit, quae usibus ecclesiae, id est pauperibus, quos ecclesia pascere debet, distribuebatur, iussu Salvatoris, cuius episcopi vicem tenent, non solum fur, sed fur et sacrilegus effectus est. De talibus enim, id est qui facultates ecclesiae rapiunt, fraudant",{"title":28,"searchDepth":29,"depth":29,"links":5247},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F202",216,{"description":5245},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F202","y7uxiovRSRdqukOUqUSWJlgYdSxZpldBRe2-SPysflY",{"id":5255,"title":5256,"body":5257,"description":5261,"extension":33,"meta":5273,"navigation":38,"page":5256,"path":5274,"pdf_page":5275,"reading":34,"seo":5276,"sortable_pagination_id":5275,"stem":5277,"__hash__":5278},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F203.md","203",{"type":8,"value":5258,"toc":5270},[5259,5262,5264,5267],[11,5260,5261],{},"vel auferunt, Dominus comminans omnibus per prophetam loquitur dicens: 'Deus, quis similis erit tibi? ne taceas neque compescaris Deus. Quoniam ecce inimici tui sonuerunt, et qui oderunt te extulerunt caput', et cetera usque ad finem psalmi. Haec fieri prophetae, haec apostoli, haec successores eorum et omnium catholicorum patrum vetant decreta et tales praesumptiones sacrilegia esse diiudicant. Quorum nos sequentes exempla omnes tales praesumptores, ecclesiae raptores atque suarum facultatum alienatores una vobiscum a liminibus sanctae matris ecclesiae anathematizatos apostolica auctoritate repellimus et damnamus atque sacrilegos esse iudicamus. Et non solum eos, sed omnes consentientes eis, quia non solum qui faciunt rei iudicantur, sed etiam qui facientibus consentiunt. Par enim poena et agentes et consentientes apprehendit. De quibus etiam beatus Stephanus papa et martyr ait: Infames esse eas personas dicimus, quae pro aliqua culpa notantur infamia, id est omnes qui christianae legis normam abiciunt et statuta ecclesiastica contemnunt. Similiter fures, sacrilegos et omnes capitalibus criminibus irretitos, et cetera. Idem unde supra: Quicquid in sacris Dei rebus et episcopis iniuste agitur, pro sacrilegio reputabitur, quia sacra sunt et violari a quoquam non debent. Idem: Laicis, quamvis religiosi sint, nulla tamen de ecclesiasticis facultatibus aliquid disponendi legitur unquam attributa facultas.",[1898,5263,2176],{"id":2175},[11,5265,5266],{},"Qualiter symoniani suo negotio expugnent ecclesiam Dei, et quod omnes paene laici et clerici quaerant de ecclesia iugiter negotiari.",[11,5268,5269],{},"His sane beatorum pontificum et martyrum decretalibus sententiis eorumque sanguine subscriptis sole clarius monstrantur invasores vel vastatores rerum ecclesiasticarum infames, fures, sacrilegi, homicidae quoque et excommunicati et perpetuo carceri aut exilio tradendi. Eant ergo ypocritae et impudenter contendant se non consecrationem ecclesiasticam, sed res ecclesiae comparasse. Et ne forte adhuc se palliare laborent asserendo se non irruisse nec invasisse neque vexasse aut vastasse res ecclesiasticas, discant omnia haec se facere aut fecisse, ubi emunitatem earum et privilegia a sanctis patribus corroborata suo pretio irrumpunt et usum illarum ecclesiasticis personis et pauperibus debitum praesumunt sibi aut praesumpserunt. Nam ut latrones suis telis et fures scalis vel quibuslibet machinis in alienas edes irruunt et quod alieni iuris est aut vi aut dolo sibi diripiunt, sic et illi sua pecunia tamquam suis telis et machinis ecclesias Dei impugnant et expugnant et quod familiae ecclesiasticae debebatur sibi vendicant. Quodsi quis scelestus sponsam alterius pecunia iniquissimo et avarissimo tutori illius data aut promissa invaderet cum omni suppellectile eius, nonne pecuniam illam et sua omnia impugnasse et expugnasse veraciter diceretur et iuste convinceretur? Cuius praesumptionis noxa sacris canonibus excommunicatione usque ad mortem tam in raptorem quam in tutorem et in omnibus fautoribus eorum vindicatur et mundanis legibus sanguine vel perpetuo exilio expiatur. Ex qua animadversione intellegitur, quam abiecta et ignobilis sponsa Christi reputetur, cuius iniurias nemo qui doleat invenitur, cuius pudicitiam sacrilegis raptoribus prostitutam, venditam et addictam nemo qui defendat, nemo qui saltem illam ab eis eripiat et sponso vel constupratam restituat. Et putatur in aeternum hoc passurus Hiesus, quem nunc nulla ecclesiastica vel laica persona super raptum sponsae suae conquerentem respicere et audire dignatur, quod vilissimus virorum aequo animo non patitur, cum saepe, si a iudicibus et patronis suis querimonia eius respuitur, quibuscumque potest modis, etiam flammis pessimis raptum sponsae suae quamlibet abiectus ulciscatur? Quid, rogo, iam restat sponsae Christi?",{"title":28,"searchDepth":29,"depth":29,"links":5271},[5272],{"id":2175,"depth":29,"text":2176},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F203",217,{"description":5261},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F203","ahOQMQVHu9l6rh2fP77T0Qm5_8_Sm6I5AXfYc823lnI",{"id":5280,"title":5281,"body":5282,"description":5286,"extension":33,"meta":5289,"navigation":38,"page":5281,"path":5290,"pdf_page":5291,"reading":34,"seo":5292,"sortable_pagination_id":5291,"stem":5293,"__hash__":5294},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F204.md","204",{"type":8,"value":5283,"toc":5287},[5284],[11,5285,5286],{},"nisi sub intolerabili et inemendabili calamitate tabescens se ipsam illo desperabili elogio, si potest, consoletur, quo dicitur: Pater meus me vendidit, rex comparavit; cui conquerar, qui mihi ex illis iustitiam faciat? Siquidem a quibus iam redimetur, cum ab ipsis, quorum tutelae post Deum fuerat commissa, venundatur? A summo enim graduum ecclesiae usque ad minimum omnes de ecclesiasticis rebus sibi negotiari non praetermittunt. Imperatores quoque, reges, principes, iudices et quotquot aliquid in saeculo possunt ante omnia istud exercent et quaerunt hoc, qui deberent res ecclesiasticas ecclesiastico iuri defendere gladio spirituali hoc, qui et materiali. Nec perpendunt, quam scelerati et detestabiles Deo et hominibus fiant dissipando, quae Christi pauperibus tuenda susceperunt. Nam si tutor pupilli cuiuslibet patrimoniolum, quod tutandum accepit, pro lucro suo venderet aut pro libitu donaret seu tutelam semel acceptam in aliquem prodigum et stirpatorem substantiae pupillo relictae sciens et praemeditatus tradegaret, abhominabilis et homicida omnibus haberetur et iudicaretur. Quid putamus, quam abhominabiles et quot homicidiorum rei fiunt, qui pro libitu suo dilapidant patrimonia ecclesiarum, quarum tutores sint positi ab eo, cui derelictus est pauper, qui est etiam pater orphanorum et iudex viduarum? Inde est, quod reges saeculi et principes ecclesiis Dei tutores et defensores assignati, relicto officio desuper sibi commisso, gladium, quem ut ministri Dei et vindices in ira omni operanti malum ostentant, sine causa portant, quo aut numquam aut vix aliquando vindictam malefactorum laudemque bonorum procurant. Et o utinam ab hoc suo officio sic frigerent aut intepescerent, ut ad alienum praeripiendum non incalerent aut aestuarent! Nam relicto militari negotio, quo rempublicam et patriam tueri debuerant ab externis incursibus, relicto quoque iudiciario legum suarum tenore et terrore, quibus praevaricatores divinae iustitiae et humanae prohibere ab internis et quotidianis excessibus debuerant, omnem suam potestatem, omnem terrorem, omne ingenium, omne studium ad expugnandum et sibi penitus vendicandum res ecclesiasticas, quibus tutores dati fuerant, transferunt. Qui etiam non contenti suo foro, ecclesiasticae succedunt, praesident et principantur synodo et terrena potestate terribiles efficiunt, ut omnia procedant et determinentur eorum nutu et iudicio. Ipsi primatibus et metropolitanis in electione episcoporum fiunt priores, qui deberent tantummodo consensum et desiderium cleri, plebis et ordinis cuiuscumque civitatis suo secundum Deum consensu confirmare, ut beatus Caelestinus papa edocet: Emeritis, inquit, in suis ecclesiis clericis peregrini et extranei et qui antea ignorati sunt ad exclusionem eorum, qui bene suorum civium merentur testimonio, non praeponantur. Nullus invitis detur episcopus. Cleri, plebis et ordinis consensus et desiderium requiratur. Tunc autem de altera eligatur ecclesia, si de civitatis ipsius clericis, cui episcopus ordinandus est, nullus dignus, quod evenire non credimus, poterit reperiri. Primo enim illi reprobandi sunt, ut aliqui de alienis ecclesiis merito praeferantur. Habeant unusquisque suae fructum militiae in ecclesia, in qua suam per omnia officia transegit aetatem. In aliena stipendia minime alter obripiat nec aliter debitam sibi alter audeat vendicare mercedem. Sit facultas clericis resistendi, si se viderint praegravari, et quod sibi extraordinarium agnoverint, non timeant refutare; qui si non debitum praemium, vel liberum de eo qui eos recturus est debent habere iudicium. Cui concordans beatus Leo papa et doctor ait: Nulla ratio sinit, ut inter episcopos habeantur, qui nec a clericis sunt electi nec a plebibus sunt expetiti nec a conprovincialibus episcopis cum metropolitani iudicio consecrati etc.",{"title":28,"searchDepth":29,"depth":29,"links":5288},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F204",218,{"description":5286},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F204","6p88zhEEElrOxVl_I5_ULx83LxyBI3TCODexFXS5xFA",{"id":5296,"title":5297,"body":5298,"description":28,"extension":33,"meta":5314,"navigation":38,"page":5297,"path":5315,"pdf_page":5316,"reading":34,"seo":5317,"sortable_pagination_id":5316,"stem":5318,"__hash__":5319},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F205.md","205",{"type":8,"value":5299,"toc":5309},[5300,5302,5306],[1898,5301,2200],{"id":2199},[2034,5303,5305],{"id":5304},"de-baculis-et-anulis-per-manus-saecularium-potestatum-datis","De baculis et anulis per manus saecularium potestatum datis.",[11,5307,5308],{},"Haec cum ita venerabiles omni mundo et summi pontifices Spiritu sancto dictante decreverint, ut a metropolitani iudicio electio cleri, principis autem consensu expetitio plebis et ordinis confirmetur, ad reprobationem sanctorum canonum et totius christianae religionis conculcationem praepostero ordine omnia fiunt, suntque primi novissimi et novissimi primi. Est enim prima in eligendo et confirmando saecularis potestas, quam velit nolit subsequitur ordinis, plebis clerique consensus, tandemque metropolitani iudicium. Unde taliter promoti, sicut superius praedicatur, non sunt inter episcopos habendi, quia substitutio eorum capite pendet deorsum, quia quod debuit eis fieri postremum, factum est primum et ab illis, quorum interest nichilum. Quid enim ad laicas pertinet personas sacramenta ecclesiastica et pontificalem seu pastoralem gratiam distribuere, camyros scilicet baculos et anulos, quibus praecipue perficitur, militat et innititur tota episcopalis consecratio? Equidem in camyria baculis, superius ad adtrahendum et invitandum uncinatis et inflexis, inferius vero ad repellendum et feriendum accuminatis et armatis, designatur, quae in eis committitur, cura pastoralis; quae utique sua compositione vel factura admonet pastores, ut recti et plani sint suaeque actionis vel contemplationis arduum et rigidum verticem causa invitandi et attrahendi ad se gregem Dei condescendentes leniter dimittant et inflectant, sic tamen, ut sibimet ipsis quoque semper intendant nec unquam a suimet consideratione mentis obtutu reflectant. Quorum finis indicat, ut severa increpatione indisciplinatos terreant, et si pertinaces fuerint, extrema sententia ab ecclesia repellant. Quae omnia apostolus breviter insinuat ita: Rogamus vos, corripite inquietos, consolamini pusillanimes, suscipite infirmos, patientes estote ad omnes. Porro anulus signaculum secretorum caelestium indicat, praemonens praedicatores, ut secretam sapientiam Dei cum apostolo dissignent et loquantur inter perfectos, quam velut signatam reticent imperfectis, quibus nondum solido cibo, sed solo lacte opus est, sive ut tanquam amici sponsi fidei arram sponsae ipsius, quae est ecclesia, sine intermissione exhibeant et commendent. Quicumque ergo his duobus aliquem initiant, procul dubio omnem pastoralem auctoritatem hoc praesumendo sibi vendicant. Nam post haec encenia quod liberum iudicium de talibus rectoribus iam datis clerus, plebs et ordo seu metropolitanus eos consecraturus habere poterunt, quis tantum superest ve, nisi conivent? Sic enceniatus prius violentus invadit clerum, plebem et ordinem dominaturus, quam ab eis cognoscatur, quaeratur aut petatur. Sic metropolitanum aggreditur, non ab eo iam iudicandus est, sed ipsum iudicaturus; neque enim iam requirit aut recipit eius iudicium, sed solum exigit et extorquet servitium, quod ei solum in oratione et unctione est relictum. Quid enim sibi iam pertinet aut prodest baculum et anulum, quos portat, reddere? Nunquid quia a laica persona dati sunt? Sed etiam a laico baptisma datum non est iterandum, sed oratione et unctione a sacerdote, si supervivitur, supplendum; sine quibus, nisi forte supervivatur, regnum caelorum indubitanter intratur, cum sine aquae lavacro nullus. Unde palam est omne episcopale officium in baculo et anulo eis datum, sine quorum initiatione et auctoritate episcopari nequeunt, cum sine unctione visibili constet sanctis apostolis hoc attributum in sola perceptione curae pastoralis, quae baculo et anulo visibiliter monstratur et datur. Rogo ergo, cur redditur quod habetur, nisi ut aut denuo res ecclesiastica sub hac specie iussionis vel donationis vendatur, aut ut priori venditioni corroborandae a metropolitano suisque suffraganeis subscribatur, aut certe ut praesumptio laicae ordinationis pallietur colore et velamento quodam disciplinae clericalis? Quod si nec factum est nec fit, me hinc aliquis mentitum arguat. Sed, quod gravius est, non tantum prioribus temporibus recolitur et praedicatur tale quid factum, sed nostris quoque cernitur",{"title":28,"searchDepth":29,"depth":29,"links":5310},[5311],{"id":2199,"depth":29,"text":2200,"children":5312},[5313],{"id":5304,"depth":2057,"text":5305},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F205",219,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F205","puQp0EeTQtyl9f1EvegCzBcCbYEyIrcZgLDWkLPNTeA",{"id":5321,"title":5322,"body":5323,"description":5327,"extension":33,"meta":5348,"navigation":38,"page":5322,"path":5349,"pdf_page":5350,"reading":34,"seo":5351,"sortable_pagination_id":5350,"stem":5352,"__hash__":5353},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F206.md","206",{"type":8,"value":5324,"toc":5344},[5325,5328,5330,5333,5336,5338,5341],[11,5326,5327],{},"et scitur usitatum. Nonne saeculi principes prius vendiderunt et vendunt ecclesiastica sub falso nomine investitionis, deinde metropolitani sub tenore consecrationis?",[1898,5329,2227],{"id":2226},[11,5331,5332],{},"De tempore Ottonum et de studio Heinrici imperatoris et de malitia regis Francorum.",[11,5334,5335],{},"Ut enim de prioribus saeculis reticeatur, adhuc retinet memoria multorum hanc reciprocatae venditionis rabiem grassatam per Germaniam et Gallias totamque Italiam a temporibus Ottonum usque augustae et divae memoriae imperatorem Heinricum, Chuonradi filium. Hic diebus suis tam a se quam ab ecclesiasticis imperii sibi crediti personis tantum sacrilegium removit aliquantulum, quamvis instaret multum et cuperet removere totum. In quo cordis sui optimo desiderio immatura morte praeventus ad vitae aeternae regnum, ut creditur, vel pro hac sola intentione velut pro oculi sui simplicitate est translatus, cum ex multis quoque aliis bonis extiterit laudatus. Cuius syncronos et aequivocus occidentalis Franciae perditor et Dei tyrannus e contrario sicut filius perditionis et antichristus Christo adversatur, cuius gratiam impugnat et expugnare non cessat in cunctis suae ditionis partibus. Quo suo merito draconis, cuius sequax est, cauda putatur, quae innumerabiles et praeclaras stellas caeli, ecclesiae scilicet Francorum, traxerit et trahat miseritque et mittat in terram tenebrosam et opertam mortis caligine. Quem Spiritus sanctus, in quem sine intermissione plus quam Simon magus peccat, aut cito compunctum corrigat aut cito a se interfectum de medio tollat, ne tot blasphemias et iniurias ad suae damnationis cumulum et sanctae christianitatis exterminium diutius ipsi Spiritui sancto inferat. Quem Deus propter peccata populi regnare permisit, ut per eum funditus trahantur ad sortem diaboli, qui nominetenus censebantur esse Christi. Cui sic perditus ille perditor palam et obstinate usque nunc velut alter Iulianus repugnat, ut, quamvis multotiens ac reverendae memoriae pontificibus apostolicae sedis domno Leone et Victore super tanta apostasia admonitus et correptus, peior in dies fiat finemque suis pravitatibus rebellis Deo et sacerdotibus eius ponere contemnat, noxius quoque terrae, quam ceu sterilis arbos occupat, cuius nequitiae imitatores sive compares et consortes cum hac profana pecunia praesumunt adire et frequentare limina Symonis Petri, credentes illi posse placere iam pecunias contra suam sententiam acquisitas exemplo Symonis magi, nec timent cum illo ab ipso principe apostolorum sibi quoque dici: Pecunia tua tecum sit in perditione. Quorum iam pecunia, quantacumque sit, immunda fit, quandocumque symoniana pecunia accedens illam contingit. Sed ad propositum redeatur.",[1898,5337,2271],{"id":2270},[11,5339,5340],{},"De quadripertita venditione apud Latinos et de Magni Constantini devotione erga clericos.",[11,5342,5343],{},"Distrahitur ergo passim et sparsim res ecclesiastica prius a principibus et eorum familiaribus, deinde a metropolitanis et eorum familiaribus. Neutra quippe venditio fit sine mediatoribus. Quanto tolerabilius venderetur, si saltem exemplo orientalis et transmarinae ecclesiae a metropolitanis tantum eorumque familiaribus venderetur, quia bis tantum et non quater venderetur. Quamvis enim multimodis erroribus ecclesiae Constantinopolitani imperii vexentur, ab hoc tamen immunes per omnia noscuntur. Deni-",{"title":28,"searchDepth":29,"depth":29,"links":5345},[5346,5347],{"id":2226,"depth":29,"text":2227},{"id":2270,"depth":29,"text":2271},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F206",220,{"description":5327},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F206","uR9p-FyHb-Tnx9t_BM8-GvZ7ZCICRyjtrVrb53crvRo",{"id":5355,"title":5356,"body":5357,"description":5361,"extension":33,"meta":5364,"navigation":38,"page":5356,"path":5365,"pdf_page":5366,"reading":34,"seo":5367,"sortable_pagination_id":5366,"stem":5368,"__hash__":5369},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F207.md","207",{"type":8,"value":5358,"toc":5362},[5359],[11,5360,5361],{},"que, sicut auditu et visu comprobavi et insuper ab ore orthodoxae memoriae imperatoris Constantini Monomachi in ipsa regia urbe pro apostolicae sedis responsis positus agnovi, nec ipse imperator nec laicorum quilibet ullam dispositionem ecclesiarum aut ecclesiasticarum ordinationum seu facultatum aliquando sibi praesumit, sed cuncta simul, postquam semel relicta sunt, relinquuntur disponenda metropolitanis et ecclesiasticis personis a tempore maximi et primi Constantini, qui super his memorabilem et omnibus catholicis reverendam sententiam protulit. Praesidens enim sanctae synodo, quae apud Niceam congregata est, cum querelam quorundam conspiceret coram se delatam, ait: Vos a nemine indicari potestis, quia solius Dei iudicio reservamini; dii etenim vocati estis, iccirco non potestis ab hominibus diiudicari. Ite et inter vos causas vestras disponite, quia dignum non est, ut nos indicemus deos. Unde ipsa sancta synodus sic promulgavit: Antiqui moris est, ut urbis Romae episcopus habeat principatum et suburbica loca et omnem provinciam sua sollicitudine gubernet. Qui vero apud Aegyptum sunt, Alexandriae episcopus omnium habeat sollicitudinem. Similiter autem et circa Antiochiam et in ceteris provinciis privilegia propria reserventur metropolitanis ecclesiis. Porro quod decretis Romanorum pontificum insertum de rebus et negotiis ecclesiasticis reperitur, hic quoque inserendum arbitramur. Quod tale est: Nemo, qui scripturas divinas legit, ignorat, quod in principio nascentis ecclesiae discipulis in unum congregatis cum multitudine credentium, in quibus erat cor unum et anima una, quique vendentes praedia et possessiones suas afferebant, et dividebatur singulis, prout cuique opus erat. Futuram namque ecclesiam in gentibus apostoli praevidebant maximeque, quia Dominus illis praedixerat: 'Euntes in mundum universum praedicate euangelium,' vel quia expellendi erant a Iudaea, noverant se et in gentibus dispergendos ecclesiamque congregandam ex rudi populo. Iccirco praedia in Iudaea minime sunt adepti, sed pretia tantummodo ad fovendos egentes. At vero cum inter turbines et adversa mundi succresceret ecclesia, adeo usque pervenit, ut non solum gentes, sed etiam Romani principes, qui pene totius orbis monarchiam tenebant, ad fidem Christi et baptismi sacramenta concurrerent. E quibus vir religiosissimus, Constantinus primus, fidem veritatis patenter adeptus, licentiam dedit per universum orbem sub suo degentes imperio non solum fieri christianos, sed etiam fabricandi ecclesias et praedia tribuenda constituit. Denique idem praefatus princeps donaria immensa et fabricam templi primae sedis beati Petri principis apostolorum instituit, adeo ut sedem imperialem, quam Romani principes praesiderant, relinqueret et beati Petri suisque praesulibus profuturam concederet. Ab illo etenim tempore et deinceps viri religiosi non solum possessiones et praedia, quae possederant, sed etiam semet ipsos Domino consecrarunt, aedificantes basilicas in suis fundis in honore sanctorum martyrum per civitates ac monasteria, in quibus coetus Domino servientium conveniret. Denique reges et praesides ac magistratus non solum hanc licentiam attribuerunt, sed etiam ipsi propria largiti sunt per universa regna terrarum, unde alerentur egentes, qui nil in mundo possidebant, ecclesiaeque fabricarentur atque restaurarentur, Deoque et ecclesiae eius rite famulantium servorumque illius supplementa absque necessitate tribuerentur, ut haec accipientes secundum monita apostoli possent orationes, postula-",{"title":28,"searchDepth":29,"depth":29,"links":5363},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F207",221,{"description":5361},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F207","-Rjl9Z8VlFJ8__rCx9ei01NANis21Uh28UdTmCOLfk8",{"id":5371,"title":5372,"body":5373,"description":5377,"extension":33,"meta":5389,"navigation":38,"page":5372,"path":5390,"pdf_page":5391,"reading":34,"seo":5392,"sortable_pagination_id":5391,"stem":5393,"__hash__":5394},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F208.md","208",{"type":8,"value":5374,"toc":5386},[5375,5378,5380,5383],[11,5376,5377],{},"tiones, obsecrationes, gratiarum actiones fieri pro omnibus hominibus, pro regibus et qui in sublimitate sunt, ut quietam et tranquillam vitam habeant; et hoc bonum et acceptum esse coram Deo idem magister gentium protestatur, et cui sollicitudo omnium ecclesiarum incumbebat, quique episcopos regere per Spiritum sanctum constituit ecclesiam Dei, quibus ait: 'Pascite qui est in vobis gregem Dei, providentes non coacte, sed sponte secundum Deum, neque turpis lucri gratia, sed voluntarie'. 'Nemo militans Deo implicat se negotiis saecularibus'. Quae enim sunt negotia saecularia, sancti canones manifestant et inhibent sic: 'Dum perspicuum sit, quod quidam, qui in clero videntur electi, propter lucra turpia conductores alienarum possessionum fiant et saecularia negotia sub cura sua suscipiant, Dei quidem ministerium parvipendentes, saecularium vero domos discurrentes et propter avaritiam patrimoniorum sollicitudinem sumentes, decrevit supradicta synodus nullum deinceps clericum aut possessiones conducere aut negotiis saecularibus se miscere praeter pupillorum et orphanorum ac viduarum, aut si forte episcopus civitatis ecclesiasticarum rerum sollicitudinem habere praecipiat'. Ubi liquido patet, quia alia sunt negotia saecularia, alia ecclesiastica. Nonne Moyses in saeculo erat, cum crebro in tabernaculo intraret et exiret, qui intus in contemplationem raptus, foris infirmantium negotiis urgebatur; intus Dei arcana considerans, foris carnalium onera portabat. Cuius typum in ecclesia sacerdotes agere debent, ut, dum foras exeunt ad exercenda negotia pro necessitatibus subditorum, intus ad se redeant per contemplationem mandatorum. Sicut Paulus, qui caelestibus secretis inseritur et tamen per condescensionis viscera carnalium cubile scrutatur. Sicut Iacob ascendentes et descendentes angelos vidit, quia videlicet rectores ecclesiae non solum Deum contemplando appetunt, sed deorsum quoque ad membra illius miserando descendunt. Et dum sacerdotes horum facta imitantur, et se custodiunt et subditorum onera portant et videntur tales esse, quales idem egregius Paulus praecipit, ut qui utuntur hoc mundo tanquam non utantur, et qui gaudent tanquam non gaudentes, et qui emunt tanquam non possidentes.",[1898,5379,3654],{"id":3653},[11,5381,5382],{},"De differentia clericorum et laicorum et de studio beati Gregorii in talibus.",[11,5384,5385],{},"Ex quibus pariter edocemur, quod sicut clerici saecularia negotia, sic et laici ecclesiastica praesumere prohibentur. Et sicut clerici a laicis, sic laici removentur a clericis tam ex licentia mutuae accusationis quam et testificationis. Et quemadmodum clerici a laicis habitu et professione, sic discreti debent esse actu et conversatione, ut neuter eorum officium alterius aut hereditariam sortem sibi praeripiat, sed uterque terminos a sanctis patribus et orthodoxis principibus positos attendat. Nam sicut clerici a laicis etiam intra parietes basilicarum locis et officiis, sic et extra separari et cognosci debent negotiis. Ideo laici sua tantum, id est saecularia, clerici autem sua tantum, id est ecclesiastica negotia, disponant et provideant. Habent inde utrique sibi regulas praefixas tam a sancto papa et martyre Stephano ceterisque pontificibus sanctorumque patrum conciliis quam et a principibus catholicis. Quod satis in beati Gregorii gestis ostenditur, ubi sic legitur: Nemo laicorum quodlibet sacri palatii Lateranensis ministerium vel ecclesiasticum patrimonium procurabat, sed omnia ecclesiastici iuris munia ecclesiastici nichilominus viri subibant, nimirum laicis ad armorum solam militiam vel agrorum curam continuam deputatis. Ob hoc se nonnulli procerum sub optentu religionis primo tonsurare coeperunt. Quorum tergiversationi Mauricius imperator prudenter occurrens data per Longinum stratorem lege praecepit, ut, quisquis publicis fuisset administrationibus implicatus, ei ad ecclesiasticum venire officium non liceret.",{"title":28,"searchDepth":29,"depth":29,"links":5387},[5388],{"id":3653,"depth":29,"text":3654},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F208",222,{"description":5377},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F208","tbU2dZeOO5bAqKr98PvWIiC8dme9iyl0W81IIboRy7A",{"id":5396,"title":5397,"body":5398,"description":5402,"extension":33,"meta":5405,"navigation":38,"page":5397,"path":5406,"pdf_page":5407,"reading":34,"seo":5408,"sortable_pagination_id":5407,"stem":5409,"__hash__":5410},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F209.md","209",{"type":8,"value":5399,"toc":5403},[5400],[11,5401,5402],{},"Quam legem Gregorius super hoc valde laudavit dicens ‘Qui saecularem habitum deferens ad ecclesiastica officia venire festinat, non relinquere cupit saeculum, sed mutare’. Hic quoque beatus pontifex nichilominus per diversas provincias pro custodia sacrae religionis rebusque pauperum strenue gubernandis ecclesiae suae viros industrios rectores patrimoniorum ascivit, in quibus Cyprianum diaconum patrimonii Siculi, Pantaleonem notarium Siracusani et ceteros, qui ibidem nominantur, usque Candidum presbyterum Gallicani. Unde etiam Ianuario Kalaritano inter cetera scribit dicens: ‘Indicatum nobis est, quod laicis quibusdam curam vestri patrimonii commisistis. Quod de cetero cavendum a fraternitate vestra est, nec saecularibus viris atque non sub regula vestra degentibus cuiuslibet res ecclesiae committantur, sed probatis de vestro officio clericis, in quibus si quid reperiri poterit pravitatis, ut in subditis emendare quod illicitum gestum fuerit valeatis. Quos videlicet apud vos habitus sui officium magis conveniet quam excuset’. Qui etiam de sacerdotibus Mauricio imperatori scribens inter cetera sic ait: ‘Sacerdotibus autem non ex terrena potestate dominus noster citius indignetur, sed excellenti consideratione propter eum, cuius servi sunt, eis ita dominetur, ut etiam debitam reverentiam impendat. Nam in divinis eloquiis sacerdotes aliquando dii, aliquando angeli vocantur. Et per Moysea de eo, qui ad iuramentum ducendus est, dicitur: “Applica illum ad deos”, videlicet ad sacerdotes. Et rursum scriptum est: “Diis non detrahes”, scilicet sacerdotibus. Et propheta ait: “Labia sacerdotis custodiunt scientiam et legem requirunt ex ore eius, quia angelus Domini exercituum est”. Quid ergo mirum, si illos vestra pietas dignetur honorari, quibus in suo eloquio honorem tribuens eos aut angelos aut deos ipse etiam appellat Deus? Ante Constantinum imperatorem quique pagani in republica principes fuerunt, qui verum Deum nescientes deos ligneos et lapideos colebant, et tamen eorum sacerdotibus honorem maximum tribuebant. Quid igitur mirum, si christianus imperator veri Dei sacerdotes dignetur honorare, dum pagani, ut praedixi, principes honorem impendere sacerdotibus noverunt, qui diis ligneis et lapideis serviebant’. Nichilominus ex aliis ipsius pontificis dictis ostenditur, quod eius iudicio et consensu ordinationes episcoporum celebrabantur, quod ex duobus incunctanter apparet, pro quibus sic populo et clero scribens iubet: ‘Quanto apostolica sedes Deo auctore cunctis praelata constat ecclesiis, tanto inter multiplices curas et illa nos valde sollicitat, ubi ad consecrandum antistitem nostrum expectatur arbitrium. Defuncto igitur Laurentio ecclesiae Mediolanensis episcopo, sua nobis relatione clerus innotuit se in electione filii nostri Constantii diaconi sui unanimiter consensisse. Sed quoniam eadem non fuit subscripta relatio, ne quid, quod ad cautelam pertineret, omittamus, iccirco huius praecepti auctoritate suffultum Genuam te proficisci necesse est. Et quia illic multi Mediolanensium coacti Languobardorum barbarica ferocitate consistunt, eorum te voluntates oportet convocatis eis in commune perscrutari. Et si nulla eos diversitas ab electionis unitate disterminat, siquidem in praedicto filio nostro Constantio omnium voluntates atque consensus perdurare cognoscis, tunc eum a propriis episcopis, sicut antiquitatis mos exigit, cum nostrae auctoritatis assensu solaciante Domino facias consecrari, quatinus huiusmodi servata consuetudine et apostolica sedes proprium vigorem retineat et a se concessa aliis sua iura non minuat’. Sed cum post annos aliquot Constantius insigniter pontificio functus dormisset in Domino, clerus et plebs Mediolanensis Deusdedit diaconem eligentes ab Agilulfo rege terrerentur, quatinus illum eligerent, quem Languobardorum bar-",{"title":28,"searchDepth":29,"depth":29,"links":5404},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F209",223,{"description":5402},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F209","_TTyg_ZqfHxlA7FRKrBOFis_CKJsFWhj14bnSUWZDJ0",{"id":5412,"title":5413,"body":5414,"description":5418,"extension":33,"meta":5433,"navigation":38,"page":5413,"path":5434,"pdf_page":5435,"reading":34,"seo":5436,"sortable_pagination_id":5435,"stem":5437,"__hash__":5438},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F210.md","210",{"type":8,"value":5415,"toc":5428},[5416,5419,5421,5425],[11,5417,5418],{},"baries voluisset; at illi decretum suum Gregorio dirigentes consilium et licentiam petunt; quibus ipse inter cetera sic rescripsit: ‘Illud, quod vobis ab Agilulfo indicatis scriptum, dilectionem vestram non moveat. Nam nos in homine, qui non a catholicis et maxime a Langobardis eligitur, nulla ratione consensum praebebimus, quia vicarius sancti Ambrosii indignus evidenter ostenditur, si electus a talibus ordinatur’. Et post pauca: ‘Ut igitur in ordinando Deusdedit diaconem, qui a vobis electus est, nulla possit mora contingere, Pantaleonem notarium nostrum transmisimus, qui eum, ut moris est, adnitente consensus nostri auctoritate faciat consecrari’.",[1898,5420,2359],{"id":2358},[2034,5422,5424],{"id":5423},"quanto-liberior-sit-graecorum-ecclesia-quam-latinorum-a-potestate-laicorum","Quanto liberior sit Graecorum ecclesia quam Latinorum a potestate laicorum.",[11,5426,5427],{},"Igitur, ut praedictum est, haec sanctorum patrum et religiosorum principum statuta de personis et rebus ecclesiasticis inviolabiliter hactenus in transmarino imperio observantur, et solis metropolitanis vel episcopis ceteris disponendae relinquuntur. Unde quaelibet ecclesiae administratio solo eorum disponitur arbitrio, sive gratis sive non gratis velint eam committere cuilibet clerico, nec nisi a metropolitanis aut episcopis eorumque familiaribus vendi solet aliquando. Quod quamvis ex sola venditione sit hereticum et nimium detestabile, est tamen ecclesiis Dei illis magis tolerabile quam nostris, quae, ut superius ostenditur, iugiter venduntur quater. Neque enim arrogantia et avaritia principum nostri saeculi et imperii patitur terminis praefixis coherceri, sed transgressis divinis et humanis legibus, quae inter arma silent, etiamsi ecclesiastica, omnia sibi praesumentes possident, ut in eis degere aut ex eis vivere sine illorum datione aut venditione contingat clericorum neminem. Quo fit, ut qui liberiores omnibus esse deberent hominibus, utputa quorum pars hereditatis est ipse Deus, quique vicissim sunt sors Dei, existant contemptibiliores omnibus. Nam quamlibet vilis laicorum servus aut mercennarius nulli praeter eum cuius est famulari cogitur eique soli subiacet cum suis rebus, ab aliis liberrimus. Sic cuiuscumque laici mediocris aut divitis possessio eius tantum cuius est subiacet dominio nec invaditur nec venditur a principum aliquo. Soli sunt clerici, sola est ecclesia, quibus omnium incurrit calumnia, violentia, potentia et rapina in tantum, ut, si quid forte ecclesiis Dei laici contulerint pro animarum suarum redemptione, mox fiat calumniosum et venale, quod prius ab ipsis donatoribus possidebatur pacifice. Et a quibus maxime vendicantur et venduntur nisi ab eis, qui se ecclesiarum Dei advocatos vel defensores profitentur? Ab ipsis scilicet imperatoribus, ab ipsis principibus eorumque satellitibus. Ipsi sub nomine et optentu defensionis praesumunt sibi, alienant vel vendunt non solum ecclesias, sed et quicquid est earum iuris tam in rebus et personis quam et in officiis. Unde vel correpti animadvertant, quanto minus Deum revereantur quam sub eorum potestate constitutos cuiuscumque conditionis homines, quorum verentur et cavent invadere possessiones. Arbitrantur cedendum hominibus sub se, cum non reputent cedendum Deo supra se. Verentur et erubescunt homines, quibus terrenum vel civile ius conservant, cum nec revereantur nec erubescant Deum, cui nec terrenum ius nec caeleste fas reservant. Et cum non dubitent se sacrilegos praebere Deo, cuius hereditatem sibi vendicant, religiosi et catholici principes ab hominibus dici et haberi affectant, cum vere sint inimici Dei, adversus quem unanimiter conspirant, ut hereditate sanctuarium eius possideant. Unde, iuxta quod psalmista inprecando prophetat, ponendi sunt sicut Oreb et Zeb et Zebee et Salmana, qui utique alienigenarum principes et Israelitarum hostes erant. Quorum malitiam nostri temporis principes secuti videant, quo sint perducti. Denique, ut ex",{"title":28,"searchDepth":29,"depth":29,"links":5429},[5430],{"id":2358,"depth":29,"text":2359,"children":5431},[5432],{"id":5423,"depth":2057,"text":5424},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F210",224,{"description":5418},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F210","Oyal6QWXF9bk7HsWf_edEO5WzOzmDQ5aSKIC07Akdig",{"id":5440,"title":5441,"body":5442,"description":5446,"extension":33,"meta":5458,"navigation":38,"page":5441,"path":5459,"pdf_page":5460,"reading":34,"seo":5461,"sortable_pagination_id":5460,"stem":5462,"__hash__":5463},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F211.md","211",{"type":8,"value":5443,"toc":5455},[5444,5447,5449,5452],[11,5445,5446],{},"praecedentibus beati Gregorii dictis evidenter apparet, ad hoc eos iam perduxit ambitio perfidi Symonis, ut intolerabilior nunc eorum principatus incumbat catholicis ecclesiis quam Langobardorum quondam tyrannidis. Neque enim Langobardi, quamvis tunc barbari et Arriani, sed nec eorum rex Agilulfus, quamvis Romanae libertati et dignitati nimium infensus, resistere Romano pontifici temptaverunt, quin Mediolanensis ecclesiae metropolitanum iuxta suae apostolicae sedis antiqua et canonica privilegia substituisset. Nec praeiudicavit consensus regis et eius gentis desiderium nec extorsit apostolico praesuli suum super metropolitanorum electione iudicium, licet potentia armorum et crudelitate barbariei suae depopularentur et perterrefacerent omne Italicum solum, et quod adhuc maius est, Arriana vesania omnem persequerentur catholicum. Quod sane privilegium non solum in Italia tunc a barbaris et Arrianis pervasa retinuit, verum et in Germania totisque Galliis, sicut clare praedicatur in eius gestis et dictis.",[1898,5448,2389],{"id":2388},[11,5450,5451],{},"Qualiter et per quos ecclesiae suis privilegiis privatae sunt.",[11,5453,5454],{},"Et haec canonica auctoritas solida et specialis reservata est Romanis pontificibus in omnibus metropolitanis, metropolitanis quoque omnibus in omnibus eorum suffraganeis, sicut in gestis beati Bonifatii Magontini archiepiscopi reperiet quisquis quaesierit. Nec ipse tunc Pipinus rex nec filius eius primus Francorum imperator Magnus Karolus hunc canonem infringere fuit aggressus, sed nec pronepotum seu heredum regni et imperii eorum ullus usque ad Ottonum tempus. Ipsis enim ad imperium adolescentibus et proficientibus, Romanorum pontificum decrescere et deficere cepit virtus, adeo ut prae ignavia et insipientia eorum atque pro arrogantia neophitorum principum omne ecclesiasticum officium et ius paulatim surriperetur et extorqueretur eorum manibus, vix inane pristinae dignitatis nomen, non autem ipsam suam dignitatem retinere laborantibus. Sic debilitato et abiecto capite clericalis ordinis omne mox corpus eius sibi pro libito suo substernendum impune usurpavit potestas saecularis; quae primo quidem non praeripuit cuncta ecclesiastica simul et statim, sed ceterarum nequitiarum more separatim et pedetemptim. Nam primo ambitiosis ecclesiasticarum dignitatum vel possessionum cupidis favebat prece, dein minis, deinceps verbis concessivis; in quibus omnibus cernens contradictorem sibi neminem, nec qui moveret pennam vel aperiret os et ganniret, ad maiora progreditur; et iam sub nomine investiturae dare primo tabellas vel qualescumque porrigere virgulas, dein baculos laicos tandemque ecclesiasticos. Quod maximum nefas sic iam inolevit, ut id solum canonicum credatur, nec quae sit ecclesiastica regula sciatur aut attendatur. Et quidem memini me vidisse a saecularibus principibus aliquos pastoralibus baculis et anulis investiri de episcopatibus et abbatiis, metropolitanosque eorum et primates, quamvis praesentes essent, nec inde requisitos nec aliquid contra hiscere ausos. Quibus sub tanto adulterio uxorum et nece filiorum deprehensis suae neglegentiae et praevaricationis merito accidit illud maledictum Mosaicum dicens: Uxorem accipies, et alius coram te dormiet cum ea. Quo, ut beatus Hieronimus in commentario Zachariae prophetae attestatur, nichil crudelius, nichil miserius inveniri potest, ut timore mortis propriae nec salutem filiorum nec uxorum pudicitiam defendere viri audeant. Hoc ipsum et Amos propheta ad Amasiam impium sacerdotem comminans loquitur: Uxor tua in civitate fornicabitur, et filii tui et filiae in gladio cadent, et humus tua funiculo metietur. Incunctanter enim sacerdotis uxor",{"title":28,"searchDepth":29,"depth":29,"links":5456},[5457],{"id":2388,"depth":29,"text":2389},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F211",225,{"description":5446},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F211","ykm1O7AcguWbha2PJvMLGMNRCZFbYJnP64hdlt-1HqI",{"id":5465,"title":5466,"body":5467,"description":5471,"extension":33,"meta":5486,"navigation":38,"page":5466,"path":5487,"pdf_page":5488,"reading":34,"seo":5489,"sortable_pagination_id":5488,"stem":5490,"__hash__":5491},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F212.md","212",{"type":8,"value":5468,"toc":5481},[5469,5472,5474,5478],[11,5470,5471],{},"ab aliis violatur, quandocumque ecclesia a laicis, quibus non pertinet, administratur vel ordinatur. Cuius etiam humus funiculo metietur, ubi ecclesiastica possessio a sorte dominici sacerdotii alienatur et ad laicorum sortem et dominium revocatur. Qui si defensores ecclesiae et non praedones vel invasores essent, procul dubio pro qualicumque culpa seu neglegentia sacerdotum eam defendere non neglegerent nec ius illius sibi vendicarent. Factum enim personae, ut beatus Gregorius docet, non est convertendum in damnum ecclesiae, sed sic est castiganda persona, ut per omnia indaemnis conservetur facultas ecclesiastica. Habet enim ecclesia suas leges, suos iudices, quibus cum consilio religiosorum et sapientum aut corripiantur aut corrigantur culpae praepositorum et ministrorum eius. Quas si ecclesiastici dissimulant aut minime curant, demum saeculares principes et fideles laici pro defensione et recuperatione, quam matri suae ecclesiae debent, necesse est insistant eosque oportune importune conveniant et moneant, ne destructoribus ecclesiarum Dei et indisciplinatis tacendo et dissimulando faveant, sed secum ad reformandum eius suos canones exurgant. Quodsi nec monitis resistere pravis curaverint, faciat laica potestas tandem quod liberae et dilectae matris non degenes filii, cuius si pudicitiam cognoverint ab adulteris captivari, nec mora accinguntur vindicaturi, etiamsi pater eorum admonitus neglegat tam intolerabile sibi malum ultum iri. Caventes enim maculam suo generi infamiamque non modicam suo nomini, etiam patre cessante non cessant boni filii matris suae iniurias ulcisci. Qui si eam adulteris ereptam suo legitimo matrimonio non restituerint, sed suae libidini maternam pudicitiam prostituerent, nonne peiores et detestabiliores quibuslibet adulteris essent? Nonne tolerabilius fuerat ab aliis non defendisse quam defensam sic sibi usurpare et addicere? Rogo, considerent hoc christiana pietate principes christiani et laici et tandem cognoscant, quanto flagitiores sint, si spiritualem matrem suam sic defendant, ne patri suo restituant, sed sibi ipsis tantum prostituant. Et cui patri? Illi nimirum, cui nullus carnalis pater ne dicam praeferendus, sed nec quidem est aequiparandus, iuxta quod dicitur: Qui amat patrem aut matrem plus quam me, non est me dignus; quos etiam si in via spiritualis patris contrarios habemus, odisse et fugere debemus.",[1898,5473,2523],{"id":2522},[2034,5475,5477],{"id":5476},"de-praesumptione-feminarum-et-dignitate-sacratarum-rerum","De praesumptione feminarum et dignitate sacratarum rerum.",[11,5479,5480],{},"Verum cur haec tantum de viris laicis conquerimur, cum ipsae quoque laicae feminae, quibus nec loqui in ecclesia permittitur nec dominari in virum, non solum laicis res ecclesiasticas dispensandas committunt, sed insuper pastoralibus baculis et anulis de episcopatibus et abbatiis clericos investiant, quos eis aut favor aut obsequium saeculare seu pretium temporale conciliat et commendat. Principantur et ipsae nichilominus omni ecclesiasticorum concilio et iudicio, dum ad nutum illarum etiam absentum alii praeponuntur, alii deponuntur, alii quamvis culpabiles aut praetermittuntur aut defenduntur. Sic hac perversissima abusione, iuxta quod impius Porfirius calumniatur, senatus noster sunt feminae, a quibus insuper dantur sacerdotalia insignia; nec licet ecclesiasticos nisi earum dono sua sibi assumere, quae nec dicam feminae, sed nec masculorum quispiam nisi clericus debet contingere aut ferre, beato Stephano papa et martire sic denuntiante: Vestimenta ecclesiastica, quibus Domino ministratur, et sacrata debent esse et honesta, quibus in aliis usibus nemo debet frui quam in ecclesiasticis et Deo dignis officiis, quae nec ab aliis debent contingi aut ferri nisi a sacratis Deo hominibus, ne ultio, quae Balthasar percussit, super haec transgredientibus et talia praesumentibus veniat divina et corruere eos faciat ad ima. Ex quo tanti pontificis decreto necesse est caveant laici et laicae ecclesiastica vestimenta suo contactu teme-",{"title":28,"searchDepth":29,"depth":29,"links":5482},[5483],{"id":2522,"depth":29,"text":2523,"children":5484},[5485],{"id":5476,"depth":2057,"text":5477},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F212",226,{"description":5471},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F212","ixAIXTwNy1_DUbzGmRz-sMt4r3HbdxkA66wyxl4uxko",{"id":5493,"title":5494,"body":5495,"description":5499,"extension":33,"meta":5508,"navigation":38,"page":5494,"path":5509,"pdf_page":5510,"reading":34,"seo":5511,"sortable_pagination_id":5510,"stem":5512,"__hash__":5513},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F213.md","213",{"type":8,"value":5496,"toc":5506},[5497,5500,5503],[11,5498,5499],{},"rare et a minoribus prohibiti maiora sibi praesumere. Quibus enim non conceditur claviculam hostiarii, qua serat et reserat valvas templi sancti, vel funiculum tintinnabuli, quo significat certas horas operis Dei, multo minus conceditur contingere baculum et anulum episcopi, quibus principaliter insignitus non solos hostiarios, sed reliquos ordines ecclesiasticos ipsumque templum cum omni sua supellectile, altare quoque cum omnibus suis utensilibus Deo omnipotenti consecrat. Pari modo quibus non licet contingere cingulum aut mappulam subdiaconi hostias ad altare laturi, multo minus licet anulum episcopi, quo insignitur, dum assistit altari et sanctificat immolatque agnum Dei vel dum consecrat chrisma Spiritus sancti seu dum benedicit populum Dei. Nec mirum, si tantopere veritatem Christi in novo testamento revereamur, cum eius umbram in veteri decreverit Dominus sic reverendam et honorandam, ut in libro Numeri inde per Moysen dicat: Erunt sub custodia Levitarum tabulae tabernaculi et vectes et columnae et bases earum et omnia, quae ad cultum pertinent huiuscemodi, columnaeque atrii cum basibus suis per circuitum et paxilli cum funibus. Castra metabuntur ante tabernaculum federis, id est ad orientalem plagam, Moyses et Aaron cum filiis suis, habentes custodiam sanctuarii in medio filiorum Israel. Quisquis alienus accesserit, morietur.",[11,5501,5502],{},"Deinde vasa altaris in quanta voluerit Dominus reverentia haberi, post aliqua ibidem ostendit dicens: Ignium receptacula, fuscinulas ac tridentes, uncinos et batilla cunctaque vasa altaris operient simul velamine iacinctinarum pellium et inducent vectes. Cumque involverint Aaron et filii eius sanctuarium et omnia vasa eius in commotionem castrorum, tunc intrabunt filii Caath, ut portent involuta, et non tangant vasa sanctuarii, ne moriantur. Quorum periculum denuo cavendum denuntians ait Moysi et Aaron: Nolite perdere populum Caath de medio Levitarum; sed hoc facite eis, ut vivant et non moriantur, si tetigerint sancta sanctorum. Aaron et filii eius intrabunt ipsique disponent onera singulorum et divident, quid portare quis debeat. Alii nulla curiositate videant quae sint in sanctuario, priusquam involvantur, alioquin morientur.",[11,5504,5505],{},"Quod longo post tempore Oza Levites incurrit, ubi arcam Domini inclinatam sustentare temptavit, quam solis sacerdotibus contingere licuit. Ex quibus perpendant, quid mereantur, qui sola temeritate tractant et ferunt vestes et vasa ecclesiastici ministerii, si occiduntur caelitus, qui sola curiositate ducti haec tantum viderint aut subita necessitate permoti sustentare temptaverint. Et certe Levitae et consecrati erant, quos tanta animadversio cohibebat: quanta putamus severitate laicos ab his deterrebat? Sed ne forsan autumet quis haec tantum populo sub lege custodienda et non nobis sub gratia, apostolum dicentem audiat: Quaecumque scripta sunt, ad nostram doctrinam scripta sunt; nec non beatum papam Stephanum consimilia his superius decernentem; Dominum nostrum quoque in euangelio maioris iustitiae perfectionem suis inculcantem, quibus sic praemisit: Nisi habundaverit iustitia vestra plus quam scribarum et Phariseorum, non intrabitis in regnum caelorum. Et revera lex nec iram nec subsannationem nec verbi convitium in fratrem morte punit nisi solum actuale homicidium, gratia autem non solum ipsum homicidium, sed eius quoque fomitem et seminarium, iram scilicet manifestumque convitium, et tanto graviori morte, quanto melior extat anima corpore, cuius morte, quam solam sentiebant illi, velut servi perterriti ab excessibus reprimebatur, cum nos velut liberi sola caritate aeterni patris iustitiam operare debeamus. Quam si, utputa disciplinam eius, abicimus indisciplinateque illius voluntati resultamus, non solum exhereditabimur, sed insuper morte animae perpetuo plectemur, quam nobis imminere credentes vitare contempsimus. Et tamen in hoc quoque ab illis distamus, quia nobis tanquam liberis copia satisfactionis reservatur; illis autem tanquam servis nec mora vindicta temporalis mortis adhibebatur, quae procul dubio umbra perpetuae habebatur. Itaque, ut ait apostolus, in libertatem vocati, ne abutamur libertate nec tarde-",{"title":28,"searchDepth":29,"depth":29,"links":5507},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F213",227,{"description":5499},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F213","xvGJglpWyIfs8u7VlPwWPKzgiQF6Ukziqwb7W_3wKdI",{"id":5515,"title":5516,"body":5517,"description":5521,"extension":33,"meta":5536,"navigation":38,"page":5516,"path":5537,"pdf_page":5538,"reading":34,"seo":5539,"sortable_pagination_id":5538,"stem":5540,"__hash__":5541},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F214.md","214",{"type":8,"value":5518,"toc":5531},[5519,5522,5524,5528],[11,5520,5521],{},"mus reverti ad patrem nostrum nec desperando aut nimium sperando differamus de die in diem, quia sicut qui desperat, sic et maledictus est qui in spe peccat.",[1898,5523,2569],{"id":2568},[2034,5525,5527],{"id":5526},"de-dignitate-sacerdotii-veteris-legis-et-de-praesumptione-et-poena-regum-iuda-et-israel","De dignitate sacerdotii veteris legis et de praesumptione et poena regum Iuda et Israel.",[11,5529,5530],{},"Nichilominus et hoc perpendant, quia, quamvis duodecim tribus Israel totidem tunc haberent principes, in quibus et Naason de tribu Iuda, cui non erat auferendum sceptrum et dux de femore eius usque regem regum Christum, nullus tamen illorum nisi solus Moyses praesumpsit ex contribulibus suis ordinare pontificem, sacerdotes et levitas cunctasque illius temporis instituere et disponere cerimonias. Siquidem ipse vice summi pontificis et maximi primatis Aaron fratrem suum et filios eius inferioris gradus sacerdotes infulis sacerdotalibus induit, consecravit et inunxit. Ipse quoque tabernaculum utrumque erexit et cum omnibus utensilibus suis altaribusque et vasis inungendo et aqua cum hysopo aspergendo dedicavit, qua etiam populum aspersum sanctificavit: Lecto enim, ut ait apostolus ad Hebreos, omni mandato legis a Moyse universo populo, accipiens sanguinem vitulorum et hyrcorum cum aqua et lana coccinea et ysopo, ipsum quoque librum et omnem populum aspersit dicens: ‘Hic sanguis testamenti, quod mandavit ad vos Deus’. Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit, et omnia pene in sanguine mundantur secundum legem, et sine sanguinis fusione non fit remissio. Hic deinde mortuo Aaron fratre suo filium eius Eleazarum vestibus patris induit in monte, ut pontificatu fungeretur illius vice. Nunquid alicubi reperitur principes aut populos aliarum tribuum designasse aut instituisse pontifices ac reliquos ministros tabernaculi vel templi Domini seu praesumpsisse quicquam sortis aut iuris eorum? Ipsi enim per se et inter se suas ordinationes et causas, prout eis videbatur, agebant, et tota tribus Levitica suis tantum pontificibus disponenda subiacebat, nemine principum aut plebis contradicente, sed potius cunctis ad praeceptum et nutum eorum pendentibus tam ex oblationibus quam et ex observationibus reliquis. Quos quicumque non audiret, de medio populi sui interiret. Et hoc legitimum Leviticae tribui a ceteris inviolabiliter constat redditum usque ad pessimum regem Ieroboam, qui suo scismate regnum et sacerdotium bipertitus est, instituens alia altaria aliosque sacerdotes idolis, quorum utique sacerdotes fiebant non Mosaice, sed symoniace. Nam quicumque, ut ystoria testatur, volebat, implebat manum suam, et fiebat sacerdos eorum, qui non sunt dii. Porro Iudas et Beniamin cum aliqua parte Leviticae tribus retinuerunt suae sorti aliquandiu sacerdotium, quamvis exorbitando interdum; unde et templum et altare nonnunquam aliquorum sacerdotum et regum malitia profanabat, nonnunquam successorum eorum devotio expiabat. In cuius regni primitiva unione et postremo scismate concordia catholicorum discordiaque hereticorum praefigurabatur quam maxime, et paucitas catholicorum in Iudaeis Hierosolimitanis, pluralitas vero hereticorum in Israhelitis Bethavenitis. In quibus pariter etiam considerandum est, quia qui non nisi falsum sacerdotium sibi retinuerunt cum ipsa lege Mosaica, quam frustra legebant, atque cum psalmis Daviticis, quos daemoniis et non Deo decantabant, prius irrevocabilem et perpetuam captivitatem incurrerunt. Illi autem, qui divinitus institutum sacerdotium sibi retinuerunt, licet cadendo et resurgendo, non nisi septuagenariam et hanc longo post illos tempore; ex qua tanquam meliorati et renovati cum lege et psalmis, cum sacerdotibus suis et prophetis, cum ipsis quoque sacris vasis plurimisque ethnicorum principum donariis sunt reversi, templum et sanctam civitatem restructuri. Equidem illis tanquam uxori pertinaciter meretricanti dedit Dominus semel libellum repudii, ut iam libidines suas expleat sine aliquo respectu maritalis zeli; istis autem tanquam filiis lascivis et dissolutis, ut resipiscerent, paterna flagella",{"title":28,"searchDepth":29,"depth":29,"links":5532},[5533],{"id":2568,"depth":29,"text":2569,"children":5534},[5535],{"id":5526,"depth":2057,"text":5527},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F214",228,{"description":5521},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F214","B4tjByBsyq6tqDcX3uh2s-NSYqDAHq2UezPAkj19upk",{"id":5543,"title":5544,"body":5545,"description":5549,"extension":33,"meta":5564,"navigation":38,"page":5544,"path":5565,"pdf_page":5566,"reading":34,"seo":5567,"sortable_pagination_id":5566,"stem":5568,"__hash__":5569},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F215.md","215",{"type":8,"value":5546,"toc":5559},[5547,5550,5552,5556],[11,5548,5549],{},"adhibuit, iuxta quod per Zachariam dicit: Zelatus sum Syon zelo magno, et indignatione magna zelatus sum eam; haec dicit Dominus exercituum: Deversus sum ad Syon et habitabo in medio Hierusalem, et vocabitur Hierusalem civitas veritatis, mons Domini exercituum, mons sanctificatus. Quod cum ex multis aliis, tunc ex hoc uno patenter colligi potest, quia, quamvis Ieroboam sacerdotium decem tribuum, quibus praeerat, sibi praesumpserit super altare Bethel stando et tura iaciendo, nulla tamen visibili plaga percussus evasit. Porro Ozias rex Iuda, cum id, quanquam zelo Dei indiscrete fervens, attemptaret, lepra percussus est, etiam priusquam ad altare incensi cum turibulo, quod solum iam arripuerat, accederet. Qui, ut beatus Ieronimus iuxta istoriam asserit, fuit vir iustus et fecit rectum in conspectu Domini, aedificans templum, aquaeductum fabricans, offerens vasa et pro hoc merito adversarios superans, quod maximum pietatis indicium est, habens multos in suo imperio prophetas. Hic, quandiu vixit Zacharias sacerdos cognomento Intellegens, placuit Deo et cum omni veneratione delubrum eius ingressus est. Postquam vero Zacharias obiit, volens per semet ipsum offerre donaria, sacerdotalem ordinem non tam pie quam audacter invasit et reclamantibus Leviticis et ceteris sacerdotibus: 'Nonne tu es Ozias rex et non sacerdos?' audire noluit, statimque lepra percussus in fronte est. Quam corporis partem sacerdos auri lammina protegebat. Ob eam rem terrae motum in templo Dei exortum constat, cuius etiam Zacharias propheta et titulus Amos meminit. Fuit ergo leprosus usque ad diem mortis suae et habitavit in domo separata seorsum, filio suo regnum optinente. Quo utique leproso vivente et quantum in re est sacerdotium dissipante, Isaias visionem Dei videre non potuit. Quandiu ille regnum tenuit in Judaea, propheta oculos non levavit ad caelum, non ei sunt reserata caelestia, non apparuit ei dominus Sabaoth, nec in misterio fidei ter sanctum nomen auditum est. Quando vero ille mortuus est, universa haec aperto sese lumine prodiderunt. Et post pauca: Donec Ozias vivit, non intellegis, Isaia, te miserum, non conpungeris, non moveris; sed quando ille mortuus est, tunc animadvertis immunda te habere labia, tunc indignum te esse cognoscis visione Dei. Isaias ut iustus tantum in sermone peccaverat, ideo sola labia habebat immunda; et quantum ego arbitror, quia Oziam in templum irruentem non corripuerat nec iuxta Heliae exemplum libera voce impium designarat.",[1898,5551,2686],{"id":2685},[2034,5553,5555],{"id":5554},"de-praesumptione-saulis-et-poena","De praesumptione Saulis et poena.",[11,5557,5558],{},"Saul quoque, qui, ut legitur, erat vir electus et bonus, et non erat de filiis Israel melior illo, et parvulus in oculis suis, nonne pro usurpato sibi sacerdotio reprobatus regnum, quod ei Dominus praeparabat, in sempiternum perdidit atque semet ipsum interfecit? Quod tamen quanta necessitate usurpaverit, istic iuxta istoriam nos meminisse non piguit: Philistei, inquit, congregati sunt ad praeliandum contra Israel, XXX milia equitum et sex milia curruum et reliquum vulgus sicut arena, quae est in litore maris plurima. Et ascendentes castra metati sunt in Machmas ad orientem Bethaven. Quod cum vidissent viri Israel se in arto sitos, afflictus enim est populus, absconderunt se in speluncis et in abditis, in petris quoque et in antris et in cisternis. Hebrei autem transierunt Iordanem, terram Gaad et Galaad. Cumque adhuc esset Saul in Galgala, universus populus perterritus est, qui sequebatur eum. Et expectaverunt VII diebus iuxta placitum Samuhelem, et non venit Samuel in Galgala, dilapsusque est populus ab eo. Ait ergo Saul: 'Afferte michi holocaustum et pacifica'. Et optulit holocaustum; cumque complesset offerens holocaustum, ecce Samuel veniebat, et egressus est Saul in occursum eius, ut salutaret eum. Locutusque est ad eum Samuel: 'Quid fecisti?' Respondit Saul: 'Quia vidi, quod dilaberetur populus a me, et tu non",{"title":28,"searchDepth":29,"depth":29,"links":5560},[5561],{"id":2685,"depth":29,"text":2686,"children":5562},[5563],{"id":5554,"depth":2057,"text":5555},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F215",229,{"description":5549},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F215","hFCq1q4w0a9HPL4W2URM5fERHueGpSevff_li_jMtNA",{"id":5571,"title":5572,"body":5573,"description":5577,"extension":33,"meta":5589,"navigation":38,"page":5572,"path":5590,"pdf_page":5591,"reading":34,"seo":5592,"sortable_pagination_id":5591,"stem":5593,"__hash__":5594},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F216.md","216",{"type":8,"value":5574,"toc":5586},[5575,5578,5580,5583],[11,5576,5577],{},"veneras iuxta placitos dies, porro Philistei congregati fuerant in Machmas, dixi: Nunc Philistei descendent ad me in Galgala, et faciem Domini non placavi. Necessitate compulsus optuli holocaustum Domino'. Dixitque Samuhel ad Saul: 'Stulte egisti nec custodisti mandata domini Dei tui, quae praecepit tibi. Quod si non fecisses, iam nunc praeparasset Dominus regnum tuum super Israel in sempiternum. Sed nequaquam regnum tuum ultra consurget. Quaesivit sibi Dominus virum iuxta cor suum, et praecepit ei Dominus, ut esset dux super populum suum, eo quod non servaveris quae praecepit Dominus'. Cui longo post tempore hoc ipsum nulla necessitate, sed sola voluntate praesumenti de praeda Amalech ait idem Samuhel: 'Nunquid vult Dominus holocausta aut victimas et non potius, ut obedietur voci Domini? Melior est enim obedientia quam victimae et auscultare magis quam offerre adipes arietum: quoniam quasi peccatum violandi est repugnare, et quasi scelus idolatriae nolle acquiescere. Pro eo ergo quod abiecisti sermonem Domini, abiecit te, ne sis rex'. Dixitque Saul ad Samuel: 'Peccavi, quia praevaricatus sum sermonem Domini et verba tua, timens populum et obediens voci eorum. Sed nunc porta, quaeso, peccatum meum et revertere mecum, ut adorem Dominum'. Et Samuel ad Saul: 'Non revertar tecum, quia proiecisti sermonem Domini, et proiecit te Dominus, ne sis rex super Israel'. Et conversus est Samuel, ut abiret. Ille autem apprehendit summitatem pallii eius, quae scissa est, et ait ad eum Samuel: 'Scidit Dominus regnum Israel a te hodie et tradidit illud proximo tuo meliori te. Porro triumphator in Israel non parcet et penititudine non flectetur; neque enim homo est, ut agat penitentiam'. Et non vidit Samuel ultra Saul usque ad diem mortis suae. In qua tam districta divinitatis in utrumque regem sententia animadvertant christiani principes nec devotionem nec necessitatem fuisse excusatam, quin uterque divinitus ob sacerdotium sibi praesumptum puniretur. Et Ozias quidem corporis sui salutem et munditiam atque regnum, Saul vero spiritui nequam traditus Spiritum sanctum perdidit et regnum, mortemque animae et corporis et a semet ipso interfectus totiusque domus suae invenit interitum. Et certe neuter praesumpsit sibi aut rationale aut stolam sanctam vel lamminam auream seu quamlibet sacerdotalium vestium, nisi quod prior optulit holocaustum, alter vero arripuit turibulum ad turificandum. Notandum quoque, quanto excusabilius et tolerabilius sit quod necessitas cogit, quam quod voluntas praesumit. Nam quamvis Saul necessitate compellente holocaustum optulerit, non tamen Dominum aut prophetam sic exacerbavit, ut omnino derelictus esset ab eis, quia postea multis eum triumphis Dominus clarificavit, et propheta multotiens illum visitavit, salutavit et in sermone Domini ad eum Amalech deletum ire praecepit. Ubi autem voluntate id praesumpsit, statim ab eo spiritus Domini bonus recessit, spiritusque Domini malus eum exagitare coepit, nec postea victoriam habuit neque Samuelem vidit.",[1898,5579,2729],{"id":2728},[11,5581,5582],{},"Quanta flagella premant principes cum populis pro praesumptione sacerdotalis officii.",[11,5584,5585],{},"Quod necesse est attendant christiani principes et sacerdotalis officii quippiam sibi praesumere cessent, ne non tantum simplicem, sed dupplicem quoque confusionem sicut diploidem induant. Neque enim Deus ultionum dominus, Deus ultionum fortis et zelotes tantum nefas inultum praetermittere solet, sed aut in praesenti saeculo aut in futuro aut certe in utroque vindicare. Proinde attendant bella externa, seditiones internas, gentem super gentem, regnum contra regnum, terrae motus magnos per loca, terrores de caelo et tempestates, pestilentias et fames, quae sine intermissione christianos conturbant, et ante haec omnia iniecisse manus apostolis Dei et ministris, et vel",{"title":28,"searchDepth":29,"depth":29,"links":5587},[5588],{"id":2728,"depth":29,"text":2729},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F216",230,{"description":5577},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F216","ejYlR_rnSb6FCpiwx8fI5pi9K3jWHIjBR3N4AXairtc",{"id":5596,"title":5597,"body":5598,"description":5602,"extension":33,"meta":5605,"navigation":38,"page":5597,"path":5606,"pdf_page":5607,"reading":34,"seo":5608,"sortable_pagination_id":5607,"stem":5609,"__hash__":5610},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F217.md","217",{"type":8,"value":5599,"toc":5603},[5600],[11,5601,5602],{},"tot flagellis correpti tandem cognoscant, ne forte etiam post flagella mortem perpetuam incurrant. Super haec attendant, quia cum in Francorum terra reges ex genere prodeant, quis regum a centum et amplius annis recolitur in filiis suis vel usque in quartam generationem regnasse? Siquidem Ottones, prae omnibus ante se regibus sacerdotalis officii praesumptores, vix attigere tertiam. Post quos primus Heinricus nullam. Quod et in aliis regnis et principatibus contigisse, qui disquisierit, invenire poterit. Et tamen mirabili caecitate arbitrantur huiusmodi principes se obsequium praestare Deo, si ex pecuniis vel praediis taliter acquisitis construant novas ecclesias vel alia pia loca, cum non solum nil eis prosit, sed plurimum quoque obsit, sicut ex verbis beati Gregorii superius monstratur satis. Et revera quid prodest principibus mille ecclesias destruere et unam construere exemplo principum illorum, quos praenominavimus, qui de spoliis multarum ecclesiarum et praesertim provinciarum miserae Italiae duos episcopatus construxere, ut vel sic humano iudicio approbarentur, qui divino reprobantur; et quasi magnum aliquid fecerint, nomine tenus iuri tradiderunt apostolicae sedis, cum sibi tamen et successoribus suis omne dominium inde detinuerint. Nimirum sive isti sive quicumque imitatores eorum alii aut fallunt aut falluntur, si credunt principi apostolorum contra suam in Symonem magum sententiam tales oblationes vel pecunias iam posse placere, quasi eum poenituerit suae prioris sententiae. Et cur non perpendunt non esse suum ecclesias Dei facere, sed factas defendere. Ad hoc enim gladium a Christi sacerdotibus accipiunt, ad hoc inunguntur, ut pro ecclesiarum Dei defensione militent et, ubicunque opus est, pugnent, non ut ecclesias instituant et vel eas vel aliquid earum sanctificent aut praesumant. Quodsi alicubi aedificanda sunt ovilia intellectualibus ovibus, sint pastoribus earum devoti et strenui adiutores, non ut aliarum lacte et lanis, sed tantum illarum quarum interest aedificentur: Qui enim, ut sapiens ait, aedificat domum suam impensis alienis, quasi qui colligat lapides suos in hieme. Et certe quanti penditur hoc a Deo et sanae mentis hominibus, si solus helemosinae gratia quilibet divitem vel mediocrem spoliet aut occidat quemlibet hominem, ut nudum vestiat aut moribundum vivificet? Et quanto laudabilior foret, si miseros neglegeret, quam ut eis misereretur taliter? Quapropter saeculariter potentes, ne potenter tormenta patiantur, inter alia ecclesiastica sacramenta caveant anulis et virgis ecclesiasticis quemlibet insignire, scientes hoc non sui officii, sed sacerdotum esse. Ipsi enim ut servi domestici iuxta euangelicam parabolam iussu patrisfamilias prodigo filio revertenti proferunt stolam primam, id est catecizant; ipsi eum induunt, id est baptizant; ipsi calciamenta imitationis priorum patrum in pedibus eius, ipsi multo magis anulum praedicationis seu ecclesiasticae desponsa­tionis dant in manu eius. Quorum enim non est baptizare et praedicare, multo minus est anulum dare, quo specialius commendatur praedicatio et magisterium rectorum ecclesiae, quorum est etiam vitulum saginatum adducere et occidere, sacramenta scilicet corporis et sanguinis Christi familiae eius epulaturae praeparare. Quodsi principes saeculi mercedi animarum suarum in defensione et procuratione ecclesiasticarum personarum et facultatum cupiunt prospicere, per sacerdotes sacerdotales vices, habitacula et sumptus conservari suffragentur, ubicunque ecclesiasticus status incolomis invenitur, exemplo sanctissimi regis David, qui, ut sacerdotalibus sortibus sacerdotium tunc incolume per congrua et debita officia Domino disponeretur, institit et de hostium Domini manubiis suique iuris facultatibus ad templum Domino aedificandum expensas Salomoni filio providit et praeparavit, sicut finis libri primi Paralipomenon enucleatius ostendit.",{"title":28,"searchDepth":29,"depth":29,"links":5604},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F217",231,{"description":5602},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F217","j8ea3wh3cRFqZ8EEWXLP0jY2sBRz9TADsua7pkfbI4E",{"id":5612,"title":5613,"body":5614,"description":28,"extension":33,"meta":5633,"navigation":38,"page":5613,"path":5634,"pdf_page":5635,"reading":34,"seo":5636,"sortable_pagination_id":5635,"stem":5637,"__hash__":5638},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F218.md","218",{"type":8,"value":5615,"toc":5630},[5616,5618,5621,5624,5627],[1898,5617,2787],{"id":2786},[11,5619,5620],{},"De studio sanctorum regum erga divinum cultum et remuneratione et vindicta plebium.",[11,5622,5623],{},"Nichilominus ubicumque ecclesiasticus status et divinus cultus imminutus est aut annullatus, zelo et modo regis Iosiae ad recuperandum et vindicandum accingantur piaque devotione sacerdotes eius, etiamsi suum neglegere officium non timeant, exemplo Ezechiae humiles piis querelis et admonitionibus aggrediantur. Sic enim de illo in Paralipomenon libro refertur: Ezechias anno et mense primo regni sui aperuit valvas domus Domini et instauravit eas, adduxitque sacerdotes atque levitas et congregavit eos in plateam orientalem dixitque ad eos: Audite me, levitae, et sanctificamini. Mundate domum domini Dei patrum vestrorum, auferte omnem immunditiam de sanctuario. Peccaverunt patres nostri et fecerunt malum in conspectu domini Dei nostri, derelinquentes eum. Averterunt facies suas a tabernaculo Domini et praebuerunt dorsum. Clauserunt hostia, quae erant in porticu, et extinxerunt lucernas incensumque non adoleverunt et holocausta non optulerunt in sanctuario domino Deo Israel. Concitatus est itaque furor Domini super Iudam et Hierusalem, tradiditque eos in commotionem et in interitum et in sibilum, sicuti ipsi cernitis oculis vestris. En corruerunt patres nostri gladio, filii nostri et filiae nostrae, et coniuges captivae ductae sunt propter hoc scelus. Nunc igitur placet mihi, ut ineamus foedus cum domino Deo Israel, et avertat a nobis furorem irae suae. Filii mei, nolite neglegere. Vos elegit Dominus, ut stetis coram eo et ministretis illi, colatis eum et cremetis incensum.",[11,5625,5626],{},"Cuius devotioni non suffecit solos sibi subditos corrigere, verum et extraneos admonere, sicut inibi post pauca subditur: Perrexerunt cursores cum epistolis ex regis imperio et principum eius, et in universum Israel et Iudam iuxta id, quod rex praeceperat, praedicantes: Filii Israel, revertimini ad dominum Deum Abraham, Ysaac et Iacob, et revertetur ad reliquias, quae effugerunt manum regis Assiriorum. Nolite fieri sicut patres vestri et fratres, qui recesserunt a domino Deo patrum suorum, et tradidit eos in interitum, ut ipsi cernitis. Nolite indurare cervices vestras sicut patres vestri, tradite manus Domino et venite ad sanctuarium eius, quod sanctificavit in aeternum. Servite domino Deo patrum vestrorum, et avertatur a vobis ira furoris eius; si enim vos reversi fueritis ad Dominum, fratres vestri et filii habebunt misericordiam coram dominis suis, qui illos duxere captivos, et revertentur in terram hanc. Pius enim et clemens est dominus Deus vester et non avertet faciem suam a vobis, si reversi fueritis ad eum.",[11,5628,5629],{},"Et quid plura? Bene et feliciter principari cupientibus efficiunt ad suam suorumque salutem acta et dicta salutaria regis istius, cuius industria sic Deo placuit, una prece CLXXXV milia hostium suorum interimeret atque sibi XV annos vitae moriturus impetraret, cum viri sanguinum et dolosi dies suos non dimidient. Denique David in sua pietate et iustitia sibi in semine suo acquisivit sedem regni in saecula. Porro nec Ieroboam nec successorum suorum quisquam excepto Hieu ad tertiam generationem pro sua impietate iniustitiaque pervenit, quin potius mingens ad parietem non est derelictus ex aliquorum posteris. Attendant hoc principum consiliarii et laterales, attendant hoc eorum plebes nec se putent principum suorum praesumptionis expertes, sed noverint se per omnia culpae eorum participes, immo auctores. Denique accipiter, licet conetur, sine pennis et plumis non praedatur. Unde rectore, qui unus est, delinquente innumera populi multitudo prosternitur et flagellatur saepe, quia nil tale sine favore seu suffragio eorum potuit efficere. Timentes enim vel amantes hominem magis quam Deum non solum favent male facientibus dominis, sed insuper ex malitia eorum audaciam sumunt et in quos possunt superbiunt et insurgunt. Qui si unanimes prava",{"title":28,"searchDepth":29,"depth":29,"links":5631},[5632],{"id":2786,"depth":29,"text":2787},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F218",232,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F218","3FW0IuioYVn8O98AFHbMd46vqRPiBauIu-0r-WoyT6E",{"id":5640,"title":5641,"body":5642,"description":5646,"extension":33,"meta":5661,"navigation":38,"page":5641,"path":5662,"pdf_page":5663,"reading":34,"seo":5664,"sortable_pagination_id":5663,"stem":5665,"__hash__":5666},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F219.md","219",{"type":8,"value":5643,"toc":5656},[5644,5647,5649,5653],[11,5645,5646],{},"conantibus obsisterent et reclamarent, sicut nonnunquam pro suis incommodis seu commodis, vel sicut pro accepta vel sibi promissa ab aliquibus pecunia solent, facillime suos principes et maiores a malo revocarent. Denique nisi principibus sacerdotum turba clamoris sui improbitate favisset, Pylatus dominum Iesum relaxasset, nec suum velle ipsi principes ex captione Domini complessent. Sed esto necessitate inbelle et vile vulgus qualemcumque principum voluntatem sectantur, vel caveant, ne ipsa necessitas fiat eis male agendi voluntas simul et libertas; quos si debent ab omnium hominum laesione refrenare, multo magis ab ecclesiasticarum rerum praesumptione, recolentes, quia, si peccaverit vir in virum, placari ei potest Deus; si autem in Deum peccaverit, quis orabit pro eo? Nec non recolant, quia plebes numerosius, et aliquando earum principibus temporalem poenam evadentibus, puniuntur, quia plures ipsae sunt, principes vero pauciores, vel quia ab ipsis tanquam a suis radicibus praesumptio et nequitia principum maxime procedit. Hinc est, quod Pharao cum omni suo populo interiit, Bethsamitarum quoque LXX viri et L milia plebis, quod arcam Dei viderint; quodque David, qui dinumerare populum iusserat, evadente, LXX milia hominum ab angelo tribus diebus caesa sunt. Et notandum, quod in causa divina specialius offendendo principes cum populo suo interierint, in humana autem delinquendo principes populo caeso evaserint.",[1898,5648,2833],{"id":2832},[2034,5650,5652],{"id":5651},"de-meritis-israelis-et-iudae-in-typo-hereticorum-et-catholicorum","De meritis Israelis et Iudae in typo hereticorum et catholicorum.",[11,5654,5655],{},"Sed quia exemplis Israelitarum principum et plebium deterrendos simul et invitandos nostri temporis principes et populos aliqua ex parte curavimus, superest, ut qui cupit duorum iam populorum, Israelis scilicet atque Iudae, dinoscere, quanti apud Deum eiusque veros Israelitas habeatur oratio et operatio, revolvat prophetas et specialius Osee et Amos, tum Abiam regem Iudam vice et voce catholicorum adversus Ieroboam et suos procul dubio hereticos proclamantem talia: Audi, Ieroboam et omnis Israel, num ignoratis, quod dominus Deus Israel dederit regnum David super Israel in sempiternum ipsi et filiis eius pactum salis? Et post pauca: Nunc ergo vos dicitis, quod resistere possitis regno Dei, quod possidet super filios David, habetisque grandem populi multitudinem atque vitulos aureos, quos fecit vobis Ieroboam in deos, et eiecistis sacerdotes Domini, filios Aaron atque levitas, et fecistis vobis sacerdotes sicut omnis populus terrarum, Quicumque venerit et initiaverit manum suam in tauro et in bubus et in arietibus septem, fit sacerdos eorum qui non sunt dii. Noster autem dominus Deus est, quem non relinquimus, sacerdotesque ministrant Domino de filiis Aaron et levitae sunt in ordine suo. Holocausta quoque offerunt Domino per singulos dies mane et vespere et thimiama iuxta legis praecepta confectum, et proponuntur panes in mensa mundissima, estque apud nos candelabrum aureum et lucerna eius, ut accendatur ad vesperum. Nos quippe custodimus praecepta domini Dei nostri, quem vos reliquistis. Ergo in exercitu nostro dux Deus est et sacerdotes eius, qui clangunt tubis et resonant contra vos. Filii Israel, nolite pugnare contra dominum Deum patrum vestrorum, quia non vobis expedit. Hinc si quis typum sacerdotii hereticorum in populo Israelitico a Iuda separato prudenter consideret, quid dogmata et ordinationes eorum efficiant, luce clarius intelleget. Sic enim inde in quarto libro Regum legitur: Translatus est Israel de terra sua in Assyrios usque in diem hanc. Adduxit autem rex Assyriorum de Babylone et de Cutha et de Ahiat et de Emath et de Serpharvaim et collocavit eos in civitatibus Samariae pro filiis Israel, qui possederunt Samariam, et habitaverunt in urbibus eius; cumque ibi habitare coepissent, non timebant Dominum, et immisit eis Dominus leones, qui interficiebant eos; nuntiatumque est regi Assyrio",{"title":28,"searchDepth":29,"depth":29,"links":5657},[5658],{"id":2832,"depth":29,"text":2833,"children":5659},[5660],{"id":5651,"depth":2057,"text":5652},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F219",233,{"description":5646},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F219","S4od3LMyIKjetp-FgCsKG8V8R3jM_veIgpTbgIWOFOo",{"id":5668,"title":5669,"body":5670,"description":5674,"extension":33,"meta":5689,"navigation":38,"page":5669,"path":5690,"pdf_page":5691,"reading":34,"seo":5692,"sortable_pagination_id":5691,"stem":5693,"__hash__":5694},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F220.md","220",{"type":8,"value":5671,"toc":5684},[5672,5675,5677,5681],[11,5673,5674],{},"rum et dictum: ‘Gentes, quas transtulisti et habitare fecisti in civitatibus Samariae, ignorant legitima Dei terrae, et immisit in eis Dominus leones; et ecce interficiunt eos, eo quod ignorent ritum Dei terrae’. Praecepit autem rex Assyriorum dicens: ‘Ducite illuc unum de sacerdotibus, quos inde captivos adduxistis, et vadat et habitet cum eis et doceat eos legitima Dei terrae’. Igitur cum venisset unus de sacerdotibus his, qui captivi ducti fuerint de Samaria, habitavit in Bethel et docebat eos, quomodo colerent Dominum. Et unaquaeque gens fabricata est deum suum, posueruntque eos in fanis excelsis, quae fecerant Samaritae, gens et gens in urbibus suis, in quibus habitabant, et nichilominus colebant Dominum. Et cum Dominum colerent, diis quoque suis serviebant iuxta consuetudinem gentium, de quibus translati fuerant Samariam; usque in praesentem diem morem secuntur antiquum. Non timent Dominum neque custodiunt cerimonias eius et iudicia et legem et mandatum, quod praeceperat Dominus filiis Israel. Fuerunt igitur gentes istae timentes quidem Dominum, sed nichilominus et idolis suis servientes, nam filii eorum et nepotes, sicut fecerunt patres sui, ita faciunt usque in praesentem diem. Quae utique res gesta hereticos, quorum typus est, insinuat Deum timere nec timere, colere nec colere. Denique quamvis legem Moysi se habere et observare seque Deum adorare et timere iactent, usque in hodiernum diem non coutuntur Iudaei Samaritanis, quorum duorum religio qualis sit, Dominus in euangelio Samaritanae ostendit dicens: Vos adoratis quod nescitis, nos adoramus quod scimus, quia salus ex Iudaeis est. Unde et magistris illorum Saduceis resurrectionem mortuorum evacuare quaerentibus ait: Erratis nescientes scripturas neque virtutem Dei. Quos cum exemplo de Abraham, Isaac et Iacob proposito confutasset, subiunxit: Vos ergo multum erratis. Qui quantum aberraverint, quantumque Pharisei praecucurrerint, liber Actuum apostolorum sic aperit: Saducei dicunt non esse resurrectionem neque angelum neque spiritum; Pharisei autem utrumque confitentur. Unde ab ipsis Saducei daemonium habere perhibentur.",[1898,5676,2879],{"id":2878},[2034,5678,5680],{"id":5679},"de-differentia-sacerdotii-catholicorum-et-hereticorum-et-de-primitiis-symonianorum","De differentia sacerdotii catholicorum et hereticorum, et de primitiis symonianorum.",[11,5682,5683],{},"Praeterea quantum catholicorum sacerdotes, licet male viventes, differant ab hereticis, hinc colligitur, quod imminente Babilonica captivitate a sacerdotibus Dei cultoribus ignis altaris in puteo absconditus post LXX annos a Neemia etiam sub aqua et in aqua vixisse cum lignis sacrificioque superposito deprehenditur; qui iuxta legem altari restitutus holocaustorum iugiterque fotus opera religiosorum sacerdotum a diebus Cyri regis Persarum non defecit usque regnum Antiochi, qui procul dubio typus fuit antichristi, cuius prophetae habentur heretici; quorum sicut primi, sic et maximi in utroque testamento sunt symoniani. Quod non solum ex aliis scripturis, sed etiam ex Machabeorum comprobatur gestis. Siquidem typus antichristi Antiochus sacerdotium Iudaeorum Iasoni typum Symonis magi praeferenti vendidit primus. Quod sic ibidem refertur: Post Seleuci vitae excessum cum suscepisset regnum Antiochus, qui nobilis appellabatur, ambiebat Iason, frater Oniae, summum sacerdotium, adito rege, promittens ei auri talenta LX et CCC et ex reditibus aliis talenta LXXX, super haec promittebat et alia CL, si potestati eius concederetur gymnasium, et ephoebian sibi constitueret et eos qui in Hierusolymis erant Antiochenos scriberet; quod cum rex annuisset, et optinuisset principatum, statim ad gentilem ritum contribules suos transferre coepit. Et post pauca: Erat autem hoc non initium, sed incrementum quoddam et profectus gentilis et alienigenae conversationis propter impii et non sacerdotis Iasonis nefarium et inauditum scelus, ita ut sacerdotes iam non circa altaris officia dediti essent. Videsne symoniaca heresi etiam Iudaicum sacerdotium sic destructum, ut pro scelere",{"title":28,"searchDepth":29,"depth":29,"links":5685},[5686],{"id":2878,"depth":29,"text":2879,"children":5687},[5688],{"id":5679,"depth":2057,"text":5680},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F220",234,{"description":5674},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F220","1-P_u9MWQgIT-Iybh4Xsv5VrT7u1a5HYqQ-sHY17Fjc",{"id":5696,"title":5697,"body":5698,"description":5702,"extension":33,"meta":5717,"navigation":38,"page":5697,"path":5718,"pdf_page":5719,"reading":34,"seo":5720,"sortable_pagination_id":5719,"stem":5721,"__hash__":5722},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F221.md","221",{"type":8,"value":5699,"toc":5712},[5700,5703,5705,5709],[11,5701,5702],{},"venditionis et emptionis ad incrementum gentilitatis sit translatum? In quo evidenter ostenditur symoniacam heresim seminarium et propagationem esse non christianitatis, sed gentilitatis. Neque enim symoniacus aliud efficere aut velle potest, nisi ut contribules suos, utique christianos, ad gentilem ritum transferat, quod certe nefarium et inauditum scelus esse constat. Unde idem Iason non sacerdos, sed impius arguitur, quo nomine paganus proprie ostenditur. Simulque considera, quod hac prima conspiratione symonianorum, Antiochi scilicet, Iasonis atque Menelai, qui de tribu Beniamin natus pecunia praefato Iasoni summum sacerdotium extorserat, LXXX Iudaeorum in Hierusalem caesa, XLII vincta non minus fuerunt venundata. Tunc quoque Antiochus Menelao ductore tanquam antichristus ducibus symonianis templum, quod cum sacramentis suis portendebat catholicam ecclesiam et sacramenta eius, ingressus accepit altare aureum, candelabrum luminis et universa vasa eius, mensam propositionis, libatoria, fialas, mortariola aurea, velum, coronas et ornamentum aureum, quod in facie templi pendebat, et comminuit omnia, iubens deinde templum contaminari et cognominari Iovis Olimpi. Et accepit argentum et aurum et vasa concupiscibilia et thesauros occultos, quos invenit, et sublatis omnibus abiit in terram suam. Quae utique singula illius templi ornamenta praefigurabant ecclesiae sacramenta, sicut orthodoxorum patrum multiplicia testantur scripta. Ex quibus ornamentum aureum, quod in facie templi erat, titulum fidei, qua Dei esse cognoscimur, et qua ad Deum intratur, aperte significabat. Quae profecto per hereticos ab antichristo comminuta et captivata in comminutione et captivatione illius ornamenti aurei praemonstratur; qua captivata repellit Dominus tabernaculum suum, ubi habitavit in hominibus, tradiditque in captivitatem virtutem eorum et pulchritudinem eorum in manus inimici et concludit in gladio populum suum et hereditatem suam spernit. Iuvenes eorum comedit ignis, et virgines eorum non lamentantur. Sacerdotes eorum in gladio cadunt, et viduae eorum non plorantur. Quare hoc? Quia secundum lamentantem Hieremiam reppulit Dominus tabernaculum suum, maledixit sanctificationi suae. Unde nec ipsum templum iam cognominatur Domini, sed Iovis Olimpi, ut indicetur principi aeris huius cessisse, quicquid visibilium sacramentorum in illo solebat esse Domini. Sed tanti auctor sceleris Iason, a Menelao expulsus sacerdotio, fugiens de civitate in civitatem, omnibus odiosus, ut refuga legum execrabilis, ut, patriae et civium hostis et qui multos de patria expulerat, peregre periit et qui insepultos abiecerat multos, et ipse inlamentatus et insepultus abicitur, sepultura neque peregrina usus neque patrio sepulchro participans. Cuius supplantator Menelaus post caedem sanctissimi sacerdotis Oniae aliorumque multorum sanctorum a fratre suo Lysimacho supplantatur, non multo post iuxta aerarium templi seditione populari interempto. Quem sacrilegum scriptura astruit, non solum quia pecunia sacerdotium optinuit, sed quia insuper sacra vasa et supellectilem sanctuarii furto exportavit; quod scelus symoniacorum specialius esse nemo ambigit. Non solum enim sacerdotium emptum ire aggrediuntur, sed quicquid ecclesiis Dei superesse potuit diripiunt et furantur. Nec venditor quoque impunitus evasit, qui insanabili et invisibili plaga percussus, vermibus consumptus atque foetore exercitui eius sibique intolerabili repletus, peregre miserabili obitu est defunctus in montibus, utputa typus eius, quem in monte sancto iuxta Danielis prophetiam spiritu oris sui interficiet dominus Iesus.",[1898,5704,2879],{"id":2878},[2034,5706,5708],{"id":5707},"qualiter-ipsi-sacerdotes-sub-lege-communionem-impiorum-vitaverint-et-ab-eis-contaminata-purificaverint","Qualiter ipsi sacerdotes sub lege communionem impiorum vitaverint et ab eis contaminata purificaverint.",[11,5710,5711],{},"Ecce si sic perierunt tunc pseudoprophetae et pseudochristi symonianorum etiam sub umbra legis Moysi, putamusne, qualiter pereunt nunc sub veritate euangelii Iesu",{"title":28,"searchDepth":29,"depth":29,"links":5713},[5714],{"id":2878,"depth":29,"text":2879,"children":5715},[5716],{"id":5707,"depth":2057,"text":5708},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F221",235,{"description":5702},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F221","pSEtN_IQZkTS_CCcnO3O89IGEQA5Zg7N5L4kRryLAys",{"id":5724,"title":5725,"body":5726,"description":5730,"extension":33,"meta":5733,"navigation":38,"page":5725,"path":5734,"pdf_page":5735,"reading":34,"seo":5736,"sortable_pagination_id":5735,"stem":5737,"__hash__":5738},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F222.md","222",{"type":8,"value":5727,"toc":5731},[5728],[11,5729,5730],{},"Christi? Quorum communionem quanto suorum corporum periculo facultatumque dispendio Mathathias et filii eius nonnullique alii devitant, in libris Machabeorum cognoscere possunt qui voluerint. Siquidem multa hominum milia utriusque sexus non tantum in civitatibus, verum et in montanis et solitudinibus glorioso tunc martyrio pro lege Dei, quam zelabant, coronata sunt. Quo zelo Mathathias quoque sacerdos et filii eius quinque relinquentes quaecunque habebant in civitate, fugerunt in montes et secesserunt in desertum locum, ibique inter feras vitam in montibus agebant et foeni cibo vescentes demorabantur, ne participes essent coinquinationis. Et in quo iam isti adhuc in Iudaismo minus sanctis patribus nostris in christianismo communionem hereticorum vitarunt? Simul quoque consideremus, quia, donec sacerdotium Iudaeorum viguit, nulla utensilia vel pecunia templi angelicis excubiis defensi potuere diripi aut captivari, quamvis id obstinato animo Eliodorus sub Onia pontifice aggressus fuerit. Quod sine aliqua vindicta constat tunc effectum, ubi sacerdotium venditum vel a non sua tribu fuit praesumptum. Nec minus considerandum est in facto legitimorum sacerdotum illius temporis, quanto studio et qualiter a catholicis expianda sint, quae contaminata invenerunt ab hereticis. Sic enim inibi docemur super his: Elegit Iudas sacerdotes sine macula, voluntatem habentes in lege Dei, et mundaverunt sancta et tulerunt lapides contaminationis in locum immundum. Et cogitavit de altari holocaustorum, quod profanatum erat, quid de eo faceret; et incidit illi consilium bonum, ut destrueret illud, ne forte esset illis in obprobrium, quia contaminaverant illud gentes; et demoliti sunt illud et reposuerunt lapides in monte domus in loco apto, quoad usque veniret propheta et responderet de eis. Et purgato templo acceperunt lapides integros secundum legem et aedificaverunt altare novum secundum illud, quod fuerat prius, et aedificaverunt sancta, et quae intra domum intrinsecus et aedem et atria sanctificaverunt. Et fecerunt vasa sancta nova et intulerunt candelabrum et altare incensorum et mensam in templo et incensum posuerunt super altare et accenderunt lucernas, quae super candelabrum erant, et lucebant in templo. Et posuerunt super mensam panes propositionis et appenderunt vela, consummatisque omnibus ante matutinum surrexerunt. Et de ignitis lapidibus igne concepto optulerunt sacrificium secundum legem super altare holocaustorum novum, quod fecerunt; quibus actis rogabant Dominum prostrati in terram, ne amplius malis talibus inciderent, sed et si quando peccassent, ut ab ipso mitius corriperentur et non blasphemis aut barbaris nationibus traderentur. Qua die autem templum ab alienigenis pollutum fuerat, contigit eadem die purgationem fieri et quinta novi mensis Casleu, et cum laetitia diebus octo egerunt in modum tabernaculorum. Et decreverunt communi praecepto et decreto universae genti Iudaeorum omnibus annis agendum per dies VIII. Et ornaverunt faciem templi coronis aureis et scutulis et dedicaverunt portas et pastoforia et imposuerunt eis ianuas, et facta est laetitia in populo magna valde. Et aversum est obprobrium gentium. Quas legalis umbrae lineas euangelica recto pede resculpit veritas, dum paene eodem modo catholici patres pro re et temporis sui qualitate expiant contaminatas ab hereticis ecclesias, quod studii nostri erit alio loco evidentibus demonstrare exemplis. Attamen et illud interim consideretur, quod ante primam captivitatem sub sacerdotibus, quamvis male viventibus, nec altare Domini nec utensilia eius nec ignis sint penitus innovata, sed ab idolatriae sordibus reliquisque contaminationibus per manus legitimorum sacerdotum sola aqua expiationis purificata. Quod secus factum esse post captivitatem occasione sacerdotii venalis superius ostenditur satis, in tantum ut lapides quoque sancti quondam altaris inde remoti fuerint, ignisque novus conceptus ex ignitis lapidibus fuit, cum a sacerdotio Aaron usque ad perfidum Iasonem ignis ab altari holocaustorum non defecerit, nec abominandum idolum desolationis super illud regum quisquam aedificaverit.",{"title":28,"searchDepth":29,"depth":29,"links":5732},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F222",236,{"description":5730},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F222","Tmvp7bY_QPNPYnc8opW-fCbJmTI-WrN5WN6OaP5rBbg",{"id":5740,"title":5741,"body":5742,"description":5746,"extension":33,"meta":5761,"navigation":38,"page":5741,"path":5762,"pdf_page":5763,"reading":34,"seo":5764,"sortable_pagination_id":5763,"stem":5765,"__hash__":5766},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F223.md","223",{"type":8,"value":5743,"toc":5756},[5744,5747,5749,5753],[11,5745,5746],{},"Quae tertia iam reconciliatio altaris et templi per aliquot legitimos sacerdotes, qualis Christi praecursoris genitor Zacharias etiam regnante Herode extitit, conservata fuit, donec iam praedicante domino Iesu Christo Annas et Cayphas non solum venale, sed et annuale sacerdotium sua ambitione et pecunia rursus effecerunt. Quorum suique similium negotio domus orationis spelunca latronum fuerat facta, protestante Domino; quos paulo post in cruce tanquam in throno pontificali exaltatus damnavit et inrecuperabiliter deposuit, dum velo templi a summo usque deorsum per medium scisso omnia illorum sacramenta denudavit, eorum sacerdotium cum omnibus suis cerimoniis et lege spiritualiter ad se et ad suos coheredes velut ad tribum Iudam nomen eius confitentem transtulit, reprobatis illis, qui eum negarunt exclamando: Non habemus regem nisi Caesarem. Denique quicquid sacerdotalis officii postea tam ab illis quam ab eorum similibus et sequacibus praesumptum illic et actum fuit, diaboli et non Dei cultus extitit, iuxta quod beatus papa et doctor Leo asserit, reclamantibus quoque potestatibus angelicis et dicentibus: 'Transeamus ab his sedibus'. Sic iugi sacrificio ablato, usque in finem perseverat inibi abhominatio et desolatio, secundum quod beatus Ieronimus de tribus et quatuor sceleribus quarundam disserens nationum ait: Amos propheta in eas gentes, quae lectione eius comprehensae sunt, ob eas causas, quas memorat, affuturam iram Dei denunciat. Et quia in sequentibus ait: 'in tribus impietatibus et super quattuor non convertam eum', tertio peccatorum indulgentiam Deum dare posse significat; quem quarto eadem peccata committentibus nec poenitentiam nec indulgentiam daturum denunciat. Nam per ignis similitudinem, quem in praedictas gentes mittendum praedixit, gravem et irrevocabilem Dei iram animadversionemque voluit demonstrare. Quo tanti viri testimonio expergiscantur symoniani et discant, quanto minus sint ipsi convertendi, qui non solum ter aut quater, sed etiam centies aut millies committunt eadem scelera inpraetermisse negotiando de Spiritus sancti gratia. Quae quamvis graviter punienda sint in emptoribus, multo tamen gravius in venditoribus, quia evenit nonnumquam, ut emptor emendo nonnisi semel delinquat, dum denuo cuilibet vendere quod accepisse putatur recusat. Venditori autem quae gratia remanet, aut quae ira non imminet, qui nonnisi vendere solet? Sed ne de aliis tantum sceleribus et non de symoniaca heresi dictum putetur, attendamus, quid de Israel, cuius ambitio in typo hereticorum regnum bipertitum effecit, ab eodem propheta dicatur, et sole clarius cernetur illorum prius negotium, quo inique vendunt, et alterum, quo sibi linguas correptorum quasi prophetarum iniquius redimunt. Ait enim: Haec dicit Dominus: Super tribus sceleribus Israel et super quattuor non convertam eum, pro eo quod vendiderit argento iustum et pauperem pro calciamentis; et super vestimentis pigneratis accubuerunt iuxta omne altare, et vinum damnatorum bibebant in domo Dei sui. Et suscitavi de filiis vestris in prophetas et de iuvenibus vestris in Nazareos, et propinabitis Nazareis vinum et prophetis mandabitis dicentes: Ne prophetetis.",[1898,5748,3006],{"id":3005},[2034,5750,5752],{"id":5751},"de-periculo-sacerdotum-et-indisciplinata-ambitione-clericorum-nostri-temporis","De periculo sacerdotum et indisciplinata ambitione clericorum nostri temporis.",[11,5754,5755],{},"Sed ve, ve vobis sacerdotibus et clericis, quia nos ipsi audaciam et gladium ad praesumendum et invadendum ecclesiastica subministramus laicis, quae nec praesumerent nec invaderent, nisi aut nostra neglegentia aut favor eos ad id animaret. Nempe cum simus canes caelestis patrisfamilias, non solum nullo libero et continuo latratu, nullo acri morsu inportuni a peculio et caulis eius raptores arcemus, quin potius muti, perditis obsecrationum linguis aut repressis redargutionum dentibus, vocibus et caudis",{"title":28,"searchDepth":29,"depth":29,"links":5757},[5758],{"id":3005,"depth":29,"text":3006,"children":5759},[5760],{"id":5751,"depth":2057,"text":5752},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F223",237,{"description":5746},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F223","JKOJ45umZRwfO8Glj6Zy6hxuEKRZF0xNMjeaojhnt64",{"id":5768,"title":5769,"body":5770,"description":5774,"extension":33,"meta":5777,"navigation":38,"page":5769,"path":5778,"pdf_page":5779,"reading":34,"seo":5780,"sortable_pagination_id":5779,"stem":5781,"__hash__":5782},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F224.md","224",{"type":8,"value":5771,"toc":5775},[5772],[11,5773,5774],{},"velud inertes canes penitus demissi improba et caeca adulatione ad rapiendum invitamus. Nec aliquo timore seu amore Domini nostri offensam incurrere cavemus nec instar damnosi canis praecipitandos nos in rapacem caribdim ultimisque suppliciis obruendos recolimus. Sed quod adhuc plus dolendum est, familiae dominicae efficimur terribiles et raptoribus mites. Insuper tantus stupor nos obsidet, ut credamus laicorum esse quod nostrum est. Inde est, quod nonnulli nostrum caeca ambitione ducti, quo maxime malo intra Italiam laboramus, postpositis ecclesiasticis rectoribus, quorum tantummodo interest, certatim palatia nec requisiti nec vocati irrumpunt, saeculares potestates impudenter adeunt, censum patrimoniorum suorum et facultates principibus eorumque familiaribus adhaerendo et obsequendo expendunt, ut vel sero aliquam ecclesiasticam dignitatem venentur post diuturnas, maximas et continuas angustias, quas insanissima patientia diebus et noctibus perferunt, patientes exilii, inediae, algoris et vigiliarum supra modum. In quo nimirum detestabiliores ambitioso Catilina sunt habendi, qui patriae parricida ob consulatus ambitionem non rennuit fieri. Quodsi ille terrenae dignitatis appetitu terrenum et paganum regnum inquietando et confundendo parricida dictus et habitus est, quia etiam cum interitu urbis, qua editus fuerat, principari temptavit, ubi patres conscriptos suae ambitioni refragari sensit: qui, putamus, dicendi et habendi sunt, qui sua ambitione caeleste et christianum regnum, ecclesiam scilicet matrem suam, confundunt et interimunt, contradicente illis ipso regum rege Christo omniumque venerabilium patrum praeteritorum et praesentium concilio? Quos quis dubitabit dicere supra modum symonianos, qui non solas pecunias, sed semet ipsos insuper in talibus negotiis expendunt? Siquidem tolerabilius est illis, qui simul et semel et in uno suoque loco emunt quod quaerunt, quam qui particulatim et multotiens diebusque vitae suae peregrinando atque discurrendo de loco ad locum. Qui tandem nullo suo merito, sed solo obsequio aut humana gratia dignitatem a saecularibus adepti, quam debuerant, si bene in ecclesiis suis militassent, per ecclesiasticos adipisci, in labores eorum tyrannico furore introeunt. De talibus ecclesia, scilicet clerus et populus cuiuscunque civitatis, conquerendo et eiulando dicere cum Domino potest: Ipsi regnaverunt et non ex me, principes extiterunt, et non cognovi. Neque tamen haec dicendo illos incusamus, qui suae egregiae indolis publicaeque utilitatis causa invitatione et petitione principum atque suorum licentia vel praecepto rectorum in terreno palatio conversantur et deserviunt atque nonnumquam ab ecclesiis rectore privatis nec aliquem suorum, qui proficue succedat, habentibus expetiti regimen suscipiunt; nec dicendi sunt labores aliorum invasisse, sed fratribus in labore deficientibus accurrisse. Et quod laudabilius est, profectum suum suae debitum ecclesiae, cuius stipendiis et in qua militarunt, periclitantibus aliis ecclesiis caritative impendunt nec dignitatem, quae eis ut emeritis in ecclesia sua vel patria debebatur, attendunt. Tales profecto tanto magis sunt reverendi, quanto non sua quaerunt, sed Christi; quibus sane bonisque omnibus iniuriam faciunt, immo omnipotentis voluntati, in cuius ditione cuncta sunt posita, resistunt, quicumque ob hoc importunos se impudentesque ingerunt; quorum indisciplinatorum et girovagorum tanta est multitudo, nec tantum nobilium et litteratorum, quantum et ignobilium atque inlitteratorum, ut ecclesiis claustrisque vacuefactis et vacantibus palatia domusque saecularium vix iam capere sufficiant examina clericorum. In quibus nonnulli inveniuntur, qui ecclesiasticos honores non tantum clericali officio, quantum medicinali aut scurrili seu gnatonico aucupantur. Mentior, si non plures eiusmodi promeruit Italia, quos nulla promovit morum aut litteratorum gratia, sed aut scurrilitas vel fallax adulatio seu, quod excusabilius putatur, sola medicina. Quibus cum nullus Christianorum communicare debeat, ut vere acephalis et sine suorum rectorum litteris et permissu vagantibus, insuper regimen ecclesiasticum committitur, quod tandem adepti non solum tamquam indisciplinati et stulti confundunt et dissipant, sed etiam tamquam se libidinosi multimoda fornicatione et foeditate incestant.",{"title":28,"searchDepth":29,"depth":29,"links":5776},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F224",238,{"description":5774},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F224","SSUVfjw731UiRCIMY5qhCD3YiKkPBr-5MhIIimdykgA",{"id":5784,"title":5785,"body":5786,"description":28,"extension":33,"meta":5802,"navigation":38,"page":5785,"path":5803,"pdf_page":5804,"reading":34,"seo":5805,"sortable_pagination_id":5804,"stem":5806,"__hash__":5807},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F225.md","225",{"type":8,"value":5787,"toc":5797},[5788,5790,5794],[1898,5789,3036],{"id":3035},[2034,5791,5793],{"id":5792},"de-praecipuo-malo-italiae-et-de-quodam-vano-episcopo-et-officio-sacerdotum-principum-et-plebium","De praecipuo malo Italiae et de quodam vano episcopo et officio sacerdotum, principum et plebium.",[11,5795,5796],{},"Talibus utique ordinationibus cum nonnullae provinciae sordeant, tum praecipue Italia, in quam huiusmodi solet confluere sentina, quae non solum suo foetore navigare ad regnum caelorum cupientes aegrotare compellat, sed insuper pondere demergat. Nimirum tales tardissimi ad bene audiendum tardioresque ad bene vivendum, cum sint promptissimi ad loquendum et exercitatissimi ad adulandum, aures principum simplices et ex sua natura alios aestimantes callida fraude decipiunt eorumque recta studia depravant. Siquidem prudentia carnis, quae legi Dei ut eius inimica subici non potest, inflati atque nunc simulare moxque dissimulare quodlibet periti verisimilibus argumentationibus et intercisis sanis Christi sanctorumque patrum sententiis abutuntur ad persuadendum, sicque nunc mimica levitate festivi, nunc philosophica gravitate severi, nunc saeculari urbanitate lepidi, nunc pecuniaria largitate importuni, velut alter sceleratus et multiformis Protheus ipsi quoque versipelles, ad suum arbitrium violenti et, quod gravius est, blasphemi reflectunt quicquid apud Deum et homines constabat ecclesiae sanctae utile et honestum. Mirantes enim personas quaestus causa inter alia sua deliramenta et praestigia, quibus tanquam novo aucupio incautos illaqueant, patulis et avidis auribus principum mundanam potestatem maximeque imperatoriam regiamque potentiam supra modum magnificant et ecclesiasticam dignitatem attenuant. Et quia vicissitudo est omnium rerum sub sole, ut aliquando proficiant, aliquando deficiant, secundum exteriorem profectum aut defectum ecclesiasticae causae meritum et potentiam sacerdotalis dignitatis aestimant, ut modo ei velut lunae solem saeculares potestates praeponant, modo velut soli alterum solem apponant, modo — quod tamen rarissime fit — in solo filiationis nomine velut filium patri supponant. Quod impurae et improbae adulationis figmentum diebus nostris sic praevaluit, ut aliquis huiusmodi parasitorum ad confusionem sanctae ecclesiae suamque perditionem dictus episcopus popularem favorem sic sibi conciliare solitus esset: 'Papa, inquam, Romanus est Pater, imperator Filius, ego autem, qui inter ipsos duos discurro, Spiritus sanctus'. Quam blasphemiam quis catholicorum ne dicam declamare, sed vel patienter audire potest? Sed caecus adulator sibique supra modum ex suae adulationis effectu placens, dum conatur ab hominibus aestimari super id quod erat aut videbatur, duarum hereseon blasphemias incurrisse convincitur. Ubi sua praesumptione gradus in sancta Trinitate constituit tanquam Arrius et tanquam Manes Spiritum sanctum se esse professus est. Quo utique sacrilegio multisque aliis Deo et fidelibus eius invisus velut alter Iason peregre periit vagus et profugus. Itaque quicumque principum quaerit hic sibi felicitatem et in futuro beatitudinem parare, caveat talibus acquiescere. Rex enim, qui libenter audit verba mendacii, omnes ministros habebit impios. Nec habeant Christi sacerdotes et quae ad eos pertinent alio loco, quam quo habuit maximus Constantinus eiusque orthodoxi successores in imperio, sicut paulo superius ex parte monstratur in hoc opusculo. Unde qui sacerdotalem et regalem dignitatem vult irreprehensibiliter et utiliter conferre, dicat sacerdotium in praesenti ecclesia assimilari animae, regnum autem corpori, quia in vicem se diligunt et vicissim sese indigent suamque sibi operam vicissim exigunt et impendunt. Ex quibus sicut praeminet anima et praecipit, sic sacerdotalis dignitas regali, utputa caelestis terrestri. Sic ne praepostera, sed ordinata sint omnia, sacerdotium tanquam anima praemoneat quae sunt agenda; regnum deinde tanquam caput sui corporis omnibus membris praemineat et ea quo expedit praecedat. Sicut enim regum",{"title":28,"searchDepth":29,"depth":29,"links":5798},[5799],{"id":3035,"depth":29,"text":3036,"children":5800},[5801],{"id":5792,"depth":2057,"text":5793},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F225",239,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F225","zy8uUiTYxR8FznnfpsoorsynaKdsKYs99fcA-ErG9dk",{"id":5809,"title":5810,"body":5811,"description":5815,"extension":33,"meta":5830,"navigation":38,"page":5810,"path":5831,"pdf_page":5832,"reading":34,"seo":5833,"sortable_pagination_id":5832,"stem":5834,"__hash__":5835},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F226.md","226",{"type":8,"value":5812,"toc":5825},[5813,5816,5818,5822],[11,5814,5815],{},"est ecclesiasticos sequi, sic laicorum quoque reges suos ad utilitatem ecclesiae et patriae; sic ab una earum potestate populus doceri, ab altera debet regi, quarum neutra populum inconsiderate sequi. Quod sanctorum patrum auctoritas sacerdotibus sic inculcat: Docendus est populus, non sequendus; nosque, si nesciunt, quid liceat quidve non liceat, commonere, non his consensum praebere debemus. Porro de regibus et saeculi principibus ait: Principes saeculi nonnumquam intra ecclesiam potestatis adeptae culmina tenent, ut per eandem potestatem disciplinam ecclesiasticam muniant. Ceterum intra ecclesiam potestates necessariae non essent, nisi ut, quod non praevalet sacerdos efficere per doctrinae sermonem, potestas hoc imperet per disciplinae terrorem. Saepe per regnum terrenum caeleste regnum proficit, ut, qui intra ecclesiam positi contra fidem et disciplinam ecclesiae agunt, rigore principum conterantur, ipsamque disciplinam, quam ecclesiae utilitas vel humanitas exercere non praevalet, cervicibus superborum potestas principalis imponat. Cognoscant principes saeculi debere se reddere rationem propter ecclesiam, quam a Christo tuendam suscipiunt. Nam sive augeatur pax et disciplina ecclesiae per fideles principes, sive solvatur, ille ab eis rationem exigit, qui eorum potestati sanctam ecclesiam credidit.",[1898,5817,4076],{"id":4075},[2034,5819,5821],{"id":5820},"de-nociva-taciturnitate-sacerdotum-et-loquacitate-adulatorum","De nociva taciturnitate sacerdotum et loquacitate adulatorum.",[11,5823,5824],{},"Haec ita esse cum nemo Christianorum contradicere audeat, ve nobis sacerdotibus, quia tacemus, quia viri polluti labiis sumus. Si enim sanctissimus Ysaias pollutionem labiorum incurrit, quia regem sacerdotale officium semel tantum attemptantem libera voce sicut Helias non redarguit nec perfecte ab ipsa pollutione purgari iuxta beati Ieronimi sententiam potuit, donec crudeliter sectus occubuit, rogo, quando nostra labia mundabuntur, qui sine intermissione principes ecclesiastica praesumentes non solum non redarguimus, sed insuper laudamus? Et talibus labiis Dominum interpellare aut nominare audemus? Et quid iuvat quotidie dicere: Domine, libera animam meam a labiis iniquis et a lingua dolosa, et: Domine, labia mea aperies, et os meum annunciabit laudem tuam? Nonne iniqua labia sunt, quae iniquitatem non arguunt vel quae aequitatem non defendunt? A quibus liberari si omnibus christianis orandum est, multo magis sacerdotibus, quibus non solum pro se, sed et pro omnibus orationi et praedicationi insistendum est, ne forte, cum multiplicaverint orationem, non exaudiat Deus pollutis labiis eorum offensus. Lex enim veritatis, ut beatus Ieronimus super Malachiam disserit, in ore sacerdotis est doctrina populorum, quae in sacerdote nullo debet mendacio deturpari, sed tota de veritatis fonte procedere, et ut ipse pacem habeat et ceteros pacificet, nulliusque personam accipiat in iudicio, et multos avertat ab iniquitate corripiens alios. ‘Labia sacerdotis custodient scientiam’. Et non dixit: ‘proferent’, sed ‘custodient’, ut in tempore loquatur oportuno. ‘Et legem requirent ex ore eius, quia angelus Domini exercituum est’ et speculator datus a Domino domui Israel. A cuius ore requiretur doctrina et increpatio, ut, nisi annuntiaverit iusto, ne peccet, atque iniusto, ut convertatur, sanguis amborum de manu linguae illius requiratur. Qua animadversione si feriuntur labia ex solo silentio iniqua, qua putas ferientur dolosa, quae non solum reticent, quam corripere iubentur, iniquitatem, sed insuper mentiendo laborant ostendere aequitatem? Unde ve vobis, qui dicitis bonum malum et malum bonum, ponentes tenebras lucem et lucem tenebras, ponentes amarum in dulce et dulce",{"title":28,"searchDepth":29,"depth":29,"links":5826},[5827],{"id":4075,"depth":29,"text":4076,"children":5828},[5829],{"id":5820,"depth":2057,"text":5821},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F226",240,{"description":5815},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F226","lwsc_AlcfZmh1PGZV1Fo6LaQfs3DFNjq72r1SkfNey4",{"id":5837,"title":5838,"body":5839,"description":5843,"extension":33,"meta":5861,"navigation":38,"page":5838,"path":5862,"pdf_page":5863,"reading":34,"seo":5864,"sortable_pagination_id":5863,"stem":5865,"__hash__":5866},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F227.md","227",{"type":8,"value":5840,"toc":5856},[5841,5844,5847,5849,5853],[11,5842,5843],{},"in amarum. Ve qui sapientes estis in oculis vestris et coram vobismet ipsis prudentes, qui iustificatis impium pro muneribus et iustitiam iusti aufertis ab eo. Qui enim, ut ait Salomon, dicit impio: Iustus es, maledicent ei populi, et detestabuntur eum tribus. Quos propheta cavendos denuntians ait: Popule meus, qui beatum te dicunt ipsi te decipiunt et viam gressuum tuorum dissipant. Stat ad indicandum Dominus et stat ad iudicandum populos. Dominus ad indicium veniet cum senibus populi sui et principibus eius. Vos enim depasti estis vineam meam, rapina pauperis in domo vestra. Quod nequissimum adulationis vitium necesse est tanto animosius insectemur, quanto pernitiosius omnibus pene vitiis intellegimus. Ipsum enim sacerdotalem auctoritatem, ipsum regalem potestatem et modestiam destruit, ipsum, ne Deo et hominibus debita reddantur, fasque nefasque confundit. Adulator quippe blandus inimicus est, periurus principibus, quibus contra iusiurandum suum infidelis est, cum eis aut mala agere suadet aut acta improbo favore effert, ut impoenitentes iram sibi in futuro thesaurizent; pernitiosissimus populis, quos nec sapere nec resipiscere permittit; invisus Deo, contra quem efficax adiutor diaboli a bonis revocare et ad mala provocare homines insistit. Unde venerabilis Prosper prosa metroque eximius ait de talibus: Adulantium linguae alligant animas in peccatis. Delectantur enim ea facere, in quibus non solum non metuitur reprehensor, sed etiam laudator auditur. Cuius inde epigramma tale est:",[11,5845,5846],{},"Lingua assentatrix vitium peccantis acervat\nEt delectatum crimine laude ligat.\nNulla sit ut lapso reparandae cura salutis,\nBlanditur sonti dum malesuadus honor.\nLibera sit potius vox correptoris amici,\nSerpere nec fibris caeca venena sinat,\nNec credens medici verbis fallacibus aeger\nNoxia laudatae vulnera pestis amet.",[1898,5848,4122],{"id":4121},[2034,5850,5852],{"id":5851},"de-periculo-male-tacentium-sacerdotum-et-male-loquentium-et-de-individua-unitate-divinitatis-et-suorum","De periculo male tacentium sacerdotum et male loquentium, et de individua unitate divinitatis et suorum.",[11,5854,5855],{},"Itaque haec et huiusmodi quamplurima patienter audiantur, sapienter perpendentur, atque tandem, si suam alienamque perditionem evitare curant ministri Christi et maxime sacerdotes, seu timore seu amore humano caveant non solum malis, sed et bonis tacere, alioquin morientur, si vel intrantes tabernaculum Dei vel exeuntes de se sonitum non reddiderint. Nichilominus ministri diaboli, parasiti et ventriloqui maximeque erronei clerici desinant maioribus vel minoribus suis placere, dum favent malis et detrahunt bonis. Illi loqui praesumant, isti tacere discant. Alioquin desolabit Dominus linguam maris Egipti, et erunt qui beatificant seducentes, et qui beatificantur praecipitati. Quorum nequitiam et poenam psalmista in transgressore psalmo intimat dicens: Vana locuti sunt unusquisque ad proximum suum, labia dolosa in corde et corde locuti sunt. Disperdat Dominus universa labia dolosa et linguam magniloquam, qui dixerunt: Linguam nostram magnificabimus, labia nostra a nobis sunt, quis noster Dominus est? Sicut ergo maledictus qui prohibet gladium suum a sanguine, sic et ve ei qui lactat amicum suum et ducit via non bona. Quapropter, admonente propheta, lingua balborum velociter loquatur et plane, atque cor stultorum intellegat scientiam, et musitatores discant legem, ne forte illi, quod absit, divisioni, quae in Deum non cadit, tacendo consentientes, et isti adulando insistentes et faventes a Deo ut vere",{"title":28,"searchDepth":29,"depth":29,"links":5857},[5858],{"id":4121,"depth":29,"text":4122,"children":5859},[5860],{"id":5851,"depth":2057,"text":5852},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F227",241,{"description":5843},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F227","JqV-j27vNC0spONAfCvD2wyXr3XeuhhTpn_WoE5YCZ8",{"id":5868,"title":5869,"body":5870,"description":5874,"extension":33,"meta":5891,"navigation":38,"page":5869,"path":5892,"pdf_page":5893,"reading":34,"seo":5894,"sortable_pagination_id":5893,"stem":5895,"__hash__":5896},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F228.md","228",{"type":8,"value":5871,"toc":5886},[5872,5875,5879,5883],[11,5873,5874],{},"scismatici et heretici dividantur pariter. Indubitanter enim scisma vel heresis est Deum et eos invicem conari dividere, beato Paulo Corinthiis sic protestante: Obsecro vos, fratres, per nomen domini nostri Iesu Christi, ut id ipsum dicatis omnes, et non sint in vobis scismata. Sitis autem perfecti in eodem sensu et in eadem scientia. Significatum est enim mihi de vobis, fratres mei, ab his qui sunt Cloes, quia contentiones inter vos sunt. Hoc autem dico, quod unusquisque vestrum dicit: Ego quidem sum Pauli, ego autem Apollo, ego vero Cephae, ego autem Christi. Divisus est Christus? Subauditur: ‘minime’. Aliter enim illa eius oratio, quod absit, infructuosa erit, quam Deo patri ad passionem iens fudit; ubi inter alia suis maxime, ut unum essent in illo, deposcebat dicens: Ego dedi eis sermonem tuum, et mundus odio eos habuit, quia non sunt de mundo, sicut et ego non sum de mundo. Non rogo, ut tollas eos de mundo, sed ut serves eos ex malo. De mundo non sunt, sicut et ego non sum de mundo. Sanctifica eos in veritate, sermo tuus veritas est. Sicut tu me misisti in mundum, et ego misi eos in mundum. Et pro eis ego sanctifico me ipsum, ut sint et ipsi sanctificati in veritate. Non pro his autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me, ut omnes unum sint, sicut tu, Pater, in me, et ego in te, ut et ipsi in nobis unum sint, ut mundus credat, quia tu me misisti. Et ego claritatem, quam dedisti mihi, dedi eis, ut sint unum, sicut et nos unum sumus. Ego in eis, et tu in me, ut sint consumati in unum. Videsne, divisor blaspheme, Christi non posse individua dividi? Individui quippe sunt Christus et eius ministri. Et quod magis stupeas, individui sunt puri homines a Deo patre, qui tantum Deus est, mediante Christo, qui Deus et homo est, sicut ipse ait: Ego in eis et tu in me, ut sint consumati in unum. Quae tamen mirabilis et desiderabilis unitas illi tamquam unigenito natura debetur, homini tanquam adoptivo solo gratia praebetur. Denique ut Christus Iesus Deo et homini uniendis sicut singulariter fidelis mediator ambobus apparet, suae naturae divinae et sanctitati, quibus Deo congruebat, humanam naturam et sanctificationem, qua sanctus et sine peccato natus est, univit, ut ex una homini in peccatis concepto sic congrueret, ut consuleret, atque ex altera sic subveniret, ut sanctificationem quoque perditam restitueret. Quae sanctificatio virginis terrae filio divinitus collata et diabolice adempta redditur virginis Mariae filio, qua idem verus homo praedestinatus est filius Dei in virtute secundum spiritum sanctificationis, quem sanctificationis spiritum suis ipse Dei et hominis filius deposcens ait: Sanctifica eos in veritate, scilicet in me, qui sum veritas, qui pro eis sanctifico me ipsum humanitus, cum sim ipsa sanctitas divinitus, ut sint et ipsi sanctificati in me. Ex quo veraciter colligitur sanctificatione sola effici, ut humanis divina iungantur. Itaque si unum fiunt cum Christo in Deo ministri et famuli Christi, quia sanctificati sunt in ipso, manifestum est quicquid ministrorum Christi est unum esse cum illis in Christo, quia sanctificatum est in ipsis Christo. Quodsi peculium carnalis servi unitur et cedit domino per servum, qui eius est, quomodo non magis unitur et cedit Christo quicquid suorum est, praesertim quibus possessio nulla est, nisi quae ipsi de donis suis redonata illis redonatur, quorum pars hereditatis insuper est ipse Dominus, cui et ipsi sunt hereditas.",[1898,5876,5878],{"id":5877},"caput-xxiiii","CAPUT XXIIII.",[2034,5880,5882],{"id":5881},"de-exemplari-individuae-trinitatis-in-omnibus-creaturis","De exemplari individuae trinitatis in omnibus creaturis.",[11,5884,5885],{},"Sed proh dolor! unionem hanc delectabilem et individuam dividui et ab ipso divisi dividere aggrediuntur, cum sanctificationem ita in se contineat, ut ab ea contineatur. Equidem velut luteo glaucomate lippi aut superfluo potu madidi solem aut lunam seu quamlibet lucernam credunt sibi non solum duplicari, sed et multiplicari,",{"title":28,"searchDepth":29,"depth":29,"links":5887},[5888],{"id":5877,"depth":29,"text":5878,"children":5889},[5890],{"id":5881,"depth":2057,"text":5882},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F228",242,{"description":5874},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F228","zkU986Z2m0Oh7Av8LCgbcj7xXKlKVs_0PWt6bF11pDc",{"id":5898,"title":5899,"body":5900,"description":5904,"extension":33,"meta":5919,"navigation":38,"page":5899,"path":5920,"pdf_page":5921,"reading":34,"seo":5922,"sortable_pagination_id":5921,"stem":5923,"__hash__":5924},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F229.md","229",{"type":8,"value":5901,"toc":5917},[5902,5905,5908,5911,5914],[11,5903,5904],{},"ut egregius Prudentius Marcionitas duos deos, bonum scilicet ac malum, sibi confingentes confutans ait:",[11,5906,5907],{},"Nemo duos soles nisi sub glaucomate vidit.",[11,5909,5910],{},"Quapropter, si possunt, perpendant, quam aversi a Deo incedant, qui dividere individua laborant. Denique ipse Deus suam individuam trinitatem unitate commendat atque hoc suae incommutabilis et invisibilis naturae exemplar non solum invisibilibus et mutabilibus, sed visibilibus quoque facturis suis commodat et conservat. Omnia enim, quae in una sapientia sua Deus fecit, trinitate, qua subsistunt, insignivit, ubi omnibus mensuram, numerum et pondus habere dedit. Quae tria contemporaliter et inseparabiliter omnibus creaturis insunt, nec quodlibet eorum prius aut posterius duobus reliquis aut sensibiliter ab illis separabile inveniri poterit. Sive enim mensuram sive numerum sive pondus in quibuslibet corporeis naturis consideres, pariter et inseparabiliter in ipsa tria nasci, esse, crescere, decrescere et interire etiam sensibus corporis senties. Quae nichilominus in incorporeis creaturis, si animadvertas, intelleges. Habent siquidem mensuram, qua circumscribuntur, pondus meritorum, numerum effectuum diversorum. Nempe ut membrorum vel partium diversitas dat corporibus numerum, sic et creatis spiritibus diversitas effectuum. Itaque, ut venerabilis Prosper ait:",[11,5912,5913],{},"Sic operum species praedicat artificem\nFingentem rebus formas, loca, tempora, motus\nMensuris, numeris ponderibusque suis.",[11,5915,5916],{},"Quae licet tria omnibus pariter insint creaturis, tamen unum quiddam efficiunt unitateque coercentur, quatinus iuxta suum modum sic sua dilatentur trinitate, ut sua quaeque artentur unitate, sicque numerum habeant nec habeant instar sui auctoris, quod et tria summa dicitur et unum. Porro iuxta quod beata et incorruptibilis haec trinitas unus Deus recte dicitur et habetur, sic et corruptibilis illa trinitas in singulis creaturis aut unus spiritus aut unum corpus dicitur et habetur. Ex quibus omnibus multipliciter docemur Deum tam in se quam et in omnibus operibus suis commendare atque super omnia diligere monadem et apprime detestari et odisse a se quodlibet abscidentem diadem. Monas enim individua suae naturae beneficio etiam dividua individuae unioni reducit et individue conectit. Dias autem dividua sui vitii maleficio etiam individuum dividere quaerit. Illa tanquam inviolabilis et pacifica nil nisi a dividuis, diversis et privatis retrahere atque suo omnibus communi et praesenti individuo unire novit. E contrario ista tanquam violata violatrix et scismatica nil nisi ab individuo consimili et communi bono abrumpere et abscindere temptat. Haec procul dubio ab illo incommutabili et individua monade ultro recedens prius privatae et solitariae sedis locum sibi in lateribus aquilonis exploravit, deinde hominem a Deo divisit. Haec quoque more suo per meretricem dixit: Nec michi nec tibi, sed dividatur. Haec etiam in euangelio per alium persuadere cupit aeternae monadi divisionem dicens: Dic fratri meo, ut dividat mecum hereditatem; cui beata monas reclamans naturae suae impassibilitatem sic praedicavit: Homo, quis me constituit iudicem aut divisorem super vos? Et si omnia opera divinitatis consideres, monade prorsus ea subsistere, diade autem interire invenies. Quibus sicut monas est subsistendi principium, sic et dias desistendi initium. Nam quandiu diversitas et numerositas membrorum seu partium unione censetur vel toto suo conectitur, subsistit; ubi autem ad diadem accedit, desistere et interire incipit. Quod Moyses quoque innuit, qui cum singulorum dierum opera Deum, quod bona essent, vidisse commemoraverit, de die tamen secunda loquens illud reticuit, significans Deo non videri bonum, ubi quid ab incommutabili eius unitate discedens mutabilitatem pluralitatis incipit et incidit.",{"title":28,"searchDepth":29,"depth":29,"links":5918},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F229",243,{"description":5904},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F229","Z34iJ9LQQJa9zzRairgmLSG8hvN4yfnFcNq1YLGhtc8",{"id":5926,"title":5927,"body":5928,"description":28,"extension":33,"meta":5941,"navigation":38,"page":5927,"path":5942,"pdf_page":5943,"reading":34,"seo":5944,"sortable_pagination_id":5943,"stem":5945,"__hash__":5946},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F230.md","230",{"type":8,"value":5929,"toc":5938},[5930,5932,5935],[1898,5931,4180],{"id":4179},[11,5933,5934],{},"Quod individua sit sanctificatio ab his quae sanctificat, et qualiter sanctificentur.",[11,5936,5937],{},"Cum ergo his et pluribus aliis sanctae scripturae testimoniis liqueat domino Deo in suae creaturae universitate quam maxime placere universale et commune bonum, atque e contrario displicere particulare et privatum: cuius scientiae, immo cuius frontis sunt, qui quaelibet sanctificata Deo praedicant impune et sine sacrilegio posse dividi ab ipsa sanctificatione sua, qua cohaerent Deo? Quae qualiter sanctificentur, vetus lex, quae novae tipus est, multipliciter ostendit: aut enim ex debito aut ex oblatione aut ex voto. Ex debito quidem, sicut primogenita, primitiae et decimae, quae exiguntur, utputa sanctificata Domino, priusquam nascantur; ex oblatione, sicut pectusculum, armus, pecus vel quaecumque Domino sanctificantur, ubi recte offeruntur; ex voto autem, quaecumque sponte voventur. Nam ab ipso voto sanctificata Domino noscuntur. Quae pariter in Levitico breviter comprehenduntur, ubi sic praecipitur: Primogenita, quae ad Deum pertinent, nemo sanctificare poterit et vovere; sive bos sive ovis fuerit, Domini sunt. Quod si immundum est animal, redimet, qui optulerit, iuxta aestimationem suam, et addet quintam partem pretii; si redimere noluerit, vendetur alteri, quantocumque fuerit aestimatum. Omne quod Domino consecratur, sive homo erit sive animal sive ager, non vendetur nec redimi poterit. Quicquid fuerit semel consecratum, sanctum sanctorum erit Domino. Omnes decimae terrae sive de frugibus sive de pomis arborum Domini sunt et illi sanctificantur. Si quis autem voluerit redimere decimas suas, addet quintam partem earum; omnium decimarum, bovis et ovis et caprae, quae sub pastoris virga transeunt, quicquid decimum transierit, sanctificabitur Domino. Non eligetur nec bonum nec malum nec altero commutabitur. Si quis mutaverit, et quod mutat et quod mutatum est sanctificabitur Domino et non redimetur. Quod si diligenter investiges, invenies tabernaculum cunctaque eius utensilia oleo sanctificationis inuncta vocari sanctum sanctorum, cetera vero exterius, quae eidem vel ministris eius pertinent, tantummodo sancta. Unde intelleguntur haec sanctificationem, qua sancta sunt, accepisse ab ea communione, qua per devotionem fidelium conexa sunt sanctis sanctorum. Ex quibus tantam sanctificationem sibi mutuabantur et potiebantur, ut pro modo admonitionis quaedam in loco sanctuarii sacerdotibus tantum, quaedam etiam maribus stirpis eorum, quaedam et cunctae illorum familiae emptitiae seu vernaculae debebantur, excepto omni alienigena, inquilino quoque sacerdotis et mercennario nec non leproso et immundo. In quibus sanctificatis si anima praevaricans cerimonias per errorem peccasset, offerebat pro delicto suo arietem immaculatum de gregibus, qui poterat emi duobus siclis iuxta pondus sanctuarii, ipsumque quod intulerat damnum restituebat et quintam partem ponens supra tradebat sacerdoti, et sic ei dimittebatur. Quodsi quis comederet de sanctificatis per ignorantiam, addebat quintam partem cum eo, quod comederat, et dabat sacerdoti in sanctuarium, ne contaminarent sanctificata filiorum Israel, quae offerunt Domino, ne forte sustineant iniquitatem delicti sui, qui sanctificata commederint. Ego, inquit, Dominus qui sanctifico eos; ex quibus evidenter comprobatur, quia Dominus tabernaculum suum et ministros sic sanctificat, ut, quicquid ipsis pertinet, sanctificatum permaneat. Ex quo si quilibet quantulumcumque sibi per errorem vel ignorantiam praesumeret, aut augmentum restitueret, aut de medio populi sui periret; si autem per superbiam, nullo pacto dirae mortis evaderet sententiam. Hinc, cum Dominus sanctificator omnium nunc leniter ammonendo, nunc aspere deterrendo astruat suam sanctificationem ab eis quos vel quem sanctificat inseparabilem: qui sunt isti, qui iniquitatem contra excelsum locuntur, asserentes sanctificata sine sanctificatione emisse aut dono accepisse? Qui utique vel rebus visibilibus debuerant",{"title":28,"searchDepth":29,"depth":29,"links":5939},[5940],{"id":4179,"depth":29,"text":4180},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F230",244,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F230","VF9dEXCcCVsALjj3gLJPTNLoT_2t7B_zEH-8QxH2at0",{"id":5948,"title":5949,"body":5950,"description":5954,"extension":33,"meta":5969,"navigation":38,"page":5949,"path":5970,"pdf_page":5971,"reading":34,"seo":5972,"sortable_pagination_id":5971,"stem":5973,"__hash__":5974},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F231.md","231",{"type":8,"value":5951,"toc":5964},[5952,5955,5957,5961],[11,5953,5954],{},"doceri, quas constat nec sine mensura nec sine numero nec sine pondere, quae semel et simul Deus illis indidit, posse vendi aut donari. Quod si concessum est his, quarum ipse usum et servitium ipsis quoque inimicis suis relinquit et permittit, videlicet ne sine suis qualitatibus habeantur, quanto magis conceditur illis, quas ad solos sumptus ecclesiae suae sanctae ac ministris suis sanctis, non solum ab inimicis, sed ab amicis quoque suis laicis sua sanctificatione decrevit? Procul dubio in huiusmodi scismaticos non absurde dirigi potest illa querimonia Christi: Diviserunt sibi vestimenta mea. Nunquid enim et isti tanquam profani milites ob mercedem illusionum et iniuriarum, quas Christo pertinaciter ingerunt, ut inimicis eius placeant atque amicos ab eo avertant, non dividunt iugiter vestimenta illius, quandocumque res illi soli devotione fidelium collatas et sanctificatas ad victum et vestitum suorum membrorum adhuc istic talibus indigentum praesumunt et sibi dividunt, non ad aliquam sanctificationem sibi, sed ad solam maledictionem et sempiternam dampnationem? Quem insuper felle cibant et aceto potant, quia pauperibus eius debitam alimoniam subtrahentes prae fame et siti vitam eorum intolerabili amaritudine replent, quibus et si de suo videntur interdum aliquid impertiri, tanquam clamys coccinea adhibetur inhonestioribus, ut putatur, membris Christi. Neque enim pudori eius in hoc consulunt, sed suo, dum miserorum calamitatibus ob id tantum subveniunt, ne inhumani videantur aut certe importunos sibi non erubescere arguantur.",[1898,5956,4210],{"id":4209},[2034,5958,5960],{"id":5959},"de-poena-divisorum-et-quod-spiritum-sanctum-non-accipiant-nisi-sequaces-fidei-apostolorum","De poena divisorum, et quod Spiritum sanctum non accipiant nisi sequaces fidei apostolorum.",[11,5962,5963],{},"Haec cum ita sint, quod Deus coniuncxit, homo non separet, quia pernitiose hoc faciet, secundum quod in euangelio ipse super divortio coniugum interrogatus prohibet. Ut enim illi, cum duo ante coniugium fuerint, iam post coniugium non duo, sed una caro sunt, attestante Domino; vel sicut anima rationalis et caro unus est homo, ita clericalis ordo atque ecclesiastica possessio una est Domini sanctificatio, quam quisquis saeculariter dividit, nil nisi spiritualem interitum efficit, velut si coniugium moechando, hominem solvat occidendo; quo denique facto necesse est duos irrites, dum unum divides, Deum scilicet atque maritum, si uxorem; nichilominus Deum atque interiorem hominem, si diviseris exteriorem. Sic in Deum et in famulos eius peccas, dum sanctificatam eorum possessionem a sua sanctificatione sequestras. Quod periculosius facis hic quam in adulterio, quia illic unum, hic autem multa hominum milia scandalizas. Quodsi quis scandalizaverit unum de pusillis Dei, cum mola asinaria collo eius suspendenda demergendus est in profundum maris: quid, putamus, meretur, qui tot eius pusillos cum maioribus sua ambitione et invasione scandalizat? Quo scandalo coniugium Christi et ecclesiae suo solvit adulterio, homicidio quoque et sacrilegio, ubi suo maligno zelo eliminat ab ecclesia arram divini matrimonii, Spiritum sanctum scilicet, quo sanctificabatur, vivificabatur et ornabatur. Qui sicut replet orbem terrarum et continet omnia tanquam conditor, ut subsistere valeant, sic et ecclesiam et omnia illius replet ac continet tanquam sanctificator, ut non solum subsistere, sed insuper sancta esse valeant. Quam sanctificationem bona voluntas vel devotio atque oratio invitat ad sanctificandum, quicquid sanctae ecclesiae confertur a fidelibus, qui praecepta dominica servantes ad caelestes thesauros terrena patrimonia de terra levant et transferunt per manus pauperum spiritu, quorum est caelorum regnum, et quorum advocatus et consolator est Spiritus sanctus, a quo omnis sanctificatio, immo qui est ipsa sanctificatio. Ipso totum corpus ecclesiae sanctificatur et regitur, ipse vicarius Christi discipulis eius et fidelibus omnibus ubique patrocinatur pro corporali praesentia illius. Hunc alium paraclitum dari suis, ut cum eis maneat in aeternum, Filius rogavit Patrem. Hunc spiritum veritatis, quae Christus est, non potest accipere mundus in maligno positus,",{"title":28,"searchDepth":29,"depth":29,"links":5965},[5966],{"id":4209,"depth":29,"text":4210,"children":5967},[5968],{"id":5959,"depth":2057,"text":5960},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F231",245,{"description":5954},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F231","PS4NYtBnYxt-FPYsnYp0qXj8Uic5yraT1mdpNsvMDWw",{"id":5976,"title":5977,"body":5978,"description":5982,"extension":33,"meta":5997,"navigation":38,"page":5977,"path":5998,"pdf_page":5999,"reading":34,"seo":6000,"sortable_pagination_id":5999,"stem":6001,"__hash__":6002},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F232.md","232",{"type":8,"value":5979,"toc":5992},[5980,5983,5985,5989],[11,5981,5982],{},"heretici scilicet, iudaei et increduli atque pagani; alioquin, si mundus, qui talibus consistit, in perfidia permanendo spiritum veritatis accipere potest, aut ecclesia nulla est, aut, si est, mendacio arguitur veritas, quae asserit extra eam non posse accipi Spiritum sanctum. Si enim heretici et ceteri perfidi accipere possunt spiritum veritatis, constat catholicos aut non accipere aut nichil ab hereticis differre, immo hoc ipsum catholicos quod hereticos esse. Sed absit haec perfidia ab animis christianis! Veritas quippe inviolabilis suae promissionis sententiam inviolabili subscriptione corroboravit, eidem mox subiungens: Quia non vidit eum nec scit eum. Proinde cum plus sit accipere quodlibet quam videre tantum aut scire, constat mendacem mundum non accipere spiritum veritatis, quem nec videre nec scire praedicatur; qui ergo nec quod minimum est meretur, dubitatur, an quod maximum est mereatur? Et qui indignus iudicatur etiam extrema scintilla, dignus est, cui cedat tota flamma? Sed eadem veritas suos de spiritu suo certificans subiunxit: Vos autem cognoscetis eum, quia apud vos manebit et in vobis erit. Hinc comprobatur Spiritum sanctum a discipulis Christi cognosci et apud eos et in eis manere in aeternum. Quodsi quis calumpniator astruere conatur illis tantum, qui sibi tunc adhaerebant, Spiritum sanctum a Christo repromissum, audiat quod dicitur: ut maneat vobiscum in aeternum. Et ne forte adhuc tergiversetur, recolat quod paulo superius exempli causa assumsimus, ubi Christus rogando Patrem, ut sanctificaret discipulos, ait: Non pro his autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me, ut omnes unum sint. Porro sanctificatio nec datur nec habetur sine Spiritu sancto. Constat ergo apostolos eorumque successores apostolica fide corde credentibus et ore confitentibus Spiritum sanctum cognoscere, accipere, et apud eos et in eis manere. Unde, ut reliquas pestes interim praetermittamus, probent symoniani fidem se apostolicam et doctrinam sequendo vendere et emere Spiritum sanctum: et sine controversia concedatur eis accipere et habere Spiritum sanctum et cui voluerint sive gratis sive non gratis impetrare aut dare. Quod si probare non poterunt, sicut vere non possunt, maxime cum ab ipsis primitivae vel totius ecclesiae columnis, Petro apostolorum principe et Iohanne dilecto Domini apostolo et euangelista, noverint nec negare possint auctorem suum pro sola tam nefandi negotii estimatione inrecuperabiliter contritum, cognoscant se esse de mundo illo, qui non potest accipere veritatis spiritum, et resipiscentes festinent fieri de mundo illo, quem elegit Christus de mundo illorum.",[1898,5984,4253],{"id":4252},[2034,5986,5988],{"id":5987},"de-spiritus-sancti-gratia-post-resurrectionem-in-discipulos-et-vindicta-in-ananiam","De Spiritus sancti gratia post resurrectionem in discipulos et vindicta in Ananiam.",[11,5990,5991],{},"Hunc sane Paraclitum misit Pater in nomine Filii sui, ut fideles ipse doceret omnia et suggereret eis omnia, quaecumque dixerit eis idem Filius. Hunc suum Spiritum, qui a Patre procedit, veritas suis misit, ut illi testimonium per eos perhibeat de ipsis; qui nec a Filio ad eos mitteretur nec veniret, si ipse Filius hinc non abisset. Quod eis maxime expediebat, ne carnales remanerent, si Christum non nisi secundum carnem nosse curarent. Hinc veniens arguit mundum immundum de peccato incredulitatis, de iustitia suorum et de iudicio diaboli foras eiecti. Hic quoque spiritus veritatis veniens docet Christi discipulos omnem veritatem, ut per ipsum spirituales effecti discant multa, quae Christus habebat eis dicere; sed quia adhuc carnales erant, non poterant hunc portare. Nec loquitur a semet ipso, sed quaecumque audit loquitur et quae ventura sunt annuntiat eis. Ille Filium clarificat, qui ante passionem eius non erat datus, quia Iesus nondum fuerat glorificatus. Hic est aqua illa viva, ad cuius haustum sitientes",{"title":28,"searchDepth":29,"depth":29,"links":5993},[5994],{"id":4252,"depth":29,"text":4253,"children":5995},[5996],{"id":5987,"depth":2057,"text":5988},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F232",246,{"description":5982},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F232","iTi3OKbV-G4_06VWPncUANJK7mgj8knanO29I71g7yQ",{"id":6004,"title":6005,"body":6006,"description":6010,"extension":33,"meta":6025,"navigation":38,"page":6005,"path":6026,"pdf_page":6027,"reading":34,"seo":6028,"sortable_pagination_id":6027,"stem":6029,"__hash__":6030},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F233.md","233",{"type":8,"value":6007,"toc":6020},[6008,6011,6013,6017],[11,6009,6010],{},"idem Filius invitat; hic quoque est spiritus veritatis, qui ante reges et praesides tanquam fidus advocatus loquitur in discipulis, ne sit necesse praemeditari, qualiter respondeant; quibus datur in illa hora, quid loquantur, neque enim ipsi sunt qui locuntur, sed Spiritus sanctus. Hic fecit, ut apostoli testes essent Christi in Hierusalem et ab ea quaqua versum usque ad ultimum terrae. Ipse visibiliter quoque eos inflammavit omniumque linguarum suaeque septemplicitatis gratia donavit. Ipse in apostolis idiotis et sine litteris restitit principibus sacerdotum et magistratibus Iudaeorum, ut prohibiti loqui constanter responderent: Obedire oportet Deo magis quam hominibus, et: Si iustum est in conspectu Dei vos potius audire quam Deum, iudicate. Neque enim possumus quae audivimus et vidimus non loqui, et caesi gaudentes a conspectu concilii irent, quoniam digni fuerint pro nomine Iesu contumeliam pati. Ipse illis orantibus locum, in quo erant, movit eosque, ut verbum Dei cum fiducia loquerentur, replevit. Ipse signa et prodigia multa per manus apostolorum fecit. Ipse cor unum et animam unam multitudini credentium effecit. Ipse debitae coenobitis pecuniae fraudatores verbo Petri occidit dicentis: Anania, cur temptavit satanas cor tuum mentiri te Spiritui sancto? Non es mentitus hominibus, sed Deo. Et utique convenit vobis temptare spiritum Domini. In quibus aperte praedicatur, non hominum, sed Spiritus sancti fuisse pecuniam, qua coenobitae illi temporaliter sic sustentabantur, ne quisquam egens inter illos inveniretur. Cui illi mentiri arguuntur moxque defunguntur, qui temptabant eundem Spiritum sanctum abalienare ab illa pecunia, quam in ipso eorum voto sibi sanctificaverat ad suorum coenobitarum stipendium, et quia aliquid peculiare sibi clam retinere et pauperum Christi victum et vestitum pro parte palam exhibita mercari fraudulenter quaerebant. Ipse Simonem magum ore Simonis Petri sine fine damnavit, quia gratiam eius vendi et emi posse aestimavit. In qua inrevocabili sententia considerandum est, quanto venialior fuerit reatus Ananiae in transitoriae suaeque pecuniae defraudatione, quam perfidi magi in sola aestimatione fraudulenti negotii sempiternae gratiae. Unde ille temptans Spiritum sanctum in fraude rei exterioris et visibilis, quam sanctificaverat, sola morte exterioris hominis plectitur; hic autem fraudem interiori et invisibili gratiae meditatus interioris hominis morte percellitur. Unde, licet uterque in Spiritum sanctum peccaverit, tamen secundum modum culparum Ananias temporali morte punitus perpetuam evasisse putatur, Simon autem morte perpetua damnatus temporalem distulit, quia nec in hoc saeculo nec in futuro remittenda ei erat blasphemia sancti Spiritus. Ananias ne puncto temporis in carne vivere fuit permissus, quatinus mors illa sibi ad occultum remedium et viventibus ad manifestum foret exemplum; Symon vero in anima mortuus aliquandiu temporaliter vivere permittitur ad augmentum sibi futurorum tormentorum et ad exercitionem bonorum, cum tamen contritus et conterendus de medio hominum sit ablatus. In quorum vindicta hoc animadvertatur necesse est, quia, ut ait beatus Prosper: Nichil est infelicius felicitate peccantium, quia poenalis nutritur inpunitas, et mala voluntas velut hostis interior roboratur. Reservatur enim aeterno supplicio, quod temporali nec punitur nec resecatur flagello.",[1898,6012,4302],{"id":4301},[2034,6014,6016],{"id":6015},"quanta-operatus-sit-vel-operetur-idem-spiritus-in-ecclesia-usque-in-finem-saeculi","Quanta operatus sit vel operetur idem Spiritus in ecclesia usque in finem saeculi.",[11,6018,6019],{},"Ad haec hic omnipotens Spiritus Petro apostolo post ostensionem caelestis lintei nuntios Cornelii adesse dixit, eumque gentibus baptizandis dixerit, quarum primitias",{"title":28,"searchDepth":29,"depth":29,"links":6021},[6022],{"id":4301,"depth":29,"text":4302,"children":6023},[6024],{"id":6015,"depth":2057,"text":6016},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F233",247,{"description":6010},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F233","modVP65eGPJ7YxtTKDI8csQJSDJUBvF-QTtkeVG5zak",{"id":6032,"title":6033,"body":6034,"description":6038,"extension":33,"meta":6041,"navigation":38,"page":6033,"path":6042,"pdf_page":6043,"reading":34,"seo":6044,"sortable_pagination_id":6043,"stem":6045,"__hash__":6046},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F234.md","234",{"type":8,"value":6035,"toc":6039},[6036],[11,6037,6038],{},"sui effusione et omnium linguarum inspiratione etiam ante baptismum mundavit. Hic a gentibus circumcisionis et Iudaicarum cerimoniarum onus removit, dicente Petro sic: Visum est Spiritui sancto et nobis. Hic Spiritus Iesu non permisit apostolos ire Bithiniam vel euangelizare in Asiam. Hic Paulum et Barnaban separari in opus euangelii iussit. Hic eundem Paulum in Macedoniam transire praemonuit, quem postea Iudaeorum vinculis alligandum et Romanis tradendum praedixit. Ipse Spiritus testimonium reddit spiritui nostro, quod sumus filii Dei et heredes, coheredes autem Christi. Per ipsum, qui omnia scrutatur, etiam profunda Dei, revelavit Deus suis, quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Ipse per Paulum dat virginibus consilium, nuptis quoque et viduis. Ipsum habemus pignus Christi, clamantem in cordibus nostris: Abba pater. In ipso signati sumus in die redemptionis. Quem si quis non habet, Christi non est. Ipse denique Spiritus, attestante eodem apostolo, adiuvat infirmitatem nostram. Nam quid oremus sicut oportet, nescimus, sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus; qui autem scrutatur corda, scit, quid desideret Spiritus, quia secundum Deum postulat pro sanctis. Ipsum ab ore Christi post resurrectionem apostoli acceperunt, ut remitterent et retinerent peccata hominum. Et quid plura? Ipse cathecismi et scrutiniorum, ipsius quoque baptismatis, missarum quoque et canonicarum horarum leges et solempnia celebrari docuit. Ipse sanctum chrisma instituit, ipse clericorum vel ministrorum diversos gradus et officia in ecclesia disposuit. Ipse diversarum professionum homines non solum habitaculis et victu, sed et vestitu distinxit. Ipse singulis professionibus rectores gradatim in unum consummandos praeposuit. Ipse quicquid famulatui divinitatis conpetit vel humanae conversationi honeste et utiliter expedit dictavit. Ipse quaecumque ecclesiae sacramenta actenus fuerunt, sunt et erunt, praeordinavit. Ipse martirum rosis et confessorum liliis paradisum ecclesiae conpingit. Ipse denique euangelistarum et apostolorum omniumque orthodoxorum calamos et animos imbuit, rexit et praeduxit, ut, quocumque iret eius impetus, illuc et ipsi graderentur sequentes eum. Ipse spiritus vitae est in rotis, in scripturis videlicet canonicis, ut cum sanctis animalibus euntibus eant et cum stantibus stent et cum elevatis a terra eleventur, quia verba eorum spiritus et vita sunt. Ipse eas sic vivificat, ut homines quoque per illas vivificet. Sine quo non solum non prodest quicquam earum littera, sed insuper occidit, ut caro Christi carnaliter intellecta. Ipse quaeque decreta apostolicorum virorum canonesque sanctorum patrum in diversis conciliis ad correptionem et disciplinam ecclesiarum Dei generaliter et specialiter promulgavit, attestante beato papa Damaso, qui hinc Aurelio Cartaginensi archiepiscopo sic scribit: Violatores voluntarie canonum graviter a sanctis patribus iudicantur et a sancto Spiritu, cuius instinctu ac dono dictati sunt, damnantur, quoniam blasphemare Spiritum sanctum non incongrue videntur, qui contra eosdem sanctos canones non necessitate conpulsi, sed libenter, ut praefixum est, aliquid aut proterve agunt aut loqui praesumunt aut facere volentibus sponte consentiunt. Talis enim praesumptio manifeste unum genus est blasphemantium Spiritum sanctum. Quoniam, ut iam praelibatum est, contra eum agit, cuius nisu et gratia idem sancti editi sunt canones. Diabolica vero nequitia plerosque subtiliter fallere solet, et ita quorumdam inprudentiam per similitudinem pietatis saepissime illudit, ut pro salubribus nocitura persuadeat. Iccirco norma sanctorum canonum, qui sunt spiritu Dei conditi et totius mundi reverentia consecrati, fideliter a nobis scienda et diligenter tractanda est auctoritas, ne quoquomodo sanctorum patrum statuta absque inevitabili necessitate, quod absit, transgrediamur, sed fidelissime per ea gradientes cum eis, qui eos instinctu condiderunt divino, mercedis gloriam et laboris cumulum eorum meritis auxiliante Domino habere mereamur, et cetera.",{"title":28,"searchDepth":29,"depth":29,"links":6040},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F234",248,{"description":6038},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F234","BBGTWZRmUo_ERfAPtOAAVp-0Tue0K5ktC-2dIHE2ez8",{"id":6048,"title":6049,"body":6050,"description":28,"extension":33,"meta":6063,"navigation":38,"page":6049,"path":6064,"pdf_page":6065,"reading":34,"seo":6066,"sortable_pagination_id":6065,"stem":6067,"__hash__":6068},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F235.md","235",{"type":8,"value":6051,"toc":6060},[6052,6054,6057],[1898,6053,4335],{"id":4334},[11,6055,6056],{},"Sententia sancti Augustini de animae potentia et retractatio ex ea, et quales sint promoti a laicis et metropolitani eorum.",[11,6058,6059],{},"Cuius spiritus sanctificatio an totum corpus ecclesiae sanctificet atque regat, si adhuc dubitatur, vel qualiter id agat, si quaeratur, ineffabile et supra humanum modum hoc esse sciatur. Unde necesse est pie credatur et intellegatur, ne, si impie discutitur, offendatur. Potest tamen anima, quantum creaturae conceditur, praedicare homini tantum artificem Spiritum, ut ex illa quantulamcumque mente concipiat ineffabilis diffusionis illius coniecturam, qua fiat ei aliquis gradus ad vel tenuiter cogitandum incomprehensibilem Salvatoris potentiam. Anima quippe, ut beatus Augustinus sancto Ieronimo scribens ait, per totum corpus, quod animat, non locali diffusione, sed quadam vitali intentione porrigitur. Nam per omnes eius particulas tota simul adest, nec minor in minoribus nec in maioribus maior, sed alicubi intentius, alicubi remissius, et in omnibus tota et in singulis tota est. Neque enim aliter quod fit in corpore totum sentit, tamen tota sentit. Nam cum exiguo puncto in carne viva aliquid tangitur, quamvis locus ille non solum totius corporis non sit, sed vix in corpore videatur, animam tamen totam non latet. Neque id quod sentitur per corporis cuncta discurrit, sed ibi tantum sentitur, ubi fiat. Unde ergo ad totam mox pervenit quod non in toto fit, nisi quia et ibi est, ubi fit, nec, ut tota ibi sit, cetera deserit? Vivunt enim et illa ea praesente, ut nichil tale factum est. Quod si fieret, et utrumque simul fieret, simul utrumque totam pariter non lateret. Proinde et in omnibus simul et in singulis particulis corporis sui tota simul esse non posset, si per illas ita diffunderetur, ut videmus corpora diffusa per spatia locorum minoribus suis partibus minora occupare et amplioribus ampliora. Haec ita fieri ab anima cum tanti doctoris sententia tum quotidiana experientia constat. Unde quis fidelium dubitare iam poterit Spiritum sanctum longe ineffabilius sanctificatione sua totam replere ecclesiam, ut pro qualitate ministrorum et rerum eius singula, quae illi conectuntur et debentur, sanctificet? Est enim clericalis ordo in ecclesia praecipuus tanquam in capite oculi, de quo ait Dominus: Qui tetigerit vos, tangit pupillam oculi mei. Est et laicalis potestas tanquam pectus et brachia ad obediendum et defendendum ecclesiam valida et exerta. Est deinde vulgus tanquam inferiora vel extrema membra ecclesiasticis et saecularibus potestatibus pariter subditum et pernecessarium. Porro in capillis capitis possessiones ecclesiae, in unguibus autem vel reliqui corporis pilis facultates saeculi non incongrue possunt accipi. Quas qui indiscrete vel violenter exteriori homini demit, necesse est graviter offendat interiorem pro iniuria dehonestationis vel praesumptionis. Quod non dubitandum est facere Spiritum sanctum, qui in universitate ecclesiae longe praestantius anima omnia operatur in omnibus, dividens singulis prout vult et annuntians discipulis multa, quae ante passionem Christi non poterant portare. Unde, sicut recedente anima mox foetores et vermes corpus occupant, qui illud cura maxima hominum abhominatione et abiectione in cinerem dissolvunt, sic et res ecclesiasticae recedente ab eis sua sanctificatione mox daemonum iuri cum summa maledictione Dei et sanctorum patrum relictae dispereunt. Quapropter secundum quod Dominus in euangelio ait homini divisionem hereditatis exigenti: Videte et cavete ab omni avaritia. O vos divisi divisores et tandem vel sero individua dividi non posse cognoscite, iamque divisoribus nolite acquiescere, si cupitis animabus vestris et illorum secundum Deum consulere. Nempe sequendo quae videntur et spernendo quae non videntur calamum vani honoris temporaliter capessitis nec supremae beatitudinis aulam aut extremae miseriae carcerem post modicum respicitis. Quae si maxima pars vestrum christiano talia retractaret animo, nequaquam hoc tanto ecclesia iugiter angeretur malo. Sed pro dolor! a laicis potestatibus ecclesiasticam",{"title":28,"searchDepth":29,"depth":29,"links":6061},[6062],{"id":4334,"depth":29,"text":4335},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F235",249,{"description":28},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F235","8hna05Re1nXC_zEWNiw68XMccEQVotUhcwwNiTVgalo",{"id":6070,"title":6071,"body":6072,"description":6076,"extension":33,"meta":6091,"navigation":38,"page":6071,"path":6092,"pdf_page":6093,"reading":34,"seo":6094,"sortable_pagination_id":6093,"stem":6095,"__hash__":6096},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F236.md","236",{"type":8,"value":6073,"toc":6086},[6074,6077,6079,6083],[11,6075,6076],{},"dignitatem adepti, cum iuxta canonicam auctoritatem deberent cum suis auctoribus et fautoribus non solum communione altaris, sed et ingressu ecclesiae privari, primum locum in ea et dispensationem sacramentorum Christi omniumque regimen atque dispositionem adipiscuntur, cuius etiam limina contingere prohibentur, utputa periuri principibus, quibus in tanta praesumptione infideles aut consentiunt aut insistunt, sacrilegi, fures et latrones Deo, cui sancta sua furantur et violenter diripiunt, homicidae insuper pauperibus Christi, quorum patrimonia et pecunias fraudant et suis usibus vendicant, excommunicati Deo et omnibus sanctis eius praeteritis, praesentibus et futuris, quorum disciplinam destruunt et conculcant, quos scandalizare et offendere non curant. Qui vere iam non sunt habendi ut alii intra ecclesiam indisciplinati christiani, sed ut vere blasphemantes Spiritum sanctum heretici, dum proterve et voluntarie transgrediuntur leges conscriptas et subscriptas digito Dei. Quorum peccatis communicant procul dubio primates et metropolitani, qui talibus cito et sine canonica discussione manus imponunt, reclamante apostolo in epistola ad Timotheum. Taliter nimirum talium principum sacerdotumque et fautorum illorum causa quid ecclesia etiam visibiliter nonnunquam patiatur, aperte indicat Micheas propheta: Audite, inquid, haec, principes domus Iacob et iudices domus Israel, qui abhominamini iudicium et omnia recta pervertitis, qui hedificatis Syon in sanguinibus et Iherusalem in iniquitate. Principes eius in muneribus iudicabant, et sacerdotes eius in mercede docebant, et prophetae eius in pecunia divinabant et super Dominum requiescebant dicentes: Nunquid non Dominus in medio nostrum? Non venient super nos mala. Propter hoc causa vestri Syon quasi ager arabitur, et Hierusalem quasi acervus lapidum erit, et mons templi in excelsa silvarum.",[1898,6078,4397],{"id":4396},[2034,6080,6082],{"id":6081},"recapitulatio-de-depositione-hereticorum-et-sententia-ezechielis","Recapitulatio de depositione hereticorum et sententia Ezechielis",[11,6084,6085],{},"Hinc iam, licet maxima ex parte spicula adversariorum catholicis obiecta Domino donante aut reppulerim aut decusserim aut certe retuderim, adhuc tamen in calce libri huius retundendum arbitror spiculum illud nimio toxico imbutum, quo obstinate impetitur ecclesiastica regula, quatinus, si iuxta eam consequitur hereticos deponendos, consequatur quoque iuxta assertionem illorum eosdem gratiam ecclesiasticam adeptos, a cuius ascensione ut deponantur sit necesse. Quapropter hinc quoque trutinatores verborum interim patienter interrogo, a quo gradu divinae gratiae deponantur, quibus psalmista sic inprecatur: Disperge illos in virtute tua et depone eos, protector meus Domine. Quin etiam a quo gradu ecclesiastico deponantur, pro quibus catholica in die dominicae passionis sic precatur: Omnipotens sempiterne Deus, qui salvas omnes et neminem vis perire, respice ad animas diabolica fraude deceptas, ut omni heretica pravitate deposita errantium corda resipiscant et ad veritatis tuae redeant unitatem. Ecce hic catholica rogat, ut heretica pravitas ab animabus diabolica fraude deceptis deponatur. Psalmista quoque superius, ut inimici eius deponantur. In qua utique depositione nullam deiectionem ab alicuius gratiae vel dignitatis excellentia, quam prius habuerint, intellegere possumus nisi solam praesumptionem hereticae falsitatis, quam sub specie catholicae veritatis sibi pertinaciter arrogant. Sic et symoniani seu quilibet heretici cum deponi iubentur, non ab aliqua ecclesiasticae ordinationis gratia, quam hactenus habeant, deponi iubentur, sed tantum ab exteriori specie ecclesiasticorum graduum, qua ad perditionem suam populique christiani deceptionem per inposturam abutuntur. Quibus maxime aptari potest fabula de asello pelle leonis induto, qui praesumto seu, quod aptius dicitur, simulato leonino vigore turbabat pavidas per sua rura boves, cum nil omnino leoninae fortitudinis, excepto vano terrore, ex his exuviis vel spoliis sibi vel cuiquam acquirere potuerit. Cui dum rusticus pellem leonis detraxit,",{"title":28,"searchDepth":29,"depth":29,"links":6087},[6088],{"id":4396,"depth":29,"text":4397,"children":6089},[6090],{"id":6081,"depth":2057,"text":6082},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F236",250,{"description":6076},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F236","ow49oQZszJWCcoSCTlZGjOK6uRxROGnrqOCy0ldM2OY",{"id":6098,"title":6099,"body":6100,"description":6104,"extension":33,"meta":6131,"navigation":38,"page":6099,"path":6132,"pdf_page":6133,"reading":34,"seo":6134,"sortable_pagination_id":6133,"stem":6135,"__hash__":6136},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F237.md","237",{"type":8,"value":6101,"toc":6129},[6102,6105,6108,6111,6114,6117,6120,6123,6126],[11,6103,6104],{},"nil prorsus leoninae potentiae, quam ex pelle illa accepisset aut haberet, ei detraxit, sed solam, quam ex illa ypocrisi contraxerat, praesumptionem, sicut eidem asello rusticus, dum spoliatum cederet, dixisse fertur:",[11,6106,6107],{},"Forsitan ignaros imitato murmure fallis,",[11,6109,6110],{},"At mihi, qui quondam, semper asellus eris.",[11,6112,6113],{},"Est quoque aliud, quod in illa oratione poscitur, scilicet ut heretici et scismatici ad veritatis divinae redeant unitatem. In cuius quoque praefatione monemur orare pro ipsis, ut Deus ac dominus noster eos ab erroribus universis et ad sanctam matrem ecclesiam catholicam atque apostolicam revocare dignetur. Unde luce clarius constat hereticos in unitate ecclesiae catholicae atque apostolicae non adesse, ad quam ut revocentur et redeant, ab eadem universali ecclesia oratur. Ergo symoniani aut heretici non sunt et in ecclesia sunt, aut certe heretici sunt et extra ecclesiam sunt. Porro si in ecclesia sunt, catholici sunt atque accipere possunt Spiritum sanctum, sicque iam heretici nec habendi nec dicendi sunt. Si autem extra ecclesiam sunt, certe aut heretici aut pagani sunt et ideo accipere non possunt Spiritum sanctum, quia extra ecclesiam non potest accipi, protestante Domino superius, cuius procul dubio sententiam cum omnes orthodoxi tum egregius Prosper secutus ait: Sicut considerandum est, quid et cui voveas, ita etiam considerandum est, ubi voveas, quia veri sacrificii locus extra ecclesiam catholicam non est. Quod versu quoque declarans subdit:",[11,6115,6116],{},"Novit, qui reddit Domino pia vota tonanti,",[11,6118,6119],{},"Unum divinis cultibus esse locum",[11,6121,6122],{},"In toto mundo, quem vera ecclesia praebet,",[11,6124,6125],{},"Et sine quo nullum iustitiae est meritum.",[11,6127,6128],{},"In quibus plane praedicatur nec veram ecclesiam nec verum sacrificium nec divinum cultum extra catholicam haberi aut esse. Itaque aut symoniani non solum praedicabuntur, sed et habebuntur catholici, aut certe nec verum sacrificium nec veri sacrificii locum nec divinum cultum convincentur habere, sicut nec alii heretici. Quid ergo pariter habent? Solam falsitatem cultumque daemonicum. Sed esto, dicitur apud eos sacrificium, sacerdotium et cetera catholicorum sacramenta et insignia. Et o quam multa dicuntur, quae omnino nil earum rerum, quarum vocabulis indicantur, in se habere comprobantur! Quod cum superius ubertim monstratum sit, etiam ex verbis Ezechielis prophetae monstrari poterit, ubi dicit prophetantibus de corde suo: Ve prophetis insipientibus, qui sequuntur spiritum suum et nichil vident. Quasi vulpes in desertis prophetae tui, Israel, erant. Non ascendistis ex adverso neque opposuistis murum pro domo Israel, ut staretis in praelio in die Domini. Vident vana et divinant mendacium dicentes: Ait Dominus, cum Dominus non miserit eos; et perseveraverunt confirmare sermonem. Nunquid non visionem cassam vidistis et divinationem mendacem locuti estis? Et dicitis: Ait Dominus, cum ego non sim locutus. Propterea haec dicit dominus Deus: Quia locuti estis vana et vidistis mendacium, ideo ecce ego ad vos, ait dominus Deus, et erit manus mea super prophetas, qui vident vana et divinant mendacium. In concilio populi mei non erunt et in scriptura domus Israel non scribentur nec in terra Israel ingredientur, et scietis, quia ego dominus Deus; eo quod deceperint populum meum dicentes: Pax, et non est pax. Et ipse aedificabat parietem, illi autem liniebant luto absque paleis. Dic ad eos, qui liniunt absque temperatura, quod casurus sit: erit enim ymber inundans, et dabo lapides praegrandes desuper irruentes et ventum procellae dissipantem. Siquidem ecce cecidit paries; nunquid non dicetur vobis: Ubi est litura, quam linistis? Propterea haec dicit dominus",{"title":28,"searchDepth":29,"depth":29,"links":6130},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F237",251,{"description":6104},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F237","anOURueGiKFAM9btJe1LqnHtJ7JS0TFWDrf1xtOE8g4",{"id":6138,"title":6139,"body":6140,"description":6144,"extension":33,"meta":6159,"navigation":38,"page":6139,"path":6160,"pdf_page":6161,"reading":34,"seo":6162,"sortable_pagination_id":6161,"stem":6163,"__hash__":6164},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F238.md","238",{"type":8,"value":6141,"toc":6154},[6142,6145,6147,6151],[11,6143,6144],{},"Deus: Et erumpere faciam spiritum tempestatum in indignatione mea, et ymber inundans in furore meo erit, et lapides grandes in ira in consumationem. Et destruam parietem, quem linistis absque temperamento, et adaequabo eum terrae, et revelabitur fundamentum eius, et cadet et consumetur in medio eius: et scietis, quia ego Dominus. Et complebo indignationem meam in parietem et in his, qui liniunt eum absque temperamento, dicamque vobis: Non est paries, et non sunt qui liniunt eum. Prophetae Israel, qui prophetant ad Hierusalem et vident ei visionem pacis: et non est pax, ait dominus Deus. Et tu, fili hominis, pone faciem tuam contra filias populi tui, quae prophetant de corde suo, et vaticinare super eas et dic: Haec dicit dominus Deus: Ve quae consuunt pulvillos sub omni cubitu manus et faciunt cervicalia sub capite universae aetatis ad capiendas animas. Cum caperent animas populi mei, vivificabant animas eorum et violabant me ad populum meum propter pugillum hordei et fragmen panis et interficiebant animas, quae non moriuntur, et vivificabant animas, quae non vivunt, mentientes populo meo credenti mendaciis. Propterea haec dicit dominus Deus: Ecce ego ad pulvillos vestros, quibus vos capitis animas volantes, et dirumpam eos de brachiis vestris et dimittam animas, quas vos capitis, animas ad volandum. Et dirumpam cervicalia vestra, et liberabo populum meum de manu vestra, neque erunt in manibus vestris ad praedandum: et scietis, quia ego Dominus. Pro eo quod maerore fecistis cor iusti mendaciter, quem ego non contristavi, et confortastis manus impii, ut non reverteretur a via sua mala et viveret, propterea vana non videbitis et divinationes non divinabitis amplius. Et eruam populum meum de manu vestra: et scietis, quoniam ego Dominus. verbis subiunctis.",[1898,6146,4427],{"id":4426},[2034,6148,6150],{"id":6149},"de-propriis-dictionibus-in-supradictis-prophetae-et-beati-gregorii","De propriis dictionibus in supradictis prophetae et beati Gregorii",[11,6152,6153],{},"Quae prophetae verba iccirco istic seriatim inseruimus, quia, etiamsi alia deessent, haec sola confutationi hereticorum et praecipue obiectionibus simonianorum sufficerent. Ut enim cetera praemissae prophetiae praetermittamus, quod solum inde praesenti operae est pretium, summotenus attingamus, videlicet parietem a populo aedificatum, quem prophetae liniant luto absque paleis. Siquidem lateres in nonnullis provinciis et maxime orientis sic conficiuntur, ut luto paleae admisceantur, quibus lutea materies colligetur, nec calor postmodum resolvat, quod humor conglutinarat. Unde et ipsae paleae istic temperatura dicuntur, quia contemperant dissolubile lutum, ne resolvatur. Populus ergo sese in parietem aedificat, dum ecclesia Christi fieri laborat. Sed a pseudoprophetis, hereticis scilicet, quia luto visibilium sacramentorum sine temperatura invisibilis gratiae linitur, casurus est. Qui profecto paries non esse paries dicitur, et litura non litura, et prophetae non prophetae, et vivificatae animae non viventes, et mortificatae non morientes. Ubi etiam illorum poena praedicitur, qui cor iusti, quem Deus non contristavit, contristant et manus impii, ne revertatur a via sua mala et vivat, confortant. Quod autem res visibilium sacramentorum, quae apud hereticos christianismi inveniuntur, non solum detrimenta, sed et stercora sint, ex verbis apostoli ad Philipenses ostenditur, ubi sacrificia et cerimonias, quae apud hereticos Iudaismi post passionem Christi observabantur, quanti prius fecerit, quantive inpraesentiarum faciat, praedicat dicens: Secundum iustitiam, quae in lege est, conversatus sum sine querela; sed quae mihi fuerunt lucra, haec arbitratus sum propter Christum detrimenta. Veruntamen et existimo omnia detrimentum esse propter eminentem scientiam Iesu Christi domini mei, propter quem omnia detrimentum feci et arbitror ut stercora, ut Christum lucrifaciam. Dominus quoque per Malachiam Iudaicum sacerdotium reprobans ait: Ecce ego proiciam vobis",{"title":28,"searchDepth":29,"depth":29,"links":6155},[6156],{"id":4426,"depth":29,"text":4427,"children":6157},[6158],{"id":6149,"depth":2057,"text":6150},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F238",252,{"description":6144},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F238","caSX-tR17ZS2LUYMxOWQ91Jw3s8Z6HGNpBCMt-7DUqk",{"id":6166,"title":6167,"body":6168,"description":6172,"extension":33,"meta":6187,"navigation":38,"page":6167,"path":6188,"pdf_page":6189,"reading":34,"seo":6190,"sortable_pagination_id":6189,"stem":6191,"__hash__":6192},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F239.md","239",{"type":8,"value":6169,"toc":6182},[6170,6173,6175,6179],[11,6171,6172],{},"brachium et dispergam super vultum vestrum stercus solempnitatum vestrarum, et assumet vos secum. Quod beatus Ieronimus exponens subdit: Quia ad sacerdotes loquitur: 'Proiciam', inquid, 'facies vestras', ea quae sanctiora putatis in lege et vobis a Deo pro virtutum munere ex hostiis condonata. Armum enim, id est brachium, et pectusculum et linguam et ventriculum et ea, quae in Levitico describuntur, accipiebant ex hostiis sacerdotes. Quae omnia pro peccatis eorum se abicere et in facies sacerdotum mittere contestatur, ut scilicet tales sint qui offerunt talia, qualia et illa quae offeruntur. 'Et assumet vos', inquit, 'secum', id est stercus sollemnitatum vestrarum, ut fetentes facies putrida stercoris commixtione turbentur. Ad haec ex verbis quoque beati Gregorii, cuius inproprias dictiones pro propriis defensores symonianorum accipiunt, ostenditur, quam multa inproprie dicantur. Ait enim in tractatu euangelii teophaniae: Omnia elementa auctorem suum venisse testata sunt. Ut enim de his quiddam usu humano loquar: Deum hunc caeli esse cognoverunt, quia stellam protinus miserunt. Mare cognovit, quia sub plantis eius se calcabile praebuit. Terra cognovit, quia eo moriente contremuit. Sol cognovit, quia lucis suae radios abscondit. Saxa et parietes cognoverunt, quia tempore mortis eius scissa sunt. Infernus cognovit, quia hos, quos tenebat, mortuos reddidit. Et tamen hunc, quem Deum omnia insensibilia elementa senserunt, adhuc infidelium Iudaeorum corda Deum esse minime cognoscunt, et duriora saxis scindi ad poenitendum nolunt eumque confiteri abnegant, quem elementa, ut diximus, aut signis aut scissionibus Deum clamant. Itaque symoniani eorumque obstinati defensores necesse est fateantur beatum Gregorium istic improprie locutum. Alioquin si contendunt proprie locutum, necesse est profiteantur eum fuisse Manicheum, qui insensibiles res non solum animam vitalem, sed et sensualem habere crediderit et praedicaverit. Quod si profiteri timent, necesse est nobiscum confiteantur tandem nec caelos nec mare nec terram nec solem nec saxa nec parietes nec infernum cognovisse aut clamasse suum auctorem nec fecisse in obsequium eius omnia illa quae praedicantur fecisse, sed repentina et inusitata immutatione vel concussione sui cognitum ab hominibus et praedicatum cata tropon metonomian, per quem id quod fit solet indicari illo quo fit; velut homo dicitur pulvis, et caelum aer. Hoc nichilominus tropo Deus cognovisse quid dicitur, cum efficit, ut ab hominibus id cognoscatur. Hoc spiritualem gratiam vel columbam vendi beatus Gregorius fatetur, cum vendi putatur. Siquidem, ut ipse asserit, usu humano locutus, sicut insensibilia sensisse, sic et invendibilia vendi est contionatus.",[1898,6174,4457],{"id":4456},[2034,6176,6178],{"id":6177},"de-criminosis-catholicis-promotis-vel-post-lapsis-et-de-ministerio-et-de-depositione-eorum","De criminosis catholicis promotis vel post lapsis et de ministerio et de depositione eorum.",[11,6180,6181],{},"Itaque his et aliis quam pluribus argumentis constat symonianos nil ecclesiasticae dignitatis optinuisse, quamvis eorum defensores impudenter persuadere laborent honorem in eis acceptum perdurare, nisi Romanae et apostolicae sedis antistes aut metropolitani eorum conprovinciales episcopi eos synodaliter deiciant. Quomodo enim in eis perdurare potest, quod nullatenus acceptum est? Quod vero subiungunt, hoc etiam de cunctis criminibus considerandum, ut, si presbyter adulterium fecerit, deponatur, noverint hoc longe habendum et agendum. Denique in tantum heretici differunt a catholicis, ut quantumlibet criminosus catholicus acceptior sit Deo et tolerabilior hominibus quam quantumlibet iustus, si dici potest, hereticus. Unde catholicus etiam criminosus quicquid boni facit vel habet, procul dubio bonum est merito fidei, sine qua non est. Porro hereticus etiamsi habeatur iustus, quicquid boni facere vel habere videatur, pro-",{"title":28,"searchDepth":29,"depth":29,"links":6183},[6184],{"id":4456,"depth":29,"text":4457,"children":6185},[6186],{"id":6177,"depth":2057,"text":6178},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F239",253,{"description":6172},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F239","ODNcqdkmml3Ow7JgZdJ_B5uKa9BAwhFlGfX16BLyWRQ",{"id":6194,"title":6195,"body":6196,"description":6200,"extension":33,"meta":6212,"navigation":38,"page":6195,"path":6213,"pdf_page":6214,"reading":34,"seo":6215,"sortable_pagination_id":6214,"stem":6216,"__hash__":6217},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F240.md","240",{"type":8,"value":6197,"toc":6209},[6198,6201,6203,6206],[11,6199,6200],{},"cui dubio malum est merito perfidiae suae, cum qua, quicquid facit, peccatum est. Quod superius tot testimoniis constat monstratum, ut hic non sit inde diutius dicendum. Aut enim ignoratis aut dissimulatis seu neglectis humanae fragilitatis criminibus vel peccatis nonnunquam sacerdotii dignitas conceditur indignis, quorum promotione aut necessitati vel utilitati proximorum in catholica pro tempore consulitur vel voluntati obsequndatur. Quibus, quia fidei catholicae sunt, credendum est, dum promoventur a catholicis, conferri Spiritum sanctum, quem habent, etsi non ad suam, tamen ad aliorum salutem perficiendam. Et adest ergo eis Spiritus sanctus ministrantibus et abest transgredientibus. Adest enim ministerio, quod fidei eorum a fidelibus creditum recognoscit; abest iniquitati eorum, quam non cognoscit. Dignatur adesse in sacramentis suis sibi obsequentibus, et dedignatur adesse in pravitate morum sibi resistentibus. Itaque quantulacumque fide cordis eorum Spiritus sanctus invitatus ministerio oris et manuum eorum sanctificandis ad suorum salutem rebus infunditur, sed perfidia scelerum offensus ad condemnationem sceleratorum provocatur. Qui quoniam ministri sunt et scelerati, ministerium eorum suscipit, scelera despicit et punit, sic ministris praesens, ut sit sceleratis absens. Quibus sane aptari potest sententia illa prophetae, qua Domino dicit: Prope es tu ori eorum et longe a renibus eorum. Siquidem Spiritus sanctus in cordibus talium ministrorum fidei, cuius est auctor, praesidens secundum Deum postulat pro sanctis et impetrat, quicquid secundum Deum expedit eis. Quod revera metonomice dicitur agere, quia postulare facit et impetrare, cum ipse cum Patre et Filio postuletur et donet etiam per ministerium criminosis, sed tamen catholicis a catholicis impositum, ut necessitati vel utilitati catholicorum pro tempore et loco consulatur. Quos nimirum ministros etsi plurima mala accusant, nonnulla tamen bona excusant, fides scilicet, quae pro modulo suo spei et caritatis capax est, tum necessitas et utilitas, devotio quoque seu petitio ecclesiae, deinde gratuita ordinatio ab illis qui gratuito eam accepere. Quibus si deest vitae innocentia secundum canonicam disciplinam, adest tamen obedientia vel sola promotio ad ministerium ecclesiasticum sine aliqua venalitate secundum datam ab ipso domino Iesu Christo regulam, qua utique firmatur ex parte una, etiam si infirmatur ex altera. Quae dominica regula si abesset, nil gratiae quis, quamlibet alias innocens, dare et accipere posset. Liquet ergo hac sola regula etiam pravos ad aliquid dirigi, dum ei consentiunt, et sine illa etiam rectos non parum depravari, dum ab ea dissentiunt. Quapropter in ministris modo quo dictum est promotis vel post promotionem in aliquod crimen lapsis acceptus honor perdurat, quamdiu eorum culpas ecclesia aut ignorat aut dissimulat et propter utilitatem aliorum sub spe poenitudinis talium tolerat. Talium depositio quandiu ab illis quorum interest qualibet occasione differtur, officium, quo iam indigni sunt, adimplere permittuntur; totumque, quod ab eis interim fit, pro ministerio prius sibi commisso vel postea permisso sanctum habetur. Quod quamvis ipsis ad poenam, aliis tamen proficit ad vitam. Tales vere deponuntur, cum deponuntur, quia, etsi non merito, officio tamen veram promotionem habuisse noscuntur. Nec cum eis deponuntur aut damnantur, quotquot ab eis ante suam depositionem canonice promoventur, aut quaeque ab eis catholice administrantur.",[1898,6202,4484],{"id":4483},[11,6204,6205],{},"De qualibuscumque promotis a symonianis et repulsione obiectionis adversariorum.",[11,6207,6208],{},"Sed non sic impii symoniani, non sic, quorum depositio non est habiti honoris privatio, sed simulatae vel aestimatae promotionis detectio vel confutatio. Quos cum multa sint quae accusent, nulla sunt quae excusent. Neque enim in eorum, ut putatur, ordinatione necessitati aut utilitati ecclesiae consulitur nec devotioni aut petitioni",{"title":28,"searchDepth":29,"depth":29,"links":6210},[6211],{"id":4483,"depth":29,"text":4484},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F240",254,{"description":6200},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F240","Zw8cmhxXZ_T931tp6erDx406Vx1kmH2VFlrIkgFW_fU",{"id":6219,"title":6220,"body":6221,"description":6225,"extension":33,"meta":6255,"navigation":38,"page":6220,"path":6256,"pdf_page":6257,"reading":34,"seo":6258,"sortable_pagination_id":6257,"stem":6259,"__hash__":6260},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F241.md","241",{"type":8,"value":6222,"toc":6248},[6223,6226,6228,6231,6234,6236,6239,6241,6245],[11,6224,6225],{},"acquiescitur, sed soli avaritiae utrimque providetur. Nec attenditur fides catholica aut doctrina apostolica, sed perfidia heretica et ambitio symoniana, nec aliqua vitae innocentia, sed sola pecunia. Unde etiam, quod non nisi gratis dari et accipi potest, vendere et emere student. Cui ergo in talibus ordinationibus consulitur nisi avaritiae duorum? Neque enim prior eorum prius aut pro Deo aut pro proximo manum admovet aut os aperit, quam alter manum marsupio admoverit aut os promissioni aperuerit. Et qua fronte astruitur quantumlibet iustos homines vel gratis posse accipere aliquid gratiae a talibus, quibus nil fidei Christianae, sed totum perfidiae daemoniacae cooperatum fuisse aut cooperari dinoscitur? Qui etsi videantur interdum aliquos gratis promovere, constat eos non gratis id agere, sed aut obsequium eorum aut aliorum favorem saeculariter tantum requirere. Quae duo si palam absunt, datur tamen conici eos in gratuita, ut putatur, promotione nobilium aut religiosarum personarum sibi clam aucupari favorem seu auctoritatem earum, ut iam ab eis promoti sint suae promotionis securiores, et promovendi ad emendum promptiores, ipsique ad vendendum audaciores. Sic aut praesens negotium ab illis exercetur aut ex praesenti praeteritum confirmatur aut certe futurum invitatur. A quibus omnibus munerum speciebus licet excutiendae sint manus ecclesiasticorum, tamen ante omnia a pecunia, quae nominatim ab apostolo Petro re-",[2034,6227,2943],{"id":2942},[11,6229,6230],{},"probata et cum ipso Simone mago fuit damnata. Praeterea non putatur absurdum istic quoque obviatum ire alii argumentationi vaniloquiorum. Aiunt enim:",[11,6232,6233],{},"Lex imperatorum sancit, ut, si quis hoc vel illud fecerit, capite plectatur. Evenit autem, ut aliquis saecularis crimen illud committat, pro quo lege data capite plecti debeat. Quod donec iudex, cuius interest, perficere differt aut misericordia aut neglegentia, nunquid interim non vivit? Nunquid non caput, quod iuste debet amittere, portat? Nunquid tandem, si postea genuerit filium, filius pro paterno crimine sanguinis reus erit? Non plane. Quoniam ille, qui crimen commisit, solus supplicii sententiam sustinebit.",[2034,6235,2950],{"id":2949},[11,6237,6238],{},"Quae sane argumentatio pro nobis facere conprobatur, non contra nos, pro cephalis videlicet, hoc est capitatis, non autem pro acephalis. Quia vero gratis a catholicis promoti, licet ante aut post promotionem suam inveniantur criminosi, non sine capite sint, paulo superius ostenditur satis simulque, quod ante illorum depositionem promoti ab eis non pereant pro eis. Quam ob rem constat praemissa argumentatione nil defensionis provisum acephalis nec eorum filiis, quia caput, id est ecclesiasticum officium, nec habent nec habuerunt, quo privari possint. Superflua enim lex esse convincitur, qua quis privari eo quod non habet sancitur. Tale est enim, acsi dicatur: Si quis decollatus hoc vel illud fecerit, capite privetur. Nimirum decollatus est omnis hereticus, heresi sua a capite ecclesiae Christo abscisus, et quotquot deinceps ab eis promoveri videntur. Unde et mortui a mortuis nascuntur, ac per hoc nil nisi morticinum ab eis quisquam consequitur, quibus quit auferatur in sua depositione, praemonstratum est habunde.",[1898,6240,4514],{"id":4513},[2034,6242,6244],{"id":6243},"argumenta-ex-mundanis-legibus-contra-promoventes-vel-promotos-symonianos","Argumenta ex mundanis legibus contra promoventes vel promotos symonianos.",[11,6246,6247],{},"Itaque suo ipsorum iudicio constat actionem horum defensorum infirmatam. Neque enim agitur cum illo, quicum oportet, nec pro illo, quem defendendum suscepit, sed contra illum. Nam dum laborant comprobare acephalos caput sibi habere atque gestare seu iure decollatos generare posse, supervacuam argumentationem ex cephalis,",{"title":28,"searchDepth":29,"depth":29,"links":6249},[6250,6251,6252],{"id":2942,"depth":2057,"text":2943},{"id":2949,"depth":2057,"text":2950},{"id":4513,"depth":29,"text":4514,"children":6253},[6254],{"id":6243,"depth":2057,"text":6244},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F241",255,{"description":6225},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F241","eOqt_EwDlfXlWEV-jU57xOMPjdRpZbcs3r27kxlX3n0",{"id":6262,"title":6263,"body":6264,"description":6268,"extension":33,"meta":6274,"navigation":38,"page":6263,"path":6275,"pdf_page":6276,"reading":34,"seo":6277,"sortable_pagination_id":6276,"stem":6278,"__hash__":6279},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F242.md","242",{"type":8,"value":6265,"toc":6272},[6266,6269],[11,6267,6268],{},"quod caput portent et generent, antequam decollentur, concepere et post longam parturitionem abortientes de suae iniquitatis vulva proiecere. Unde explosa hac, ut vere frivola, a coniunctis causae et consimilibus sumantur argumenta. Age, est aliquis, qui, iudice corrupto a pecunia, favore illius et iniqua sententia optinet aliena praedia. Hunc si postea iustus iudex detectum inde eiciat, et priori domino vel eius heredibus sua, ut iustum est, cedant, nunquid sortes aliquibus donatas aut venditas seu titulos vel ministeria et iura ab invasore ibidem praestita legitimus possessor conservat et non potius sibi suisque posteris consulens ea inde exterminat? Alioquin, si haec ob reverentiam vel gratiam invasoris praetermittit, quasi ille iuste ibidem aliquid disposuerit, sua ignavia ius suum sibi infirmat et alienat atque adversario suo confirmat et revocat. Hoc sane argumento iniustae acquisitionis iustaeque amissionis seu iustae recuperationis potest doceri, quid a symonianis vendatur, quid ematur, quid gratis sive non gratis ab illis promotis conferatur, quid in aliena possessione vel sibi vel aliis proficue disponatur et agatur. Siquidem quamvis invasor profiteatur, attestante sibi iniquo iudice, se iustitiam suam accepisse, habuisse et aliis donasse aut vendidisse, vel postea sibi ablatam iniuste, tamen constat nec eum nec quoslibet per eum aliquando aliquid praeter solam iniustitiam et detrimentum suum in huiusmodi fundis acquisisse. A quibus dum poena legum et multiplicata restitutione praesumptarum rerum multati pariter tam factores quam fautores eiciuntur, non iustitia, quam nullam in eis habuerunt, sed sola iniustitia, quam incurrerunt, privantur. Denique iudex crimine periurii et falsitatis per poenitentiam exuendus deicitur, invasores vero lepra falsitatis quoque et rapinae haud secus absterguntur, sin alias usque ad novissimum quadrantem aeternaliter reddetur, quod hic temporaliter contrahitur. Testis enim falsus non erit inpunitus. Et Nemo diu gaudet, qui iniquo iudice vincit.",[11,6270,6271],{},"Amplius. Nonne, si quis rem quamlibet furatus deprehenditur, in quadruplum eam, testante Solomone, reddet et omnem substantiam domus suae tradet? Si autem quis furtivum scienter comparaverit, et pretium datum perdit et nichilominus tenetur noxa et poena furis. Qui vero nescienter, pretium quoque datum perdit et mercem emptam sine nota furis restituet; si tamen iureiurando arguentibus comprobaverit se nescisse furto sublatam, ubi comparavit; alioquin, si vel sibi violenter retinere contenderit aut super furto se excusare distulerit, noxam furis cum nota et poena subibit. Quod necesse est eum passurum, qui vel gratis acceperit a fure furtivum. Qua de re colligatur, quia, si sine infamia, damno et poena non evadit, quisquis a fure quolibet furtivum acquisierit, quandocunque aput eum repertum fuerit: multo magis illi, qui a furibus symonianis aut scientes aut nescientes pretio vel dono columbam Dei furatam, ut videtur acquirunt, et tanto magis, quanto maiora et cariora sunt divina humanis. Ergo aut probetur symonianos sicut et alios hereticos non esse fures et latrones, aut concedatur nil ab eis acceptum vel accipi posse sine infamia, damno et poena, quae certe nequeant declinari sine satisfactione legali. Quodsi adhuc minus compertum habetur, an symoniani sint fures et latrones, diligenter attendatur et fideliter credatur, quia, si heretici sunt, procul dubio fures et latrones sunt, si autem catholici, aut pastores erunt aut mercennarii. Sed ne huic ambiguo diutius haereatur, pastor summe bonus speciatim illud resolvens audiatur. Siquidem suo sermone velut indice pastores, mercennarios, fures et latrones, oves et lupos singillatim demonstrat. Et pastores quidem indicans ait: Qui intrat per hostium, pastor est ovium; huic hostiarius aperit, et oves vocem eius audiunt, et proprias oves vocat nominatim et educit eas, et cum proprias oves emiserit, ante eas vadit; et: Bonus pastor animam suam ponit pro ovibus suis. Mercennarios deinde ostendens inquit: Mercennarius et qui non est pastor, cuius non sunt",{"title":28,"searchDepth":29,"depth":29,"links":6273},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F242",256,{"description":6268},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F242","akTZw9az6yy16zqrK4tRgzzdHW02mr69ZbYiLZxky7A",{"id":6281,"title":6282,"body":6283,"description":6287,"extension":33,"meta":6302,"navigation":38,"page":6282,"path":6303,"pdf_page":6304,"reading":34,"seo":6305,"sortable_pagination_id":6304,"stem":6306,"__hash__":6307},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F243.md","243",{"type":8,"value":6284,"toc":6297},[6285,6288,6290,6294],[11,6286,6287],{},"oves propriae, videt lupum venientem et dimittit oves et fugit. Mercennarius autem fugit, quia mercennarius est, et non pertinet ad eum de ovibus. Porro fures et latrones demonstrans ait: Amen amen dico vobis, qui non intrat per hostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. Et omnes quotquot venerunt, subauditur non per hostium, fures fuerunt et latrones. Fur non venit, nisi ut furetur et mactet et perdat. Oves quoque specialiter designans ait: Oves pastorem suum sequuntur, quia sciunt vocem eius; alienum autem non sequuntur, sed fugiunt ab eo, quia non noverunt vocem alienorum nec audiunt fures et latrones. Iam lupos exprimens ait: Lupus rapit et dispergit oves.",[1898,6289,4544],{"id":4543},[2034,6291,6293],{"id":6292},"replicatio-sententiae-domini-de-bonis-pastoribus-et-mercennariis","Replicatio sententiae Domini de bonis pastoribus et mercennariis.",[11,6295,6296],{},"Quae verba Domini quamvis ad plenam dinoscentiam bonorum et malorum sufficiant, tamen propter aliquos tardiusculos breviter replicanda putamus. Et primum de pastoribus bonis hoc tantum insinuamus, quia membra sunt ipsius summi pastoris, in quo uno velut capite omnes consummati per illum sunt, sub illo, cum illo unus pastor unius ovilis. Hii plane, sive sint episcopi sive reliqui rectores ecclesiae et ministri, tanquam filii et vernaculi magni patrisfamilias oves eius non sibi ipsis pascunt, sed illi, non quaerentes sua, sed illius lucra, simplici victu et vestitu contenti, quem paterfamilias ex lacte et lanis ovium suarum eis constituit. Decimas enim et primitias oblationesque fidelium atque debitae subiectionis reverentiam ad hoc tantum exigunt, ut pascere oves sic sufficiant, ne in via inedia et nuditate deficiant. Hii ante oves vadunt easque cognoscunt et cognoscuntur ab eis. Hii ovibus pascua salubria et vitalia provident et pro tempore nunc blandiuntur nunc minantur. Hii pecus pingue et forte diligenter custodiunt, infirmum et debile seu fractum sanare, recreare et consolidare sollerter insistunt. Hii baculis et clamoribus validis lupos arcent ab ovibus, dum potestatibus aeriis seu terrenis suam vigilantiam pro earum defensione opponunt, ne aut diabolus spiritualiter temptando aut quilibet raptor saecularis carnaliter persequendo diripiat eas et dispergat. Unde nonnunquam resistendo talibus gravia pericula constanter subeunt et proprii corporis morte devotas animas pro ovibus alacriter ponunt. Quo maxime indicio cognoscuntur boni pastores esse, quia non fugiunt videntes lupum venire. Tales nimirum intrant in ovile per ostium Christum, gratis electi et promoti ad hoc ministerium, gratis et sincere vocibus et moribus euangelizantes Christum. Neque enim accipiunt temporalia stipendia ab ovibus, quia euangelizant, sed ut euangelizare sufficiant, nec ut temporaliter ditescant aut nitescant, sed ut suae temporali necessitati ad ovium Christi perpetuam salutem consulant. Quibus nil obstat in patria, quod sumptus sumpsere in via, quia non quaesivere ex illis sacculos temporales sibi implere, sed temporaliter fratribus in Christo vivere, sic sibi debitis hic usi sumptibus, ut illic plenis fruantur mercedibus. Diximus de paucissimis electis, dicamus de plurimis ad pastoralitatis ministerium vocatis. Et primum de nomine mercennarii dicatur. Mercennarius a mercede et anno compositum nomen est, eo quod mercede annua conductus procurat causam vel pascit oves sui conductoris. Quas quamvis pascat, pastor tamen non esse praedicatur a domino, quia oves non sunt eius propriae. Neque enim salutem earum et augmentum quaerit in eis tanquam in propriis, sed mercedem suam tantum ex eis tanquam ex alienis. Quod veniens lupus manifestat, quia mox visus mercennarium fugat; qui non fugeret, si oves suae essent, vel si ipse pastor esset. Sed quia mercennarius est, fugit; neque enim pertinet ad eum de ovibus, quarum nec vitam nec bonam valitudinem, sed solam pastionis mercedem lucratum iri quaerit. Quae utique quia ad eum pertinet, et non oves, non liberat eas aut cum aliquo periculo suo defendit a periculis ingruentibus, sed se tantum pactae mercedi, cuius occasione oves pascebat, reser-",{"title":28,"searchDepth":29,"depth":29,"links":6298},[6299],{"id":4543,"depth":29,"text":4544,"children":6300},[6301],{"id":6292,"depth":2057,"text":6293},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F243",257,{"description":6287},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F243","t3JAB3hGvQ-I6Lil7hfrN0HhXQZELLwsHEIui4hvR00",{"id":6309,"title":6310,"body":6311,"description":6315,"extension":33,"meta":6330,"navigation":38,"page":6310,"path":6331,"pdf_page":6332,"reading":34,"seo":6333,"sortable_pagination_id":6332,"stem":6334,"__hash__":6335},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F244.md","244",{"type":8,"value":6312,"toc":6325},[6313,6316,6318,6322],[11,6314,6315],{},"vat. Quarum sicut incolomitatem ante pactam mercedem non quaesivit, sic nec post persolutam quaerit. Quae si pariter pereant, etiam quando pascuntur, non curat; tantum ipse sua mercede non careat. Est tamen necessarius patrifamilias oves eius ad pascua ducendo et reducendo, sed inutilis lupos fugiendo.",[1898,6317,4577],{"id":4576},[2034,6319,6321],{"id":6320},"de-mercede-mercennariorum-et-promotione-eorum","De mercede mercennariorum et promotione eorum.",[11,6323,6324],{},"Tales procul dubio sunt omnes, qui sub nomine pastoris super cathedram pastoralem sedentes ecclesiam Christi regunt et sua tantum, non Christi quaerunt. Et quae sunt sua? Primi recubitus in coenis et primae cathedrae in synagogis et salutationes in choro et vocari ab hominibus rabbi. Deinde lana et lac ovium, omnes videlicet redditus fidelium populorum, quos in usum suum et lucrum convertunt, quos suae luxuriae et avaritiae studio tam violenter exigunt, ut nonnumquam ab ovibus non solum lac et lanam, sed insuper sanguinem cum eis eliciant et extorqueant, dum tyrannico dominio tenues, quod non habent, reddere cogunt. Qui nullis spiculis se pro ovibus opponunt, sed nec muttiunt, si in aliquo se laedi posse a lupis sentiunt, vel si lana et lacte aliquandiu fraudari ab ovibus male sanis metuunt, dum curari refugiunt. Qui tamen non culpantur, quod haec a Domino sibi delegata iuste accipiunt, sed quod tantum horum datum et usum, non fructum amant et requirunt nec nisi propter haec oves pascunt, quae in tantum pastoribus debentur, ut mala fiant non reddentibus, etiam si bona non sint accipientibus, ubi haec sola exiguntur. Qui quia Christum catholica confessione praedicant, per hostium quidem in ovile ovium ad oves, educturi et reducturi eas, intrant, sed quia servi et non filii sunt, non manent in domo in aeternum. Neque enim dicendi sunt aliunde ascendisse aut extra ecclesiam oves, scilicet ecclesiam, pascere nec venisse, ut furentur et mactent et perdant, sed ad hoc tantum ab aliis invitati, ut mercedem suam accepturi custodiant et pascant. Quod quia plus caritate temporalis mercedis quam sempiternae agunt, non pastores, sed mercennarii sunt, quia non contenti victu et vestitu tamquam domestici patrisfamilias annuas sibi mercedes expetunt, quibus privatos sacculos distendant, ne forte remoti aliquando ab ovium cura, quae non sunt ipsorum, vacui remaneant. Talibus, quia totum quod quaerunt ex ovibus recipiunt in via, dicetur in patria: 'Amen dico vobis, recepistis mercedem vestram'. Isti sane non sunt de paucis illis, qui salvantur, quia non contendunt nunc intrare per angustam portam, sed de multis, qui postea quaerunt intrare et non poterunt. Cum enim, ut Lucas testatur, intraverit paterfamilias et clauserit hostium, et incipient foris stare et pulsare hostium dicentes: Domine, aperi nobis, respondens dicet illis: Nescio vos, unde sitis. Tunc incipient dicere: Manducavimus coram te et bibimus, et in plateis nostris docuisti, vel sicut Matheus ait: In nomine tuo prophetavimus et in tuo nomine demonia eiecimus et in tuo nomine virtutes multas fecimus. Et tunc confitebitur illis, quia numquam novi vos. Discedite a me omnes operarii iniquitatis. Qui tamen mercennarii, quamdiu praeesse fidelibus permittuntur, necessarii sunt, quia sacramenta ecclesiastica et fidem catholicam occasione suae mercedis dispensant et praedicant. Unde et toleratur eorum prava vita, et honoratur officium, quo providentur plebibus necessaria. Quorum promotioni ut consentiretur, quia communis necessitas et non privata cupiditas mediastina fuit, non dubitandum a multis fidelibus saluti suae pro temporis necessitate consultentibus concessum sit, quod Dominus duobus consentientibus concedendum repromittit dicens: Si duo ex vobis consenserint super terram, de omni re, quamcumque petierint, fiet illis a Patre meo. Unde necessitate imperante praesens aut praeterita eorum actio non disquiritur, sed soli ministerio et praedicationi fidei christianae in talibus consulitur. Quorum etiam post promotionem qualiscumque conversatio nonnumquam ab ecclesia toleratur, nisi forte a fide ab illis devietur. Ut enim saecularium mercennarii non ex culpis, quibus sibi tantum nocent, examinantur, sed ex",{"title":28,"searchDepth":29,"depth":29,"links":6326},[6327],{"id":4576,"depth":29,"text":4577,"children":6328},[6329],{"id":6320,"depth":2057,"text":6321},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F244",258,{"description":6315},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F244","DnaNZLu_c8YasXRZCXDn9jiCLtckoshMKjEctaH7s7w",{"id":6337,"title":6338,"body":6339,"description":6343,"extension":33,"meta":6370,"navigation":38,"page":6338,"path":6371,"pdf_page":6372,"reading":34,"seo":6373,"sortable_pagination_id":6372,"stem":6374,"__hash__":6375},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F245.md","245",{"type":8,"value":6340,"toc":6362},[6341,6344,6346,6350,6353,6355,6359],[11,6342,6343],{},"sollicitudine et utilitate, qua ovibus possunt prodesse, sic et mercennarii ecclesiae. Et sicut illi, si deprehenduntur fures fuisse, non assumuntur, vel si assumpti furari coeperint, abiciuntur, sic et isti, si ante vel post suam promotionem heresi languere noscuntur. Et sicut illi quaeruntur et ad ministerium quodlibet invitantur spe saecularis mercedis, sic et isti spe ecclesiasticae stipis.",[1898,6345,4607],{"id":4606},[2034,6347,6349],{"id":6348},"de-eo-quod-catholici-nullum-pro-crimine-promoveant-et-quod-symoniani-pro-solo-crimine-omnem","De eo quod catholici nullum pro crimine promoveant, et quod symoniani pro solo crimine omnem.",[11,6351,6352],{},"Nec super hoc isti dant aut promittunt suis ordinatoribus aliquod pretium, sed magis accipiunt instar mercennariorum saeculi; qui nisi mercedis, quae convenerit, fuerint securi, nulli se obligabunt servituri. Alioquin ex alienis rebus furtum meditati arguuntur, quod oblato pretio sub optentu alienae utilitatis sibi aucupantur. Sive ergo illi sive isti, necessario et non superfluo, precario et non pretio, utilitati aliorum acciuntur et conciliantur. Unde sive criminosi sive innoxii habeantur, gratis necesse est regendis praeficiantur. Quod apud symoniacos non fieri nemo qui nesciat, quibus sive criminosos sive innoxios nec necessitas nec devotio populorum, sed sola pecunia commendat. Neque enim solent aut vere possunt a se promovendis dicere: Accede, ut promovearis, quia necessarius vel complacitus es ecclesiae, sed quia dedisti aut daturus es nobis solidos centum vel quotlibet. Numquid adhuc auditum est dictum a quantumlibet sceleratis catholicis cuilibet promovendo: Accede, ut promovearis, quia adulterium, periurium et his similia fecisti? Absit! Sed quid? Necessarius es ministerio et complacitus ecclesiae. Nec promovendus dicit: Da michi gradum ecclesiasticum, quia fornicator aut sacrilegus sum, sed quia volo meum ecclesiae Dei praebere obsequium, ut ex illa merear stipendium debitum. Denique instar principis daemoniorum suos satellites promoventis et coronantis, ut legitur, ob deceptionem suam, qua in crimina praecipitant bonos, symoniani quoque promovent complices suos. Quorum etiam impudentia tanta est, ut suum reatum palam sic omnibus praedicent, venditori dicentes: Dedimus tibi pretium, da nobis quaesitum gradum, aut redde acceptum pretium. Constat ergo secundum beati Gregorii sententiam apud symonianos remunerari vitia, scilicet radicem omnium malorum avaritiam atque hereticam perfidiam, quae tanto graviora sunt fornicatione vel adulterio, quanto gravius est aliquem peccare in Deum quam in corpus suum aut in virum alium. A quibus profecto symonianis laudatur peccator in desideriis animae suae, et iniquus benedicitur. Quod absit, ut a catholicis qualibuslibet agatur, etiam cum criminosi ab eis promoventur.",[1898,6354,4657],{"id":4656},[2034,6356,6358],{"id":6357},"in-quo-audiendi-sint-mercennarii-et-in-quo-non","In quo audiendi sint mercennarii et in quo non.",[11,6360,6361],{},"Hinc iam ab ipso pastore oves discant, in quo etiam mercennarios audire debeant. De illis siquidem in euangelio ait: Super cathedram Moysi sederunt scribae et Pharisaei. Omnia ergo quaecumque dixerint vobis, servate et facite. Ecce quantam obedientiam vult impendi mercennariis malis, pastor summe bonus, ut dicta eorum non solum servet populus in mente, sed etiam compleat opere. Mox, in quo non sunt attendendi, subiungit: Secundum opera eorum nolite facere. Quare hoc, Domine? Nonne praecepisti tuis omnia quae dixerint servare et facere? Adiecit: Dicunt enim et non faciunt. Ac si diceret: Attendite, quia dicunt, et nolite attendere, quia non faciunt quod dicunt. Ubi breviter praemonuit doctrinam oris et ministerium eorum, quod a Deo acceperunt, ad aliorum salutem honorandum et suscipiendum: et carnalia eorum opera, quae a maligno habent, ad suam tantum perditionem cavendam. Sive secundum opera mer-",{"title":28,"searchDepth":29,"depth":29,"links":6363},[6364,6367],{"id":4606,"depth":29,"text":4607,"children":6365},[6366],{"id":6348,"depth":2057,"text":6349},{"id":4656,"depth":29,"text":4657,"children":6368},[6369],{"id":6357,"depth":2057,"text":6358},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F245",259,{"description":6343},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F245","m_NrjdKPQ-LK_Y_kEzGoIQEc7eYGFLGgdsWF96AYXsE",{"id":6377,"title":6378,"body":6379,"description":6383,"extension":33,"meta":6395,"navigation":38,"page":6378,"path":6396,"pdf_page":6397,"reading":34,"seo":6398,"sortable_pagination_id":6397,"stem":6399,"__hash__":6400},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F246.md","246",{"type":8,"value":6380,"toc":6392},[6381,6384,6386,6389],[11,6382,6383],{},"cennariorum non faciant oves, ne, sicut illi dicunt et non faciunt, sic et ipsae ab eis audiant et non faciant, quia illos attendunt dicere et non facere. Quorum opera qua intentione fiant, Dominus manifestat dicens: Omnia opera sua faciunt, ut videantur ab hominibus. Ubi summatim ostendit nil eos nisi, ut hominibus innotescant et placeant ex praedicatione vel ex ministerio suo, quaerere. Deinde quae ipsorum opera dicat, aperit sic: Alligant onera gravia et importabilia et imponunt in humeros hominum, digito autem suo nolunt ea movere. Dilatant enim phylacteria sua et magnificant fimbrias. Amant autem primos recubitus in coenis et primas cathedras in synagogis et salutationes in foro et vocari ab hominibus rabbi. Quibus redemptoris nostri verbis non reprehenduntur, quod onera mandatorum Dei imponunt hominibus, hoc enim officii eorum esse dinoscitur, sed quod importabilia, et quod ea vel minima sua operatione non alleviant. Nec quia phylacteria habent et fimbrias, sed quia illas dilatant, istas vero magnificant; nec quia primi velut magistri recumbunt aut sedent seu salutantur vel rabbi vocantur, sed quia haec tantum ab eis amantur. Et tamen, licet ministri Christi quam plurimi tales sint, ut nil Christi, sed tantum saeculi quaerant in ministerio Christi, quod amministrant, vult tamen Christus, ut sua illis fideliter reddantur, hoc est audiantur, honorentur, decimis et oblationibus fidelium remunerentur. Qui ergo tam pravi sunt in conspectu hominum, in conspectu Dei, putas, quales sunt? Et tamen eos Deus et clam et palam malos sive ficte bonos tolerat et mercede, quam quaerunt, non fraudat. Quia enim ministri Christi sunt, sed non bene praesunt, simplici honore praesenti scilicet, digni habendi sunt. Nam qui bene praesunt presbyteri, ut ait apostolus, duplici honore digni habentur, maxime qui laborant in verbo et in doctrina. Dicit enim scriptura: Non infrenabis os bovi trituranti. Et: Dignus est operarius mercede sua. Cuius apostoli sententia de mercennariis, si requiritur, quae sit, epistola eius ad Colosenses sic ostendit: Quidam quidem propter invidiam et contentionem, quidam autem et propter bonam voluntatem Christum praedicant, quidam ex caritate, scientes, quoniam in defensione euangelii positus sum. Quidam autem ex contentione Christum annuntiant non sincere, existimantes pressuram suscitare vinculis meis. Quid enim? dum omni modo, sive per occasionem sive per veritatem, Christus annuntietur, et in hoc gaudeo, sed et gaudebo. Scio enim, quia hoc mihi proveniet in salutem. Ex qua nimirum tanti doctoris sententia, quantum mercennarii sint necessarii, edocemur; de quibus etiam non sincere praedicantibus Christum sic laetatur, ut, sive invidia sive occasione praedicetur, se gaudere et gavisurum tantus apostolus testetur, dummodo Christus annuntietur. Et quis ignorat, quantum crimen sit invidia? Ecce si vel per ipsam velut per contentionem et derogationem bonorum Christus praedicatur, gaudet apostolus. Quanta deinde imperfectio occasionem praedicationis arripere pro solius corporis commodo? Et tamen gaudet nichilominus de huiusmodi praedicatione apostolus. Ergo nec propter bonam praedicationem et ministerium assumantur mala opera, nec propter mala opera contemnantur sanctae praedicationis et ministerii bona. Unde necesse est, si carpatur pendens de sepe botrus vitis, ut caveatur spina sepis.",[1898,6385,4682],{"id":4681},[11,6387,6388],{},"De malis scienter vel nescienter promotis et de ministerio eorum sententia Paschasii.",[11,6390,6391],{},"Hos enim ut Dominus in ecclesia sua usque in finem saeculi monstraret futuros, et a magistris ecclesiae aliquando, ut aut promoveantur aut ministrent, dissimulandos, Iudam sacrilegum furem promovere voluit ad gradum apostolicum, quamvis ab initio sciret, quid esset in homine. Sic sancti apostoli a tot milibus sanctorum coenobitarum electum Nicolaum, Epicuri de grege porcum, promovere ad diaconatum nescienter, ut sic dicatur. In quibus duobus evidenter praefigurabatur alios sciri, alios nesciri, dum",{"title":28,"searchDepth":29,"depth":29,"links":6393},[6394],{"id":4681,"depth":29,"text":4682},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F246",260,{"description":6383},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F246","Bnwy_VU48OV-5nvn2s0LSgzgHWsLj4qQrxpH-otTLSs",{"id":6402,"title":6403,"body":6404,"description":6408,"extension":33,"meta":6420,"navigation":38,"page":6403,"path":6421,"pdf_page":6422,"reading":34,"seo":6423,"sortable_pagination_id":6422,"stem":6424,"__hash__":6425},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F247.md","247",{"type":8,"value":6405,"toc":6417},[6406,6409,6411,6414],[11,6407,6408],{},"in ecclesia promoventur, quorum tamen officium aut pro se ipsis approbatur, aut pro aliis interim toleratur. Qui quicquid in sacramentis divinis pro officio sibi credito interim agunt, sanctum est totum, sicut Iudas ante proditionis conventionem et Nicolaus ante suae abhominabilis sectae adinventionem. Quod etiam ex libello Pascasii de corpore Domini approbatur, ubi sic legitur: Licet reus sit sacerdos, officium ministerii sacrum est, et gradus sacerdotii a summo pontifice Christo compensatur, ut nichil minus carnis et sanguinis habeat hoc mysterium a quovis indigno, si tamen apostolicae propaginis institutione consecratio exhibeatur, quia non ex eo, sed ex eius officio a summo pontifice gratia, quam ipsa veritas repromisit, impletur, et in nullo sacerdotium eius et pontificatus officium alicuius merito minoratur. Virtus enim consecrandi est in eo, quod habet his qui ordinatur. Et ideo revertentes, qui baptizati sunt prius, sicut non rebaptizantur, ita qui prius ordinati sunt rursus non ordinantur ad unitatem catholicam, si recesserint, redeuntes. Sed aut ministrant, si hoc utilitas ecclesiae postulat, aut si non, sacramentum tamen ordinationis suae gerunt, et ideo eis manus inter laicos non imponitur. Manet igitur in eis sacramenti virtus sibi inutiliter, etiam rei dum consecrant, satis tamen utilis potestas et ordinatio consecrandi illis, qui gratiam perceptae benedictionis et administrationis fide, spe et caritate communicant. Neque perverso ad salutem proficiunt haec vitae sacramenta de caelesti fonte manantia, quoniam nulla participatio iustitiae cum iniquitate, sicut nec luci cum tenebris. Et tamen tales, licet adulteri sint et homicidae et ex parte diaboli plura admiserint, dum falce euangelica necdum praecisi sacrificant, non cogitandum, qui et quales sint, sed quid dent, vel quid accipiant hii, qui cum fide communicant, neque quis habeat virtutem consecrandi, sed quid habeat. Nam sicut in nomine Christi, ipso teste, etiam a membris diaboli et daemonia pelluntur et virtutes ab eis plurimae operantur, ita eiusdem virtute in sacramentum a malis corpus et sanguis conficitur, licet dictum sit, quod peccatores Deus non audiat, quia et super aquam baptismi et super oleum et super eucharistiam et super capita eorum, quibus manus imponitur, in sacramento haec omnia celebrantur et fiunt. Iccirco valent et per homicidas, et quamvis non habeant Spiritum sanctum, Deus tamen est, qui dat per ministerium eorum eundem Spiritum sanctum et consecrat ex officio munus suae largitatis. De qua praefati viri sententia ne forte restruatur nobis calumnia, quia dicitur hic in fine per ministerium criminosorum dari Spiritum sanctum, quamvis ipsi eum non habeant, quod interposuit in capite attendant, ubi sic ypotetice ait: Nichil minus habet hoc mysterium a quovis indigno, si tamen apostolicae propaginis institutione consecratio exhibeatur, quia non ex eo, sed ex eius officio a summo pontifice gratia, quam ipsa veritas repromisit, impletur. Unde liquet eos habere Spiritum sanctum ministerio, quod apostolicae propaginis institutione accepere, nec tamen sibi ipsis habere. Habent enim ad ministrandum aliis bona nec habent ad declinandum sibi mala. Habent deinde ad bene credendum nec habent ad bene vivendum, sicut superius constat abunde monstratum, et quod ministerium hereticorum non sit Christi, neque enim acceptum est institutione apostolicae propaginis.",[1898,6410,4712],{"id":4711},[11,6412,6413],{},"De furibus symonianis, et qualiter ovile intrent.",[11,6415,6416],{},"Hinc, quia dictum est de mercennariis intra ecclesiam, dicatur et de furibus extra ecclesiam. Quorum hoc est maximum et primum indicium, quod non intrant per hostium, sed aliunde ascendunt. Pro qua utique transgressione et praesumptione fures et latrones a Domino sic pronuntiantur, ut praemissum etiam ipsius iuramentum ob hoc sic",{"title":28,"searchDepth":29,"depth":29,"links":6418},[6419],{"id":4711,"depth":29,"text":4712},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F247",261,{"description":6408},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F247","CjPQXOBEHk_-h1r6gzjxQ01-a9VO1DNnEuLNuxNprw8",{"id":6427,"title":6428,"body":6429,"description":6433,"extension":33,"meta":6448,"navigation":38,"page":6428,"path":6449,"pdf_page":6450,"reading":34,"seo":6451,"sortable_pagination_id":6450,"stem":6452,"__hash__":6453},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F248.md","248",{"type":8,"value":6430,"toc":6445},[6431,6434,6437,6439,6442],[11,6432,6433],{},"legatur: Amen amen dico vobis, qui non intrant per hostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. Quod si et absque iuramento dixisset, quis nisi mendax et antychristus ipsi veritati et Christo loquenti non crederet? Sed cum iuramento iccirco curavit profiteri, quod volebat sollicitius audiri et firmius retineri. Et iuxta litteram itaque verum est proverbium veritatis, et nichilominus verum est iuxta intentionem dicentis. Fures siquidem et latrones apud homines sunt, qui non intrant in ovile per hostium, sed aliunde ascendunt, et nichilominus fures et latrones sunt apud Deum, qui non intrant in ecclesiam per Christum, qui est, sicut praedicat, ecclesiae hostium, sed aliunde ascendunt. Hi procul dubio sunt omnes heretici, Iudaei et pagani. Ipsi enim pariter non intrant in ecclesiam per Christum, quem negant in carne venisse.",[11,6435,6436],{},"Si quaeritur, quomodo omnes heretici negent Christum in carne venisse, quem nonnulli eorum confitentur in carne venisse, sententia sancti Augustini in tertio huius opusculi libro relegatur inde. Nunc videatur, quomodo ascendunt aliunde. Nimirum aliunde ascendunt verbi gratia Arriani, qui sic personarum trinitatem discernunt, ut substantiae quoque divinae unitatem dividant. Aliunde Sabelliani, qui sic unitatem divinae substantiae praedicant, ut trinitatem quoque personarum confundant. Longum est et super ingenii nostri vires singulatim reliquarum hereseon pestes revolvere. Unde praetermissis aliis symoniani, quos noster pugium specialius impetit, quomodo aliunde ascendant, monstremus. Nimirum et ipsi, contemto hostio Christo et hostiario ipsius Spiritu sancto, aliunde ascendunt, dum sua pecunia velut scalis et machinis dominicum parietem, unanimem scilicet populi Dei consensum et soliditatem, expugnaturi adoriuntur et eum aut reptando transiliunt aut subigendo vel certe impingendo irrumpunt. Neque enim legem hostii dicentis: Gratis accepistis, gratis date, reverentur nec beneplacitum hostiarii praestolantur, sed praecipiti prioratus cupidine acti, pariete transcenso vel suffosso aut rupto, oves pessimi furum et latronum invadunt. Et quidem transcenditur ab illis paries ovilis Dei, cum saecularibus potestatibus abusi praevalent temporaliter ovibus dominari; suffoditur autem, ubi ecclesiasticas personas fundamento ecclesiae cohaerentes extrahunt et sibi attrahunt; rumpitur deinde, ubi mediocres et laicas personas a caritate Christi dissociant et sibi consociant. A quibus et tectum scinditur, ubi praepositos ecclesiae integritate sui officii depopulantur. Sive ergo reptando sive suffodiendo sive irrumpendo in ovile irruant, patet profecto, quia aliunde quam per ostium ascendunt. Denique aut saeculares potestates pretio expugnant aut inferioris ordinis ecclesiasticas personas aut earum praepositos aut certe mediocris potentiae laicos. Minoribus enim populis velut invalidioribus ovibus ad munimentum sui opponuntur hii quattuor ordines, ut saeculares sint eis murus contra incursus visibiles, et ecclesiastici tectum contra invisibiles. Constat ergo symonianos latrones, ut praevalent oves mactare et perdere, intrinsecus optinuisse per eos, qui defensores adhibiti sunt extrinsecus. Unde nec ipsi sine ultione evadunt, ubi velut imbrices aut lapides aedificio subtracti iam super faciem terrae neglecti et inutiles iacent extra Christi aedificium. Sed et ipsi parietes et tectum perniciose videntur stare aut superesse, fugato inde hostiario et extinctis ovibus, quia relinquuntur solitudini et ruinae, bestiis quoque et immundis avibus.",[1898,6438,4742],{"id":4741},[11,6440,6441],{},"Qualiter symoniani imitentur saeculi fures, et quae sit eorum vox, quam non audiunt oves.",[11,6443,6444],{},"Hinc consideretur, quam maxime congruat latrocinio symonianorum, quod solet fieri nonnumquam a saeculi latronibus. Nempe violenter ovile ingressi prius hostiarium aggrediuntur eumque nec mora suffocant aut alligant, ut securius oves sibi abigant et per-",{"title":28,"searchDepth":29,"depth":29,"links":6446},[6447],{"id":4741,"depth":29,"text":4742},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F248",262,{"description":6433},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F248","A227zOqtY6-vaUGBMNi6oFZH7Soqo1JuSNsTc86G8Sg",{"id":6455,"title":6456,"body":6457,"description":6461,"extension":33,"meta":6464,"navigation":38,"page":6456,"path":6465,"pdf_page":1730,"reading":34,"seo":6466,"sortable_pagination_id":1730,"stem":6467,"__hash__":6468},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F249.md","249",{"type":8,"value":6458,"toc":6462},[6459],[11,6460,6461],{},"dant. Quod nefas quotidiano experimento constat fieri a symonianis et tanto nequius, quanto divina potiora sunt humanis. Equidem ipsi, ut plebes Dei possint libere devorare et perdere, Spiritum sanctum in eis prius extinguere aut vinctum sibi contendunt mancipare. Nonne videntur eum alligatum trahere, cum eius gratiam confidunt se posse cui voluerint tamquam captivam vendere? Nonne velut a se extinctum neglegunt, ubi sua perfidia in ovibus, quas vivificabat, illum extingunt? Extingui enim dicitur Spiritus sanctus, cum fides, quae utique donum eius est, cuique ipse praesidet, accessu perfidiae extinguitur. Unde et apostolus monet sic: Spiritum nolite extinguere, prophetias nolite spernere. Extingunt plane Spiritum sanctum fures isti in ovibus, ubi communione vel consensu impietatis offensum recedere ab eis et fugere compellunt; quo extincto omnes iam prophetias, hoc est sanctas scripturas, aspernantur. Qua enim reverentia iam suscipient aliorum sententias, qui etiam ipsius magni prophetae et domini prophetarum decretalem sententiam, qua institutioni sacramentorum suorum subscribens ait: Gratis accepistis, gratis date, tam pertinaciter conculcant? Tales etsi videntur intra ecclesiam esse, non mirum quia et fures, cum furantur, videntur intra ovile. Qui utique minus condemnarentur, si extra furarentur. Nonne Iudaei et pagani aliquando videntur intra materiales ecclesiae parietes? Et tamen quales intrant, tales exeunt; immo peiores sunt intus ex praesumptione sua et sacramentorum iniuria aliorumque contaminatione. Quae enim pars fideli cum infideli? Qui tamen, quamdiu intus videntur, numquid pro christianis habentur? Sic procul dubio symoniani, dum videntur intra ecclesiam, tunc magis reprobandi et fures habendi sunt. Qui denique tunc credendi sunt fures et latrones non esse, ubi probabitur eos per hostium intrasse in ovile nec aliunde ascendisse. Sin alias, nec ipsis exceptis nec quibuslibet hereticis, omnes, testante Domino, quotquot praeter hostium venerunt, fures sunt et latrones. Qui ne forte putarentur in aliquo utiles sicut mercennarii, subiunctum est: Fur non venit, nisi ut furetur et mactet et perdat. Ubi sunt ergo, qui praedicant bonis quod a malis symonianis acceperunt bonum non solum nil obesse, sed etiam prodesse, Domino reclamante non venire fures nisi ad furari, mactare et perdere? Unde qui haec sola in se habent et ad haec sola veniunt, quod bonum dare saltem bono cuilibet possunt, nisi forte resipiscentes se prius mutaverint et bonum, quod aliis dare possint, acceperint? Quorum ne dicam factum, sed ipsa quoque vox eorum in tantum funesta est, ut, si eam audierint, non possent non mori oves. Denique ubi eam audierint, desinunt esse oves Christi, ipso protestante, quia non audierunt eos oves. Patet ergo tales iam non boni pastoris oves, quae audierunt fures. Et quid sunt? Raptae, mactatae furibus et perditae, et idcirco nil aliud iam quam latronum victimae. Quibus malis misere non succumberent, si eorum voces non audissent. Quamvis enim latrones irrumpere aliquando ad oves praevaleant, non tamen possunt furari, mactare aut perdere eas, nisi prius illos audiant; nec efficiunt fures quod temptant, quamdiu oves eis auditum suum non accommodant. Quas enim neces symoniani praevalerent catholicis inferre, si praemoniti a bono pastore suo Christo refugerent eos tamquam pastores audire suumque favorem et consensum talibus furibus praebere? Quam ob rem multiplicatio et audacia furum et latronum maxime provenit ex misera patientia ovium, quae iusto Dei iudicio pereunt, quia duobus indiciis velut totidem testibus praeventae et edoctae fures cavere aut neglexere aut contempsere. Equidem duo indicia, quibus fures cognoscerent, suis bonus pastor proposuit ovibus, ut, si forte unum sine conscientia et voluntate earum contingeret, alterum devitarent. Et prius indicium furum et latronum proponitur ex introitu in ovile, si non fit per hostium, sed aliunde. Alterum autem ex incognita ovibus voce, quam hinc necesse est, quae sit, breviter inculcemus, quia de perverso introitu sufficienter inculcatum putatur. Sicut vox verbi gratia Arrianorum est Filium minorem Patre asserere, ipso Filio reclamante",{"title":28,"searchDepth":29,"depth":29,"links":6463},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F249",{"description":6461},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F249","TcXLbRuuVcX6nygAmqeUkHt3XxColKjNxzwWxJVpj_8",{"id":6470,"title":6471,"body":6472,"description":6476,"extension":33,"meta":6491,"navigation":38,"page":6471,"path":6492,"pdf_page":6493,"reading":34,"seo":6494,"sortable_pagination_id":6493,"stem":6495,"__hash__":6496},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F250.md","250",{"type":8,"value":6473,"toc":6486},[6474,6477,6479,6483],[11,6475,6476],{},"ante: Ego et Pater unum sumus, sic nichilominus symonianorum vox est Spiritum sanctum venalem habere, reclamante eodem, cuius spiritus est, Christo: Gratis accepistis, gratis date. Quam vocem Christi si cognoscunt et sciunt eius oves, necesse est pastorem suum sequantur et non furem, qui procul dubio alienus est; quem ideo non sequuntur oves, sed fugiunt ab eo, quia non noverunt vocem alienorum, quorum os loquitur vanitatem, et dextera eorum dextera iniquitatis. Unde nemo se palpet, nemo sibi ad excusandas excusationes in peccatis tamquam folia ficulneae suis pudendis aptet. Quicumque audit vocem symonianorum dicentium: Non do tibi baptismum, non do tibi corporis et sanguinis Christi sacramentum, non do tibi Spiritum sanctum, non do tibi quemlibet gradum ecclesiasticum, nec facio consecrationes ecclesiarum vel quascumque alias administrationes divinorum sacramentorum, nisi dederis mihi pretium, procul dubio non est ovis Christi, contra cuius vocem vocem alienorum audit et cognoscit. Quam ob rem procul dubio alienum iam sequitur, non Christum, a quo iam non cognoscitur, etiam si ei, cuius vocem cognoscere desiit, clamare audiatur: Domine, Domine. Cuius vocem si retinuisset, ab alieno incognitam sibi vocem edenti quantocius fugeret.",[1898,6478,4753],{"id":4752},[2034,6480,6482],{"id":6481},"quanta-vigilantia-oves-furibus-debeant-obsistere-ingressis-ovile","Quanta vigilantia oves furibus debeant obsistere ingressis ovile.",[11,6484,6485],{},"Itaque si oves nequeunt symonianis furibus ovile irrumpentibus obsistere, obsistant saltem ingressis in hoc, quod solum possunt, scilicet ne velint aut cogantur eos sic audire, ut velut pastorem sequantur aut certe velut mercennarium audiant tales, sed, ut dictum est, quod solum valent, fugiant ab eis, devitantes eorum communionem, officia et officinas congregatas de sanguinibus ovium, quas mactant et perdunt. Quibuslibet ergo terroribus hominum vel damnis corporum suorum vel facultatum oves Christi obsessae vel oppressae satagant ante omnia animarum suarum laesionem, ne a latronibus vivae absorbeantur, effugere nec timeant eos, qui sic occidunt corpus, ne animam possint occidere, sed eum, qui utrumque potest in gehennam ignis inextinguibilis perdere. Considerent, quia, si inexcusabiles erunt, quotquot in fine mundi sub maximo defectu christianae fidei antychristum sequentur seducti, non solum signis et prodigiis magnis, sed et tormentis omnimodae persecutionis coacti, multo magis inexcusabiles sunt, qui nunc in maxima gloria christiani nominis fures et latrones blandimentis et terroribus seducti secuntur. Ut enim illis praedictum est pseudoprophetas et pseudochristos surrecturos, sic et istis fures et latrones venturos et ovile intraturos, Domino sic in apostolis praemuniente suos: Videte, ne quis vos seducat. Multi enim venient in nomine meo dicentes, quia ego sum, et multos seducent. Tunc si quis vobis dixerit: Ecce hic Christus, et ecce illic, nolite credere, nolite ire neque sectemini. Ecce praedixi vobis. Si ergo dixerint vobis: Ecce in deserto est, nolite exire; ecce in penetralibus, nolite credere. Ecce enim regnum Dei intra vos est. Vos ergo videte: ecce praedixi vobis omnia. Quasi diceret: In vobis est iam seduci et non seduci, ac per hoc inexcusabiles eritis, si cavere neglexeritis aut contempseritis, quia praedixi omnia vobis. Siquidem praemonstravi, regnum Dei ubi sit, catholica scilicet ecclesia, id est intra vos, qui apostolicam fidem et doctrinam corde et ore conservatis et retinetis. Unde ubi haec naufragabitur aut corrumpetur, Christus nec regnum eius ibi esse credatur, etiam si desertum aut penetral dicatur et videatur. O quot et quam heremitae tempore Arrianorum dicebant in suo deserto Christum esse, cum Arriana infecti peste antychristum haberent apud se! O quot et quanti, qui putabantur tunc ecclesiastici, concrepabant et conclamabant Christum in suis penetralibus esse, cum nichilominus antychristum celarent apud se, qualis fuit Eusebius Caesariensis acerrimus propugnator Arrii, beato Hieronimo profitente; qualis fuit Didimus et Eutices et alii quam plurimi tam ex urbibus quam et ex solitudinibus. Quod ergo de praefata heresi, hoc et de aliis dictum",{"title":28,"searchDepth":29,"depth":29,"links":6487},[6488],{"id":4752,"depth":29,"text":4753,"children":6489},[6490],{"id":6481,"depth":2057,"text":6482},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F250",264,{"description":6476},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F250","JqlSov21KaX4-q2P_k1GuTRbncX6qq1liGdd3r9Wziw",{"id":6498,"title":6499,"body":6500,"description":6504,"extension":33,"meta":6519,"navigation":38,"page":6499,"path":6520,"pdf_page":6521,"reading":34,"seo":6522,"sortable_pagination_id":6521,"stem":6523,"__hash__":6524},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F251.md","251",{"type":8,"value":6501,"toc":6514},[6502,6505,6507,6511],[11,6503,6504],{},"putetur. Quodsi praemissa Domini verba quis consideret, fures et latrones evidentioribus periochis secundum Iohannem expressos quam pseudoprophetas et pseudochristos secundum alios euangelistas inveniet, quamvis eosdem isti pseudoprophetas vel pseudochristos vocitent, quos ille fures et latrones. Quorum cum nullam alii euangelistae praedixerint dinoscentiam, nisi quod signa et prodigia magna darent, quod utique non solum incautos ab errore subducit, sed etiam cautos in errorem inducit, Iohannes tamen ex introitu et voce illorum omnibus eos velut digito praemonstravit, ne quoquomodo quispiam se de ignorantia suae perditionis deinceps excusare possit, si audire et sequi fures sibi designatos non timuerit. Denique si liberum de introitu eius, qui eas recturus est, aliquando aufertur ab ovibus iudicium, possunt tamen non audire vocem alienorum et non sequi, sed fugere alienum. Quodsi etiam veri pastoris habitu quempiam insignitum viderint, non prius eum audire et sequi audeant, quem ex ipsius introitu et voce, pastor an latro sit, resciscant, eique cum Iesu Nave curiositate laudabili dicant: Noster es, an adversariorum?",[1898,6506,4786],{"id":4785},[2034,6508,6510],{"id":6509},"de-differentia-mercennariorum-et-furum-et-quod-heretici-non-sint-a-catholicis-tolerandi-sicut-male-viventes-catholici","De differentia mercennariorum et furum, et quod heretici non sint a catholicis tolerandi sicut male viventes catholici.",[11,6512,6513],{},"Hinc iam ex praecedentibus satis liquet, quantum fures et latrones a mercennariis distent. Siquidem mercennarii in omnibus quae dixerint sunt audiendi, Domino sic praecipiente pro eis: Omnia quaecumque dixerint vobis, servate et facite; fures autem et latrones nec audiri permittuntur, quia mox, ut audiuntur, peritur. Et mercennarii quidem tales sunt, ut apostolus quoque de illorum praedicatione gaudeat; fures autem et latrones tales sunt, ut eos idem apostolus adulterantes verbum Dei et inimicos crucis Christi flens dicat. Mercennarii quoque, quamvis quaerunt sua, non Christi, non tamen quaerunt sibi alia, quam quae debentur et iubentur reddi pascentibus oves Christi, videlicet decimas debitasque reverentias, quas requirendo non delinquunt, quia Deo quae Dei sunt reddi quaerunt. Delinquunt autem haec sola sibi quaerendo, quia haec sola sua esse dicunt, qui tamen dum propter haec oves pascuae Dei ad tempus pascunt, Deo etiam quae Dei sunt in hac parte reddunt. Nam quod decimae et ceterae fidelium oblationes Domino tantum debeantur et reddantur, et quod qualibuscumque ministris eius ad temporale stipendium sint deputatae divinitus, sic super Malachiam beatus edisserit Hieronimus: Qui est, inquam, in vobis, o sacerdotes, qui claudat hostium et incendat altare meum gratuito? Nullus enim in vobis est usque ad extremum ministrorum, non dico pontifex, non sacerdos et ceteri, sed ne ianitor quidem, et qui ignem supponit altari ad cremanda holocausta, qui non a me mercedem accipiat laboris sui. Hoc autem dicit decimas significans omnium frugum, quae offeruntur a populis, quas profecto dum latrones exigunt, non sua requirunt. Quippe quibus nullum pro ministerio divino, quo penitus carent, debetur stipendium, sed solum pro suo latrocinio patibulum vel extremum supplicium. Qui tamen, proh dolor! multotiens accipiunt non solum, quod Christi ministris repperiunt deputatum, sed insuper quod interdictum, cum ad nil aliud veniant et valeant, nisi ut furentur et mactent et perdant. Et quis sanum sapiens censet huiusmodi fures et latrones a catholicis tolerandos, quos Dominus censet sic fugiendos, ut testetur non esse oves, qui vel audierint illos? Et qua fronte praedicat quis ministerium horum tolerandum et recipiendum, donec synodaliter deponantur, totumque, quod eorum ministerio interim fit in ovili, bonum esse et sanctum, qui solum furandi, mactandi et perdendi habent ministerium? Si ergo bonum et sanctum est oves Christi furari, mactare et perdere, sufferantur fures et latrones, qui nil aliud norunt nec",{"title":28,"searchDepth":29,"depth":29,"links":6515},[6516],{"id":4785,"depth":29,"text":4786,"children":6517},[6518],{"id":6509,"depth":2057,"text":6510},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F251",265,{"description":6504},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F251","nWvzYoaBwvDvlAjLhj3cWN2nwqb1dVZgScK7aNFOn6c",{"id":6526,"title":6527,"body":6528,"description":6532,"extension":33,"meta":6544,"navigation":38,"page":6527,"path":6545,"pdf_page":6546,"reading":34,"seo":6547,"sortable_pagination_id":6546,"stem":6548,"__hash__":6549},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F252.md","252",{"type":8,"value":6529,"toc":6541},[6530,6533,6535,6538],[11,6531,6532],{},"possunt facere Domino protestante; cui si quis audet contradicere, asserens fures et latrones aliquid aliud boni nosse aut posse facere, disceptare etiam et in iudicio contendere cum Domino audeat, et si potest, eum mentitum arguat. Si autem nemo Christianorum hoc audet, concedat necesse est huiusmodi fures et latrones non nisi malum sibi et aliis facere. Quapropter cur putantur simoniani multotiens et pene quotidie synodaliter deponendi, qui ab initio semel, simul et inretractabiliter ab apostolorum principibus fuere depositi, sicut et postea ab orthodoxis et catholicis patribus alii in ipso ortu suo heretici? Siquidem quotienscumque mala arbor radicitus evellitur, in cassum creduntur rami eius vivere aut victuri, nisi et ipsi evellantur, cum in suae matris evulsione et ipsi evulsi computentur. Sic et cuiuslibet heretici depositio tamquam abscissio non est in singulis personis ceu in singulis ramis requirenda, si auctorem hereseos velut malae arboris radicem penitus evulsum constat; quod catholicis quamvis male viventibus certum est non contingere, quorum radix, ecclesia scilicet catholica, non eradicatur aliquando, etiam cum nonnulli ramorum eius pro suae sterilitatis aut incompositionis amputantur vitio. Qui quamdiu a sua matre arbore portantur, aut meliorantur aut ad umbram hominum vel ad repausationem avium habentur. Sic et mali bonae catholicae ministri, quamvis male vivant sibi, donec tamen differuntur depositum iri, aut contingit eos meliorari aut certe aliquibus interim conferri nonnichil commodi. Ex quibus datur animadverti catholicorum male viventium depositionem pro tempore et re plerumque differri et interdum fieri; hereticorum autem nec pro tempore nec re aliquandiu differri, sed mox, ut innotuerint, fieri. Unde super male viventibus Christi ministris catholica plebs debet catholicorum expectare synodum nec abicere, donec eos abiciat comministrorum vel magistrorum suorum arbitrium, iuxta quod docet Salomon. Oculi, inquiens, tui recta videant, et palpebrae tuae praecedant gressus tuos. Solet nempe evenire, ut, quod imperfectis videtur intolerabile, perfectis videatur tolerabile, et e contrario perfectis habeatur intolerabile, quod imperfectis tolerabile. Quo ambiguo ne forte fallatur aut scandalizetur ecclesia, patienter expectandum est et sapienter, donec synodalis illud discernat et determinet sententia. Quam qui censet expectandam et in hereticis post concilia semel habita de illis, nescio an catholicus vere dici posset; nam cuicumque quaelibet heresis in ecclesia videtur tolerabilis, haud dubie a catholica fide naufragavit aut excidit.",[1898,6534,4816],{"id":4815},[11,6536,6537],{},"Exemplis propositis ostenditur hereticos nec ad horam a catholicis antiquis toleratos et mercennarios toleratos.",[11,6539,6540],{},"Nunquid tempore Arrianorum seu aliorum hereticorum sicubi catholicis hereticus quilibet datus est episcopus, ministerium eius toleravere aut sanctum habuere catholici, quousque synodaliter deponeretur? Quod non fuisse aliquando toleratum a catholicis cum ex multis clareat historiis, tum ex Tripertita, quae narrat pueros pilam lusoriam flammis expiasse, quia vel inter pedes aselli, quo hereticus illius tunc civitatis episcopus vectabatur, casu excurrisset. Cuius quoque balneas sic exhorruisse feruntur catholici, quod non solum cum illo, sed et sine illo ibi lavari recusassent, priusquam etiam loca ipsa recentibus lymphis expiassent. Quem catholicorum zelum bonum catholicis omnibus ad imitationem propositum ne quis putet in pace et in aliqua temporali christianitatis potentia demonstratum, noverit tempore Arrianorum imperatorum et principum hoc factum, a quibus propter hoc ipsa civitas data fuit gladio, et trucidata maxima pars civium. Qui quanta alacritate ad mortem pro fidei catholicae confessione properaverint, quodque carnifices prius defecerint iugulando, quam devoti cives sese iugulantibus offerendo et ingerendo, quisquis enucleatius nosse desiderat, praefatam istoriam revolvat.",{"title":28,"searchDepth":29,"depth":29,"links":6542},[6543],{"id":4815,"depth":29,"text":4816},{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F252",266,{"description":6532},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F252","OizNAx07i5LQj_heTjvTqjgQJWyIoJS9HapVhP8d_WE",{"id":6551,"title":39,"body":6552,"description":6556,"extension":33,"meta":6559,"navigation":38,"page":39,"path":6560,"pdf_page":42,"reading":34,"seo":6561,"sortable_pagination_id":42,"stem":6562,"__hash__":6563},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F253.md",{"type":8,"value":6553,"toc":6557},[6554],[11,6555,6556],{},"Ibi enim non tantum haec, sed et alia quam plurima ludibria, verbera, pericula et damna catholicos ab hereticis perpessos inveniet. Post quae mala, quis commemorare sufficiet, quanta constantia crudelioribus omni bestia Guandalis in Africa catholica restitit ecclesia, etiam sub innumeris et exquisitis suppliciis diutius vivere compulsa vixque sero mori permissa. Unde ve prosperitatibus catholicorum nostri temporis, quibus christiana fides sine aliqua aut vix cum aliqua sui suarumque rerum iactura subducitur et extorquetur sub principibus christianissimis, quam antecessoribus nostris nec subducere nec extorquere indicibiles adversitates valuere etiam sub tyrannis sacrilegis. Quamdiu ergo heretici sufferantur vel qualiter deponantur, et Dominus prius constituit, ubi nec audiendos ab ovibus, sed fugiendos innotuit, et deiloquus Paulus deinde factis et dictis approbavit. Qui quamvis mercennarios etiam contentiosos, contumaces, avaros, cupidos et invidos sic sufferat, ut de praedicatione quoque eorum se gaudere et gavisurum asserat, fures tamen et latrones, hereticos videlicet homines, post unam et secundam correptionem devitandos insinuat.",{"title":28,"searchDepth":29,"depth":29,"links":6558},[],{},"\u002Freadings\u002Ftranscription\u002Fhumbert-3-books\u002F253",{"description":6556},"readings\u002Ftranscription\u002Fhumbert-3-books\u002F253","MtX7StCkGtaa1AQjnsdn4AZIcfo74sLt9pXYYTcp1rE",[6565,6598,6612,6642,6722,6764,6809,6823,6840,6945,6979,7001,7023,7041,7063,7089,7135,7154,7192,7223,7253,7281,7320,7401,7452,7498,7520,7552,7600,7617,7648,7670,7710,7733,7761,7775,7832,7888,7908,7957,8000,8086,8219,8389,8403,8417,8462,8492,8506,8534,8560,8586,8612,8626,8652,8678,8704,8727,8760,8786,8809,8842,8860,8886,8912,8941,8955,8985,8999,9025,9060,9088,9102,9130,9160,9188,9213,9227,9255,9272,9300,9331,9345,9359,9387,9415,9440,9468,9496,9527,9555,9588,9623,9662,9710,9763,9828,9856,9884,9929,9957,9984,10076,10168,10217,10243,10278,10325,10348,10371,10385,10408,10440,10454,10479,10493,10519,10542,10568,10588,10614,10642,10665,10679,10705,10731,10757,10783,10797,10824,10838,10862,10889,10918,10951,10977,10997,11023,11049,11075,11089,11111,11137,11175,11209,11239,11268,11321,11343,11389,11415,11455,11480,11504,11531,11545,11572,11599,11627],{"id":6566,"title":6567,"body":6568,"description":6575,"extension":33,"meta":6593,"navigation":38,"page":40,"path":6594,"pdf_page":43,"reading":34,"seo":6595,"sortable_pagination_id":43,"stem":6596,"__hash__":6597},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F95.md","THREE BOOKS OF CARDINAL HUMBERT AGAINST THE SIMONIACS.",{"type":8,"value":6569,"toc":6591},[6570,6573,6576,6579,6582,6585,6588],[1749,6571,6567],{"id":6572},"three-books-of-cardinal-humbert-against-the-simoniacs",[11,6574,6575],{},"EDITED BY",[11,6577,6578],{},"FRIEDRICH THANER.",[11,6580,6581],{},"Humbert, whom Berengar calls a Burgundian, was offered as a child to the monastery of Moyenmoutier [Medianus] in Lorraine, where the new observances of the Cluniac congregation had lately been received. There he applied himself so diligently to literary studies that he came to be regarded as the ornament of that house at Toul, and became most dear to Bruno, the diocesan bishop.",[11,6583,6584],{},"When Bruno was designated supreme pontiff by Emperor Henry III in 1048, intending to raise Humbert to high ecclesiastical honors, he immediately brought him to Rome in his retinue.",[11,6586,6587],{},"Shortly after being ordained archbishop of Sicily, Humbert was promoted in 1051 to cardinal bishop of Silva Candida and was entrusted with the weighty office of legate. From that time onward Humbert was most constantly in the pope’s company, so that his contemporary Othloh could rightly say: “He was the constant companion and most trusted counselor of the recently deceased Pope Leo.” Through Humbert and Frederick, then chancellor, Desiderius the monk — who later became Pope Victor III and was already very closely bound in friendship with Humbert — was introduced to and became a familiar of Leo IX.",[11,6589,6590],{},"Among his greatest undertakings, the legation to Constantinople in 1054 must be reckoned",{"title":28,"searchDepth":29,"depth":29,"links":6592},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F95",{"title":6567,"description":6575},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F95","FGcPNZ3xGHhZTlhtK79J0CT2jN0LS3AWJdjyJ_ZrN3g",{"id":6599,"title":1779,"body":6600,"description":6604,"extension":33,"meta":6607,"navigation":38,"page":1779,"path":6608,"pdf_page":1789,"reading":34,"seo":6609,"sortable_pagination_id":1789,"stem":6610,"__hash__":6611},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F96.md",{"type":8,"value":6601,"toc":6605},[6602],[11,6603,6604],{},"as foremost. For when Humbert was residing at Trani in 1053, the letter that Archbishop Leo of Ohrid had addressed to John, bishop of Trani, in disparagement of the Latins was handed to Humbert, who translated it into Latin and presented it to the pope. For this reason Leo IX dispatched Humbert, Peter archbishop of Amalfi, and Frederick the chancellor to Constantinople. The legates set out for Constantinople through Monte Cassino in January 1054 and reached that city on the 24th of June. Upon arriving, Humbert published a response against Patriarch Michael Cerularius composed by himself in the form of a dialogue, although Pope Leo himself had also written a pamphlet to refute the errors of the Greeks. It is well known that this legation came to an unhappy end: so far were the legates, of whom Humbert was chief, from reconciling the Greek and Latin churches and obtaining the emperor Constantine’s help against the Normans that on the 16th of July they excommunicated the patriarch and his followers, to whose side the emperor himself nonetheless subsequently passed. Under Victor II, who succeeded Leo IX, Humbert’s authority was no less influential. Under him indeed he carried out a second important legation. In 1057, namely, as legate of the apostolic see, he conducted an inquiry into the election of Abbot Peter of Monte Cassino, which the pope found objectionable. By a fortunate turn of events, on the 23rd of May 1057 he brought it about that Frederick the chancellor — whom he knew to have been initiated into the new counsels of the apostolic see — was elected the new abbot. Hence, when the pope died on the 28th of July, Frederick recommended Humbert above all others as his successor. But Frederick himself was elected pope, and given the close familiarity in which they had long been joined, it is no wonder that Humbert, who had by then been promoted to librarian of the apostolic see — as is evident from bulls issued through his hand — was in close attendance on Pope Stephen IX. He is reported to have been present at Florence at the time of the pope’s death. On the 19th of April 1058, in obedience to the wishes of the deceased pope, he delivered to Desiderius the obedience of the abbacy of Monte Cassino. Thus this great abbey, through Humbert’s mediation once again obtaining an abbot zealous for the reform of discipline, drew ever more closely to the counsels of the apostolic see, whose leaders were striving to correct the whole Church by a single reformation. When Humbert was again residing at Florence in 1058, there can be no doubt that he took part in the election of Pope Nicholas II, which Hildebrand directed. How close a relationship Humbert the librarian had with this pope as well is clear from the words of Peter Damian, who called him and Bishop Boniface, cardinal bishop of Albano, the sharpest and most keen-sighted eyes of Pope Nicholas.",{"title":28,"searchDepth":29,"depth":29,"links":6606},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F96",{"description":6604},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F96","1I0Zt82TZjTqgCHo72B8VdDWvL2iSpCFCamKM0gcSzY",{"id":6613,"title":1795,"body":6614,"description":6618,"extension":33,"meta":6637,"navigation":38,"page":1795,"path":6638,"pdf_page":1817,"reading":34,"seo":6639,"sortable_pagination_id":1817,"stem":6640,"__hash__":6641},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F97.md",{"type":8,"value":6615,"toc":6635},[6616,6619,6622,6629,6632],[11,6617,6618],{},"He was an implacable adversary of Berengar, and at the pope’s command composed the confession which Berengar was compelled to subscribe at the Roman Easter synod of 1059. At that same synod Humbert subscribed the decree of Nicholas II on the election of the supreme pontiff. The last bull issued by Humbert is dated the 30th of April 1061. If we trust John of Bayon, Humbert died at Rome on the 5th of May 1061, and his body was given honorable burial by the pope.",[11,6620,6621],{},"Humbert was celebrated in the judgment of medieval writers, including his own contemporaries. Wibert praises the brilliance of his mind; Lanfranc his knowledge of both sacred and secular literature; Lanfranc and likewise Richer, among his other virtues, praise Humbert’s humility. In accord with these testimonies is what Othloh reports about his humility, and two passages in Humbert’s pamphlet against the simoniacs may be referred to the same quality: for humility is evident in his speaking on behalf of the lowly and the poor against lords and princes, and in his description in Book III, chapter 35, of good pastors as those rulers of the Church who, content with plain food and clothing, exact from their flocks only what they need to avoid destitution.",[11,6623,6624,6625,6628],{},"If one examines Humbert’s philosophy, he can be found in several passages of the pamphlet against the simoniacs to follow the opinions and statements of John Scotus Eriugena. It is worth presenting some examples. Humbert II, 41: “the interior part of man, which is reason”; John Scotus, On the Division of Nature II, 31 [Migne, PL CXXII]: “our interior nature, that is, the rational soul.” Humbert III, 2, where the discussion is of accidents that both contain their subject and are contained by it; cf. John Scotus I, 24. 34. 37. 39. Then Humbert in the same place, that in the sale of a tree it is rather the quantity and quality of the tree — in themselves invisible — that are sold than the matter subject to the senses through its forms; John Scotus III, 14: “it is more rational to say that formless matter appears in colors and forms than that forms and colors appear sensibly in matter” (cf. also I, 56). — Humbert III, 24, where measure, number, and weight are said to be common to all creatures; cf. John Scotus II, 28. III, 11; furthermore Humbert in the same place says that those three, though they inhere equally in all creatures, yet make a single thing. Cf. John Scotus III, 14: that quantities and qualities, coming together into one, produce formless matter. The word ",[15,6626,6627],{},"perioche"," [summary\u002Fexcerpt] occurs in Humbert III, 42 and in John Scotus’s work I, 25.",[11,6630,6631],{},"The monad, which is the foundation of Scotus’s reasoning and method, is also of the greatest importance to Humbert, who in Book III, chapter 24, calls the monad the principle of subsistence and the dyad the beginning of dissolution. Finally, John Scotus II, 31, following in the footsteps of the fathers, sees the image of the Trinity in the rational soul alone; and indeed, according to Humbert in the same place, the incorruptible Trinity is said and held to be in each and every creature possessing those three — that is, measure, number, and weight — either one spirit or one body.",[11,6633,6634],{},"To speak briefly, Humbert is most in agreement with John Scotus on those points where the latter teaches Neoplatonic realism, and so it is not surprising that Humbert too venerates Dionysius the Areo-",{"title":28,"searchDepth":29,"depth":29,"links":6636},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F97",{"description":6618},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F97","xg1EXwsfW_qrUBtO2M8Ved9Atx7utp630aYRVI6ZGS8",{"id":6643,"title":1823,"body":6644,"description":6648,"extension":33,"meta":6717,"navigation":38,"page":1823,"path":6718,"pdf_page":1848,"reading":34,"seo":6719,"sortable_pagination_id":1848,"stem":6720,"__hash__":6721},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F98.md",{"type":8,"value":6645,"toc":6715},[6646,6649,6652,6655,6698,6701],[11,6647,6648],{},"pagite (III, 3 at the end). But that Humbert nonetheless passed over John Scotus’s name in silence will not surprise anyone who recalls how closely Scotus’s doctrine was linked to the heresy of Berengar.",[11,6650,6651],{},"How extensively he was able to deploy ecclesiastical authorities and canons would take long to discuss; one thing only I do not wish to pass over in silence: in the treatise against the simoniacs, Book I, chapter 8, he cites canon 68 (67) of the Apostles, although both there and in the response against Nicetas (chapter 16) he states that only the fifty canons are received and the rest counted among the apocrypha; yet the text of the canon as cited both by the corrupter and by the corrector differs from the genuine text.",[11,6653,6654],{},"Humbert does not seem to have been entirely ignorant of secular law, if one considers what he cites from secular laws in Book III, chapters 5 and 34, and his remarks at the end of chapter 23 about the peculium [private property] of a slave.",[11,6656,6657,6658,6661,6662,6665,6666,6669,6670,6673,6674,6677,6678,6681,6682,6685,6686,6689,6690,6693,6694,6697],{},"But that he had a command of Greek, I am not convinced. What Wibert says in his Life of Leo IX, II, 9 [Watterich, ",[15,6659,6660],{},"Vitae pont."," I, p. 161] — that a calumny published in Greek was translated into Latin by Humbert’s efforts — seems to me rather to prove that this translation was made not by Humbert himself but by another at his instigation; then too, in Book I, chapter 8, Humbert cites canon 68 (67) of the Apostles in such a way that he must be supposed only to have discovered afterwards that it had been translated from Greek; and when he inserts Greek words into his text — for example, ",[15,6663,6664],{},"acyrologia"," [improper expression] II, 15; ",[15,6667,6668],{},"gazophilatii"," [treasuries] 21; ",[15,6671,6672],{},"synmista"," [co-initiate] 38; ",[15,6675,6676],{},"plastes idoli"," [idol-maker] 43; ",[15,6679,6680],{},"apollueen"," [destruction] 44; ",[15,6683,6684],{},"gnatonico officio"," [filial service] III, 20 — he was displaying his learning, just as he also used unusual words from Latin, such as ",[15,6687,6688],{},"abstemii"," [abstainers from wine] II, 27; ",[15,6691,6692],{},"cretata ambitio"," [chalked ambition] 35; ",[15,6695,6696],{},"camyrus"," III, 6.",[11,6699,6700],{},"As for Humbert’s works, mention is made of poems in which, while still a monk, he celebrated the praises of several saints.",[11,6702,6703,6704,6707,6708,6711,6712,6714],{},"There survive a dialogue against the Greeks and a refutation of Nicetas Pectoratus, composed by Humbert in 1054. But his most important work is without doubt the Response against the Simoniacs, which stands in the first rank among the works by which the contest between priesthood and empire over lay investiture has been transmitted to us. It survives in Florence in codex 34 of ",[15,6705,6706],{},"pluteus"," XIX of the Laurentian Library. That this is the same manuscript which B. de Montfaucon, ",[15,6709,6710],{},"Bibliotheca bibliothecarum"," I, p. 236, lists among the codices of ",[15,6713,6706],{}," XIX as containing the sermons of Cardinal Humbert, there can be no doubt. Certain portions — namely Book I, chapter 10 to",{"title":28,"searchDepth":29,"depth":29,"links":6716},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F98",{"description":6648},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F98","Y3ANefZJysWnajn1anTkLNVfr9rDz4Ghl09Oku3flFs",{"id":6723,"title":1854,"body":6724,"description":6728,"extension":33,"meta":6759,"navigation":38,"page":1854,"path":6760,"pdf_page":1870,"reading":34,"seo":6761,"sortable_pagination_id":1870,"stem":6762,"__hash__":6763},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F99.md",{"type":8,"value":6725,"toc":6757},[6726,6729,6754],[11,6727,6728],{},"the end of that book, the whole of Book II, and chapters 16–27 of Book III — are transmitted in a paper manuscript, no. 12310, written in the seventeenth century and preserved in the public library at Paris. I do not regard the Laurentian codex, though written in a consistent hand with distinct letters and almost no errors, as the archetype. It is regrettable that it breaks off defectively at chapter 45 of Book III, of which only the rubric survives, so that the last nine chapters of Book III are missing. It is unlikely that more has been lost.",[11,6730,6731,6732,6735,6736,6739,6740,6743,6744,6747,6748,6750,6751,6753],{},"Humbert’s work, elaborated to refute the assertion that orders conferred by simoniacs are valid, rests on two principal theses: one theological — namely that simoniacs are heretics — and the other, so to speak, political: that the temporal possessions of churches are inseparably annexed to the clerical order (III, 26. 29). These theses are treated so abundantly and at such length with authorities and arguments that the author not infrequently returns to the same arguments, as is demonstrated before our eyes by the notation of the words “as above” and similar phrases at Book III, chapters 21, 30 (twice), 32, and elsewhere. Since therefore he could hardly have brought forward anything new, I would not readily believe that he wrote more than three books. Another manuscript, no. 104, is preserved in the chapter archive of the Spanish city of Vic. It is written on parchment in letters of the eleventh or twelfth century, but already in chapter 1 of Book II it breaks off at the words “if anyone teaches otherwise and does not assent to the sound words of our Lord Jesus Christ and to him who.” Humbert composed his disputation to refute the “Spinosus” [the Thorny One] (Book I, chapter 7); E. Martène, who first published the treatise, believed this to be a proper name, but he was wrong, for it is clear from the opening of the preface that the name of the author to whom Humbert was responding had been suppressed; that the name “Spinosulus” [the Little Thorny One] was applied merely on account of his thornier arguments was rightly noted already by A. Fabricius in his ",[15,6733,6734],{},"Bibliotheca Latina",", Book VIII, under “Humbert.” The diminutive form is used contemptuously, just as in Book I, chapter 1 the expression ",[15,6737,6738],{},"sententiola"," [petty opinion], in Book II, chapter 19 ",[15,6741,6742],{},"summula"," [trifling summary] and ",[15,6745,6746],{},"xeniola"," [paltry gifts] are used. But it seems worthy of note that Peter Damian in the ",[15,6749,1699],{}," had already employed several of the arguments and reasons that Humbert attributed to his adversary, because that work likewise in chapter 33 cites canon 68 (67) of the Apostles and a passage from a letter of Gregory I [MG. Epist. I, 145; Jaffé, 2nd ed., no. 1198] in the same wording that Humbert (Book I, chapter 7) charges his adversary with corrupting. And the intention that Humbert there attributes to Spinosulus is the same intention that underlies the ",[15,6752,1699],{},". Although therefore Humbert was spurred on by another’s book, yet far surpassing the measure of defense and refutation, with all the vehemence of his ardent spirit he attacks the simoniacs, so that one might better call the work an invective than a treatise.",[11,6755,6756],{},"The two arguments I noted above correspond to the two positions Humbert had proposed to himself to prove. First, from the fact that simoniacs, as heretics, had never at any moment possessed a genuine order, he concluded that they need not be deposed, since they cannot be deprived of what they do not have (Book I, chapter 19; III, chapters 32 ff.), and accordingly declared the synodal sentence, which Humbert’s adversary is shown to have demanded (from III, chapters 32 and 43), wholly superfluous. Then he required that ecclesiastical rules contrary to the right of investiture be known and observed (III, chapter 11); he summoned ecclesiastical men from sloth to the vindication of the Church’s liberty — indeed its sovereignty (III, chapter 29); and finally he called upon secular princes and the lay people, insofar as they had rights of their own (III, chapter 16), to stand against the despoilers of the churches (III, chapter 11).",{"title":28,"searchDepth":29,"depth":29,"links":6758},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F99",{"description":6728},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F99","mfNYSzoDAHqUj9-1Fv7ML2xA59FDtMmBcFMrUHo_QB4",{"id":6765,"title":1876,"body":6766,"description":6770,"extension":33,"meta":6804,"navigation":38,"page":1876,"path":6805,"pdf_page":1910,"reading":34,"seo":6806,"sortable_pagination_id":1910,"stem":6807,"__hash__":6808},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F100.md",{"type":8,"value":6767,"toc":6801},[6768,6771,6774,6777,6780,6783,6790,6794],[11,6769,6770],{},"Thus it must be said that Humbert, refusing any accommodation, sounded the signal to give battle with these books against the simoniacs.",[11,6772,6773],{},"That being so, this work must nonetheless be reckoned among the historical monuments especially on account of those chapters in which simony is connected with investiture (III, chapters 6 and 11) and on account of what the author relates about his own time (II, chapters 19, 35, 36, 43; III, chapters 5, 8, 10, 12, 20, 21).",[11,6775,6776],{},"But let us now consider at what time Humbert composed the anti-simoniac treatise. From Book III, chapters 8 and 10, where the condition of the Eastern Church is discussed, it is clear that he had already completed the legation to Constantinople of 1054 when he wrote that book. Furthermore, it appears that he wrote it between 1057 and 1060 — that is, after the deaths of Emperor Henry III and Pope Victor II (in 1056 and 1057), but while Henry I, king of the Franks, was still living. This was already noted by E. Martène in the preface to his edition.",[11,6778,6779],{},"Within these two limits established by Humbert’s own testimony, a precise year cannot be determined except by conjecture. H. Halfmann [loc. cit. p. 31] holds it certain that Humbert completed the treatise before the 23rd of May 1059, the day on which Philip was crowned king of the Franks in the presence of two legates of the apostolic see. But in the chapter cited, after the pontiffs Leo and Victor, there is silence about Stephen IX. From this I would infer that the disputation was brought to completion while Stephen was still living — that is, before the 29th of March 1058.",[11,6781,6782],{},"Moreover, there is not even the slightest mention of Benedict X, who succeeded Stephen IX; on the contrary there is an allusion to a pontiff whom Peter Damian plainly charges with having been tainted by simony. Given all this, it seems more probable to me that the book was composed before Benedict’s enthronement (5 April 1058) than during or after his pontificate. This accords well with the account of John of Bayon, who records that Humbert published the codex of books against the simoniacs while residing at Florence; for it was reported above (p. 96, notes 12 and 14) that Humbert was resident in Florence both before the election of Benedict X and after it, but in the same year.",[11,6784,6785,6786,6789],{},"In the past century these books, retrieved from the Laurentian Library by Mabillon, were published by E. Martène in the ",[15,6787,6788],{},"Thesaurus anecdotorum",", vol. V, p. 629 ff. [Migne, PL CXLIII, col. 1005 ff.]; but he satisfied his undertaking poorly, misinterpreting some things and omitting others entirely. Fr. Thaner.",[1898,6791,6793],{"id":6792},"here-begins-the-preface-of-humbert-cardinal-bishop-of-the-holy-roman-church-in-his-response-against-the-simoniacs","HERE BEGINS THE PREFACE OF HUMBERT, CARDINAL BISHOP OF THE HOLY ROMAN CHURCH, IN HIS RESPONSE AGAINST THE SIMONIACS.",[11,6795,6796,6797,6800],{},"Lest he seem wise in his own eyes, we are compelled to answer a fool — one who, having erased the title from the front of his treatise, or rather his raving, and suppressed his name, impudently attempts to persuade us that the precious should not be separated from the vile, and that there is no difference between the holy and the profane, the clean and the unclean. And since the divine law does indeed make some distinction between leprosy and leprosy [cf. Leviticus 13–14], this prodigious quibbler and demonically inspired arguer, like another Jovinian and a Stoic ",[15,6798,6799],{},"redivivus",", maintains that one and the same grace inheres in and cooperates with both Catholics and heretics alike, and that it makes no difference whether the administration of any of Christ’s sacraments takes place inside or outside the Catholic Church, since he holds that the fullness of the Holy Spirit operates indifferently and equally within it and outside it; and that nothing can be conferred on those returning to the Catholic Church, nor taken away from those turning away from it. Let anyone therefore",{"title":28,"searchDepth":29,"depth":29,"links":6802},[6803],{"id":6792,"depth":29,"text":6793},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F100",{"description":6770},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F100","mVY3kSqV2R_m9PbQG5TjThY7uSkzZutFcMk0PEneOaU",{"id":6810,"title":1916,"body":6811,"description":6815,"extension":33,"meta":6818,"navigation":38,"page":1916,"path":6819,"pdf_page":1926,"reading":34,"seo":6820,"sortable_pagination_id":1926,"stem":6821,"__hash__":6822},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F101.md",{"type":8,"value":6812,"toc":6816},[6813],[11,6814,6815],{},"is the most acute of reasoners, yet he is proven to be an enemy of God — even if in some respects he may appear to be God’s defender — because, according to the Apostle, he has the outward form of piety but denies its power, reckoning that piety is a source of gain. And though he sometimes offers certain things rightly, he nonetheless sins in that he does not rightly divide, and is deserving of Cain’s curse and sentence, to be cast away from the face of the earth, that is, from the Catholic Church. For indeed, by twisting and perverting the holy scriptures and the sound teachings of the holy fathers to bring about his own and many of Christ’s little ones’ ruin, he curtails some of them and extends others with words of his own. And finally, with his bow violently drawn, he has prepared his arrows in the quiver to shoot in the dark at the upright in heart. And what is still worse, puffed up and blinded by the arrogance of his learning or whatever continence he professes, he has a zeal for God, as it is thought, but not according to knowledge; and he supposes that he renders service to God when, like a cancer, he creeps with his pestilential words, infects and corrupts, and cuts away the sensibilities of simple brethren from the chastity that is in Christ. Having truly abandoned the fountain of living water, he digs for himself cisterns — broken cisterns that can hold no water — and he takes no care to draw living water from the wells that the sons of Isaac dug, but rather pours mud into them. And like that garrulous and wandering woman of Proverbs, restless and intemperate, foolish and clamorous and full of allurements, knowing absolutely nothing, unable to remain at home in her house, and in every way destitute of true bread, — now outside, now in the streets, now lying in wait at the corners — now she sits at the door of her house in a high place of the city, to call out to those passing by on their way: “Whoever is simple, let him turn in to me.” And she speaks to the foolish man: “Stolen waters are sweeter, and hidden bread is more pleasant.” But they do not know that giants are there, and that her guests are in the depths of hell. Against the brothel — nay, the wallowing-place — of this harlot, and against her persistent shamelessness and shameless persistence, there is nothing by which we might more aptly and cautiously deter and call back our little ones than by these invectives and rebukes of Jeremiah, who was sanctified in the womb: “Now what do you want on the road to Assyria, that you should drink the water of the river? What is it to you on the road to Egypt, that you should drink its turbid water?” And by such dissuasions of the vessel of election, the blessed Paul: “You cannot be partakers of the Lord’s table and of the table of demons. You cannot drink the cup of the Lord and the cup of demons.” And: “Do not be unequally yoked with unbelievers. For what partnership has righteousness with iniquity, or what fellowship has light with darkness? What accord has Christ with Belial, or what part has a believer with an unbeliever? What agreement has the temple of God with idols? For you are the temple of the living God, as God says: ‘I will dwell in them and walk among them, and I will be their God, and they shall be my people. Therefore come out from among them, and be separate, says the Lord, and touch not what is unclean, and I will receive you, and I will be a father to you, and you shall be to me sons and daughters, says the Lord Almighty.’” Having therefore these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, perfecting holiness in the fear of God. In these words of the Apostle, even if it is clearer than light that we are warned to be separated from unbelievers in marriage and carnal union, much more so in spiritual union; and not to touch what is unclean, so that we may present to our God a glorious Church, having no spot or wrinkle or any such thing; so that he himself may dwell in us and he himself receive us, perfecting our sanctification. Moreover, when you hear “unbelievers,” understand not only pagans but also heretics, whom the blessed Jerome and the entire chorus of holy doctors declare to be worse than pagans — because in pagans there is still hope of faith, but in heretics there is already the conflict of discord. A heretic, however, is one who dissents from the Catholic faith, believing and defending what is not to be believed, whether concerning God or concerning",{"title":28,"searchDepth":29,"depth":29,"links":6817},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F101",{"description":6815},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F101","CV5uSPbi33AmmbswOi-z4xGi72_b0QJSQlp4CbF7OeI",{"id":6824,"title":1932,"body":6825,"description":6829,"extension":33,"meta":6835,"navigation":38,"page":1932,"path":6836,"pdf_page":1945,"reading":34,"seo":6837,"sortable_pagination_id":1945,"stem":6838,"__hash__":6839},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F102.md",{"type":8,"value":6826,"toc":6833},[6827,6830],[11,6828,6829],{},"his creatures. Nor is someone immediately to be reckoned a heretic if he has entertained some view contrary to the faith, but only when he has obstinately and irrationally defended his own opinions and views. And therefore he is to be shunned without delay, as the same Apostle says: “After a first and second warning, have nothing more to do with a heretic. For such a person is warped and sinful, being self-condemned.” But if a heretic with such abomination and such swift condemnation is to be damned and rejected, what does his defender deserve? For one who defends the error of others is far more damnable and notable than those others, because he not only errs himself but prepares and confirms stumbling blocks of error for others. Hence, because he is the teacher of error, such a person is rightly called not only a heretic but also a heresiarch — as one who is first in error.",[11,6831,6832],{},"Let the defenders who obstinately champion the cause of simoniacs — who are certainly the disciples or followers of Simon Magus, the first heretic after grace was revealed — consider therefore at what rank or by what name they should be held among the faithful. But now, Holy Spirit, come and join yourself to our voice. Apply rebuke, and if it be possible, correction to the simoniacal madness of him who speaks a word against you and blasphemes you, and through me — your mute beast of burden — speaking by your omnipotence in a human voice from heaven, restrain the foolishness of the false prophets who desire to be teachers of the law but understand neither what they say nor what they assert. Defend, O most free God and Lord, equal in all things and co-eternal with God the Father and the Son, your singular freedom against the sacrilegious merchants, against the money-laden heirs of Simon of Samaria, lest against the judgment given by the great Simon Peter at the very dawn of Christianity even your little and simple ones be led into such a pernicious error as to believe — or what is considered more tolerable, to suppose — that you, the supreme and incomparable gift of God, can be possessed with money; which is even a crime to say, as though you were a purchased slave, or a saleable beast of burden, or a cheap chattel. And to what end will come that liberty of ours, in which through you we already presume and boast in hope, in the liberty of the children of God, with the Apostle proclaiming: “Where the Spirit of the Lord is, there is liberty”? And “As many as are led by the Spirit of God, these are the sons of God” — if you yourself are made subject, an addicted slave to the money-changers and servants of mammon, and you, O dove, either by necessity or by will offer yourself to be torn apart by kites? But if at the nod of such wicked servants and most vile merchants you descend or are poured out upon the sanctifying of creatures, then it must be said that you are either violently compelled to this by fear of such masters — as though the instruments and deeds of your purchase were displayed before you — or certainly that you are pleasurably drawn, by a kind of love and reverence for money, into harmony and agreement with your perverse masters. And thus grace is no longer grace, since it is not received freely. If therefore you are compelled by fear, your omnipotence and freedom perish, because you no longer breathe where and when you will. If however you are drawn by love, then blessed are not those poor in spirit, but wretched ones — since you are found to be a persistent pursuer of money, which you falsely command to be despised and scattered without any future reward. But let nothing of the sort be even lightly suspected of you, O inviolable and irreproachable Spirit of truth, whom God has given us as a pledge of faith and hope — that, obligated by the pledge of money, you should be proclaimed to simoniacs not as Lord of lords but now, three degrees below, or even a thousand degrees below, as the slave of the worst servants of a worse master, namely mammon. Therefore let us now refute the words of those who blaspheme you and who presume to claim for themselves an undeserved priesthood, with counter-words, your fire going before us and burning up the reckless ones; and at last let their alien fire, once scattered here and there, be hammered into bronze censers — sanctified, as it were, by the deaths of sinners — and affixed to the altar of the Lord, so that from their words, which are vocal yet obscure, the pure sayings of the Lord, like silver and gold compared to bronze, may become better known and shine more clearly and evidently. For “there must be heresies,” says the Apostle, “so that those who are approved may be made manifest among you.”",{"title":28,"searchDepth":29,"depth":29,"links":6834},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F102",{"description":6829},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F102","bhhfMI_gU9wdvqFkSPGyn-URI_JkVr2PFbJtB69rO1g",{"id":6841,"title":6842,"body":6843,"description":6850,"extension":33,"meta":6940,"navigation":38,"page":2059,"path":6941,"pdf_page":2061,"reading":34,"seo":6942,"sortable_pagination_id":2061,"stem":6943,"__hash__":6944},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F103.md","HERE BEGIN THE CHAPTER HEADINGS OF THE BOOK OF HUMBERT, CARDINAL BISHOP OF THE HOLY ROMAN CHURCH, IN HIS REPLY AGAINST THE SIMONIACS.",{"type":8,"value":6844,"toc":6934},[6845,6848,6851,6854,6857,6860,6863,6866,6869,6872,6875,6878,6881,6884,6887,6890,6893,6896,6899,6902,6905,6908,6911,6915,6919,6923,6926,6929,6931],[1749,6846,6842],{"id":6847},"here-begin-the-chapter-headings-of-the-book-of-humbert-cardinal-bishop-of-the-holy-roman-church-in-his-reply-against-the-simoniacs",[11,6849,6850],{},"I. Invective against the Corruptor, charging him with falsehood.",[11,6852,6853],{},"II. On pseudo-bishops, whom a decretal chapter of Pope Leo marks out.",[11,6855,6856],{},"III. That simoniacs are worse than Arians and even than their own master Simon.",[11,6858,6859],{},"IV. The wrath of the Holy Spirit against Simon, and a comparison of him and his followers, and what they receive.",[11,6861,6862],{},"V. That that chapter of Saint Leo is to be understood not of heretics but of Catholics.",[11,6864,6865],{},"VI. On the distinction of pseudo-bishops and their ordinations.",[11,6867,6868],{},"VII. On the chapter of Saint Gregory prohibiting reordination, where it is also conceded that simoniacs may be at least equated with Arians.",[11,6870,6871],{},"VIII. On the canons of the Apostles and the second laying on of hands.",[11,6873,6874],{},"IX. In what sense the baptism of heretics is permitted, and what permission means.",[11,6876,6877],{},"X. On the imperfection of the baptism of heretics, according to the sentences of the holy fathers.",[11,6879,6880],{},"XI. Where the sentences of the holy fathers are set forth, in which heretics are to be avoided.",[11,6882,6883],{},"XII. On the ordinations of heretics, according to the blessed Innocent.",[11,6885,6886],{},"XIII. Further on this, according to the blessed Gregory.",[11,6888,6889],{},"XIV. Recapitulation of the above sentences of the blessed Gregory against false arguers.",[11,6891,6892],{},"XV. On proper and improper terms, and the vanity of simoniacs.",[11,6894,6895],{},"XVI. The sentence of Saint Ambrose on the ordinations of simoniacs.",[11,6897,6898],{},"XVII. Recapitulation of the above. Then the sentence of the blessed Augustine.",[11,6900,6901],{},"XVIII. The sentences of the holy fathers on those who traffic in ecclesiastical dignity.",[11,6903,6904],{},"XIX. Refutation of those who say that simoniacs possess grace from which they may be deposed.",[11,6906,6907],{},"XX. That simoniacs are without faith, and that those who agree with them are deprived of faith.",[11,6909,6910],{},"XXI. Refutation of those who say that the Holy Spirit can be possessed and justly given by one who has received it unjustly.",[1898,6912,6914],{"id":6913},"here-end-the-chapter-headings-of-the-first-book-against-the-simoniacs","HERE END THE CHAPTER HEADINGS OF THE FIRST BOOK [AGAINST THE SIMONIACS].",[1898,6916,6918],{"id":6917},"here-begins-the-first-book-against-heretics-and-especially-against-simoniacs-in-the-form-of-a-dialogue-under-the-names-of-the-corruptor-and-the-corrector-composed-by-humbert-cardinal-bishop-of-the-holy-roman-church","HERE BEGINS THE FIRST BOOK AGAINST HERETICS AND ESPECIALLY AGAINST SIMONIACS, IN THE FORM OF A DIALOGUE UNDER THE NAMES OF THE CORRUPTOR AND THE CORRECTOR, COMPOSED BY HUMBERT, CARDINAL BISHOP OF THE HOLY ROMAN CHURCH.",[2034,6920,6922],{"id":6921},"chapter-i","CHAPTER I.",[11,6924,6925],{},"Corrector.",[11,6927,6928],{},"At the very threshold of his controversy, having prefixed certain chapters for the defense of himself and his followers — set like mousetraps or nets spread to ensnare the unwary — the subverted subverter and the seduced seducer at last emerges violently from the tunnels of his ambush and suddenly bursts forth into these arguments to suffocate those caught in his net.",[11,6930,2046],{},[11,6932,6933],{},"Therefore, having re-read these chapters, O lovers of justice, you have heard more clearly that an ordination performed by pseudo-bishops could stand as valid.",{"title":28,"searchDepth":29,"depth":29,"links":6935},[6936,6937],{"id":6913,"depth":29,"text":6914},{"id":6917,"depth":29,"text":6918,"children":6938},[6939],{"id":6921,"depth":2057,"text":6922},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F103",{"title":6842,"description":6850},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F103","gWSrMvlf7E7No1-DHjNkYD0F7YP4heFMOdM5ETlwEeo",{"id":6946,"title":2067,"body":6947,"description":6925,"extension":33,"meta":6974,"navigation":38,"page":2067,"path":6975,"pdf_page":2097,"reading":34,"seo":6976,"sortable_pagination_id":2097,"stem":6977,"__hash__":6978},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F104.md",{"type":8,"value":6948,"toc":6971},[6949,6951,6954,6956,6959,6961,6964,6968],[11,6950,6925],{},[11,6952,6953],{},"It is the manner of poisoners to coat the rim of a deadly cup with a little honey, so that the sweetness tasted first may cause whatever lethal remainder lies beneath to be swallowed without hesitation. This is what that slanderer is charged with having done, when, weaving his snares of chapters — which he had corrupted by begging them from every quarter and posting them at the door of his disputation — he begins:",[11,6955,2046],{},[11,6957,6958],{},"After this, illustrious testimonies follow, by which the ordination of Pope Formosus is shown to be valid and legitimate.",[11,6960,6925],{},[11,6962,6963],{},"In order to secure for this little proposition the greatest favor and to make it appear venerable to all, he falsely captioned it as from the authority of the greatest and first synod — from the Council of Nicaea. In this presumption, what sort of man he should be considered became apparent in what followed: one who has defiled the very gateway of his own narrative with a lie — or rather, with a sacrilege. For that first chapter, or that verse, is not to be found in the entire Nicene council, nor in any council after it; nor is anything about whether the ordination of Pope Formosus ought to be considered valid or void treated or demonstrated in the Nicene council or in any council after it — since even to suspect any such thing in the slightest is reckoned the height of absurdity. For between the Nicene synod and Pope Formosus there are found five hundred years and more — namely, the interval between the great Constantine and Emperor Arnulf, by whose assistance Formosus prevailed in retaining the Roman pontificate. Moreover, Arnulf is reckoned the sixth or seventh emperor after Charlemagne. But if he thought that chapter ought to be captioned as from the Nicene council because some of the chapters he subsequently attached are indeed from that council, let him be told, now that he has been corrected, that he has attached no chapter from that council except the single one on the Cathari. From this, therefore, it is apparent what sort of slanderer he is — one who, overcome by error, labors impudently even through lying to appear victorious against the greatest, most universally known, and venerable council. But now let his statements be sifted and examined.",[1898,6965,6967],{"id":6966},"chapter-ii","CHAPTER II.",[11,6969,6970],{},"Having set forth a chapter of Pope Leo — the blessed and great doctor — he attempts to corroborate his error from it, as if some mention had been made there of simoniacs, or at least of other heretics, and not rather of Catholics, if perchance the presiding officers of the church had on occasion consecrated or did consecrate someone through ignorance, presumption, or necessity, not in strict accordance with the canons. For it could happen and can happen that one or two of the three required elements, or all three together, be lacking to those who are consecrated — namely, that they were not elected by the clergy, not sought by the people, and not consecrated by the provincial bishops with the judgment of the metropolitan — and yet their consecration is not lacking, since it was performed without the selling and buying of money, even if it may waver, be unsettled, or go astray in respect to the three aforesaid elements. Otherwise, if there were no episcopal consecration in them at all, there would be absolutely no ordination by them — even if they were to ordain clerics in churches belonging to their own bishops, with the customary judgment of those presiding over them, so to speak. For no church whatsoever, and no judgment of those presiding over it, could or will ever be able to bring it about that anyone could give to another what he himself is shown in no way to possess — namely, to minister to others a valid consecration by his prayer and action, when he himself could in no way receive or hold it for himself. Would not the ordination of a Catholic layman in this respect be considered more praiseworthy than that of any heretical bishop, if one could give by the mere judgment of bishops presiding over churches what one does not have?",{"title":28,"searchDepth":29,"depth":29,"links":6972},[6973],{"id":6966,"depth":29,"text":6967},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F104",{"description":6925},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F104","cGYrv8nYPEJWqU67PoCLRV8qPiyDnnqrrNWBdVnASJs",{"id":6980,"title":2103,"body":6981,"description":6985,"extension":33,"meta":6996,"navigation":38,"page":2103,"path":6997,"pdf_page":2121,"reading":34,"seo":6998,"sortable_pagination_id":2121,"stem":6999,"__hash__":7000},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F105.md",{"type":8,"value":6982,"toc":6993},[6983,6986,6990],[11,6984,6985],{},"For our layman, if necessity demands, baptizes in the remission of sins through the Holy Spirit — something that no heretic, even if he is called a bishop, ever performs for anyone. This the blessed Leo himself professes in his other decretals, declaring that even the baptism administered by heretics in the name of the Holy Trinity has only the outward form of baptism without the power of sanctification. “Those,” he says, “who have received baptism from heretics, since they had not been baptized before, are to be confirmed only by the invocation of the Holy Spirit through the laying on of hands, because they have received only the form of baptism without the power of sanctification. And this rule, as you know, we declare must be observed in all churches, that the washing once begun be violated by no repetition, as the Apostle says: ‘One God, one faith, one baptism’ — whose ablution is to be violated by no repetition; but, as we have said, only the sanctification of the Holy Spirit is to be invoked, so that what no one receives from heretics may be obtained from Catholic priests.” It is clear, therefore, from these words of the most blessed Leo that the baptism of heretics has only the form or appearance of true baptism, and that the washing or ablution is administered to bodies alone, not also to souls — because it is given and received without the power of sanctification or the sanctification of the Holy Spirit, which no one at all receives or obtains from heretics. But if the baptism of our Lord Jesus, according to the testimony of John the Baptist, is in the Holy Spirit and fire — so that by it the remission of all sins may be effected and our old self renewed — it is apparent that the baptism of heretics, since it consists without the sanctification of the Holy Spirit, works no remission of sin, no renewal of the old self, but only a visible ablution of the body. Certainly Catholics have consented not to repeat this not out of any holiness or reverence for it, but prudently avoiding the scandal of the contentious and ignorant multitude, so that they might bring as many as possible back to Christ; they have permitted the washing — defective as it is in its better part — to be counted as valid, yet on the understanding that those confirmed by Catholic priests through the laying on of hands and the invocation of the Holy Spirit receive the sanctification for the cleansing of sins and the renewal of what is old, which they had not previously possessed at all. And so that you may more clearly observe how great an imperfection they are judged or considered to have even after this reception into the Church, it is established by a universal canon that none of them is to be advanced to the Catholic clergy; and if one comes from among the clergy as it is reckoned among heretics, he is to be content with lay communion only — except for the Cathari, whom the holy Nicene synod alone permits to remain in their clerical rank when received into the Catholic Church, yet not without the laying on of hands, even though they are of great and admirable conscience and have not deviated in any respect from the confession of the Catholic faith and the unity of the apostolic Church, except only in the matter of excluding and refusing communion with criminals — a practice in which they persist, even as they continually exhort such persons to bring forth fruits worthy of penance and to seek and await indulgence from God alone.",[1898,6987,6989],{"id":6988},"chapter-iii","CHAPTER III.",[11,6991,6992],{},"If therefore the Cathari were reckoned as heretics on account of this minor error — or rather, on account of this overly severe and indiscrete opinion of theirs — while in no other respect dissenting from the truth of the Catholic faith, and cannot be admitted to the Catholic clergy without the laying on of hands, can the ordination — or so-called consecration — of greater and worse heretics be held as valid, which those returning from the Cathari cannot obtain or retain for themselves without the laying on of hands? And, to speak more plainly: will ordinations and consecrations presumptuously performed by simoniacs be received into the Catholic Church without any consideration or reconsideration, when the seventh universal synod",{"title":28,"searchDepth":29,"depth":29,"links":6994},[6995],{"id":6988,"depth":29,"text":6989},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F105",{"description":6985},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F105","hz5eaBhSMz5ppHz71NxZjRZYyNyNp8NnZfghmNZau_8",{"id":7002,"title":2127,"body":7003,"description":7007,"extension":33,"meta":7018,"navigation":38,"page":2127,"path":7019,"pdf_page":2145,"reading":34,"seo":7020,"sortable_pagination_id":2145,"stem":7021,"__hash__":7022},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F106.md",{"type":8,"value":7004,"toc":7015},[7005,7008,7012],[11,7006,7007],{},"in the letter of Patriarch Tarasius to Pope Adrian has indisputably defined simoniacs to be worse than Arians? After all, the Arians, though they err most greatly in asserting that the Son is lesser than the Father and a creature, and likewise the Holy Spirit lesser than the Father and the Son and a creature, nonetheless call both God, and do not contend that either of them is subject to any creature whatsoever, save only to God the Father, the creator of all things visible and invisible. But simoniacs, not content with such great sacrilege as the Arians commit, believe that the omnipotent Holy Spirit is not merely lesser than the Father and the Son, or subject only to the Father and the Son, but actually inferior to themselves and subject to themselves — as if he were some purchasable and worthless chattel — so that, whether he wills or not, he obeys their commands and voices, and, drawn by the cord of their money or as if bound by their golden chains, he ministers the fullness of his sanctification and grace to their sacrilegious offices and execrable consecrations, and cooperates with their trafficking and their actions. To entertain this view even for a moment is an intolerable and perhaps unforgivable blasphemy, since it is to sin against the Spirit or at the very least to speak a word against him. It was by this view alone that Simon, the founder and standard-bearer of their sect — from whom they take their name — was irrecoverably condemned. He could indeed in some way be excused by the novelty of the religion or by ignorance amid such a manifest outpouring of the Holy Spirit; dazzled and astonished by it, being still a novice in baptism and a beginner in the knowledge of the faith, he suddenly, like an eager and impatient disciple, deemed that so inestimable a gift of knowledge was to be sought and obtained from its effective masters, even at the greatest cost of money. But he was found inexcusable by the blessed apostles Peter and John — so much so that the most gentle Peter, son of Bar-Jonah, that is, son of the dove, the most simple and innocent of men, with no gentleness held in reserve, no modest rebuke given in advance as is customary with beginners, no satisfaction demanded, no amendment awaited, no warning added that he should beware of attempting any such thing thereafter, burned with such great zeal against that most wretched man, and raged with such severity, that, without preserving the order of judgment, he first delivered the irrevocable sentence, striking the accused with an anathema, saying: “Your money perish with you in damnation” — and then made known to him the entire reason for so great and sudden a condemnation, adding: “Because you thought that the gift of God could be possessed with money.” Presently, denying him any share whatsoever in spiritual grace, he says: “You have no part or lot in this word” — that is, in this gift. And finally, having thus execrated his wickedness and the depravity of his heart, he rebuked him vehemently: “For your heart is not right before God; for I see that you are in the gall of bitterness and in the bond of iniquity.” And lastly, urging him to penance, he made it uncertain and doubtful whether so great a blasphemy could be forgiven, saying: “Repent therefore of this your wickedness, and pray to God, if perhaps the thought of your heart may be forgiven you.” In Peter’s final sentence against Simon, nothing is condemned but the thought of his heart, just as in the first sentence only the opinion is condemned.",[1898,7009,7011],{"id":7010},"chapter-iv","CHAPTER IV.",[11,7013,7014],{},"It is therefore clearer than light to all men of sound mind that Peter — a man of excessive patience and rustic simplicity — in no way pronounced so sudden and so strict a sentence out of his own impulse and human passion or emotion, but rather that the Holy Spirit himself, dwelling in Peter as in his own temple, could not endure such great injury, blasphemy, and insult, and, utterly indignant — whose wrath no one could now withstand — was moved, as is read metaphorically in Genesis, with inward sorrow of heart. And, forestalling the future with a dreadful and terrible censure against the impudent and self-seeking presumption of the magician and his followers’ greed, he defended and vindicated the freedom of his grace through the mouth of the vene-",{"title":28,"searchDepth":29,"depth":29,"links":7016},[7017],{"id":7010,"depth":29,"text":7011},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F106",{"description":7007},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F106","TtiFt3oOqhpTGh5gysw15tL9CdQ4WRcZFUnqezykEfg",{"id":7024,"title":2151,"body":7025,"description":7035,"extension":33,"meta":7036,"navigation":38,"page":2151,"path":7037,"pdf_page":2161,"reading":34,"seo":7038,"sortable_pagination_id":2161,"stem":7039,"__hash__":7040},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F107.md",{"type":8,"value":7026,"toc":7033},[7027],[11,7028,7029,7032],{},[15,7030,7031],{},"rabilis Petri"," [i.e., of venerable Peter] had defended and vindicated the freedom of his grace, because it was supposed that grace could be reduced to servitude by money. Then that deranged man, terrified by such thunder and the lightning bolt of those words, sought to have so great a divine indignation removed from himself through the intercession of the apostles, saying: “Pray to the Lord for me, that none of the things you have said may come upon me.” Yet he deserved no reply from them on this matter, neither then nor afterward, so that those who came after might learn what a terrible precipice he had fallen into — one to whom even the holy apostles themselves did not presume to extend the hand of their intercession, judging it more just to leave him, cut off from their communion, to the irrevocable wrath of God, because they perceived his offense to be inexpiable. And if, as Chrysostom says, the ruin of those who went before ought to be a warning to those who come after, we ought to consider, as that same teacher adds, that if we fall into it repeatedly, those who fell first deserve more forgiveness than we who fall second. Therefore, I urge the simoniacs and their intimate chamberlains and faithful attendants finally to awaken and, seeing what a ruin their first founder fell into, what a precipice he was hurled down to, to reconsider and at last — however late — recognize where they lie, and that they do not stand as the second from him in that ruin, but as the more than thousandth; for they have dared to believe that through money they can become priests or hold any other rank of ecclesiastical order, or merit it, or give to anyone freely or for a price what it is certain they could in no way have obtained through money — as the prince of the apostles testified to their prince Simon: “There is no part or lot for you in this word.” In this presumption, the error of the magician is more pardonable — who merely estimated or thought that the gift of God could be possessed for money — than that of these men, who believe and are confident, and moreover declare, that they have nonetheless received, possess, and can give that gift to anyone for money. For if they did not believe this, they would themselves preach along with us that it was impossible to become bishops through money, and they would cease to usurp an office not their own, and would not communicate to others the condemnation of their perdition rather than any ordination or consecration of episcopal ministry. But if they do believe it, they are manifestly heretics, worse than that man who only estimated or thought this first. If however they do not believe it, why do they presume upon an office belonging to another, and why do they not acknowledge that what they do not possess for themselves they also cannot grant to others in ministry? And in this respect as well they are manifestly heretics, and they despair, or at least in their hope are adding daily blasphemies to their first accursed blasphemy against the Holy Spirit, being worse than that master of theirs who, after his repulse, neither believed that he had received or possessed the gift of God — namely, the Holy Spirit — nor laid hands on anyone for this purpose; for he had sought from the apostles only this power, that whoever he laid hands on might receive the Holy Spirit. That man was wicked because he offered money for this; these are worse, because they not only offer but also persistently confer it. That man was wicked because, not yet having completed half a year from his conversion, he fell into this sacrilege once; how much worse are these, who from the womb of their fleshly mother, having received the faith of Christ, from childhood to near old age seek to think or do almost nothing else? That man was wicked because, though rebuked and warned, he did not repent; these are far more wicked, because, made incorrigible and impenitent, moved by no rebuke or warning, they do not abandon the foreign office or place they have presumed upon for themselves, nor do they submit themselves to continual penance, lest perhaps there be forgiven them at some point what they have brought: they have led many others to ruin and infected the Church of Christ with the contagion of their damnation. That man was base because, barely a year after the Passion of the Lord had begun, he attempted this deed, deterred by no example of one condemned for it; these however are far more base because, after more than a thousand years from the condemnation and reprobation of that magician himself, made as it were bolder by the examples of innumerable condemned persons, they do not cease to attempt so great a crime, and persevering in that guilt even more than their own master, by",{"title":28,"searchDepth":29,"depth":29,"links":7034},[],"rabilis Petri [i.e., of venerable Peter] had defended and vindicated the freedom of his grace, because it was supposed that grace could be reduced to servitude by money. Then that deranged man, terrified by such thunder and the lightning bolt of those words, sought to have so great a divine indignation removed from himself through the intercession of the apostles, saying: “Pray to the Lord for me, that none of the things you have said may come upon me.” Yet he deserved no reply from them on this matter, neither then nor afterward, so that those who came after might learn what a terrible precipice he had fallen into — one to whom even the holy apostles themselves did not presume to extend the hand of their intercession, judging it more just to leave him, cut off from their communion, to the irrevocable wrath of God, because they perceived his offense to be inexpiable. And if, as Chrysostom says, the ruin of those who went before ought to be a warning to those who come after, we ought to consider, as that same teacher adds, that if we fall into it repeatedly, those who fell first deserve more forgiveness than we who fall second. Therefore, I urge the simoniacs and their intimate chamberlains and faithful attendants finally to awaken and, seeing what a ruin their first founder fell into, what a precipice he was hurled down to, to reconsider and at last — however late — recognize where they lie, and that they do not stand as the second from him in that ruin, but as the more than thousandth; for they have dared to believe that through money they can become priests or hold any other rank of ecclesiastical order, or merit it, or give to anyone freely or for a price what it is certain they could in no way have obtained through money — as the prince of the apostles testified to their prince Simon: “There is no part or lot for you in this word.” In this presumption, the error of the magician is more pardonable — who merely estimated or thought that the gift of God could be possessed for money — than that of these men, who believe and are confident, and moreover declare, that they have nonetheless received, possess, and can give that gift to anyone for money. For if they did not believe this, they would themselves preach along with us that it was impossible to become bishops through money, and they would cease to usurp an office not their own, and would not communicate to others the condemnation of their perdition rather than any ordination or consecration of episcopal ministry. But if they do believe it, they are manifestly heretics, worse than that man who only estimated or thought this first. If however they do not believe it, why do they presume upon an office belonging to another, and why do they not acknowledge that what they do not possess for themselves they also cannot grant to others in ministry? And in this respect as well they are manifestly heretics, and they despair, or at least in their hope are adding daily blasphemies to their first accursed blasphemy against the Holy Spirit, being worse than that master of theirs who, after his repulse, neither believed that he had received or possessed the gift of God — namely, the Holy Spirit — nor laid hands on anyone for this purpose; for he had sought from the apostles only this power, that whoever he laid hands on might receive the Holy Spirit. That man was wicked because he offered money for this; these are worse, because they not only offer but also persistently confer it. That man was wicked because, not yet having completed half a year from his conversion, he fell into this sacrilege once; how much worse are these, who from the womb of their fleshly mother, having received the faith of Christ, from childhood to near old age seek to think or do almost nothing else? That man was wicked because, though rebuked and warned, he did not repent; these are far more wicked, because, made incorrigible and impenitent, moved by no rebuke or warning, they do not abandon the foreign office or place they have presumed upon for themselves, nor do they submit themselves to continual penance, lest perhaps there be forgiven them at some point what they have brought: they have led many others to ruin and infected the Church of Christ with the contagion of their damnation. That man was base because, barely a year after the Passion of the Lord had begun, he attempted this deed, deterred by no example of one condemned for it; these however are far more base because, after more than a thousand years from the condemnation and reprobation of that magician himself, made as it were bolder by the examples of innumerable condemned persons, they do not cease to attempt so great a crime, and persevering in that guilt even more than their own master, by",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F107",{"description":7035},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F107","A0Pv1_qyIbPGYbhVw-5k8TqABx-IZGwJ5jFEXNWMmYM",{"id":7042,"title":2167,"body":7043,"description":7047,"extension":33,"meta":7058,"navigation":38,"page":2167,"path":7059,"pdf_page":2185,"reading":34,"seo":7060,"sortable_pagination_id":2185,"stem":7061,"__hash__":7062},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F108.md",{"type":8,"value":7044,"toc":7055},[7045,7048,7052],[11,7046,7047],{},"teaching and acting [as they do], they are confident that they did not receive the Holy Spirit freely and do not give him freely, though the Truth itself testifies: “Freely you have received, freely give.” From this, then, it is plain that those who do not seek to receive freely do not receive the spirit of truth at all. What, I ask, do they receive? Certainly the spirit of falsehood, which without doubt they give, whether they lay hands on anyone not freely or freely; for they cannot give anything other than what they have received, since figs are not gathered from thorns, nor grapes ever harvested from a bramble bush. Moreover, grace, unless it is received freely, is not grace and cannot rightly be called grace. But simoniacs do not receive freely what they receive. Therefore they do not receive grace, which works most powerfully in ecclesiastical orders; and if they do not receive it, neither do they have it; and if they do not have it, they cannot give to anyone — whether freely or not freely — what they do not have. What then do they give? Certainly what they have. But what do they have? Certainly the spirit of falsehood. How do we prove this? Because if the spirit of truth — as the Truth itself, from whom it proceeds, testifies — is received freely, then that which is not received freely is without any doubt shown to be the spirit of falsehood.",[1898,7049,7051],{"id":7050},"chapter-v","Chapter V.",[11,7053,7054],{},"But now let us return from here to the examination of the proposed chapter and show that blessed Leo, in that passage commemorating pseudo-bishops, laid down such rules not against simoniacs or any other heretics, but against certain Catholics. And indeed that he does not speak there of simoniacs or other heretics of any kind has been sufficiently demonstrated above; now, however, it remains to be shown that he speaks of pseudo-bishops who are nonetheless Catholics. Whoever is consecrated a bishop must, according to the decretal rules of the holy [fathers], first be elected by the clergy, then sought by the people, and finally consecrated by the co-provincial bishops together with the judgment of the metropolitan. For he cannot otherwise be called or considered a certain, established, or true bishop unless he has a definite clergy and people over whom he presides, and has been consecrated by his co-provincial bishops by the authority of the metropolitan, to whom the care of that province belongs in place of the apostolic see. Whoever has been consecrated without any one of these three requisites must be called and considered not a certain, established, or true bishop but a pseudo-bishop, and must not be counted among canonically planted or made bishops; for since a bishop is called a superintendent or overseer, over what clergy or what people does such a man superintend, who had the election of no clergy and no people for him to oversee, and was moreover lacking the authority of the metropolitan and the co-provincial bishops? As for what follows in the proposed chapter — “hence, since a question often arises concerning an honor wrongly accepted, who would doubt that what is shown not to have been conferred ought in no way to be attributed to these men” — it is to be understood thus: the episcopal honor, that is, the consecration, was indeed received, but wrongly — not because it was received through money or from simoniacs (for in that manner no consecration could precede or be had, as is shown sufficiently above), but because it was [conferred] without clergy and people and the authority of the metropolitan; and therefore there should be no doubt that bishops of this kind are unworthy to have attributed to them what is shown not to have been conferred on them when they were consecrated — namely, a certain and proper parish and the authority to ordain their own proper clergy — or, as is read in the African council concerning presbyters ordained without a specific title, they may minister or ordain nowhere, to the injury of those who ordained such men non-canonically. Yet where, and in what cases, and through whom, and in what manner the ordination of such men can stand, [Leo] took care to show in the same chapter by adding: “If however any clerics were ordained by these pseudo-bishops in churches that belonged to their own [proper] bishops, and their ordination was performed according to the customary judgment of those presiding, it can be considered valid, so that they continue in those same churches. Otherwise the ordination is to be held void, being neither grounded in place nor",{"title":28,"searchDepth":29,"depth":29,"links":7056},[7057],{"id":7050,"depth":29,"text":7051},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F108",{"description":7047},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F108","6iXhRHiiS-48B0K3KfGQ29A6Lp4lmcm4i6MR8JPgzSU",{"id":7064,"title":2191,"body":7065,"description":7069,"extension":33,"meta":7084,"navigation":38,"page":2191,"path":7085,"pdf_page":2209,"reading":34,"seo":7086,"sortable_pagination_id":2209,"stem":7087,"__hash__":7088},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F109.md",{"type":8,"value":7066,"toc":7081},[7067,7070,7074],[11,7068,7069],{},"fortified by authority.” It is plain, therefore, that if they ordained clerics of other bishops who had their own churches, with the judgment and consent of those bishops, the ordination can be considered valid, so that the clerics ordained by them remain in the churches of their own bishops — since these pseudo-bishops have none of their own to give to those ordained by them. For in this way their consecration, thus far unstable, is fortified by the authority of the other bishops and grounded in place, namely in their churches.",[1898,7071,7073],{"id":7072},"chapter-vi","Chapter VI.",[11,7075,7076,7077,7080],{},"Lest anyone perversely contend that pseudo-bishops of this kind cannot at any time make ordinations valid — just as neither can simoniacs or any other heretics — or conversely that simoniacs or any other heretics can make ordinations valid just as these can, and that these and those are to be treated in one and the same manner, on the grounds that these are called pseudo-bishops just as those are, that is, false bishops: let whoever he is take note that “false” is not always said in a uniform sense, but sometimes in part, sometimes entirely — as is most easily proved by the everyday example of a counterfeit coin. A coin may indeed be called counterfeit, yet it presents itself differently when viewed by the wakeful than when viewed by the sleeping. For the one deceives either in the stamp or in the material or certainly only in the weight, while the other deceives in every respect, because it neither existed nor exists nor will exist — it is entirely false and nothing. The one, even if human deception defrauds it to the highest or lowest degree of its quality, still gives it something, however little or great. The other, diabolical illusion fashions as void of all worth, attributing to it nothing but bare deception. By right, therefore, the pseudo-bishop from among Catholics is compared to a counterfeit coin — but one which human craft, even if imperfect in some respects, has nonetheless formed to be genuine in others. But the pseudo-bishop from among heretics is likewise by right likened to a counterfeit coin — but one which diabolical craft has fashioned as nothing in itself in every respect, yet perfect in illusion alone. Now our [Catholic] coin, however false, will still have some value, whatever its degree of falsity. For if it is rejected on account of weight, it will be approved on account of material and stamp; or if not on account of both together, it will at least be approved by one of these three in some manner. So too our pseudo-bishop, however little justice he may have in himself, is nonetheless proved worthy before God and those of sound mind, either by the sincerity of his faith or his life, or by his consecration alone, even though he may be rejected on account of the election. But the counterfeit coin of the sleeping — however perfect in appearance it may seem — is nothing, and of no value or weight in any part of itself; and to believe it to be, to have been, or to be likely to be a coin is a pernicious lie. So too the pseudo-bishop of heretics, however great his seeming continence or sanctity — if indeed it can be called that — is counted as nothing before God and before those of vigilant heart, because whatever is without faith is sin. To believe him in any way a bishop is not only sinful but an enormous sacrilege. Hence, for the confirmation of our assertion, it pleases us to insert in this little work the commemoration of certain persons who were neither elected by the clergy nor sought by the peoples nor consecrated by the co-provincial bishops with the judgment of the metropolitan, and yet were found, by their consecration alone, to be of such great authority, holiness, and usefulness in the Church of Christ that no one but a sacrilegious person would presume to call them pseudo-bishops in any respect. And first indeed we would commemorate the most blessed apostles, founders and princes of the universal Church, in this connection, were it not that we judge it most just that laws and natural principles must necessarily fall silent where the Lawgiver and Lord of nature has given blessing, grace, and glory. Accordingly, reverently saluting and passing over both the ordinations of such men as are owed such great honor, and also those ordinations with which the blessed apostles themselves, following the example of their Lord and Master, illuminated Asia, Europe, and Africa with bishops of this kind ordained by them — and especially blessed Peter, who caused his Italy and all the Gauls to run after Christ by sending preachers thus ordained by him — we judge that from among their successors long thereafter only two are to be commemorated, who are known to have been ordained in this manner after the sacred canons had already been promulgated on the subject: as is read in the ",[15,7078,7079],{},"Historia Tripartita",", and who",{"title":28,"searchDepth":29,"depth":29,"links":7082},[7083],{"id":7072,"depth":29,"text":7073},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F109",{"description":7069},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F109","WOnQfw3rwyiRt2QTh_eColUrmyGHchZSd8-9OlJY-iQ",{"id":7090,"title":2215,"body":7091,"description":7129,"extension":33,"meta":7130,"navigation":38,"page":2215,"path":7131,"pdf_page":2243,"reading":34,"seo":7132,"sortable_pagination_id":2243,"stem":7133,"__hash__":7134},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F110.md",{"type":8,"value":7092,"toc":7126},[7093,7103,7106,7110,7113,7116,7119],[11,7094,7095,7096,7098,7099,7102],{},"are known to have been thus ordained. As is read in the ",[15,7097,7079],{}," [",[15,7100,7101],{},"Tripartite History","]: Perigines was ordained bishop at Patras; and because the citizens were unwilling to receive him, the bishop of the city of Rome ordered him to be enthroned at Corinth, the metropolis, upon the death of its bishop, and he presided over that church as long as he lived. Sisinnius too, the bishop of Constantinople, consecrated Proclus at Cyzicus; but before [Proclus] departed for Cyzicus, the citizens, coming out in procession, ordained for themselves the monk Dalmatius as bishop. Proclus therefore remained, having no church of his own, yet he was greatly flourishing in the teaching of the churches of Constantinople, and was afterward enthroned in the see of Constantinople. It is apparent, therefore, that neither of these men was elected by the clergy or the people, since it is manifest they were not received. Moreover, the same history, making mention earlier of the Second Ecumenical Council, namely the Council of Constantinople, says:",[11,7104,7105],{},"The fathers confirmed again the Nicene faith and established patriarchs, distributing the provinces so that the bishops of each diocese should not go to foreign churches. For this had previously been done without distinction on account of the time of persecution. Indeed, for those ordained in this manner another synod proposed such a rule: “If any bishop who has been ordained does not proceed to the parish in which he was ordained — not by his own fault, but either because the people have rejected him or for some other cause not made by necessity — let him share only in the honor and ministry, and let him not mix himself in the affairs of the church in which he celebrates the assembly, but let him endure what the provincial synod shall determine by its judgment.” From this, therefore, let it be weighed that our Catholics, in former times and afterward, obtained a valid consecration even without those three requisites, whereas all heretics and simoniacs named in particular obtained none at all — neither then nor afterward — even when those three requisites were present for them, namely the election of the clergy, the request of the people, and the judgment of the metropolitan; because no purity or grace can adhere to unbelievers until their hearts are cleansed by faith. Nevertheless, in saying this we so venerate the ordination of our holy fathers out of the necessity of the time and their very great authority that we testify to our successors and to ourselves in every respect that the ecclesiastical rules will continue to be observed, because necessity excuses the ancients and their own freedom; but the moderns are accused by their own will and rashness alone.",[1898,7107,7109],{"id":7108},"chapter-vii","Chapter VII.",[11,7111,7112],{},"Corruptor [i.e., the opponent being refuted].",[11,7114,7115],{},"You have also heard that, just as no one ought to be baptized again, so no one can be consecrated again in the same order.",[11,7117,7118],{},"Corrector [i.e., Humbert’s voice].",[11,7120,7121,7122,7125],{},"Who says or holds that anyone can be consecrated again in the same order? Far be it from us to think so. Among the other things we have received from the holy fathers on this matter, we also receive with due reverence the proposed chapter of blessed Pope Gregory. For as he himself testifies in that passage, the one who dared to do such a thing was justly judged — namely, because he first deposed a priest who had lapsed, removed him from office, and subjected him to penance, and when this was completed, consecrated him again in the same order, as if he had never been a presbyter. This by no means was or is to be done; but if one who has been deposed is afterward found innocent — as the Council of Toledo [",[15,7123,7124],{},"Toletanum","] established — to the bishop shall be restored his staff and ring, to the presbyter his chasuble and stole,",{"title":28,"searchDepth":29,"depth":29,"links":7127},[7128],{"id":7108,"depth":29,"text":7109},"are known to have been thus ordained. As is read in the Historia Tripartita [Tripartite History]: Perigines was ordained bishop at Patras; and because the citizens were unwilling to receive him, the bishop of the city of Rome ordered him to be enthroned at Corinth, the metropolis, upon the death of its bishop, and he presided over that church as long as he lived. Sisinnius too, the bishop of Constantinople, consecrated Proclus at Cyzicus; but before [Proclus] departed for Cyzicus, the citizens, coming out in procession, ordained for themselves the monk Dalmatius as bishop. Proclus therefore remained, having no church of his own, yet he was greatly flourishing in the teaching of the churches of Constantinople, and was afterward enthroned in the see of Constantinople. It is apparent, therefore, that neither of these men was elected by the clergy or the people, since it is manifest they were not received. Moreover, the same history, making mention earlier of the Second Ecumenical Council, namely the Council of Constantinople, says:",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F110",{"description":7129},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F110","gI5HcpiX6BGtYin__aygxWexMP8GauHl7M_90IiCRKY",{"id":7136,"title":2249,"body":7137,"description":7148,"extension":33,"meta":7149,"navigation":38,"page":2249,"path":7150,"pdf_page":2259,"reading":34,"seo":7151,"sortable_pagination_id":2259,"stem":7152,"__hash__":7153},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F111.md",{"type":8,"value":7138,"toc":7146},[7139],[11,7140,7141,7142,7145],{},"and so on through the other orders, to each what was taken away when he was deposed. But one found guilty of some lesser transgression has a satisfaction of private penance enjoined upon him, yet in such a way that he is not deposed but his order, which he holds, is entirely preserved to him. Just as blessed Gregory himself is known to have intended at the end of the present chapter — which that crafty and impure person is proven to have suppressed because he clearly perceived it to obstruct his cavillings — saying: “If someone has incurred [suspension] from the priesthood on account of a slight fault, penance ought to be imposed and yet the order preserved.” For one justly deposed for criminal offenses is rarely or never found to be licitably restored. And if one unjustly deposed is restored — as is stated above from the Council of Toledo — one justly deposed is nowhere and never licitably restored; and one found in lesser transgressions is not indeed deposed, but suspended for a time from his own order while that order is reserved to him: who then is accused of being consecrated anew by Catholics? Certainly, setting aside those of irreproachable life, no more than these three kinds described above are found among Catholics. For they will either be those unjustly deposed, or justly deposed, or certainly not deposed; and if they are found in lighter faults, whoever is more than these is without doubt outside the Catholic Church. For they are heretics, whether called bishops, presbyters, deacons, or clerics of any other rank whatsoever. Hence, even unwillingly, that thorny one [",[15,7143,7144],{},"Spinosulus","] is now known through the progress of the disputation to reveal the beginning, progress, and end of his perverse intention, and like an entangled hedgehog he is compelled, as water approaches, to unfold his head, his feet, and his tail. For it is established that he persistently defends the position that those ordained by heretics and especially by simoniacs [should remain in Catholic orders without reordination], because in the Catholic Church, as is shown abundantly in what precedes, an order once received is not repeated. He also labors with various but futile arguments to establish that those ordained, as they say, by simoniacs ought to be held in the Catholic clergy without penance and without the laying on of hands, and to remain in it — as if nothing were lacking to them in grace in any respect. But we have proven above with sufficient testimonies of the holy fathers that simoniacs are heretics worse than the worst Arians. And if it is still doubted whether simoniacs are to be held as heretics, let the books of the Catholic fathers on various heresies be consulted — namely those of Epiphanius, Philaster, Augustine, and the others who have attempted to write on the subject — and in all of them the Simonians, who are also the simoniacs, are found in the catalogue of heresies as the first, whose founder Simon was justly condemned as a manifest heretic because he estimated and thought that the Holy Spirit could be purchased for money by him and bestowed on whomever he wished. Let those men see for themselves what they deserve, since they most certainly believe that they could become or have been able to become bishops through the mediation of money, and that they could impart ecclesiastical consecrations or ordinations to anyone. For unless they believed they could do this, they would restrain themselves from such great presumption. From this their estimation, if that Simon himself is manifestly declared to be worse than the worst Arians — because he sought to subject the Holy Spirit to himself — what will those Simonians of his deserve, since they altogether believe so great an abomination, and in comparison to whom they will be all the worse? For they are not recognized as worse than Arians in the entire catalogue of heresies. It is therefore manifest that simoniacs are prior to the remaining heretics both in time and in error. But lest they complain that we are burdening them excessively, we at last concede them to be equal to the Arians — although we have shown above their founder Simon to be more perverse than the Arians, by which standard these disciples of his are proven more perverse. Once this equality is conceded, it will be necessary for the Simonians to expect from Catholics an equally adverse judgment against them as that brought against the Arians who are their equals. Therefore now let them be assailed not by our own weapons but by those of the most ancient, entirely Catholic, and orthodox fathers, and overwhelmed by their sentences, so that, according to the saying of Solomon, those who make themselves out to be rich may at last — if belatedly — blush that they have nothing but extreme poverty, or, according to the testimony of his father who spoke of God, when all the men of riches awake from their sleep they find nothing in their hands — that is, in their ordinations.  But first let the sum of their calumny be here affixed, and then let it be pierced by the evident thunderbolts of the fathers.",{"title":28,"searchDepth":29,"depth":29,"links":7147},[],"and so on through the other orders, to each what was taken away when he was deposed. But one found guilty of some lesser transgression has a satisfaction of private penance enjoined upon him, yet in such a way that he is not deposed but his order, which he holds, is entirely preserved to him. Just as blessed Gregory himself is known to have intended at the end of the present chapter — which that crafty and impure person is proven to have suppressed because he clearly perceived it to obstruct his cavillings — saying: “If someone has incurred [suspension] from the priesthood on account of a slight fault, penance ought to be imposed and yet the order preserved.” For one justly deposed for criminal offenses is rarely or never found to be licitably restored. And if one unjustly deposed is restored — as is stated above from the Council of Toledo — one justly deposed is nowhere and never licitably restored; and one found in lesser transgressions is not indeed deposed, but suspended for a time from his own order while that order is reserved to him: who then is accused of being consecrated anew by Catholics? Certainly, setting aside those of irreproachable life, no more than these three kinds described above are found among Catholics. For they will either be those unjustly deposed, or justly deposed, or certainly not deposed; and if they are found in lighter faults, whoever is more than these is without doubt outside the Catholic Church. For they are heretics, whether called bishops, presbyters, deacons, or clerics of any other rank whatsoever. Hence, even unwillingly, that thorny one [Spinosulus] is now known through the progress of the disputation to reveal the beginning, progress, and end of his perverse intention, and like an entangled hedgehog he is compelled, as water approaches, to unfold his head, his feet, and his tail. For it is established that he persistently defends the position that those ordained by heretics and especially by simoniacs [should remain in Catholic orders without reordination], because in the Catholic Church, as is shown abundantly in what precedes, an order once received is not repeated. He also labors with various but futile arguments to establish that those ordained, as they say, by simoniacs ought to be held in the Catholic clergy without penance and without the laying on of hands, and to remain in it — as if nothing were lacking to them in grace in any respect. But we have proven above with sufficient testimonies of the holy fathers that simoniacs are heretics worse than the worst Arians. And if it is still doubted whether simoniacs are to be held as heretics, let the books of the Catholic fathers on various heresies be consulted — namely those of Epiphanius, Philaster, Augustine, and the others who have attempted to write on the subject — and in all of them the Simonians, who are also the simoniacs, are found in the catalogue of heresies as the first, whose founder Simon was justly condemned as a manifest heretic because he estimated and thought that the Holy Spirit could be purchased for money by him and bestowed on whomever he wished. Let those men see for themselves what they deserve, since they most certainly believe that they could become or have been able to become bishops through the mediation of money, and that they could impart ecclesiastical consecrations or ordinations to anyone. For unless they believed they could do this, they would restrain themselves from such great presumption. From this their estimation, if that Simon himself is manifestly declared to be worse than the worst Arians — because he sought to subject the Holy Spirit to himself — what will those Simonians of his deserve, since they altogether believe so great an abomination, and in comparison to whom they will be all the worse? For they are not recognized as worse than Arians in the entire catalogue of heresies. It is therefore manifest that simoniacs are prior to the remaining heretics both in time and in error. But lest they complain that we are burdening them excessively, we at last concede them to be equal to the Arians — although we have shown above their founder Simon to be more perverse than the Arians, by which standard these disciples of his are proven more perverse. Once this equality is conceded, it will be necessary for the Simonians to expect from Catholics an equally adverse judgment against them as that brought against the Arians who are their equals. Therefore now let them be assailed not by our own weapons but by those of the most ancient, entirely Catholic, and orthodox fathers, and overwhelmed by their sentences, so that, according to the saying of Solomon, those who make themselves out to be rich may at last — if belatedly — blush that they have nothing but extreme poverty, or, according to the testimony of his father who spoke of God, when all the men of riches awake from their sleep they find nothing in their hands — that is, in their ordinations.  But first let the sum of their calumny be here affixed, and then let it be pierced by the evident thunderbolts of the fathers.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F111",{"description":7148},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F111","JeUC-EuXBu4DpEGFaXuFoCpR4GDGA-5ad_l1mHfkSjQ",{"id":7155,"title":2265,"body":7156,"description":28,"extension":33,"meta":7187,"navigation":38,"page":2265,"path":7188,"pdf_page":2292,"reading":34,"seo":7189,"sortable_pagination_id":2292,"stem":7190,"__hash__":7191},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F112.md",{"type":8,"value":7157,"toc":7181},[7158,7162,7164,7167,7170],[1898,7159,7161],{"id":7160},"chapter-viii","Chapter VIII.",[2034,7163,2046],{"id":2274},[11,7165,7166],{},"Hence, from what is above in the canons of the apostles, which Saint Isidore confirms are to be received: “If any bishop, presbyter, or deacon receives a second laying on of hands from someone, let him be deposed, and likewise the one who attempted to ordain him. For it is impossible for those who have been baptized or ordained by such a person to be either faithful or clerics.”",[2034,7168,6925],{"id":7169},"corrector",[11,7171,7172,7173,7176,7177,7180],{},"When he says “hence, from what is above,” it is clear that he joins the preceding chapter of Saint Gregory to the supposed [spurious] chapter of the apostles in order to assert that there is no difference between the ordination of Catholics and that of heretics — while [in fact] what Saint Gregory testifies specifically concerning the ordination of Catholics, this man attempts to transfer generally to the side of heretics, as if the apostles had forbidden those ordained by heretics, as they say, from receiving a second laying on of hands from Catholics. Hence, from the canons of the apostles, we know that only the fifty chapters [",[15,7174,7175],{},"capitula L","] are to be received — not so much on the authority of blessed Isidore as on that of the most holy Pope Clement and of his very many successors. But as can be proven from authentic and ancient exemplars, the present chapter is established to have been deprived and stripped, in its own proper sense and integrity near its end, and a foreign fabrication appended to it under the appearance of truth. For in the older and more reliable canons it is found thus: “If anyone has received a second laying on of hands, let him be cast down, along with the one who attempted to reordain him — unless he can demonstrate that the person was ordained by heretics.” Now as for what that most wicked tavern-keeper mixed in from the waters of a broken cistern after removing the wine of Sorek [",[15,7178,7179],{},"vinum Soreth","] — namely, saying that those baptized or ordained by such persons cannot be either faithful or clerics — this is found neither in these canons of the holy apostles nor in any canon of the Catholic fathers. In this his fraudulent presumption and the novelty of his profane wording, it shines clearer than the sun how much he is to be received or heard in the preceding or subsequent parts of his disputation. For he manifestly attacks and, so far as lies in him, nullifies and strives to void the holy Nicene synod, which contains the very chapter that that frenzied man supposed he would throw at us in our defense in what follows — the chapter namely in which the Cathari, those heretics closer to the Catholic faith, when they come over to the Catholic [Church], are decreed to receive the laying on of hands and so to remain in the Catholic clergy. Nor is it to be supposed that the holy fathers decreed this concerning the laity of the Novatians, who had received no laying on of hands for the attainment of orders, but concerning their clergy, upon whom hands had been laid by the superiors of their sect so that they might be promoted to any ministry of the altar. When these men come to the Catholic Church and Catholic priests lay hands on them, are they not known to be receiving a second laying on of hands? They receive this from Catholics because they are proven to have been ordained by heretics — as is read in the aforesaid canon of the apostles according to the ancient true text, which this erroneous corrector did not shrink from suppressing, and is thereby found to have publicly wronged the holy Nicene council as well. Indeed let his conclusion also be considered, in which he defined that those baptized or ordained by such persons can be neither faithful nor clerics. If this were so — setting aside the others for the moment — it would be established that Novatian heretics passing over to the Catholic Church flee as it were from the face of a lion, but a bear meets them: since through the laying on of hands by a Catholic priest this is conferred upon them to their destruction — that henceforth neither they themselves, nor those baptized or ordained by them, can be considered faithful or clerics. By this reasoning it would have been more tolerable for them to remain as they were than to come to the Catholic Church and there receive a laying on of hands after the one they had received from their own. For proven to be smitten with double destruction,",{"title":28,"searchDepth":29,"depth":29,"links":7182},[7183],{"id":7160,"depth":29,"text":7161,"children":7184},[7185,7186],{"id":2274,"depth":2057,"text":2046},{"id":7169,"depth":2057,"text":6925},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F112",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F112","WO8oeHOZuVTlQW6qsXlpMFVMOHNVFXlkvNcX9Nw2ypM",{"id":7193,"title":2298,"body":7194,"description":7217,"extension":33,"meta":7218,"navigation":38,"page":2298,"path":7219,"pdf_page":2316,"reading":34,"seo":7220,"sortable_pagination_id":2316,"stem":7221,"__hash__":7222},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F113.md",{"type":8,"value":7195,"toc":7214},[7196,7207,7211],[11,7197,7198,7199,7202,7203,7206],{},"they are proven doubly crushed, since their baptism and clerical status are declared to be of no effect. But far be it from us to entertain even such a slight estimate. Otherwise the Council of Nicaea is convicted not of having cut off error but of having propagated it, and the holy fathers who followed its authority — imposing hands upon whatever heretics came over to the Catholic Church — would have made the bad worse, both in this life and in the next. Hence that slanderer, if he is not blind on both sides, can now clearly recognize that neither heretics’ laity ought to be received into communion nor their clergy into the ranks of the Catholic clergy without the imposition of a Catholic priest’s hand after the one they are known to have received from their own people. For if they were laypersons, they are confirmed in the faith through the laying on of hands and the anointing of chrism; if clergy, they remain none the less in the order they had previously appeared to hold, through the laying on of hands. Hence it is clear that the second laying on of hands is valid and absolutely necessary — provided, however, it is performed by Catholics after [an ordination by] heretics, and not after [one by] Catholics. Yet this laying on of hands, if one considers the matter carefully, is rightly called not a second or additional one but simply the correct one. For the blessed Pope Innocentius declares that the laying on of hands by heretics is corrupt [",[15,7200,7201],{},"prava","], while that of Catholics is correct [",[15,7204,7205],{},"recta","]. If, then, the heretics’ laying on of hands is corrupt and the Catholics’ correct, it is plain that the corrupt one is only abusively called “the first” by a certain vain resemblance to the correct one, while the correct one is equally called “the second” only abusively — since they bear no substantial or accidental relation to each other in any reckoning. For if what is abusively called the second were equally corrupt or more corrupt, it would not be called “second” abusively but truly. Since, however, the one is corrupt and the other correct, it follows that in two things utterly contrary and dissimilar to each other one should not speak of a “first” and a “second,” but call each simply “one.” The same must be understood of ordinations, or, as detractors contend, “reordinations.” Finally, if a heretic lays hands on someone after [another] heretic, the reordination is corrupt or still more corrupt, and therefore not an ordination at all but a compounded damnation. But if a Catholic does so after a heretic, this ordination is held to be correct and singular, and therefore not a reordination but a unique purification. If, however, a Catholic presumes to repeat it after a Catholic — as is alleged — he confounds what is correct with what is corrupt without any ambiguity, and is therefore not to be said to have reordained but to have seduced or drawn both himself and the other from the correct to the corrupt. For this reason, with the apostolic canon cited above in view, both are to be judged — that is, both are to be deposed — because in thinking that a Catholic ordination should be repeated they incurred an equal danger. Since these things are so, the aforesaid rule of the fathers is thought to be in no way applicable to simoniacs alone — as if simoniacs were either not to be counted as heretics, or were certainly of such a kind that no spiritual grace could be conferred upon them by the Catholic Church, inasmuch as the fullness of the Holy Spirit obeys and attends upon them at will, whether they wish to bestow it freely or not.",[1898,7208,7210],{"id":7209},"chapter-ix","Chapter IX.",[11,7212,7213],{},"But since Catholics cry out against heretics, while both sides profess themselves Catholic and each calls the other heretics — so that in these palpable darkness of this plague-ridden Egypt of our time it is not easy to discern who belongs to which spirit — setting aside everything about which there can at present be doubt as to whether they are to be held Catholic or heretic, let our pen be turned to only two [groups] from the most ancient times, whom no one doubts were certain and notorious heretics, condemned from the beginning by the holy fathers with unanimous judgment. The first were exposed and condemned by the holy apostles, the second by the venerable fathers of the holy Council of Nicaea and by all who have been or are defenders of the Catholic faith after them. We speak of Simon Magus with his Simonians, and Arius the Alexandrian priest with his Arians. Of these two, though the former is deemed worse by the holy fathers, yet since we have conceded above that they are equal in heresy, let us hurl and level against the liquid shield and armor of the faithless and resurgent Simon the weapons of the holy fathers by which the cunning armor of the mad Arius — who is no longer to be found anywhere — was attacked and overcome.",{"title":28,"searchDepth":29,"depth":29,"links":7215},[7216],{"id":7209,"depth":29,"text":7210},"they are proven doubly crushed, since their baptism and clerical status are declared to be of no effect. But far be it from us to entertain even such a slight estimate. Otherwise the Council of Nicaea is convicted not of having cut off error but of having propagated it, and the holy fathers who followed its authority — imposing hands upon whatever heretics came over to the Catholic Church — would have made the bad worse, both in this life and in the next. Hence that slanderer, if he is not blind on both sides, can now clearly recognize that neither heretics’ laity ought to be received into communion nor their clergy into the ranks of the Catholic clergy without the imposition of a Catholic priest’s hand after the one they are known to have received from their own people. For if they were laypersons, they are confirmed in the faith through the laying on of hands and the anointing of chrism; if clergy, they remain none the less in the order they had previously appeared to hold, through the laying on of hands. Hence it is clear that the second laying on of hands is valid and absolutely necessary — provided, however, it is performed by Catholics after [an ordination by] heretics, and not after [one by] Catholics. Yet this laying on of hands, if one considers the matter carefully, is rightly called not a second or additional one but simply the correct one. For the blessed Pope Innocentius declares that the laying on of hands by heretics is corrupt [prava], while that of Catholics is correct [recta]. If, then, the heretics’ laying on of hands is corrupt and the Catholics’ correct, it is plain that the corrupt one is only abusively called “the first” by a certain vain resemblance to the correct one, while the correct one is equally called “the second” only abusively — since they bear no substantial or accidental relation to each other in any reckoning. For if what is abusively called the second were equally corrupt or more corrupt, it would not be called “second” abusively but truly. Since, however, the one is corrupt and the other correct, it follows that in two things utterly contrary and dissimilar to each other one should not speak of a “first” and a “second,” but call each simply “one.” The same must be understood of ordinations, or, as detractors contend, “reordinations.” Finally, if a heretic lays hands on someone after [another] heretic, the reordination is corrupt or still more corrupt, and therefore not an ordination at all but a compounded damnation. But if a Catholic does so after a heretic, this ordination is held to be correct and singular, and therefore not a reordination but a unique purification. If, however, a Catholic presumes to repeat it after a Catholic — as is alleged — he confounds what is correct with what is corrupt without any ambiguity, and is therefore not to be said to have reordained but to have seduced or drawn both himself and the other from the correct to the corrupt. For this reason, with the apostolic canon cited above in view, both are to be judged — that is, both are to be deposed — because in thinking that a Catholic ordination should be repeated they incurred an equal danger. Since these things are so, the aforesaid rule of the fathers is thought to be in no way applicable to simoniacs alone — as if simoniacs were either not to be counted as heretics, or were certainly of such a kind that no spiritual grace could be conferred upon them by the Catholic Church, inasmuch as the fullness of the Holy Spirit obeys and attends upon them at will, whether they wish to bestow it freely or not.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F113",{"description":7217},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F113","YXwpB8Xwnb7aP_jo7OmfR0Pb0iYiiPH87YXl51WoHrs",{"id":7224,"title":2322,"body":7225,"description":7229,"extension":33,"meta":7248,"navigation":38,"page":2322,"path":7249,"pdf_page":2344,"reading":34,"seo":7250,"sortable_pagination_id":2344,"stem":7251,"__hash__":7252},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F114.md",{"type":8,"value":7226,"toc":7246},[7227,7230,7235,7238,7243],[11,7228,7229],{},"And first, by adducing the testimonies and rules of the Catholic fathers, let us show how highly they regarded the baptism of Arians and other heretics, and what they thought it to be. In the canons of the holy apostles — which our adversary here said above, on the authority of blessed Isidore, ought to be received, while we [accept them] rather on the authority of the blessed Pope Clement and his many successors — these two canons are found without any doubt.",[11,7231,7232],{},[15,7233,7234],{},"We ordain that a bishop or priest who receives the baptism of heretics be condemned. For what accord has Christ with Belial, or what part has the faithful with the unbeliever?",[11,7236,7237],{},"The second follows of the same kind.",[11,7239,7240],{},[15,7241,7242],{},"A bishop or priest who presumes to rebaptize one who has true baptism, or who does not baptize one polluted by impious heretics, is to be deposed, as one who mocks the cross of the Lord and does not at all distinguish true priests from false ones.",[11,7244,7245],{},"This rule, because its considerable subtlety offended and scandalized many, was removed by the successors of the apostles and wrapped in a certain accommodation: they allowed baptism — that is, immersion in water — under the invocation of the Trinity to be valid, and decreed that it was by no means to be repeated if it was established to have been performed in the name of the same Holy Trinity. In this matter the most blessed Leo also used this word “allow”: “We allow,” he says, “the baptism of heretics to be valid.” And the glorious martyr and bishop Cyprian — what he thought about the baptism of heretics can be clearly known from his own council. For he decreed against it the same things as the aforesaid apostolic canons did. But the later rule prevailed, because it reclaimed more people, removed disputes among the learned, and restrained the stubbornness of the unlearned populace. Moreover, what is permitted, even though it may be lawful, is not for that reason considered altogether good, as the blessed John Chrysostom says, discussing at greater length the proper meaning of this word in his commentary on Matthew: “Moses saw,” he says, “that the Jews were devoted to the practice of sacrifices out of carnal delight, and if he had commanded them to withdraw from sacrifices, he would not have been heeded, because a longstanding disease is not cured by a momentary remedy. He commanded them to sacrifice, but no longer to demons as in Egypt, but to the living God. He permitted half the evil, lest he lose all the good. For this reason he also permitted them to give a certificate of divorce, because he judged it better that under the permitting law marriages be dissolved than that hatred compel homicide. He permitted them to do the lesser evil, lest they do worse. Therefore by permitting this he did not show them God’s justice, but with the sin he took away the guilt of sinning, so that their sin would not seem to be sin when they acted in accordance with the law — just as if someone has a slave who steals and gets drunk, and the master, considering that if he commands him to observe both at once nothing will be gained, commands him to drink as much as he wants, but in public, so that he may gradually learn to obey commandments. So too divorce was permitted — an evil, yet lawful. For this reason the apostles also commanded second marriages on account of the incontinence of men. For to take a second wife is lawful according to the apostle’s instruction, but according to the truth of reason it is truly fornication. But when it is committed publicly and lawfully with God’s permission, it becomes an honorable fornication; therefore the Lord blessed it, because Moses permitted it and did not command it. For commanding is one thing, permitting another. What we command we will; what",{"title":28,"searchDepth":29,"depth":29,"links":7247},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F114",{"description":7229},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F114","gPg0rSx9wIJrIJLxkIpFSfCn82mWCRyTVRbyUiJ_cHY",{"id":7254,"title":2350,"body":7255,"description":7259,"extension":33,"meta":7276,"navigation":38,"page":2350,"path":7277,"pdf_page":2374,"reading":34,"seo":7278,"sortable_pagination_id":2374,"stem":7279,"__hash__":7280},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F115.md",{"type":8,"value":7256,"toc":7273},[7257,7260,7264,7267,7270],[11,7258,7259],{},"we permit, we command unwillingly, because we cannot fully prohibit the evil wills of men.” Thus far Chrysostom. The effective argument of this excellent man",[1898,7261,7263],{"id":7262},"chapter-x","Chapter X.",[11,7265,7266],{},"is supported both by many of the greatest authorities and doctors and by this already well-worn proverb: “God permits to happen what he does not will.”",[11,7268,7269],{},"But in what follows it will become more evident how imperfect the baptism of heretics is. The blessed Pope Siricius responded as follows to the bishop of Tarragona who was making inquiry about baptism: “On the first page of your letter you noted that many who had been baptized by the impious Arians are hastening to the Catholic faith, and that certain of our brethren wish to baptize these again — which is not lawful, since the apostle forbids it to be done and the canons contradict it, and since the general decrees sent to the provinces by my predecessor Liberius of venerable memory, after the Council of Rimini was annulled, prohibit it. We receive these people, together with Novatians and other heretics, into the fellowship of Catholics — as it has been established in synod — through the invocation alone of the sevenfold Spirit and the laying on of hands by a Catholic bishop. This the whole East and West observes. From this path it is likewise fitting that you not deviate henceforth, if you do not wish to be separated from our college by synodal judgment.” In this decretal chapter it is openly indicated that Catholics from the time of the apostles up to Pope Liberius maintained not a uniform but a twofold rule for receiving those coming from heretics; and that Liberius himself, after the annulment of the Council of Rimini, first prohibited by general decree that those baptized by Arians should be rebaptized by Catholics, but should be received into the fellowship of Catholics through the episcopal laying on of hands. But the most blessed Pope Innocentius plainly shows how imperfect those baptized by heretics are held to be in the Catholic Church, citing the ancient and authoritative rule of the holy Roman Church: “It is the law of our Church,” he says, “for those coming from heretics who have been baptized there to grant them lay communion only through the laying on of hands, and to raise none of them even to the lowest clerical honor.” From this rule it is clear what the holy fathers think about those baptized by heretics — persons whom they will not allow to be promoted not merely to any rank at the holy altar, but not even to the honor of the clergy alone, excepting, as was said above, the Cathars.",[11,7271,7272],{},"What the most distinguished doctor of the faith, Leo, thought about the baptism of heretics — though this has been set out at length above — we have not been reluctant to insert his chapter on this subject here once more: “Those who received baptism from heretics when they had not been baptized before are to be confirmed only by the invocation of the Holy Spirit through the laying on of hands, because they received only the form of baptism without the virtue of sanctification. And this rule, as you know, we preach to be observed in all churches: that the washing once initiated be violated by no repetition, as the apostle says: ‘One God, one faith, one baptism’ [Ephesians 4:5]. That ablution is not to be violated by any repetition, but, as we have said, only the sanctification of the Holy Spirit is to be invoked, so that what no one receives from heretics, one may obtain from Catholic priests.” And from the same doctor above: “There are those who do not know that they have not been baptized, but profess that they do not know the faith of those who baptized them. Since they have received the form of baptism in some manner, they are not to be baptized, but are to be joined to Catholics through the laying on of hands with the invocation of the power of the Holy Spirit, which they could not receive from heretics.” The blessed Eusebius also, who governed the Roman Church before Miltiades and Silvester, instructed the Gallic bishops about receiving heretics as follows: “Regarding what you",{"title":28,"searchDepth":29,"depth":29,"links":7274},[7275],{"id":7262,"depth":29,"text":7263},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F115",{"description":7259},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F115","RQlROAitUo4SFZfS88ZCGWHKrbtFdYuJ2zP4bR0AA24",{"id":7282,"title":2380,"body":7283,"description":7287,"extension":33,"meta":7315,"navigation":38,"page":2380,"path":7316,"pdf_page":2415,"reading":34,"seo":7317,"sortable_pagination_id":2415,"stem":7318,"__hash__":7319},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F116.md",{"type":8,"value":7284,"toc":7309},[7285,7288,7292,7295,7299,7302,7306],[11,7286,7287],{},"signified — what ought to be done about converted heretics — know that we receive those who have been baptized in the faith of the Holy Trinity through the laying on of hands.” And from the same source, to the bishops of Campania and Tuscany: “We command that all heretics, whoever they may be, who are converted to the grace of God and have been baptized believing in the name of the Holy Trinity, be reconciled according to the rule of the Roman Church through the laying on of hands. The sacrament of the laying on of hands is to be held in great reverence. It cannot be performed by others than the highest priests, and in the time of the apostles it is read or known to have been performed by none other than the apostles themselves; nor can it ever be performed or ought it ever to be done by any others than those who hold their place. For if it is presumed otherwise, let it be held null and void, and let it never be reckoned among the ecclesiastical sacraments.” And from the same source, from the Council of Arles, whose author is said to have been the blessed Pope Silvester: “If anyone comes to the church from heresy, let them be asked about the creed, and if it is seen that he was baptized in the Father, the Son, and the Holy Spirit, let only the hand be laid upon him, so that he may receive the Holy Spirit.” By these and many other similar testimonies of the holy fathers we are plainly instructed how highly the founders and preachers of the Catholic faith regarded both the baptism of heretics and the laying on of their hands — neither of which was performed without chrism. Indeed, those coming from the heretics to the Catholic Church receive both the laying on of hands with the invocation of the Holy Spirit from Catholic bishops and are anointed with holy chrism, as if they had hitherto received none of these things.",[1898,7289,7291],{"id":7290},"chapter-xi","Chapter XI.",[11,7293,7294],{},"Furthermore, from other rules of the holy fathers now to be adduced, we shall endeavor to show how highly they esteemed — or rather, how they decreed — heretics to be regarded in any of their actions or conduct, judging them worse than pagans and Jews, as we are taught most clearly by John Chrysostom’s commentary on Matthew. He says: “When the King sees in the church of Christ one not clothed in the wedding garment — that is, in true faith — he commands his ministers, that is, the evil spirits of seductions (for he renders evil through evil spirits), such as was the spirit of error which God sent to seduce Ahab, as it is written in the Third Book of Kings [1 Kings 22], or such as the working of error which God will give to those who have not received the love of God, that they may believe a lie [2 Thessalonians 2:11]. And a little later: ‘And seizing him by his very works and counsels, they cast them into the outer darkness’ — that is, into the error of pagans, Jews, or heretics. And perhaps the darkness of pagans is closer, the outer darkness of Jews is further out, but the outer darkness of heretics is the worst, because pagans despise the truth they have not heard, Jews [despise] the truth they did not believe, but heretics [despise] the truth they heard and learned.” From this judgment of Chrysostom, heretics are proven to be worse than pagans and Jews, although among heretics themselves some are closer to the truth, that is, to the Catholic faith, and others more distant. Moreover, in what matters heretics are to be shunned by Catholics and kept far away as if they were pagans or Jews, we are taught both by many writings of the holy fathers and by the following chapters of Catholic councils.",[2034,7296,7298],{"id":7297},"from-the-council-of-laodicea-chapter-vi","From the Council of Laodicea, Chapter VI.",[11,7300,7301],{},"Heretics who remain in heresy are not to be granted entry into the house of God.",[2034,7303,7305],{"id":7304},"likewise-from-the-same-council-chapter-ix","Likewise from the same council, Chapter IX.",[11,7307,7308],{},"Catholics should not enter the cemeteries or places called shrines of martyrs belonging to heretics for the purpose of",{"title":28,"searchDepth":29,"depth":29,"links":7310},[7311],{"id":7290,"depth":29,"text":7291,"children":7312},[7313,7314],{"id":7297,"depth":2057,"text":7298},{"id":7304,"depth":2057,"text":7305},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F116",{"description":7287},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F116","FEBmGB0cjnmuvI205MrC8wPakHfhbJnoWvnW9sB3z8s",{"id":7321,"title":2421,"body":7322,"description":7326,"extension":33,"meta":7396,"navigation":38,"page":2421,"path":7397,"pdf_page":2498,"reading":34,"seo":7398,"sortable_pagination_id":2498,"stem":7399,"__hash__":7400},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F117.md",{"type":8,"value":7323,"toc":7386},[7324,7327,7331,7334,7338,7341,7344,7348,7351,7355,7358,7362,7365,7369,7372,7376,7379,7383],[11,7325,7326],{},"prayer or to seek healing; and those who have gone there, if they are faithful, having been made incommunicable, are to be reduced to penance for some time. But those who do penance and confess their error ought to be received back.",[2034,7328,7330],{"id":7329},"likewise-from-the-same-council-chapter-x","Likewise from the same council, Chapter X.",[11,7332,7333],{},"Those who belong to the church should by no means allow their own children to be joined in marriage to heretics. In agreement with this chapter, the Council of Carthage decreed that the children of clergy should not be joined in matrimony to pagans, heretics, or schismatics, and that bishops or any clergy should not bestow anything upon those who are not Catholic Christians through donations of their own property, even if they are",[2034,7335,7337],{"id":7336},"likewise-from-the-council-of-laodicea-chapter-xl","Likewise from the Council of Laodicea, Chapter XL.",[11,7339,7340],{},"relatives.",[11,7342,7343],{},"It is not fitting to share meals indiscriminately with all heretics, nor to give sons or daughters in marriage to them; rather one may receive [children in marriage from them], provided they profess that they will become Catholic Christians.",[2034,7345,7347],{"id":7346},"likewise-from-the-same-council-chapter-xlii","Likewise from the same council, Chapter XLII.",[11,7349,7350],{},"It is not fitting to receive the eulogies [blessed bread] of heretics, since these are rather curses than blessings.",[2034,7352,7354],{"id":7353},"likewise-from-the-same-council-chapter-xlvi","Likewise from the same council, Chapter XLVI.",[11,7356,7357],{},"It is not fitting to pray with heretics or schismatics.",[2034,7359,7361],{"id":7360},"likewise-from-the-same-council-chapter-xlvii","Likewise from the same council, Chapter XLVII.",[11,7363,7364],{},"It is not fitting to accept festal gifts sent by Jews or heretics.",[2034,7366,7368],{"id":7367},"from-the-canons-of-the-apostles-on-the-same-subject","From the canons of the apostles on the same subject.",[11,7370,7371],{},"A bishop, priest, or deacon who has prayed with heretics is to be deprived of communion only. But if he has encouraged them to act or pray as clerics, let him be condemned.",[2034,7373,7375],{"id":7374},"from-the-same-source-from-the-decrees-of-pope-fabian","From the same source, from the decrees of Pope Fabian.",[11,7377,7378],{},"All who do not teach correct doctrine or do not hold correct faith cannot rightly be accusers of any right believer, because they are marked with infamy and severed from the bosom of Mother Church by the apostolic sword until their correct conversion and return. Hence, decreeing with apostolic authority together with all the children of this same apostolic and universal church, we sanction that all who are suspect in the Catholic faith shall not be received as accusers of right believers, because all who are suspect are always to be removed and not received. The accusation of those who are suspect in the right faith is therefore rightly rejected, and no credence whatsoever is to be given to them.",[2034,7380,7382],{"id":7381},"likewise-from-the-decrees-of-the-blessed-pope-and-martyr-dionysius","Likewise from the decrees of the blessed Pope and Martyr Dionysius.",[11,7384,7385],{},"The crimes which you say are being laid against bishops by others — do not allow them to be brought in any way except by those who are pressing the charges, provided, however, that these themselves appear worthy and blameless and have shown by their public conduct that they are entirely free of suspicion and enmity and lead an irreproachable faith and way of life. For no credence can be given to a person who has confessed [a crime] against himself in a matter concerning",{"title":28,"searchDepth":29,"depth":29,"links":7387},[7388,7389,7390,7391,7392,7393,7394,7395],{"id":7329,"depth":2057,"text":7330},{"id":7336,"depth":2057,"text":7337},{"id":7346,"depth":2057,"text":7347},{"id":7353,"depth":2057,"text":7354},{"id":7360,"depth":2057,"text":7361},{"id":7367,"depth":2057,"text":7368},{"id":7374,"depth":2057,"text":7375},{"id":7381,"depth":2057,"text":7382},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F117",{"description":7326},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F117","b4CD8XsLlfeZ3cJnACpyEjUX2CdxtCzzpojmTz7etq0",{"id":7402,"title":2504,"body":7403,"description":7407,"extension":33,"meta":7447,"navigation":38,"page":2504,"path":7448,"pdf_page":2551,"reading":34,"seo":7449,"sortable_pagination_id":2551,"stem":7450,"__hash__":7451},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F118.md",{"type":8,"value":7404,"toc":7441},[7405,7408,7412,7415,7418,7422,7425,7429,7432,7435,7438],[11,7406,7407],{},"another’s crime, since the confession of any such matter is dangerous and ought not to be admitted.",[2034,7409,7411],{"id":7410},"also-from-the-decrees-of-pope-gaius-to-bishop-felix","Also from the decrees of Pope Gaius to Bishop Felix.",[11,7413,7414],{},"Know, first of all, that pagans and heretics cannot accuse Christians or bring a charge of infamy.",[11,7416,7417],{},"By these and similar decrees and judgments of the Catholic fathers it is plainly recognized that heretics are forbidden entry into the house of God and are to be removed from all communion with Catholics — namely from prayer, meals, marriages, and donations of property or patrimony — and that the right to accuse Catholics or to testify against them is not granted to them; and Catholics are altogether forbidden to enter their cemeteries for the purpose of prayer, or to receive eulogies or festal gifts from them. Hence no one doubts that heretics are to be repudiated by Catholics in every respect, as much as — or certainly more than — Jews or pagans, because in the latter there is still hope of faith, as was said above, whereas in the former there is already the warfare of discord.",[1898,7419,7421],{"id":7420},"chapter-xii","Chapter XII.",[11,7423,7424],{},"But now let us attend to what the holy fathers thought about the orders or rather the ordinations of heretics.",[2034,7426,7428],{"id":7427},"from-the-letter-of-the-blessed-pope-innocentius-to-the-bishops-of-macedonia","From the letter of the blessed Pope Innocentius to the bishops of Macedonia.",[11,7430,7431],{},"We have come to the third question, which by reason of its difficulty demands a rather lengthy treatment — when we say that those ordained by heretics have their head wounded by that laying on of hands, and where a wound has been inflicted, medicine must be applied so that it can recover health. But the health that follows a wound cannot be without a scar, and where the remedy of penance is necessary, the honor of ordination can have no place. For as it is written: “Whatever the unclean touches shall be unclean” [Leviticus 11:28] — how shall that be conferred upon him which cleanliness and purity is accustomed to receive? But on the other hand it is asserted that one who has lost honor cannot give honor, and that the other received nothing because there was nothing in the giver that he could receive. And it is certainly true that he could not give what he did not have. The damnation that he had he certainly gave through the corrupt laying on of hands. And how one who has become a partaker of the condemned can receive honor — I cannot find.",[11,7433,7434],{},"From this let those now at last wake up who have been ordained by simoniacs, suddenly disturbed and confounded by such great thunder and such great lightning from so distinguished a bishop among the distinguished, and let them recognize at last — even if belatedly — what they received from those who ordained them; or let them teach us reasonably, if they can or dare, that simoniacs neither are nor ought to be called heretics.",[11,7436,7437],{},"Indeed, those ordained by heretics are taught to have their head wounded through that laying on of hands, because “whatever the unclean touches shall be unclean.” It is established, therefore, that every heretic is unclean. Whatever he touches is without doubt made unclean according to the word of the Lord in the law of Moses.",[11,7439,7440],{},"Nor could it have been, nor will it ever be possible, that what cleanliness and purity is accustomed to receive should be conferred by an unclean heretic, whose heart is established not to have been cleansed by sincere faith. To one upon whom nothing of cleanliness and purity could therefore be conferred, what else can he confer upon whomever he touches, but the uncleanness which alone he possesses? It follows, then, that whoever is touched by the unclean is nothing other than unclean, because the condemned man gives the damnation he has through the corrupt laying on of his hands. For one who does not have honor cannot give honor. And where there is nothing in the giver, there is nothing which anyone, even if he desires it in every way, is able to receive. And so one receives the damnation which that person has, who performs upon him a corrupt and not a correct laying on of hands. One thus ordained, as it is supposed, has become a partaker of the condemned man, that is, of the heretic,",{"title":28,"searchDepth":29,"depth":29,"links":7442},[7443,7444],{"id":7410,"depth":2057,"text":7411},{"id":7420,"depth":29,"text":7421,"children":7445},[7446],{"id":7427,"depth":2057,"text":7428},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F118",{"description":7407},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F118","pvFqxvpdYC2Jd5e4KL5CI0Qz7S-cw3cQTUZLyukZMZk",{"id":7453,"title":2557,"body":7454,"description":7458,"extension":33,"meta":7493,"navigation":38,"page":2557,"path":7494,"pdf_page":2595,"reading":34,"seo":7495,"sortable_pagination_id":2595,"stem":7496,"__hash__":7497},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F119.md",{"type":8,"value":7455,"toc":7487},[7456,7459,7462,7466,7473,7477,7480,7484],[11,7457,7458],{},"made a partaker of the damned one through his ordination, is irrecoverable in honor — so the great pontiff decrees. For he judges that the wound inflicted upon his head requires the remedy of penance.",[11,7460,7461],{},"And even if health follows, the scar is nonetheless never entirely eliminated, for after penance no one is to be admitted to ecclesiastical honor. It is therefore clear by a double argument that those who are shown to have been ordained by heretics are to be rejected: both because they became partakers of them, and because they are now penitents. Let them therefore consider what great ruin they have incurred, since even the medicine itself — that is, penance — stands in their way, preventing them from aspiring to ecclesiastical honor. But lest those who cling to the words alone and neglect the meaning suppose they have some ground in what is read in the aforementioned passage — namely, that he who has lost honor cannot give honor, and that one who has become a partaker of the condemned man — as though it were said of one who once had honor and later lost it, or who was once regularly ordained and later condemned — let them know it is not to be understood in this way from other divine scriptures; rather, he lost honor at the very moment when he sought to receive honor in a disordered way, and was condemned there where he did not fear to become a heretic. For it is as though in the very act of receiving he lost it — or certainly he was condemned in that he deserved to be barred from receiving ecclesiastical honor henceforth, as the Psalmist says: “You cast them down as they were being raised up.” For he does not say “You cast them down after they had been raised up,” but “as they were being raised up.”",[1898,7463,7465],{"id":7464},"chapter-xiii","CHAPTER XIII.",[11,7467,7468,7469,7472],{},"The blessed Gregory also speaks in the ",[15,7470,7471],{},"Moralia"," concerning the ostrich, whom God had deprived of wisdom and had not granted understanding, saying: Although to deprive and to withhold are different things, he repeated by adding “did not give” what he had first said “deprived.” As if to say: what I said by “deprived” means not that he unjustly took wisdom away, but that he justly “did not give” it. Hence also the Lord is described as having hardened Pharaoh’s heart, not because he himself imparted hardness, but because, in accordance with his deserts, he did not soften it from above with any perceptible touch of infused fear. From the same blessed Gregory’s words, let it now be shown whether a simoniac ought to be considered or called a heretic.",[2034,7474,7476],{"id":7475},"from-his-letter-to-brunhild-queen-of-the-franks","From his letter to Brunhild, queen of the Franks.",[11,7478,7479],{},"Nor do we pass over this matter, but utterly execrate and condemn it as most grave: that sacred orders there are conferred through the simoniac heresy, which was the first to arise against the Church and was condemned with a strict curse. Hence it comes about that the dignity of the priesthood falls into contempt and the holy office becomes a matter of crime. Reverence perishes, discipline is destroyed, because he who ought to have corrected faults instead commits them, and the censure of the honorable priesthood is brought to ruin by wicked ambition. For who will continue to venerate what is sold, or who will not think vile what is bought? Hence I grieve deeply and lament for that land, because, since they disdain to receive as a divine gift the Holy Spirit whom Almighty God deigns to bestow on men through the laying on of hands, but obtain him by means of payment, I do not think the priesthood there can long endure. For where the gifts of heavenly grace are deemed for sale, not life but money is sought for the service of God, and what is venerated is not God but riches.",[2034,7481,7483],{"id":7482},"likewise-to-theodoric-and-theudbert-kings-of-the-franks","Likewise, to Theodoric and Theudbert, kings of the Franks.",[11,7485,7486],{},"It is reported that the simoniac heresy — which crept in first against God’s Church by diabolical planting, and was struck down and condemned at its very origin by the zeal of apostolic vengeance — holds sway within the borders of your kingdom. Since in priests faith together with [upright] life must be sought, if",{"title":28,"searchDepth":29,"depth":29,"links":7488},[7489],{"id":7464,"depth":29,"text":7465,"children":7490},[7491,7492],{"id":7475,"depth":2057,"text":7476},{"id":7482,"depth":2057,"text":7483},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F119",{"description":7458},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F119","n1AMFN8xCQi3w_pvNEwVb3DZOL2skjghfV1miUtYeCg",{"id":7499,"title":2601,"body":7500,"description":7504,"extension":33,"meta":7515,"navigation":38,"page":2601,"path":7516,"pdf_page":2619,"reading":34,"seo":7517,"sortable_pagination_id":2619,"stem":7518,"__hash__":7519},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F120.md",{"type":8,"value":7501,"toc":7512},[7502,7505,7509],[11,7503,7504],{},"life is wanting, faith has no merit — as the blessed James attests, who says: “Faith without works is dead.” For what works can there be from a priest who is proven to have obtained the honor of so great a sacrament through payment? From this it follows that those who seek sacred orders study not to correct their lives nor to reform their conduct, but to amass the riches by which the sacred office is bought. Hence it also comes about that the innocent and the poor are barred from sacred orders and recoil in contempt. And when the poverty of the innocent gives offense, there is no doubt that payment there commends wrongdoing, for where gold finds favor, so does vice. Hence, therefore, not only is a deadly wound inflicted on the souls of the ordainer and the ordained, but the kingdom of your Excellency is also burdened by the fault of the bishops, by whose intercessions it should rather have been supported. For if he is judged worthy of the priesthood whose claim rests not on the merit of his conduct but on abundance of payment, it follows that neither uprightness nor diligence has any weight in ecclesiastical office, but that the profane love of gold obtains everything. And when honor rewards vices, the one who perhaps deserved to be punished is brought to the place of punisher, and thus priests are shown not to advance but rather to perish. For when the shepherd is wounded, who will apply the cure to the sheep? Or when will he protect the people with the shield of prayer, who exposes himself to be struck by the enemy’s darts? Or what fruit can he produce, whose root is infected with a grievous plague? Greater therefore is the calamity to be feared in those places where such intercessors are brought to positions of governance who provoke God’s wrath against themselves rather than placating him before the people.",[2034,7506,7508],{"id":7507},"likewise-to-syagrius-bishop-of-autun","Likewise, to Syagrius, bishop of Autun.",[11,7510,7511],{},"A report carried by rumor among us made it known that in the regions of Gaul sacred orders are conferred through the simoniac heresy, and we are seized by heavy grief and sorrow if money has any place in ecclesiastical offices and what is sacred becomes secular. Therefore, whoever strives to receive [holy orders] by paying a price desires not to be a priest but only to be called one, vainly. For what, pray, is accomplished by this, except that no proof of conduct is required, no concern for character, no examination of life, but only he who can pay the price is deemed worthy? From this, if weighed on the scales of right judgment, since he rushes improperly to seize for empty glory a place of humility, he is by that very act the more unworthy the more he seeks honor. Just as he who, when invited, declines, and when sought, withdraws, is to be brought to the sacred altars, so he who presses forward unbidden or thrusts himself in importunately is without doubt to be repelled. For he who thus strives to ascend to higher things — what does he do but grow outwardly while diminishing, and by ascending externally descend inwardly into the depths? And so, dearest brother, in ordaining priests let sincerity prevail; let the consent be simple and without venality. Let pure election be preferred, so that one advanced to the summit of the priesthood may be believed to have been elevated not by the votes of those who sell but by the judgment of God. For that it is altogether a grave crime either to purchase or to sell the gift of God, the authority of the Gospel is our witness. For our Lord and Redeemer entered the temple and overturned the chairs of those selling doves. What else is it to sell doves but to receive payment for the laying on of hands and to traffic in the Holy Spirit whom Almighty God grants to men? That their priesthood falls in the sight of God was clearly signified by the overturning of their chairs. And yet the wickedness of iniquity still thrusts forth its powers. For it compels those whom it has deceived into buying to sell in turn, and since no heed is paid to the divine command “Freely you have received, freely give,” the result is that the condition of both buyer and seller grows worse, redoubled in one and the same sin. And since it is plain that this heresy crept in first with a pestilential root against the holy Church and was condemned with apostolic detestation at its very origin, why is it not guarded against, why is it not perceived that blessing is turned into curse for them, and that in promoting someone to this end, that he may become a heretic —",{"title":28,"searchDepth":29,"depth":29,"links":7513},[7514],{"id":7507,"depth":2057,"text":7508},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F120",{"description":7504},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F120","rkvqOn9op3RWbnQQM3KWyOKCT_bo5crDo8SzDIi1wGM",{"id":7521,"title":2625,"body":7522,"description":7526,"extension":33,"meta":7547,"navigation":38,"page":2625,"path":7548,"pdf_page":2653,"reading":34,"seo":7549,"sortable_pagination_id":2653,"stem":7550,"__hash__":7551},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F121.md",{"type":8,"value":7523,"toc":7545},[7524,7527,7530,7533,7536,7539,7542],[11,7525,7526],{},"The enemy of souls therefore often, when he cannot slip in what is wicked under an open face, cunningly injects a kind of specious appearance of piety and strives to supplant [his victims], perhaps suggesting that [payment] ought to be received from those who have means, so that there might be something to distribute to those who have none — provided that he might in this way pour his deadly poisons hidden under the shadow of almsgiving. For neither does the hunter ensnare the beast, nor the fowler the bird, nor the fisherman catch the fish, if the one were to set the snare openly or the other did not have the hook hidden in the bait. The craftiness of the enemy is therefore entirely to be feared and guarded against, lest he be able to slay with a hidden dart those whom he cannot overthrow by open temptation. Nor is it to be counted as almsgiving if what is received from illicit sources is dispensed to the poor, because he who with this intention receives evilly in order to distribute well is burdened rather than helped. That almsgiving is pleasing to our Redeemer which is gathered not from illicit means and iniquity, but is spent from permitted and honestly acquired goods. Hence also this is certain: that even if monasteries or hospices or anything else are built [with such funds], it profits nothing toward reward, since the perverse buyer of honor, entering the place of the seller, and establishing others in his own likeness by means of payments, destroys more by ordaining badly than the one who received money from him for ordination can build. So that we do not strive to receive anything with sin under the pretext of almsgiving, holy scripture openly forbids us, saying: “The sacrifices of the wicked are an abomination to the Lord, those offered out of crime.” For whatever is offered in God’s sacrifice out of crime does not appease the wrath of Almighty God but provokes it. Hence it is written again: “Honor the Lord from your just labors”; therefore he who takes wickedly in order to give well, it is established without doubt that he does not honor the Lord. Hence also it is said through Solomon: “He who offers sacrifice from the substance of the poor is as one who slaughters a son before his father’s eyes.” Let us consider how great a father’s grief would be if a son were slaughtered before his eyes, and from this we will easily understand with how great grief God Almighty is provoked when a sacrifice out of plunder is offered to him. It is therefore greatly to be avoided, dearest brother, to commit the sins of the simoniac heresy under the pretext of almsgiving. For it is one thing to give alms for one’s sins, another to commit sins for the sake of almsgiving.",[11,7528,7529],{},"And afterward the same [Gregory] to the same [Syagrius], on the same subject:",[11,7531,7532],{},"Lest anyone still wish to shield himself by invoking the excuse of evil custom, let the discretion of your brotherhood restrain them with the bridle of reason and not permit them to slip into unlawful acts, because whatever is deserving of punishment ought to be adduced not as an example for imitation but rather as an example for correction.",[11,7534,7535],{},"And shortly after:",[11,7537,7538],{},"Concerning these matters which have been spoken of above, we have wished, with God as our guide, to convene your brotherhood in synod, and in it, with our most reverend brother Bishop Aregius and our most beloved son Abbot Cyriacus as intermediaries, to condemn strictly under the interposition of anathema all things that are contrary to the holy canons — as we have said — namely: that no one shall presume to give any payment for obtaining sacred orders, nor receive [payment] for what has been given; nor shall anyone from lay status dare suddenly to attain to a place of sacred governance; nor shall women other than those permitted by the sacred canons live with priests.",[11,7540,7541],{},"Likewise, the same [Gregory] to Bishop Victor.",[11,7543,7544],{},"Whoever does not burn vehemently with the consideration of his office for the correction of this crime — namely the heresy of simoniacs and neophytes — let him not doubt that he has a share with him from whom this peculiar wickedness first took its beginning.",{"title":28,"searchDepth":29,"depth":29,"links":7546},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F121",{"description":7526},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F121","o6Rb2MlZQuE_dcQbr3J2YM3GsKuIyEwX-6fEE3oncYo",{"id":7553,"title":2659,"body":7554,"description":7558,"extension":33,"meta":7595,"navigation":38,"page":2659,"path":7596,"pdf_page":2695,"reading":34,"seo":7597,"sortable_pagination_id":2695,"stem":7598,"__hash__":7599},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F122.md",{"type":8,"value":7555,"toc":7592},[7556,7559,7562,7573,7576,7579,7582,7585,7589],[11,7557,7558],{},"in the consideration of his office for the correction of that crime, let him not doubt that he shares the portion of him from whom this peculiar wickedness first took its beginning.",[11,7560,7561],{},"From the decrees of the same [Gregory], on the same subject:",[11,7563,7564,7565,7568,7569,7572],{},"Following the ancient rule of the fathers, I establish that nothing is ever to be received in connection with ordinations — neither on account of the conferring of the pallium, nor the handing over of documents, nor for that which the new artifice of ambition has invented under the name of the ",[15,7566,7567],{},"pastellus"," [a gift of bread or food given as a pretext for payment]. For since the pontiff lays his hand on the bishop being ordained, the deacon reads the Gospel lesson, and the notary writes the letter of his confirmation, just as it does not befit the pontiff to sell the hand which he lays on, so the deacon and notary ought not to traffic in voice or pen at the ordination. I therefore forbid the one who is to be ordained to give anything at all for the ordination, or for the use of the pallium, or for documents and ",[15,7570,7571],{},"pastelli",". If anyone among those named above shall presume to demand or seek any payment from him for any of the aforesaid things, he will be subject to judgment in the strict examination of Almighty God.",[11,7574,7575],{},"Likewise, to the same Virgilius, bishop of Arles:",[11,7577,7578],{},"From those who have reported to me I have learned that in the regions of Gaul and Germany no one attains to sacred orders without payment. If this is so, I say in weeping, I announce in mourning: since the priestly order has collapsed within, it will not long be able to stand without. For we know from the Gospel what our Redeemer did by his own hand, because upon entering the temple he overturned the chairs of those selling doves. To sell doves is to receive temporal payment for the Holy Spirit, whom Almighty God, consubstantial with himself, grants to men through the laying on of hands. From which evil, as I said before, what follows is already foreshadowed: because those who presumed to sell doves in the temple of God had their chairs overturned by God’s judgment. This error, evidently, spreads with increase among those subjected to it. For the one himself who is advanced to sacred honor is already corrupted at the very root of his advancement and is the more ready to sell to others what he has bought. Where is what is written: “Freely you have received, freely give”? And since the simoniac heresy arose first against the holy Church, why is it not guarded against, why is it not seen that he who ordains someone with a price, in advancing him, causes him to become a heretic?",[11,7580,7581],{},"The same [Gregory] to John, bishop of Corinth, on the same subject:",[11,7583,7584],{},"Since the holy universal Church utterly condemns this most wicked perversity, we exhort your brotherhood to suppress with every effort of your diligence so detestable and monstrous a sin from all places under its authority. For if we learn that anything of the sort is done hereafter, we will no longer address this with words but with canonical punishment, and we shall begin to hold a different judgment about you — one which is not fitting. Your brotherhood knows that previously the pallium was not given without a payment being made; since this was inappropriate, having held a council before the body of the blessed Peter, prince of the apostles, we have forbidden under strict prohibition the receiving of anything for this as well as for other ordinations. It is therefore proper that you neither consent to nor permit any persons to be brought to sacred orders through payment, through favor, or through the entreaties of certain persons. For the sin, as we have said, is grave, and we shall not allow this to continue without correction.",[1898,7586,7588],{"id":7587},"chapter-xiv","CHAPTER XIV.",[11,7590,7591],{},"From these many and repeated sentences of so illustrious a doctor, it is plainly",{"title":28,"searchDepth":29,"depth":29,"links":7593},[7594],{"id":7587,"depth":29,"text":7588},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F122",{"description":7558},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F122","dj7q_e_jGtwJxXu7ciIgTKbDu-pKxkCltiNlN1PVPC8",{"id":7601,"title":2701,"body":7602,"description":7606,"extension":33,"meta":7612,"navigation":38,"page":2701,"path":7613,"pdf_page":2714,"reading":34,"seo":7614,"sortable_pagination_id":2714,"stem":7615,"__hash__":7616},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F123.md",{"type":8,"value":7603,"toc":7610},[7604,7607],[11,7605,7606],{},"demonstrated that the sale of sacred orders is heresy and is called simoniac, and is the first of all [heresies] and was condemned at its very origin with apostolic detestation and strict curse, as one that crept out first with a pestilential root against the holy Church. By it, assuredly, all priestly reverence and conduct is corrupted both inwardly and outwardly, and the holy office is held to be a matter of crime. For no one thinks venerable what is sold; indeed, what is bought is considered altogether vile. Moreover, where the gifts of heavenly grace are deemed for sale, money is venerated against God, so that in the wretched man not the true and ancient God but a false and recent one now rules — namely the most wicked Mammon, who presides over such riches. And there is no doubt that the innocence of the poor gives offense where payment is proven to commend wrongdoing, for where gold finds favor, so does vice. Hence not only is a deadly wound inflicted on the souls of the ordainer and the ordained, the doctor declares, but also those who ought to have been relieved by the intercessions of the bishops are burdened by their fault. The same doctor also maintains that if he is judged worthy of the priesthood whose claim rests on abundance of money, the consequence is that no uprightness defends itself in ecclesiastical honor, but the profane love of gold obtains everything, so that vices deserving of punishment are rewarded with honor, while he who ought to have been corrected usurps the place of the corrector. Such priests, he affirms, do not advance but rather perish, their root infected with a grievous plague. Likewise he maintains that greater calamity is to be feared in those places to which such intercessors are given for governance, who provoke God’s wrath against themselves rather than placating him before the people. Then he testifies to being afflicted with deep sorrow if money has any place in ecclesiastical offices, since what is sacred straightaway becomes secular. For he asserts that everyone who strives to obtain what is sacred by price is not a priest but only wants vainly to be called one. Finally, after much by which he condemns them, he asserts that blessing is turned into curse for them, and that they are promoted for this sole end: that from being Catholics they become heretics, all of whose actions, even if they seem to be of some moment, are nevertheless reckoned as nothing before God.",[11,7608,7609],{},"But because from these and certain other sayings of the blessed Gregory some persons presume to find material with which shamelessly and stubbornly to defend the error of their opinion — to the point of dogmatizing that the Holy Spirit is both sold and purchased — one must insist that they at some point repent of having thought or said this. For they say: “Behold what the blessed Gregory thought on this matter — the tenor of his letters to the Frankish rulers shows it openly. ‘We utterly execrate and condemn as most grave,’ he says, ‘that sacred orders in your regions are conferred through the simoniac heresy.’ And a little later: ‘Hence I grieve deeply and lament for that land, because since they disdain to have the Holy Spirit, whom Almighty God deigns to bestow on all men through the laying on of hands, as a divine gift, they obtain him by means of payments.’” From this phrasing of so great a pontiff’s words, the senseless conceive for themselves grounds of faithless argument, and — as the sage says of the face of a woman in labor — they say: “Behold! Here the blessed Gregory plainly attests that the Holy Spirit is sold and conferred by money, and that through the laying on of hands redeemed at a price the Holy Spirit is nonetheless received and bestowed. For he declares openly that sacred orders are conferred through the simoniac heresy, and that men obtain the Holy Spirit by means of payments.” Alas, wretched men and day by day more wretched, who do not fear to lay violent hands on the seamless tunic of him who is God’s virtue and God’s wisdom — more wickedly than the soldiers who crucified him — and to cut off pieces for themselves, and what is still worse, imagine that the whole tunic has been ceded to them. For whereas the intention of so great a doctor ought to have been traced from his complete passages, they seize that fragment of his sentence which says that sacred orders are conferred there, and throw away what is inserted in the same place: “through the simoniac heresy.” If",{"title":28,"searchDepth":29,"depth":29,"links":7611},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F123",{"description":7606},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F123","7sgMlwgfH4PmwNOgCHcFx2qtg-SsELT2m1V13x9fx5w",{"id":7618,"title":2720,"body":7619,"description":7623,"extension":33,"meta":7643,"navigation":38,"page":2720,"path":7644,"pdf_page":2744,"reading":34,"seo":7645,"sortable_pagination_id":2744,"stem":7646,"__hash__":7647},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F124.md",{"type":8,"value":7620,"toc":7638},[7621,7624,7628,7632],[11,7622,7623],{},"they had considered with a simple eye of mind what heresy is, and especially the simoniac [heresy], they would by no means think that sacred — that is, holy — orders are conferred through the simoniac heresy, but rather sacred — that is, execrable — orders, and therefore not orders at all, but errors. They also excise what follows, that men obtain the Holy Spirit by means of payments, and do not attend to what is inserted there: “whom Almighty God deigns to bestow on all men through the laying on of hands, they disdain to have as a divine gift.” For had they considered this, they would by no means think that any of mankind could through the laying on of anyone’s hands, at whatever price, obtain the Holy Spirit whom they disdain to have as a divine gift. For how shall he obtain the gift of Almighty God who despises having it by his bounty, and further strives to take it by storm and plunder with money laid down? For he wretchedly loses his mind who thinks that any violence can be done to Almighty God so that he would grant his grace to one who despises receiving it as his gift. To these arguments, those mentioned above, multiplying their already conceived blasphemy in defending it, add: “In another place also, the glorious Gregory, expounding the words of the Gospel, says among other things: ‘I speak in mourning to you priests, because we have learned that some of you perform ordinations with payment, selling spiritual grace and, to the loss of sin, accumulating temporal profits from the iniquities of others. And a little later: The dove is sold, because the laying on of hands, through which the Holy Spirit is received from heaven, is offered at a price.’” Now in these words of the blessed Gregory, if they accept what he says — that some sell spiritual grace — why do they disregard what he adds: that they accumulate temporal profits from the iniquities of others, to their own sinful loss? And how can spiritual grace be sold and bought in a transaction where another’s iniquity — namely the buyer’s — piles up temporal profit for the other, that is the seller, at the cost of sin? For what spiritual grace can be given and received where iniquity is shown to be at work on both sides, since, as the beloved of the Lord John affirms, “everyone who commits iniquity commits sin, and sin is iniquity”? Far be it, far be it, then, that the Holy Spirit should be considered any kind of mediator, or [that any grace should be transmitted] in such foul and wicked transactions where iniquity accompanies and dominates on both sides. The dove, therefore, is not sold, is not bought, but is thought or seen to be sold or bought by the sacrilegious and the foolish, whenever their wicked laying on of hands is offered at a price. Yet through it, whenever it occurs, the Holy Spirit is received from heaven by those for whom it pertains — those [acting as] traffickers, as we have described, the Spirit deigns to reward with no portion of his grace through any laying on of their hands, but rather equally execrates [them] from the sole damnation received in this manner.",[1898,7625,7627],{"id":7626},"chapter-xv","CHAPTER XV.",[2034,7629,7631],{"id":7630},"on-proper-and-improper-expressions-and-the-vanity-of-simoniacs","On proper and improper expressions, and the vanity of simoniacs.",[11,7633,7634,7635,2028],{},"If, therefore, they had drunk in these and similar sayings of the orthodox fathers with a pious ear, and ruminated them with the mouth of a Catholic heart, they would at last proclaim with us that the Holy Spirit can neither be sold nor purchased. But neglecting or feigning to ignore their own damnation, they indeed accept the holy fathers speaking improperly and in ordinary usage, yet reject them when they expound themselves properly and according to rule. In ordinary or improper usage, the blessed Gregory speaks when he says that sacred orders are conferred by such persons; but he expounds himself regularly and properly — making clear what he wishes to be understood of those orders — when he inserts: “through the simoniac heresy,” for no spiritual grace is involved where wicked heresy is the mediator. So also in ordinary usage he speaks when he says that men obtain the Holy Spirit by means of payments, but he expounds himself according to rule — making clear what is to be understood — when he inserts: “whom they disdain to have as a divine gift.” For who can have the Holy Spirit, that is, God’s gift, without God? Nor is God one thing and his gift, that is the Holy Spirit, another — although he may deservedly be called, and is, another [Person]. This mode of expression is found so frequently in divine and human writings, as well as in our everyday conversations, that ancient grammarians assigned it a proper figure of speech, called ",[15,7636,7637],{},"catachresis",{"title":28,"searchDepth":29,"depth":29,"links":7639},[7640],{"id":7626,"depth":29,"text":7627,"children":7641},[7642],{"id":7630,"depth":2057,"text":7631},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F124",{"description":7623},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F124","MSaJSgM0IHRQ3FfAORdkVrYhA73bHlmKm5rRS_Fr1xg",{"id":7649,"title":2750,"body":7650,"description":7664,"extension":33,"meta":7665,"navigation":38,"page":2750,"path":7666,"pdf_page":2760,"reading":34,"seo":7667,"sortable_pagination_id":2760,"stem":7668,"__hash__":7669},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F125.md",{"type":8,"value":7651,"toc":7662},[7652],[11,7653,7654,7655,7658,7659,7661],{},"Grammarians of old taught the force of this word [catachresis] as follows: catachresis is the appropriation of a foreign name, as in “fishpond” [",[15,7656,7657],{},"piscina","], even when it contains no fish. This trope allows a thing that lacks its own proper name to borrow one from another. It is therefore established that in this manner our holy fathers rightly borrowed foreign names from some resemblance between things, whenever they found that proper names — which are few and sometimes ill-suited to narrative — were unavailable. Thus many authors, and among them the blessed Pope Innocent, speak of certain persons as having been ordained by heretics, while immediately asserting that they received nothing from that ordination but damnation. Had he spoken properly, saying that those persons were condemned by heretics, he would be thought to have said that certain Catholics had been deposed or excommunicated by heretics. Furthermore, the blessed Gregory himself shows, at the end of his account, what intention lay behind his saying that sacred orders are conferred by such men, or that spiritual grace is sold or bought, when he declares that their blessing is turned into a curse and that they are promoted only to become heretics. Whoever, reflecting on his own office, did not burn with zeal to correct that crime would know without hesitation that he would have a portion with the author of this heresy. In much this same way it is said almost daily that someone sells God when he sells justice, yet it is certain that neither God nor justice can truly be sold — only offended by a price. For the seller grants nothing but falsehood, and the buyer receives nothing but the same, on account of which both incur equal damnation. And yet, though both are truly guilty and both condemned by the witness of their own conscience, one of them is abusively called a judge and the other acquitted, when in fact the latter is rather bound. So too among heretics there are said to be bishops, priests, and clerics of the remaining orders, churches, ordinations, consecrations, sacrifices, and all the other sacraments — but in name and appearance only, with none of the power and truth of those realities. Nor is this surprising, since among the pagans nearly all the names of our sacraments can be found, and yet no one but a madman would suppose that any sanctity or truth inheres in them rather than mere sacrilege; for whatever is without faith is sin. Let no one, then, misled by borrowed and improper language, stray from the proper and inward truth of the sacraments so as to believe or to preach that he or anyone else can receive — freely or otherwise — from someone who neither received nor possesses what is sought. For however earnestly you devote yourself to a fishpond [",[15,7660,7657],{},"] in hope of catching fish from it — fish it does not have, because it never received them — the name or likeness of the thing affords you nothing but vain exhaustion, whether you seek it freely or at a price. It remains, therefore, that simoniac priests, alongside other heretics in comparison with priests who are what they are by the grace of God, may fittingly be likened to little statues or images of gold and silver, of which the psalmist sings: “They have mouths and will not speak; they have eyes and will not see; they have ears and will not hear; they have noses and will not smell; there is no breath in their mouths. They have hands and will not touch; they have feet and will not walk; they will not cry out with their throat” [Psalm 135:16–17]. For it was not faith but faithlessness that invented them. Hence, while they carry the same names and bear to the ear or eye some likeness to true members, they retain nothing of the truth within themselves. For their mouth presents nothing but the empty name and some slight, yet vain, resemblance to a true mouth, since in its material, workmanship, and function it is utterly unlike — lacking bones, joints, sinews, veins, blood, flesh, skin, life, and motion, and the capacity for tasting, speaking, breathing, spitting, or coughing; and the same must be said of the other members, which render statues incapable of benefiting themselves or anyone else or accomplishing anything. Simoniac priests, therefore, like statues, usurp nothing but the empty name of Catholic priests and the outward resemblance of their worship; because they were made of gold and silver through the mediation of avarice — which is the service of idols — they have received from idolatry what amounts to golden or silver statues. And since everything about them is counterfeit, it is entirely clear that what are called sacraments among them are to be esteemed of the least account. Hence also the bishop who makes such men, even if he was formerly reckoned a Catholic, becomes by the addition of a price",{"title":28,"searchDepth":29,"depth":29,"links":7663},[],"Grammarians of old taught the force of this word [catachresis] as follows: catachresis is the appropriation of a foreign name, as in “fishpond” [piscina], even when it contains no fish. This trope allows a thing that lacks its own proper name to borrow one from another. It is therefore established that in this manner our holy fathers rightly borrowed foreign names from some resemblance between things, whenever they found that proper names — which are few and sometimes ill-suited to narrative — were unavailable. Thus many authors, and among them the blessed Pope Innocent, speak of certain persons as having been ordained by heretics, while immediately asserting that they received nothing from that ordination but damnation. Had he spoken properly, saying that those persons were condemned by heretics, he would be thought to have said that certain Catholics had been deposed or excommunicated by heretics. Furthermore, the blessed Gregory himself shows, at the end of his account, what intention lay behind his saying that sacred orders are conferred by such men, or that spiritual grace is sold or bought, when he declares that their blessing is turned into a curse and that they are promoted only to become heretics. Whoever, reflecting on his own office, did not burn with zeal to correct that crime would know without hesitation that he would have a portion with the author of this heresy. In much this same way it is said almost daily that someone sells God when he sells justice, yet it is certain that neither God nor justice can truly be sold — only offended by a price. For the seller grants nothing but falsehood, and the buyer receives nothing but the same, on account of which both incur equal damnation. And yet, though both are truly guilty and both condemned by the witness of their own conscience, one of them is abusively called a judge and the other acquitted, when in fact the latter is rather bound. So too among heretics there are said to be bishops, priests, and clerics of the remaining orders, churches, ordinations, consecrations, sacrifices, and all the other sacraments — but in name and appearance only, with none of the power and truth of those realities. Nor is this surprising, since among the pagans nearly all the names of our sacraments can be found, and yet no one but a madman would suppose that any sanctity or truth inheres in them rather than mere sacrilege; for whatever is without faith is sin. Let no one, then, misled by borrowed and improper language, stray from the proper and inward truth of the sacraments so as to believe or to preach that he or anyone else can receive — freely or otherwise — from someone who neither received nor possesses what is sought. For however earnestly you devote yourself to a fishpond [piscina] in hope of catching fish from it — fish it does not have, because it never received them — the name or likeness of the thing affords you nothing but vain exhaustion, whether you seek it freely or at a price. It remains, therefore, that simoniac priests, alongside other heretics in comparison with priests who are what they are by the grace of God, may fittingly be likened to little statues or images of gold and silver, of which the psalmist sings: “They have mouths and will not speak; they have eyes and will not see; they have ears and will not hear; they have noses and will not smell; there is no breath in their mouths. They have hands and will not touch; they have feet and will not walk; they will not cry out with their throat” [Psalm 135:16–17]. For it was not faith but faithlessness that invented them. Hence, while they carry the same names and bear to the ear or eye some likeness to true members, they retain nothing of the truth within themselves. For their mouth presents nothing but the empty name and some slight, yet vain, resemblance to a true mouth, since in its material, workmanship, and function it is utterly unlike — lacking bones, joints, sinews, veins, blood, flesh, skin, life, and motion, and the capacity for tasting, speaking, breathing, spitting, or coughing; and the same must be said of the other members, which render statues incapable of benefiting themselves or anyone else or accomplishing anything. Simoniac priests, therefore, like statues, usurp nothing but the empty name of Catholic priests and the outward resemblance of their worship; because they were made of gold and silver through the mediation of avarice — which is the service of idols — they have received from idolatry what amounts to golden or silver statues. And since everything about them is counterfeit, it is entirely clear that what are called sacraments among them are to be esteemed of the least account. Hence also the bishop who makes such men, even if he was formerly reckoned a Catholic, becomes by the addition of a price",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F125",{"description":7664},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F125","ZHGCUXGQPOgSDzjRxYeKnz1DFV1xdrPSwdaSAq14XYc",{"id":7671,"title":2766,"body":7672,"description":7676,"extension":33,"meta":7705,"navigation":38,"page":2766,"path":7706,"pdf_page":2802,"reading":34,"seo":7707,"sortable_pagination_id":2802,"stem":7708,"__hash__":7709},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F126.md",{"type":8,"value":7673,"toc":7700},[7674,7677,7680,7683,7686,7689,7693,7697],[11,7675,7676],{},"himself a statue as well; and likewise statues — or rather idolaters — are all those who, placing their hope of salvation in such men, venerate their vanity, as the psalmist imprecates: “May those who make them become like them, and all who trust in them” [Psalm 115:8]. And again: “Let all who worship graven images be confounded, who glory in their statues” [Psalm 97:7]. Do not those who proclaim the consecrations performed by simoniacs to be valid glory in their statues? Hence they must be confounded, because what is established to have not been received can be conferred on no human being, either freely or at a price. And since each person becomes what he worships, one who worships a statue becomes a statue, just as one who worships God becomes God — by grace, not by nature — as the psalmist says: “I said: you are gods” [Psalm 82:6]. Thus the most avaricious men, worshipping money as a god, esteem it as all-powerful after the manner of pagans worshipping their various gods — to such a degree that they believe it capable of subduing even the Holy Spirit to itself. Measuring out immense majesty from their own experience — for they themselves turn pale at the sight of a coin and at its nod perform both what is lawful and what is unlawful — they utterly believe that whatever cannot fail to please themselves must please God. A satirist rebuked their madness in these words:",[11,7678,7679],{},"O souls bowed down to earth and empty of all heavenly things!",[11,7681,7682],{},"What good does it do to bring our ways into the temples",[11,7684,7685],{},"And to infer the gods’ good gifts from this depraved flesh?",[11,7687,7688],{},"Now if even a pagan, though abusing reason, believed that idols were omnipotent gods and the authors of all good, yet being a rational creature he was led by reason to conclude that those whom he believed supremely good could not be pleased by the vicious affections and passions of human beings — for supreme virtue must of necessity be entirely free from all vice — can those be thought Christians who consider the Father of lights, from whom comes down every good gift and every perfect gift [James 1:17], so imperfect that by means of money, which they love above all things, they believe they can conciliate and acquire for themselves his supreme gift, and that what thus pleases themselves cannot fail to please God?",[1898,7690,7692],{"id":7691},"chapter-xvi","Chapter XVI.",[2034,7694,7696],{"id":7695},"the-judgment-of-saint-ambrose-on-the-ordinations-of-simoniacs","The Judgment of Saint Ambrose on the Ordinations of Simoniacs.",[11,7698,7699],{},"Let us now add certain words of the great Ambrose, by which simoniacs — being proven to be greedy — are shown to be usurers as well, and therefore, as it is written, accursed above all men. For every greedy person is a usurer, and every usurer is greedy. The blessed Ambrose, therefore, speaking of the life and ordination of bishops, says among other things: “Although the length of this little book already presses us, and time urges us to reach the conclusion of this work, the solicitude of brotherly love delays us — especially on behalf of those priests who, dulled by torpor of mind, dishonor the priestly office. Those who are known to have given birth prodigiously to a new rule and storm, following Gehazi’s example and Simon’s sentence, have purchased the grace of the holy episcopate with money, fearing not at all that, in buying the priestly office with money, they have been condemned along with Simon by the blessed Apostle Peter, who says: ‘Your money perish with you, for you thought you could buy the gift of the Holy Spirit with money’ [Acts 8:20]. For they must believe that they have contracted leprosy along with Gehazi from the holy Elisha, since they suppose they have purchased the priestly rank with money. Since it should have sufficed for us to tell them these things — but they went on to possess their purchased leprosy. For just as in more serious diseases, when the head is corrupted, the rest of the body is necessarily flooded to death by the overflow of the superior malady, so also these men, who appear to be the head of the Church, corrupt the body of the brethren with pestilential disease, so that nothing in the whole body’s frame can escape being wounded without being mortally infected by the virulence of negligent priests’ corruption. Thus you may see in the Church, on every side, those whom not merit but money has raised to the episcopal order.",{"title":28,"searchDepth":29,"depth":29,"links":7701},[7702],{"id":7691,"depth":29,"text":7692,"children":7703},[7704],{"id":7695,"depth":2057,"text":7696},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F126",{"description":7676},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F126","OcbH1p_91s-az5xOKvLw0NB98SJ-8Y-4FBCpgFZbHvY",{"id":7711,"title":2808,"body":7712,"description":7727,"extension":33,"meta":7728,"navigation":38,"page":2808,"path":7729,"pdf_page":2818,"reading":34,"seo":7730,"sortable_pagination_id":2818,"stem":7731,"__hash__":7732},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F127.md",{"type":8,"value":7713,"toc":7725},[7714],[11,7715,7716,7717,7720,7721,7724],{},"A foolish and untaught people have taken for themselves such a priest. If you were to question them faithfully — who made them priests? — they will presently answer and say: ‘I was recently ordained bishop by the archbishop, and I gave him a hundred solidi so that I might deserve to obtain episcopal grace; had I not given them, I would not be bishop today. For which reason it is better for me to bring gold from my purse than to lose such a great priesthood. I gave gold and bought the episcopate. Those solidi, if I live, I am confident I will shortly recover. I ordain priests, I consecrate deacons, and I receive gold; for I am also confident of extracting a profit from ordinations to the other orders as well. Behold, the gold I gave, I have received back in my own purse, and I have obtained the episcopate for free.’ This is precisely what I grieve over: that the archbishop made a bishop in a carnal way. For on account of money he ordained one who is spiritually leprous. ‘Your money,’ he says, ‘perish with you, because you have bought the grace of the Holy Spirit’s gift at a price, and you have consummated a wretched commerce to the destruction of souls’; and ignorant and untaught people cry out at their ordinations and say, ‘You are worthy and just,’ while the wretched conscience says, ‘You are unworthy and unjust.’ For the bishop of this sort pronounces to the people: ‘Peace be with you.’ To carnal eyes he appears as a great bishop; to the divine gaze he is seen as greatly leprous. By money he acquired an undeserved rank, and before God he lost the inner man: the flesh received dignity and the soul lost its honor. The flesh, a handmaid, became mistress of the soul, and the soul, which was mistress, became a servant to the flesh. The flesh rules over peoples and the soul serves the devil. He purchased the priesthood for the flesh and prepared loss for the soul. And what does it profit such a man if he gains the whole world yet suffers the loss of his soul? or what exchange will a man give for his soul [Matthew 16:26]? What he gave when he was ordained bishop was gold, and what he lost was a soul. When he ordained another, what he received was money, and what he gave was leprosy. These are the merchandise of the wicked, to their ruin. Yet I question our brother and fellow bishop — for I too am a bishop, and I speak with a bishop. Tell me then briefly, brother bishop: when you gave money, what did you receive?’ ‘I received episcopal grace.’ ‘Then I ask you: why is this grace called by such a name?’ ‘Why? Because, I think, it is called grace [",[15,7718,7719],{},"gratia","] for the reason that it is given freely [",[15,7722,7723],{},"gratis","].’ ‘Therefore, if grace is given freely and is not valued in gold, why do you purchase grace with money?’ ‘Because,’ he says, ‘it would not be given to me if it were not bought with money; nor would I have been ordained bishop if I had not given money.’ Therefore, as appears from your own answers, you did not receive grace when you were ordained, because you did not merit it as a free gift. And therefore, brother, if you did not receive grace, how could you have become a bishop? For the Lord says to the disciples: ‘Freely you have received, freely give’ [Matthew 10:8]. Why then did you think you could possess a freely-given grace by paying a price? For, as I see it, in giving gold you lost it and did not obtain holy grace. Yet let me ask the brother bishop once more, so that we may not seem to have passed over any of the true proofs. Who gives episcopal grace, brother — God or man?’ ‘Without doubt God,’ he answers; ‘yet God gives through man: man imposes hands, God bestows grace; the priest extends a suppliant right hand, and God blesses with a mighty right hand; the bishop initiates the rank, and God confers the dignity.’ ‘O justice, O equity! If money is given to the man, who in the ordination accomplishes nothing more than the service entrusted to him, why is everything denied to God, who bestows the very rank on you? Does it seem just to you that the servant be honored while the Lord suffers injury? And does the priest unjustly receive money while God suffers injury from man? But because God expects nothing from you for the rank he has granted, the Lord was willing to grant it freely to man; yet a rapacious bishop exacts money from man as if it were free: God, being genuinely generous, gave freely to man, and an unworthy priest plundered him without cause. “For what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” [1 Corinthians 4:7].’ Behold to what evils the God-given",{"title":28,"searchDepth":29,"depth":29,"links":7726},[],"A foolish and untaught people have taken for themselves such a priest. If you were to question them faithfully — who made them priests? — they will presently answer and say: ‘I was recently ordained bishop by the archbishop, and I gave him a hundred solidi so that I might deserve to obtain episcopal grace; had I not given them, I would not be bishop today. For which reason it is better for me to bring gold from my purse than to lose such a great priesthood. I gave gold and bought the episcopate. Those solidi, if I live, I am confident I will shortly recover. I ordain priests, I consecrate deacons, and I receive gold; for I am also confident of extracting a profit from ordinations to the other orders as well. Behold, the gold I gave, I have received back in my own purse, and I have obtained the episcopate for free.’ This is precisely what I grieve over: that the archbishop made a bishop in a carnal way. For on account of money he ordained one who is spiritually leprous. ‘Your money,’ he says, ‘perish with you, because you have bought the grace of the Holy Spirit’s gift at a price, and you have consummated a wretched commerce to the destruction of souls’; and ignorant and untaught people cry out at their ordinations and say, ‘You are worthy and just,’ while the wretched conscience says, ‘You are unworthy and unjust.’ For the bishop of this sort pronounces to the people: ‘Peace be with you.’ To carnal eyes he appears as a great bishop; to the divine gaze he is seen as greatly leprous. By money he acquired an undeserved rank, and before God he lost the inner man: the flesh received dignity and the soul lost its honor. The flesh, a handmaid, became mistress of the soul, and the soul, which was mistress, became a servant to the flesh. The flesh rules over peoples and the soul serves the devil. He purchased the priesthood for the flesh and prepared loss for the soul. And what does it profit such a man if he gains the whole world yet suffers the loss of his soul? or what exchange will a man give for his soul [Matthew 16:26]? What he gave when he was ordained bishop was gold, and what he lost was a soul. When he ordained another, what he received was money, and what he gave was leprosy. These are the merchandise of the wicked, to their ruin. Yet I question our brother and fellow bishop — for I too am a bishop, and I speak with a bishop. Tell me then briefly, brother bishop: when you gave money, what did you receive?’ ‘I received episcopal grace.’ ‘Then I ask you: why is this grace called by such a name?’ ‘Why? Because, I think, it is called grace [gratia] for the reason that it is given freely [gratis].’ ‘Therefore, if grace is given freely and is not valued in gold, why do you purchase grace with money?’ ‘Because,’ he says, ‘it would not be given to me if it were not bought with money; nor would I have been ordained bishop if I had not given money.’ Therefore, as appears from your own answers, you did not receive grace when you were ordained, because you did not merit it as a free gift. And therefore, brother, if you did not receive grace, how could you have become a bishop? For the Lord says to the disciples: ‘Freely you have received, freely give’ [Matthew 10:8]. Why then did you think you could possess a freely-given grace by paying a price? For, as I see it, in giving gold you lost it and did not obtain holy grace. Yet let me ask the brother bishop once more, so that we may not seem to have passed over any of the true proofs. Who gives episcopal grace, brother — God or man?’ ‘Without doubt God,’ he answers; ‘yet God gives through man: man imposes hands, God bestows grace; the priest extends a suppliant right hand, and God blesses with a mighty right hand; the bishop initiates the rank, and God confers the dignity.’ ‘O justice, O equity! If money is given to the man, who in the ordination accomplishes nothing more than the service entrusted to him, why is everything denied to God, who bestows the very rank on you? Does it seem just to you that the servant be honored while the Lord suffers injury? And does the priest unjustly receive money while God suffers injury from man? But because God expects nothing from you for the rank he has granted, the Lord was willing to grant it freely to man; yet a rapacious bishop exacts money from man as if it were free: God, being genuinely generous, gave freely to man, and an unworthy priest plundered him without cause. “For what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” [1 Corinthians 4:7].’ Behold to what evils the God-given",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F127",{"description":7727},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F127","0XM2doNjBLZVTsvmo_UpX55zrP3PqREyZSJj3KpCtwM",{"id":7734,"title":2824,"body":7735,"description":7739,"extension":33,"meta":7756,"navigation":38,"page":2824,"path":7757,"pdf_page":2848,"reading":34,"seo":7758,"sortable_pagination_id":2848,"stem":7759,"__hash__":7760},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F128.md",{"type":8,"value":7736,"toc":7751},[7737,7740,7744,7748],[11,7738,7739],{},"order is dragged down — not to what shameful conditions priests have fallen, who merited to hear from the judge of the world: “You are the light of this world” [Matthew 5:14]. Behold those to whom the peoples are subjected, those to whom the Lord said: “You are the salt of the earth” [Matthew 5:13]. Therefore, if the bishop ordained by the Lord is the light of the Church — such that by the brightness of his preaching’s eloquence he illumines the darkness of ignorance and the darkness of consciences — why is he himself held fast in palpable darkness, and not only does he himself deservedly perish because he himself acts wickedly, but he also undeservedly destroys others with him? If you merited to possess the savor of salt, so as to be able to season the fields of the ignorant, why, made tasteless by such a vice, did you offer yourself to be trampled underfoot by the unclean feet of swine [Matthew 5:13], so that you can season neither yourself nor others?” And so forth. The blessed Ambrose likewise, in his commentary on the Gospel passage: “Many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian” [Luke 4:27], says after a few words: “Learn the precepts of proper virtue. He will prove his faith who refuses a reward. Learn both things from the teaching of words and deeds — but follow [the example]. You have the Lord’s commandment and the prophet’s example: to receive freely, to give freely, and not to sell but to offer the ministry. For the grace of God is not taxed at a price, nor is profit sought in the sacraments, but the service of the priest. It is not lawful, however — even if you yourself seek no profit — to fail also to restrain the hands of your household. Nor is only this required, that you alone keep yourself chaste and unspotted. For the apostle did not say ‘you alone,’ but ‘keep yourself chaste.’ What is sought, therefore, is not only your own chastity from such trafficking, but also that of your household. ‘For the priest must be blameless, managing his own house well, keeping his children subject with all chastity. For if a man does not know how to manage his own house, how will he have care for the Church of God?’ [1 Timothy 3:2–5]. Instruct your household, exhort them, watch over them. If a servant should go astray — for I do not exempt the capacity of human frailty — let him be repudiated when found out by the prophetic example: leprosy quickly follows shameful reward, and money wickedly obtained corrupts both body and soul. ‘You have received money,’ he says, ‘and from it you will possess a field and vineyard and olive groves and flocks; but the leprosy of Naaman shall cling to you and to your seed forever’ [2 Kings 5:27]. Do you see that because of the deeds of the originator, the succession of the heir is condemned? The guilt of a sold mystery is inexpiable, and the vengeance of heavenly grace passes to posterity. Finally, the Moabites and others shall not enter the Church of God unto the third and fourth generation — that is to say, speaking more plainly, until a succession of many generations should blot out the guilt of their ancestors. But since those who sinned against God through the error of idolatry appear to have been punished unto the fourth generation, it seems a harsher sentence indeed by which, on prophetic authority, the seed of Gehazi is condemned to perpetuity on account of his greed — especially since our Lord Jesus Christ has through the washing of regeneration granted remission of sins to all.”",[1898,7741,7743],{"id":7742},"chapter-xvii","Chapter XVII.",[2034,7745,7747],{"id":7746},"recapitulation-of-the-foregoing-followed-by-the-judgment-of-blessed-augustine","Recapitulation of the foregoing, followed by the Judgment of Blessed Augustine.",[11,7749,7750],{},"From the foregoing assertions of so great and prudent a man, we are taught in many ways that episcopal grace cannot be received for a price — only leprosy can. And yet does anyone dare to open his mouth in objection, growling that he or anyone else can receive from such leprous men — that is, simoniacs — some grace of the holy orders, which they do not have, rather than solely the leprosy which they received and do have? And when that most illustrious doctor declares without hesitation that the guilt of a sold mystery is inexpiable and that the vengeance of heavenly grace passes to posterity — so that the example of Gehazi clings to the seller and to his seed in perpetuity — of what weight are those who contradict him from the opposite side? “The soul that sins, that soul shall die, and the son shall not bear the iniquity of the father” [Ezekiel 18:20], especially since the Lord himself says: “I will visit the iniquity of the fathers upon the children unto the third and fourth generation” [Exodus 20:5]. And",{"title":28,"searchDepth":29,"depth":29,"links":7752},[7753],{"id":7742,"depth":29,"text":7743,"children":7754},[7755],{"id":7746,"depth":2057,"text":7747},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F128",{"description":7739},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F128","TKPiPQzGC2BIjGUC2qe8UHJNsvtt6CSXAIAY_E_i-jU",{"id":7762,"title":2854,"body":7763,"description":7767,"extension":33,"meta":7770,"navigation":38,"page":2854,"path":7771,"pdf_page":2864,"reading":34,"seo":7772,"sortable_pagination_id":2864,"stem":7773,"__hash__":7774},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F129.md",{"type":8,"value":7764,"toc":7768},[7765],[11,7766,7767],{},"yet both statements are true, because both are the Lord’s; but they must be understood in a manner suited to the quality of the persons and the offenses, in light of their circumstances. For a uniform sentence is not to be pronounced on all blasphemers, because blasphemy is not uniform — as Truth itself attests: “Every sin and blasphemy will be forgiven men, but blasphemy against the Spirit will not be forgiven” [Matthew 12:31]. Do not the prophet, the apostle, and the doctor appear to have pronounced the same and uniform sentence as the Lord himself on this blasphemy against the Spirit? For the prophet says: “The leprosy of Naaman the Syrian shall cling to you and to your seed forever” [2 Kings 5:27]. And the apostle: “Your money perish with you” [Acts 8:20]. And a little later: “Repent therefore of this wickedness of yours, and pray to God — if perhaps the thought of your heart may be forgiven you” [Acts 8:22]. The doctor, assuredly following the authority of both, says: “The guilt of a sold mystery is inexpiable.” The blessed Augustine likewise, in his commentary on the Gospel of John: “Simon wanted to buy the Holy Spirit because he wanted to sell the Holy Spirit, and he thought the apostles were merchants of the same kind as those the Lord drove from the temple with a whip. For he was of that kind himself — he wanted to buy what he had to sell. He belonged to those who were selling doves; for the Holy Spirit appeared in the form of a dove. Who, then, brothers, are those who sell the dove? Those who say: ‘We give the Holy Spirit.’ But why do they say this, and at what price do they sell it? They receive the price of their office, the price of temporal sees, so that they appear to be the sellers of doves. Let them beware of the whip made from small cords. The dove is not for sale; it is given freely, because it is called grace.” The same, from the same commentary: “In the Acts of the Apostles we read that many believed in Samaria through the preaching of Philip — and by ‘Philip’ is understood either one of the apostles or one of the deacons, since we read that seven deacons were ordained there, among whom Philip’s name also appears. Through the preaching of Philip, then, the Samaritans believed, and Samaria began to abound with faithful people. There was this Simon, [a practitioner] of magic arts, who had demented the people through his magical tricks so that they thought him the power of God. Moved, however, by the signs that were being done by Philip, he himself also believed; but the subsequent events showed how he believed. Simon too was baptized. The apostles who were at Jerusalem heard this, and Peter and John were sent to them; they found many baptized, and because none of them had yet received the Holy Spirit — as he then descended to show the sign of the nations who would believe, so that they spoke in tongues, upon those upon whom the Holy Spirit descended — they laid hands on them, praying for them, and they received the Holy Spirit. Simon, who was not a dove in the Church but a crow — because he sought the things that were his own, not the things of Jesus Christ, and hence had loved power among Christians more than justice — saw that the Holy Spirit was given through the laying on of the apostles’ hands, not because they themselves gave it, but because it was given in answer to their prayer; and he said to the apostles: ‘What do you want me to give you in money, so that through my laying on of hands the Holy Spirit may be given?’ And Peter said to him: ‘Your money perish with you, because you thought the gift of God could be purchased with money’ [Acts 8:18–20]. To whom does he say ‘Your money perish with you’? To one already baptized. He already had baptism, but he did not cleave to the inner life of the dove. Hear how he did not cleave, and observe the very words of the apostle Peter. For it follows: ‘You have no part or lot in this faith; for I see that you are in the gall of bitterness’ [Acts 8:21, 23]. The dove has no gall. Simon had it, and therefore he was separated from the inner life of the dove. What did baptism profit him?” In these words of that most eloquent and discerning doctor, those who shamelessly and impiously strive to assert that the dove — that is, spiritual grace — can be sold must necessarily take note of what he says: “The dove is not for sale; it is given freely, because it is called grace.” And likewise of this: that Simon saw that the Holy Spirit was given through the laying on of the hands of the apostles,",{"title":28,"searchDepth":29,"depth":29,"links":7769},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F129",{"description":7767},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F129","cczTks-T_Ao93vDDtISUa9rpSeECM7BslN_BtfqDhqM",{"id":7776,"title":2870,"body":7777,"description":7781,"extension":33,"meta":7827,"navigation":38,"page":2870,"path":7828,"pdf_page":2915,"reading":34,"seo":7829,"sortable_pagination_id":2915,"stem":7830,"__hash__":7831},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F130.md",{"type":8,"value":7778,"toc":7822},[7779,7782,7786,7790,7797,7800,7803,7806,7813,7816,7819],[11,7780,7781],{},"not because they themselves gave it, but because it was given in answer to their prayer. For God bestows his Holy Spirit upon human beings, but through the prayer and invocation of those who are known to have received the ordination of this ministry or office from Catholics without charge — even if they appear to men of corrupt conduct. In this faith and ministry, heretics have no part or lot, because they are made ministers not of Christ but of Satan through a price, and the Holy Spirit is not given through their prayer or invocation, because their ministry — even if they appear to be of upright conduct — is not acknowledged by God. And therefore their prayer becomes a sin, as is established by what the psalmist prophesied in imprecation concerning another wicked merchant [cf. Psalm 109:7]. For as the blessed apostle says to the Corinthians, such men are false apostles, deceitful workers, disguising themselves as apostles of Christ [2 Corinthians 11:13]. And no wonder. For Satan himself disguises himself as an angel of light [2 Corinthians 11:14]; it is therefore no great thing if his ministers also disguise themselves as ministers of justice [2 Corinthians 11:15], whose end will be according to their deeds. And just as Satan, disguised as an angel of light, cannot cease to be an angel of darkness — all the more perverse the more presumptuous — so too his ministers, disguised as ministers of justice, cannot cease to be ministers of injustice, all the more detestable the more boldly they lie in claiming to be what they neither are nor can become.",[1898,7783,7785],{"id":7784},"chapter-xviii","Chapter XVIII.",[2034,7787,7789],{"id":7788},"judgments-of-the-holy-fathers-on-those-who-traffic-in-ecclesiastical-dignity","Judgments of the Holy Fathers on Those Who Traffic in Ecclesiastical Dignity.",[11,7791,7792,7793,7796],{},"Also from the foregoing, from the Apostolic Canons, chapter 30 [",[15,7794,7795],{},"Canones Apostolorum"," c. 30]:",[11,7798,7799],{},"If any bishop or priest or deacon has obtained this dignity through money, let him be deposed along with the one who ordained him, and let him be entirely cut off from communion, as Simon Magus was by Peter.",[11,7801,7802],{},"Also from the same canons, chapter 31:",[11,7804,7805],{},"If any bishop, using secular powers, obtains a church through them, let him be deposed, and let all who communicate with him be expelled. Against which canon, whoever procures powers for himself at a price — even if those powers be ecclesiastical — they without doubt become secular, as the blessed Gregory says: “If money has any place in ecclesiastical offices, what was sacred becomes secular.”",[11,7807,7808,7809,7812],{},"Also from the same. From the Council of Chalcedon, chapter 2 [",[15,7810,7811],{},"Concilium Chalcedonense"," c. 2]:",[11,7814,7815],{},"If any bishop has performed an ordination for money and has reduced to a price the grace that cannot be sold, and has ordained for money a priest or deacon or anyone among those numbered in the clergy, or has promoted for money a steward or defender or anyone subject to a rule, for the benefit of most shameful profit: he against whom this is proven to have been attempted shall be liable to the peril of forfeiting his own rank. And he who was ordained shall gain nothing from this ordination or promotion — which was made through trafficking — but shall be a stranger to the dignity or responsibility which he sought by means of money. If any person has been an intermediary in such base and wicked gifts or receipts, if he be a cleric let him fall from his own rank; if he be a layman or a monk, let him be anathematized.",[11,7817,7818],{},"Also from the same, from the letter of Pope Hormisdas:",[11,7820,7821],{},"Those who are established to have, despite being unworthy by merit, purchased the sacred dignity at a price, must be",{"title":28,"searchDepth":29,"depth":29,"links":7823},[7824],{"id":7784,"depth":29,"text":7785,"children":7825},[7826],{"id":7788,"depth":2057,"text":7789},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F130",{"description":7781},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F130","FXnd0dZTSRG0dGp6qj0wQduRqaghm8aGvxoXXecS5gg",{"id":7833,"title":2921,"body":7834,"description":7838,"extension":33,"meta":7883,"navigation":38,"page":2921,"path":7884,"pdf_page":2969,"reading":34,"seo":7885,"sortable_pagination_id":2969,"stem":7886,"__hash__":7887},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F131.md",{"type":8,"value":7835,"toc":7876},[7836,7839,7842,7846,7849,7852,7856,7859,7863,7870,7873],[11,7837,7838],{},"convicted ought to be barred, because the condemnation of Simon — which sacred scripture attests — ensnares both the giver and the receiver alike. We therefore join this to the foregoing, lest the blessing conferred through the laying on of hands, which is believed to come from God, be purchased for a price; for Simon, when he sought to purchase the Holy Spirit for money, was struck with the apostle’s condemnation.",[11,7840,7841],{},"In order to show that all sellers and buyers of heavenly grace must be expelled from the fellowship of the holy Church, the Lord thereupon began to drive out those who bought and sold in the Temple, and overturned the seats of those who sold doves — thereby teaching that the priesthood of such merchants is destroyed. For although there are some who are not physically driven from the fellowship of the holy Church, they are nonetheless spiritually rejected before God and stripped of their rightful honor.",[1898,7843,7845],{"id":7844},"chapter-xix","CHAPTER XIX.",[11,7847,7848],{},"Refutation of those who say that simoniacs possess grace, from which they are deposed.",[11,7850,7851],{},"But because to weighers of words and disregarders of arguments it seems that a sufficiently full answer has already been given above by reason of certain expressions which in the aforesaid canons are used improperly and figuratively according to the trope of catachresis — such as “obtained a dignity for a price,” “performed an ordination,” and the like — there is nevertheless one point now to be examined which they strive in vain to press against us. They say:",[2034,7853,7855],{"id":7854},"objection","Objection.",[11,7857,7858],{},"Behold, those ordained for money are ordered to be deposed. It is therefore established that they have obtained spiritual grace and been promoted to a rank of honor, from which they are commanded to be deposed. For deposition is the loss or deprivation of something already held.",[2034,7860,7862],{"id":7861},"refutation","Refutation.",[11,7864,7865,7866,7869],{},"To these objectors it has already been shown above that a pool may be called a pool even when it contains no fish; and so by the same figure of speech, if they are unwilling to remain obstinate, they can readily perceive that deposition may likewise be properly said of one who has never had any promotion or rank of honor, except insofar as it is demonstrated by some outward resemblance on the surface — especially since the aforementioned canon of the Council of Chalcedon clearly supports our position, at the opening of which it is written: ",[15,7867,7868],{},"If any bishop shall perform an ordination for money and reduce to a price the grace that cannot be sold."," Therefore, having turned back to their senses under the resounding and unanimous thunder of six hundred and thirty holy bishops, let the transgressors learn that grace cannot be sold. For those same holy fathers are recorded as having professed themselves ready to defend their synod even unto blood. Finally, though in an unusual yet proper manner of speaking, we call a deposition of this kind a revelation, just as the Lord Jesus is proclaimed by Simeon as set for the fall and rising of many. For one who falls rises again, whenever, forsaking evil, he girds himself toward the good. Hence, since it is manifest from so many testimonies of divine authority that the Holy Spirit cannot be sold, let those dark and nebulous arguments — or rather phantoms, containing nothing of truth but all of vanity — by which they argue for such things, vanish away like dispersing smoke.",[2034,7871,7855],{"id":7872},"objection-1",[11,7874,7875],{},"If the one who receives money for the laying on of hands does not bestow the Holy Spirit upon the one he consecrates for a price, then surely he has not sold the Holy Spirit, nor has the other purchased it. But priesthood is neither conferred nor received without the gift of the Holy Spirit.",{"title":28,"searchDepth":29,"depth":29,"links":7877},[7878],{"id":7844,"depth":29,"text":7845,"children":7879},[7880,7881,7882],{"id":7854,"depth":2057,"text":7855},{"id":7861,"depth":2057,"text":7862},{"id":7872,"depth":2057,"text":7855},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F131",{"description":7838},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F131","iNSlvJo-C4DiszJtRRDy9Ishs-Kag5cr8q8licl47o0",{"id":7889,"title":2975,"body":7890,"description":7894,"extension":33,"meta":7903,"navigation":38,"page":2975,"path":7904,"pdf_page":2991,"reading":34,"seo":7905,"sortable_pagination_id":2991,"stem":7906,"__hash__":7907},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F132.md",{"type":8,"value":7891,"toc":7900},[7892,7895,7897],[11,7893,7894],{},"It is therefore clear that one who does not obtain priesthood through the laying on of hands is not a priest. It follows, then, that it is not necessary for him to be deposed from an order he never held. Consequently, the canonical statutes issued by the holy fathers decreeing that such persons are to be deposed are cited in vain.",[2034,7896,7862],{"id":7861},[11,7898,7899],{},"This perversity, unafraid to resist the Holy Spirit openly with so sophistical and tangled a syllogism, because it perversely believes the same Spirit to be sold and bought wherever the names of seller and buyer are heard, ironically concludes that it is not necessary to depose from an order one who never obtained it — or, if he did obtain it, that he ought not to be deposed — and thereby that the chapter issued by the holy fathers against simoniacs is to be annulled. For that phantastical syllogism, threatening with its horns, presses you from either side whichever way you turn. If you concede that they are to be deposed, you are also forced to concede that they have obtained the dignity from which they are deposed. If you concede that they obtained the dignity, it will be established that the Holy Spirit was also sold and bought by them. And if that is established, it will necessarily follow that the Holy Spirit is possessed, given, and received by them; and hence you will be compelled to confess that ordinations or consecrations performed by simoniacs — who are assuredly heretics — whether for payment or not, are in every respect valid and in no way inferior to those performed by Catholics. On the other hand, if you deny that they obtained the dignity, you are obliged to declare that they need not be deposed from a dignity they never held. But if you concede that they need not be deposed, you are compelled to judge that the decrees of the holy fathers, which ordain that sellers and buyers of grace are to be deposed, were issued in vain. It remains, therefore, that either, with the deposition of simoniacs granted, all those other things that seem wholly absurd — as stated above — must also be granted, and so those chapters of the holy fathers will be approved; or, with their deposition denied, they will be repudiated. Yet although it has been shown at length above that the Holy Spirit can be neither sold nor bought — without whom no priesthood can be acquired or held, nor any consecration performed — and that therefore such presumptuous persons must be deposed from that counterfeit form or semblance of office which, as servants of justice, they unjustly usurp for themselves; nevertheless let it be granted that between a seller and a buyer something is necessarily the object of the transaction, since neither can rightly be called a seller or buyer otherwise. But that thing cannot be the Holy Spirit, since the Holy Spirit is both called and is grace. Grace, however, unless it is received and given freely, is neither grace nor truly so called. For if grace is sold and bought, the conclusion rightly follows that it is no longer grace. It is therefore established that the Holy Spirit — or certainly grace — is not the object of the selling and buying. Accordingly, another object must be sought; and lest we grow weary or go astray by searching for it too long and too widely, let us attend to blessed Ambrose, who demonstrates it to us. “What he gave,” he says, “when a bishop was ordained, was gold — and what he lost was his soul. When he ordained another, what he received was money — and what he gave was leprosy.” From the statement of so eminent a man we are taught without ambiguity that the object of this vile commerce is rightly called and truly consists only in the ruin and damnation of souls and in leprosy. Ruin, indeed, in the sense also affirmed by the prince of the apostles; damnation in the sense of blessed Innocentius; and leprosy in the sense of the same Ambrose. Hence, wherever ruin or damnation is charged, the devil — the author of ruin and damnation — necessarily cooperates and holds dominion in a transaction of this kind, just as that same unclean spirit likewise presides where leprosy is given. For he cannot fail to hold dominion and lordship over that whose author he is. And from those over whom the spirit of ruin, damnation, and uncleanness holds dominion, the saving Spirit of our Lord Jesus Christ — who is the author of all purity — is kept far away. For what fellowship has Christ with Belial?",{"title":28,"searchDepth":29,"depth":29,"links":7901},[7902],{"id":7861,"depth":2057,"text":7862},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F132",{"description":7894},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F132","kI2D5tODFFlc8Vdjtl5bH63M8VRKdA165joFb_vPYzI",{"id":7909,"title":2997,"body":7910,"description":7951,"extension":33,"meta":7952,"navigation":38,"page":2997,"path":7953,"pdf_page":3021,"reading":34,"seo":7954,"sortable_pagination_id":3021,"stem":7955,"__hash__":7956},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F133.md",{"type":8,"value":7911,"toc":7946},[7912,7923,7927,7931],[11,7913,7914,7915,7918,7919,7922],{},"Therefore, as long as ruin and uncleanness are what is possessed, and they in turn possess their holder, what can be given and received but ruin and uncleanness — the only things they have acquired? And so, because ruin and leprosy are necessarily concluded to be what was sold and bought, it follows that merchants of this kind are improperly called priests and clerics, but properly called the ruined and the leprous; and their corrupt laying on of hands confers only the evil it alone acquired, granting no good whatsoever, since no good was acquired by trafficking in this way. For what is unjustly taken can never be justly given. Hence such men bring ruin and defilement upon others as well as themselves — they do not sanctify or purify — as scripture cries out plainly: ",[15,7916,7917],{},"Whatever the unclean touches shall become unclean."," And: ",[15,7920,7921],{},"The Spirit of discipline will flee the deceitful and will withdraw from thoughts that are without understanding, and will be overtaken by oncoming iniquity."," He is called the Spirit of discipline because, upon whomsoever he breathes, he makes them disciplined, and through them distributes the gifts of his grace, as he wills, to each for their formation. But the undisciplined he drives far from himself — or rather, since they are deceitful, he flees them. And who is more devastatingly exposed as deceitful than the one who, contrary to Catholic discipline — of whose special administration the Holy Spirit is held to be the steward — pretends to be what he neither is nor can in any degree become: namely, that a bishop or a cleric of whatever other order may be obtained for money?",[1898,7924,7926],{"id":7925},"chapter-xx","CHAPTER XX.",[2034,7928,7930],{"id":7929},"that-simoniacs-are-without-faith-and-that-they-deprive-those-who-assent-to-them-of-faith","That simoniacs are without faith, and that they deprive those who assent to them of faith.",[11,7932,7933,7934,7937,7938,7941,7942,7945],{},"Indeed, other hypocrites are less harmful in comparison with these, for they scarcely injure anyone but themselves; but these men slaughter Christians in crowds along with themselves, continually infecting them with their leprosy and making them participants in the damnation or ruin that was sold or bought, under the pretext of ordaining or sanctifying them. These open pretenders and crafty men provoke, rather than appease, the wrath of God above all others, because these sold vendors daily sell the sheep and oxen of Christ — that is, the simple and the clever, or indeed the weak and the strong. And to whom do they sell them, if not — as blessed Augustine says — to the devil? For where the deceived believe that priests can be made for a price and that the Holy Spirit can be sold and bought, the firstborn of their hearts, that is, their faith, is shown to be corrupted; and with faith corrupted, whatever goods may have existed are necessarily corrupted to the point of being utterly destroyed, because the sole virginity of the soul is incorrupt faith — that faith which the apostle feared would be corrupted in the Corinthians by false apostles, when he said to them: ",[15,7935,7936],{},"I am jealous for you with the jealousy of God, for I betrothed you to one husband, to present you as a pure virgin to Christ. But I fear that, as the serpent seduced Eve by his cunning, so your minds may be corrupted and fall away from the simplicity that is in Christ Jesus."," This very faith the same apostle, according to the grace given to him as a wise architect, laid as a foundation for them. Which foundation — as he himself goes on to say — ",[15,7939,7940],{},"no one can lay other than that which has been laid, which is Christ Jesus."," Now Christ Jesus through faith dwells in hearts strengthened by the Holy Spirit, as he himself suggests to the Ephesians: ",[15,7943,7944],{},"I bow my knees to the Father of my Lord Jesus Christ, from whom all fatherhood in heaven and on earth takes its name, that he may grant you, according to the riches of his glory, to be strengthened with power through his Spirit in the inner man, that Christ may dwell through faith in your hearts."," If therefore, according to so eminent a mystic and one caught up to the third heaven or even into paradise itself, faith is the foundation of Christianity, and Christ Jesus is the foundation, it remains that faith is Christ, who, dwelling in us as we are strengthened by the Spirit of God the Father, governs us. Hence it is beyond doubt clear what sort of person among Christians must be reckoned the one who holds wrong views about the Holy Spirit. For it is established that he has neither the Son nor the Father. For as it is proclaimed in Catholic teaching, the works of the Trinity — of Father, Son, and Holy Spirit — are inseparable; and whoever is deprived of the visitation of any one of the three is necessarily deprived also of the other two. Therefore whoever believes that the Holy Spirit can be acquired not only by faith but also by money has not God the Father, to whom the most devout apostle bowed his knees",{"title":28,"searchDepth":29,"depth":29,"links":7947},[7948],{"id":7925,"depth":29,"text":7926,"children":7949},[7950],{"id":7929,"depth":2057,"text":7930},"Therefore, as long as ruin and uncleanness are what is possessed, and they in turn possess their holder, what can be given and received but ruin and uncleanness — the only things they have acquired? And so, because ruin and leprosy are necessarily concluded to be what was sold and bought, it follows that merchants of this kind are improperly called priests and clerics, but properly called the ruined and the leprous; and their corrupt laying on of hands confers only the evil it alone acquired, granting no good whatsoever, since no good was acquired by trafficking in this way. For what is unjustly taken can never be justly given. Hence such men bring ruin and defilement upon others as well as themselves — they do not sanctify or purify — as scripture cries out plainly: Whatever the unclean touches shall become unclean. And: The Spirit of discipline will flee the deceitful and will withdraw from thoughts that are without understanding, and will be overtaken by oncoming iniquity. He is called the Spirit of discipline because, upon whomsoever he breathes, he makes them disciplined, and through them distributes the gifts of his grace, as he wills, to each for their formation. But the undisciplined he drives far from himself — or rather, since they are deceitful, he flees them. And who is more devastatingly exposed as deceitful than the one who, contrary to Catholic discipline — of whose special administration the Holy Spirit is held to be the steward — pretends to be what he neither is nor can in any degree become: namely, that a bishop or a cleric of whatever other order may be obtained for money?",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F133",{"description":7951},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F133","tkc5n5gg6Dmx8es713lQsNBNnDArlDeghT1R0CbdNMo",{"id":7958,"title":3027,"body":7959,"description":7994,"extension":33,"meta":7995,"navigation":38,"page":3027,"path":7996,"pdf_page":3057,"reading":34,"seo":7997,"sortable_pagination_id":3057,"stem":7998,"__hash__":7999},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F134.md",{"type":8,"value":7960,"toc":7988},[7961,7972,7976,7980,7983,7985],[11,7962,7963,7964,7967,7968,7971],{},"that he might strengthen the Ephesians through that same Spirit. He has not the Son either, beside whom no one can lay another foundation for Christians — for lest we fail beneath the weight of so great a foundation, we are upheld and strengthened by the Holy Spirit. It remains, therefore, that whoever does not have the Holy Spirit — upon which the foundation that is Christ Jesus rests — does not have the foundation itself. If he does not have the foundation, he does not have Christ. If he does not have Christ, he does not have faith, through which Christ might dwell in his heart. It follows accordingly that whoever does not have faith is an unbeliever; and an unbeliever, because he does not have the Spirit of Christ, does not belong to him. To whom, then, does he belong? Surely to the one who was a murderer from the beginning, who did not stand in the truth, because truth is not in him — who is a liar and the father of lies, who, since he does not gather with Christ, scatters; and because he is not with him, is against him. Hence it is manifest that simoniacs have strayed from faith through greed — or rather have apostatized and made shipwreck of the faith — as the apostle says to Timothy: ",[15,7965,7966],{},"The root of all evils is greed, which some, by pursuing, have strayed from the faith and have pierced themselves with many sorrows."," These wandering apostates and shipwrecked survivors of faith must plainly be called and held to be neither bishops nor clerics. For if merchants of earthly and temporal goods sometimes stray from faith through greed — when they rashly or cunningly swear and perjure themselves, taking the name of their God in vain and endangering their souls, in order to scrape together a little profit — how far, we may ask, do those stray from faith who not only hold their own souls for sale, but even strive to sell the Holy Spirit, God and Lord? They truly stray from faith in every direction, these men whose abominable trafficking from the beginning the Holy Spirit execrates; he flees from them far away. With his flight, the foundation that is Christ Jesus cannot remain in them, because the Spirit himself — whose office it is to support and strengthen — withdraws. Thus it comes about that, while these most greedy of mortals contend to purchase and sell the incomparable, they render malignant spirits all the more eager to destroy from without not only the walls of their good works, but also from within to undermine faith itself — the very foundation — and as though spurring one another on toward total destruction they say what the psalmist intimates in his lament: ",[15,7969,7970],{},"Raze it, raze it, down to its very foundations."," Indeed, once the foundation — that is, Christ, who ever rests upon the Holy Spirit — is torn from human hearts, it is certain that such a house, forsaken and utterly destroyed, is abandoned by God and made into a den of robbers, who at once claim it for their sport; so that already bearing the empty name “Christian,” there remains in him nothing of faith, that is, of Christ at all; and thereby he is shown to be without God and worse than a pagan, because this man is at once an unbeliever and an apostate — whereas a pagan, though he is an unbeliever, cannot rightly be called or held an apostate from the Christian faith or way of life that he never possessed. From his thoughts too, as was said before, the Holy Spirit withdraws himself, because they are without understanding. And what thoughts are more utterly without understanding than those which suppose the Holy Spirit can be sold and bought? For whatever is irrationally thought concerning the creature is less harmful than what is irrationally thought concerning the Creator.",[1898,7973,7975],{"id":7974},"chapter-xxi","CHAPTER XXI.",[2034,7977,7979],{"id":7978},"refutation-of-those-who-say-that-the-holy-spirit-can-be-possessed-and-rightly-given-by-one-who-received-it-unjustly","Refutation of those who say that the Holy Spirit can be possessed and rightly given by one who received it unjustly.",[11,7981,7982],{},"Now if the Holy Spirit withdraws from those who suppose he can be sold, far more so does he withdraw from those who not only suppose this, but believe it so firmly that they preach it in words and writings to the ruin of many.",[2034,7984,7855],{"id":7854},[11,7986,7987],{},"It is clear, they say, that the grace of the Holy Spirit can be simultaneously sold and purchased. Therefore the Holy Spirit, which someone unjustly acquired, unjustly possessed, and unjustly granted to another, has",{"title":28,"searchDepth":29,"depth":29,"links":7989},[7990],{"id":7974,"depth":29,"text":7975,"children":7991},[7992,7993],{"id":7978,"depth":2057,"text":7979},{"id":7854,"depth":2057,"text":7855},"that he might strengthen the Ephesians through that same Spirit. He has not the Son either, beside whom no one can lay another foundation for Christians — for lest we fail beneath the weight of so great a foundation, we are upheld and strengthened by the Holy Spirit. It remains, therefore, that whoever does not have the Holy Spirit — upon which the foundation that is Christ Jesus rests — does not have the foundation itself. If he does not have the foundation, he does not have Christ. If he does not have Christ, he does not have faith, through which Christ might dwell in his heart. It follows accordingly that whoever does not have faith is an unbeliever; and an unbeliever, because he does not have the Spirit of Christ, does not belong to him. To whom, then, does he belong? Surely to the one who was a murderer from the beginning, who did not stand in the truth, because truth is not in him — who is a liar and the father of lies, who, since he does not gather with Christ, scatters; and because he is not with him, is against him. Hence it is manifest that simoniacs have strayed from faith through greed — or rather have apostatized and made shipwreck of the faith — as the apostle says to Timothy: The root of all evils is greed, which some, by pursuing, have strayed from the faith and have pierced themselves with many sorrows. These wandering apostates and shipwrecked survivors of faith must plainly be called and held to be neither bishops nor clerics. For if merchants of earthly and temporal goods sometimes stray from faith through greed — when they rashly or cunningly swear and perjure themselves, taking the name of their God in vain and endangering their souls, in order to scrape together a little profit — how far, we may ask, do those stray from faith who not only hold their own souls for sale, but even strive to sell the Holy Spirit, God and Lord? They truly stray from faith in every direction, these men whose abominable trafficking from the beginning the Holy Spirit execrates; he flees from them far away. With his flight, the foundation that is Christ Jesus cannot remain in them, because the Spirit himself — whose office it is to support and strengthen — withdraws. Thus it comes about that, while these most greedy of mortals contend to purchase and sell the incomparable, they render malignant spirits all the more eager to destroy from without not only the walls of their good works, but also from within to undermine faith itself — the very foundation — and as though spurring one another on toward total destruction they say what the psalmist intimates in his lament: Raze it, raze it, down to its very foundations. Indeed, once the foundation — that is, Christ, who ever rests upon the Holy Spirit — is torn from human hearts, it is certain that such a house, forsaken and utterly destroyed, is abandoned by God and made into a den of robbers, who at once claim it for their sport; so that already bearing the empty name “Christian,” there remains in him nothing of faith, that is, of Christ at all; and thereby he is shown to be without God and worse than a pagan, because this man is at once an unbeliever and an apostate — whereas a pagan, though he is an unbeliever, cannot rightly be called or held an apostate from the Christian faith or way of life that he never possessed. From his thoughts too, as was said before, the Holy Spirit withdraws himself, because they are without understanding. And what thoughts are more utterly without understanding than those which suppose the Holy Spirit can be sold and bought? For whatever is irrationally thought concerning the creature is less harmful than what is irrationally thought concerning the Creator.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F134",{"description":7994},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F134","S77Hkvg_vfBZSLhABaFuy62kIQqMMrDCaSthURH5VjU",{"id":8001,"title":3063,"body":8002,"description":8006,"extension":33,"meta":8081,"navigation":38,"page":3063,"path":8082,"pdf_page":3079,"reading":34,"seo":8083,"sortable_pagination_id":3079,"stem":8084,"__hash__":8085},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F135.md",{"type":8,"value":8003,"toc":8078},[8004,8007,8009],[11,8005,8006],{},"damned that person along with himself; but the one to whom he justly imparted it — if that person is just — can rightly possess it, since a good man has rightly received a good thing from an evil man.",[2034,8008,7862],{"id":7861},[11,8010,8011,8012,8015,8016,8019,8020,8023,8024,8027,8028,8031,8032,8035,8036,8039,8040,8043,8044,7918,8047,7918,8050,8053,8054,8057,8058,8061,8062,8065,8066,8069,8070,8073,8074,8077],{},"In this position, what understanding or what spark of reason can be found? O God and Lord, Holy Spirit, who are eternal justice — according to the teaching of these preachers, or rather of these lost souls, you can be unjustly acquired, unjustly held, unjustly conceded. And where is justice then to be sought, if justice can be unjustly acquired and held? Wretched and insane men, who esteem you as though you were some beast stolen by a thief, kept by the thief, and then knowingly purchased from him. But let them first become like the horse and the mule, which have no understanding, since men, though they were in honor, did not understand, but were made equal to senseless beasts and became like them. For although they were created by God as rational beings, yet in abusing reason they do not understand that justice cannot coexist or be compatible with injustice, or virtue with vice. These men, as blessed Jude the apostle says, ",[15,8013,8014],{},"blaspheme whatever things they do not know; and in those things which they know naturally, as brute animals, they are corrupted."," Therefore, with the Holy Spirit having fled from such thoughts and departed, as was said above, they are seized — that is, wholly taken over — by oncoming iniquity: namely the evil spirit, who is so iniquitous as to be iniquity itself, as the glorious Paul declares: ",[15,8017,8018],{},"The mystery of iniquity is already at work."," And a little later: ",[15,8021,8022],{},"And then that Iniquitous One will be revealed"," — who is finally so much a murderer that he is death itself; so ruined and a ruiner that he is ruin itself. Seized entirely by this iniquity, they are now altogether carnal men and ",[15,8025,8026],{},"do not perceive the things that are of the Spirit of God. For they are foolishness to them, and they cannot understand the things that are spiritually examined."," Moreover, as the same apostle adds: ",[15,8029,8030],{},"But the spiritual man judges all things, and he himself is judged by no one. For who has known the mind of the Lord, who will instruct him? But we have the mind of Christ."," For, as is stated a little earlier: ",[15,8033,8034],{},"To us God has revealed them through his Spirit. For the Spirit searches all things, even the deep things of God. For what man knows the things that are of a man, except the spirit of the man that is in him? So also, what is of God no one has known except the Spirit of God. But we have received not the spirit of the world, but the Spirit who is from God, that we may know the things that have been given to us by God — which we also speak, not in words taught by human wisdom, but in the teaching of the Spirit, comparing spiritual things with spiritual."," Among the apostle’s words, one thing above all is now to be considered: his statement, ",[15,8037,8038],{},"We have received not the spirit of the world, but the Spirit who is from God."," For the spirit of the world, as blessed John the apostle writes, is the evil spirit dwelling in wickedness [",[15,8041,8042],{},"in maligno positi","] — whom the Lord in the gospel calls the prince of this world, as in: ",[15,8045,8046],{},"The prince of this world will be cast out.",[15,8048,8049],{},"The prince of this world has been judged.",[15,8051,8052],{},"The prince of this world comes, and in me he has nothing."," It is plainly evident that those who know the things given to them by God have not received him. This knowledge is worked in them by the Spirit who is from God, whom they are said to have received for this purpose: that they might know the things given to them by God. The proof, therefore, of having received the Spirit who is from God is the recognition of the things given by him. That we retain this perfectly is confirmed by the fact that we profess and, to the measure of our ability, defend — comparing spiritual things with spiritual — that the gift of God is to be given freely, that is, received and given freely, according to the evangelical and apostolic tradition. From the opposite side it is gathered that those have received the spirit of the world who — contrary to evangelical and apostolic discipline — suppose, believe, profess, and strive with all their might to defend that the gift of God can be possessed for money, comparing carnal things with spiritual things. If they but recalled what this same spirit of the world is, and where it is, and what it has already suffered, they would with great contrition of heart seek to be delivered from the power of darkness and — while there is still time — transferred into the kingdom of the Son of his Father’s brightness. For that spirit is the prince of this world, the ruler of these present darknesses — that is, of unbelieving men — in whom, as in sons of disobedience, he himself, the ancient serpent who is the devil and Satan, already judged and condemned and cast out, reigns and works: cast out, that is, not out of the fabric of heaven and earth, but out of the hearts of the faithful, whom Christ made a kingdom and priests for God his Father. And if the spirit of the world has already been condemned and cast out, it is plain that the world over which he rules has already been condemned and cast out with him, and is no longer the world that God loved and, having redeemed it with the blood of his Son, cleansed it with the washing of water in the Word, so that God himself might be with them as their God. For ",[15,8055,8056],{},"what part has a believer with an unbeliever?"," Therefore, whoever holds wrong views about the Holy Spirit should take note of what blessed Pope Damasus, writing among other things to Paulinus, patriarch of Antioch, says: ",[15,8059,8060],{},"If anyone has rightly believed concerning the Father and the Son, but has not held right views concerning the Holy Spirit, he is a heretic."," And that all heretics who hold wrong views concerning the Son of God or the Holy Spirit are found to be in the company of Jews and pagans. Indeed, to the Jews saying: ",[15,8063,8064],{},"We are not born of fornication"," — that is, of idolatry — ",[15,8067,8068],{},"we have one Father, God,"," the Lord Jesus answered: ",[15,8071,8072],{},"If God were your Father, you would surely love me. For I have come forth from God and I came; for I did not come of myself, but he sent me. You are of your father the devil."," And to Simon Magus, who sought to purchase the Holy Spirit for money, Peter said: ",[15,8075,8076],{},"You have no part nor lot in this faith."," But lest this sustained refutation — though entirely necessary — if prolonged further should press and assail our adversary so relentlessly that our weary fellow soldier falls in the struggle, the writer’s intention ought to provide the delicate reader with a moment to breathe, and accordingly let this be the end of the first little book.",{"title":28,"searchDepth":29,"depth":29,"links":8079},[8080],{"id":7861,"depth":2057,"text":7862},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F135",{"description":8006},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F135","c_bwimkLNucATjrIkn0XX-MOFhRyeiyNGksR03y7kmM",{"id":8087,"title":3085,"body":8088,"description":8213,"extension":33,"meta":8214,"navigation":38,"page":3085,"path":8215,"pdf_page":3201,"reading":34,"seo":8216,"sortable_pagination_id":3201,"stem":8217,"__hash__":8218},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F136.md",{"type":8,"value":8089,"toc":8189},[8090,8105,8109,8113,8117,8121,8125,8129,8133,8137,8141,8145,8149,8153,8157,8161,8165,8169,8173,8177,8181,8185],[11,8091,8092,8093,8057,8095,8061,8097,8065,8099,8069,8101,8073,8103,8077],{},"cast out, not indeed out of the fabric of heaven and earth, but out of the hearts of the faithful, whom Christ made a kingdom and priests for God his Father. And if the spirit of the world has already been condemned and cast out along with him, it is plain that the world he rules has already been condemned; nor is it any longer in the world that God loved and — having redeemed it with the blood of his Son — cleansed with the washing of water in the Word, so that God himself might be with them as their God. For ",[15,8094,8056],{},[15,8096,8060],{},[15,8098,8064],{},[15,8100,8068],{},[15,8102,8072],{},[15,8104,8076],{},[1898,8106,8108],{"id":8107},"here-ends-book-one","HERE ENDS BOOK ONE.",[1898,8110,8112],{"id":8111},"here-begin-the-chapter-headings-of-book-two","HERE BEGIN THE CHAPTER HEADINGS OF BOOK TWO.",[2034,8114,8116],{"id":8115},"i-what-the-blessed-apostle-peter-and-his-fellow-apostles-thought-concerning-heretics","I. What the blessed apostle Peter and his fellow apostles thought concerning heretics.",[2034,8118,8120],{"id":8119},"ii-on-piety-and-impiety-and-on-the-presumption-of-cain-and-balaam","II. On piety and impiety, and on the presumption of Cain and Balaam.",[2034,8122,8124],{"id":8123},"iii-on-the-sin-of-korah-and-his-followers-and-their-punishment","III. On the sin of Korah and his followers, and their punishment.",[2034,8126,8128],{"id":8127},"iv-on-the-common-people-who-follow-the-presumptuous-and-on-the-difference-between-the-true-and-the-false-priesthood","IV. On the common people who follow the presumptuous, and on the difference between the true and the false priesthood.",[2034,8130,8132],{"id":8131},"v-on-jannes-and-jambres-worse-than-whom-are-the-simonians","V. On Jannes and Jambres, worse than whom are the simonians.",[2034,8134,8136],{"id":8135},"vi-where-christians-are-warned-to-avoid-the-supplanting-by-heretics-whose-evil-and-punishment-are-shown-therein","VI. Where Christians are warned to avoid the supplanting by heretics, whose evil and punishment are shown therein.",[2034,8138,8140],{"id":8139},"vii-on-the-condemnation-of-those-who-seek-god-insincerely-under-the-example-of-ananias-and-sapphira","VII. On the condemnation of those who seek God insincerely, under the example of Ananias and Sapphira.",[2034,8142,8144],{"id":8143},"viii-on-the-fact-that-what-is-vowed-to-the-lord-must-not-only-be-vowed-but-also-rendered","VIII. On the fact that what is vowed to the Lord must not only be vowed but also rendered.",[2034,8146,8148],{"id":8147},"ix-that-the-holy-spirit-appears-to-the-faithful-but-is-hidden-from-the-unfaithful-by-whom-he-is-not-even-sought","IX. That the Holy Spirit appears to the faithful but is hidden from the unfaithful, by whom he is not even sought.",[2034,8150,8152],{"id":8151},"x-on-the-difference-between-the-excesses-of-those-who-err-upon-the-foundation-of-christ-and-those-who-err-without-his-foundation","X. On the difference between the excesses of those who err upon the foundation of Christ and those who err without his foundation.",[2034,8154,8156],{"id":8155},"xi-that-heretics-are-to-be-avoided-after-the-example-of-vipers-and-a-corrupt-tree","XI. That heretics are to be avoided, after the example of vipers and a corrupt tree.",[2034,8158,8160],{"id":8159},"xii-that-heretics-are-to-be-guarded-against-even-more-than-vipers-and-on-the-nature-and-typology-of-vipers","XII. That heretics are to be guarded against even more than vipers, and on the nature and typology of vipers.",[2034,8162,8164],{"id":8163},"xiii-how-vipers-correspond-to-simoniacs","XIII. How vipers correspond to simoniacs.",[2034,8166,8168],{"id":8167},"xiv-that-those-who-subvert-the-sacraments-and-the-words-of-christ-are-all-of-one-kind-and-that-they-neither-ask-from-him-nor-obtain-from-him","XIV. That those who subvert the sacraments and the words of Christ are all of one kind, and that they neither ask from him nor obtain from him.",[2034,8170,8172],{"id":8171},"xv-how-the-lord-is-in-one-sense-not-heard-and-in-another-sense-heard-by-certain-persons","XV. How the Lord is in one sense not heard, and in another sense heard, by certain persons.",[2034,8174,8176],{"id":8175},"xvi-where-it-is-argued-that-heretics-do-not-hear-god-within-the-church-as-criminals-do-not","XVI. Where it is argued that heretics do not hear God within the Church, as criminals do not.",[2034,8178,8180],{"id":8179},"xvii-on-the-difference-between-merchants-of-the-world-and-those-who-are-called-simonians","XVII. On the difference between merchants of the world and those who are called simonians.",[2034,8182,8184],{"id":8183},"xviii-on-the-fact-that-carnal-members-of-the-church-are-not-without-faith-after-the-manner-of-the-tribes-of-reuben-gad-and-half-of-manasseh","XVIII. On the fact that carnal members of the Church are not without faith, after the manner of the tribes of Reuben, Gad, and half of Manasseh.",[2034,8186,8188],{"id":8187},"xix-on-the-fact-that-simoniacs-are-invaded-by-satan-after-the-example-of-judas-setting-out-to-betray-the-lord","XIX. On the fact that simoniacs are invaded by Satan, after the example of Judas setting out to betray the Lord.",{"title":28,"searchDepth":29,"depth":29,"links":8190},[8191,8192],{"id":8107,"depth":29,"text":8108},{"id":8111,"depth":29,"text":8112,"children":8193},[8194,8195,8196,8197,8198,8199,8200,8201,8202,8203,8204,8205,8206,8207,8208,8209,8210,8211,8212],{"id":8115,"depth":2057,"text":8116},{"id":8119,"depth":2057,"text":8120},{"id":8123,"depth":2057,"text":8124},{"id":8127,"depth":2057,"text":8128},{"id":8131,"depth":2057,"text":8132},{"id":8135,"depth":2057,"text":8136},{"id":8139,"depth":2057,"text":8140},{"id":8143,"depth":2057,"text":8144},{"id":8147,"depth":2057,"text":8148},{"id":8151,"depth":2057,"text":8152},{"id":8155,"depth":2057,"text":8156},{"id":8159,"depth":2057,"text":8160},{"id":8163,"depth":2057,"text":8164},{"id":8167,"depth":2057,"text":8168},{"id":8171,"depth":2057,"text":8172},{"id":8175,"depth":2057,"text":8176},{"id":8179,"depth":2057,"text":8180},{"id":8183,"depth":2057,"text":8184},{"id":8187,"depth":2057,"text":8188},"cast out, not indeed out of the fabric of heaven and earth, but out of the hearts of the faithful, whom Christ made a kingdom and priests for God his Father. And if the spirit of the world has already been condemned and cast out along with him, it is plain that the world he rules has already been condemned; nor is it any longer in the world that God loved and — having redeemed it with the blood of his Son — cleansed with the washing of water in the Word, so that God himself might be with them as their God. For what part has a believer with an unbeliever? Therefore, whoever holds wrong views about the Holy Spirit should take note of what blessed Pope Damasus, writing among other things to Paulinus, patriarch of Antioch, says: If anyone has rightly believed concerning the Father and the Son, but has not held right views concerning the Holy Spirit, he is a heretic. And that all heretics who hold wrong views concerning the Son of God or the Holy Spirit are found to be in the company of Jews and pagans. Indeed, to the Jews saying: We are not born of fornication — that is, of idolatry — we have one Father, God, the Lord Jesus answered: If God were your Father, you would surely love me. For I have come forth from God and I came; for I did not come of myself, but he sent me. You are of your father the devil. And to Simon Magus, who sought to purchase the Holy Spirit for money, Peter said: You have no part nor lot in this faith. But lest this sustained refutation — though entirely necessary — if prolonged further should press and assail our adversary so relentlessly that our weary fellow soldier falls in the struggle, the writer’s intention ought to provide the delicate reader with a moment to breathe, and accordingly let this be the end of the first little book.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F136",{"description":8213},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F136","pXjByqgGb8M7Q7tB1Jp33-PJuIrrJsjW3SGTXDfyGfM",{"id":8220,"title":3207,"body":8221,"description":28,"extension":33,"meta":8384,"navigation":38,"page":3207,"path":8385,"pdf_page":3371,"reading":34,"seo":8386,"sortable_pagination_id":3371,"stem":8387,"__hash__":8388},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F137.md",{"type":8,"value":8222,"toc":8350},[8223,8227,8231,8235,8239,8243,8247,8251,8255,8259,8263,8267,8271,8275,8279,8283,8287,8291,8295,8299,8303,8307,8311,8315,8319,8323,8327,8331,8335,8339,8343,8347],[2034,8224,8226],{"id":8225},"xx-under-how-many-curses-simoniacs-fall-together-with-judas-and-how-they-sell-the-whole-church","XX. Under how many curses simoniacs fall together with Judas, and how they sell the whole Church.",[2034,8228,8230],{"id":8229},"xxi-that-no-almsgiving-of-simoniacs-however-great-profits-them","XXI. That no almsgiving of simoniacs, however great, profits them.",[2034,8232,8234],{"id":8233},"xxii-what-the-simoniac-foxes-do-and-what-they-suffer","XXII. What the simoniac foxes do and what they suffer.",[2034,8236,8238],{"id":8237},"xxiii-an-allegory-on-the-foxes-caught-by-samson","XXIII. An allegory on the foxes caught by Samson.",[2034,8240,8242],{"id":8241},"xxiv-a-comparison-of-the-deeds-of-judas-and-the-simoniacs","XXIV. A comparison of the deeds of Judas and the simoniacs.",[2034,8244,8246],{"id":8245},"xxv-that-judas-repented-without-faith-and-that-those-who-consented-to-the-chief-priests-were-deprived-of-faith","XXV. That Judas repented without faith, and that those who consented to the chief priests were deprived of faith.",[2034,8248,8250],{"id":8249},"xxvi-that-those-ordained-freely-by-simoniacs-receive-nothing-but-damnation-and-that-simoniacs-cause-idols-to-be-worshipped-in-place-of-christ","XXVI. That those ordained freely by simoniacs receive nothing but damnation, and that simoniacs cause idols to be worshipped in place of Christ.",[2034,8252,8254],{"id":8253},"xxvii-the-judgment-of-saint-augustine-by-which-all-heretics-are-convicted-of-denying-that-jesus-christ-came-in-the-flesh","XXVII. The judgment of Saint Augustine, by which all heretics are convicted of denying that Jesus Christ came in the flesh.",[2034,8256,8258],{"id":8257},"xxviii-again-from-the-same-on-the-fact-that-heretics-do-not-have-the-holy-spirit-even-though-they-have-the-visible-sacraments","XXVIII. Again from the same, on the fact that heretics do not have the Holy Spirit, even though they have the visible sacraments.",[2034,8260,8262],{"id":8261},"xxix-again-from-the-same-source-as-above-by-which-the-spirit-of-god-is-recognized","XXIX. Again from the same source as above, by which the Spirit of God is recognized.",[2034,8264,8266],{"id":8265},"xxx-a-recapitulation-of-the-foregoing-words-of-saint-augustine","XXX. A recapitulation of the foregoing words of Saint Augustine.",[2034,8268,8270],{"id":8269},"xxxi-on-the-malice-of-simoniacs-and-that-they-are-worse-than-robbers-and-utterly-without-any-faith-in-god","XXXI. On the malice of simoniacs, and that they are worse than robbers and utterly without any faith in God.",[2034,8272,8274],{"id":8273},"xxxii-how-heretics-themselves-fornicating-against-god-cause-others-to-fornicate-as-well","XXXII. How heretics, themselves fornicating against God, cause others to fornicate as well.",[2034,8276,8278],{"id":8277},"xxxiii-on-the-diminishment-of-the-church-and-the-multiplication-of-heretics","XXXIII. On the diminishment of the Church and the multiplication of heretics.",[2034,8280,8282],{"id":8281},"xxxiv-how-much-more-destructive-to-everyone-than-all-other-heretics-are-the-simoniacs","XXXIV. How much more destructive to everyone than all other heretics are the simoniacs.",[2034,8284,8286],{"id":8285},"xxxv-on-the-birth-and-growth-of-the-simoniac-heresy","XXXV. On the birth and growth of the simoniac heresy.",[2034,8288,8290],{"id":8289},"xxxvi-how-simoniacs-sell-not-only-the-property-of-the-church-but-even-princes-together-with-their-peoples-to-the-devil","XXXVI. How simoniacs sell not only the property of the Church, but even princes together with their peoples to the devil.",[2034,8292,8294],{"id":8293},"xxxvii-on-the-inestimable-wickedness-of-this-heresy-and-to-what-kind-of-beast-in-the-apocalypse-it-is-compared","XXXVII. On the inestimable wickedness of this heresy, and to what kind of beast in the Apocalypse it is compared.",[2034,8296,8298],{"id":8297},"xxxviii-a-recapitulation-of-the-foregoing-judgment-from-the-apocalypse","XXXVIII. A recapitulation of the foregoing judgment from the Apocalypse.",[2034,8300,8302],{"id":8301},"xxxix-what-are-the-signs-and-wonders-of-catholics","XXXIX. What are the signs and wonders of Catholics.",[2034,8304,8306],{"id":8305},"xl-what-are-the-signs-and-wonders-of-heretics","XL. What are the signs and wonders of heretics.",[2034,8308,8310],{"id":8309},"xli-on-the-cruelty-of-this-beast-and-on-the-mark-of-christ-and-of-antichrist","XLI. On the cruelty of this beast and on the mark of Christ and of Antichrist.",[2034,8312,8314],{"id":8313},"xlii-on-the-merchants-of-christ-and-of-antichrist","XLII. On the merchants of Christ and of Antichrist.",[2034,8316,8318],{"id":8317},"xliii-by-what-mark-simoniacs-are-known-to-be-servants-of-antichrist","XLIII. By what mark simoniacs are known to be servants of Antichrist.",[2034,8320,8322],{"id":8321},"xliv-how-greatly-simoniacs-are-guilty-against-the-church-and-on-the-number-of-the-name-of-christ","XLIV. How greatly simoniacs are guilty against the Church, and on the number of the name of Christ.",[2034,8324,8326],{"id":8325},"xlv-on-the-number-of-the-name-of-antichrist","XLV. On the number of the name of Antichrist.",[2034,8328,8330],{"id":8329},"xlvi-how-satan-constructs-a-profane-trinity-in-opposition-to-the-divine","XLVI. How Satan constructs a profane trinity in opposition to the divine.",[2034,8332,8334],{"id":8333},"xlvii-that-nothing-profits-heretics-neither-for-faith-nor-for-salvation-even-if-they-loudly-chant-the-catholic-creed","XLVII. That nothing profits heretics — neither for faith nor for salvation — even if they loudly chant the Catholic creed.",[1898,8336,8338],{"id":8337},"here-end-the-chapter-headings","HERE END THE CHAPTER HEADINGS.",[1898,8340,8342],{"id":8341},"here-begins-the-second-book","HERE BEGINS THE SECOND BOOK.",[2034,8344,8346],{"id":8345},"i-what-the-blessed-apostle-peter-and-his-fellow-apostles-thought-about-heretics","I. What the blessed Apostle Peter and his fellow apostles thought about heretics.",[11,8348,8349],{},"Having undertaken, to the best of my modest ability, to defend against persistent detractors the judgment of Peter, prince of the apostles, pronounced against Simon Magus with the zeal of that dove [the Holy Spirit] whose son he was, I judged no more fitting beginning than the words of the same man whose distinguished faith has never failed nor ever will fail.",{"title":28,"searchDepth":29,"depth":29,"links":8351},[8352,8353,8354,8355,8356,8357,8358,8359,8360,8361,8362,8363,8364,8365,8366,8367,8368,8369,8370,8371,8372,8373,8374,8375,8376,8377,8378,8379,8380,8381],{"id":8225,"depth":2057,"text":8226},{"id":8229,"depth":2057,"text":8230},{"id":8233,"depth":2057,"text":8234},{"id":8237,"depth":2057,"text":8238},{"id":8241,"depth":2057,"text":8242},{"id":8245,"depth":2057,"text":8246},{"id":8249,"depth":2057,"text":8250},{"id":8253,"depth":2057,"text":8254},{"id":8257,"depth":2057,"text":8258},{"id":8261,"depth":2057,"text":8262},{"id":8265,"depth":2057,"text":8266},{"id":8269,"depth":2057,"text":8270},{"id":8273,"depth":2057,"text":8274},{"id":8277,"depth":2057,"text":8278},{"id":8281,"depth":2057,"text":8282},{"id":8285,"depth":2057,"text":8286},{"id":8289,"depth":2057,"text":8290},{"id":8293,"depth":2057,"text":8294},{"id":8297,"depth":2057,"text":8298},{"id":8301,"depth":2057,"text":8302},{"id":8305,"depth":2057,"text":8306},{"id":8309,"depth":2057,"text":8310},{"id":8313,"depth":2057,"text":8314},{"id":8317,"depth":2057,"text":8318},{"id":8321,"depth":2057,"text":8322},{"id":8325,"depth":2057,"text":8326},{"id":8329,"depth":2057,"text":8330},{"id":8333,"depth":2057,"text":8334},{"id":8337,"depth":29,"text":8338},{"id":8341,"depth":29,"text":8342,"children":8382},[8383],{"id":8345,"depth":2057,"text":8346},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F137",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F137","o9EthpLhl7kAhcS5M3sMAwE565JmhYJSLXqTY79QX8k",{"id":8390,"title":3377,"body":8391,"description":8395,"extension":33,"meta":8398,"navigation":38,"page":3377,"path":8399,"pdf_page":3387,"reading":34,"seo":8400,"sortable_pagination_id":3387,"stem":8401,"__hash__":8402},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F138.md",{"type":8,"value":8392,"toc":8396},[8393],[11,8394,8395],{},"To these let the concordant judgments of his fellow apostles be appended, as it were by way of subscription. For Peter himself, discoursing at greater length about Simon and those like him who are treacherous and apostate, in his second epistle says: “There were false prophets among the people, just as there will be lying teachers among you, who will introduce sects of destruction and deny the Lord who purchased them, bringing upon themselves swift ruin. And many will follow their licentiousness, on account of whom the way of truth will be blasphemed; and in their greed they will exploit you with false words — their judgment, long decreed, is not idle, and their destruction does not slumber.” And a little later: “These, like irrational animals, naturally born for capture and destruction, blaspheming in matters they do not understand, will perish in their own corruption, receiving the wage of unrighteousness.” And a little later: “Seducing unstable souls, having hearts trained in greed, children of a curse — forsaking the straight way they have gone astray, having followed the way of Balaam the son of Bosor, who loved the wages of unrighteousness. But he received a rebuke for his own madness: a dumb beast of burden, speaking with a human voice, restrained the prophet’s folly. These are springs without water and mists driven by a storm, for whom the gloom of darkness is reserved. Speaking arrogant words of vanity, they entice in the lusts of the flesh and in licentiousness those who have barely escaped from those living in error, promising them liberty, while they themselves are slaves of corruption — for whoever is overcome by something is enslaved to it. For if, after escaping the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled and overcome, their last state has become worse than the first. For it would have been better for them never to have known the way of righteousness than, after knowing it, to turn back from the holy commandment delivered to them. What the true proverb says has happened to them: ‘The dog returns to its own vomit, and the sow, after washing, returns to wallow in the mire.’” The apostle Jude likewise, warning us about such people, says: “Certain men have crept in unawares, those who were long ago designated for this condemnation, ungodly men who pervert the grace of our God into licentiousness and deny our only Master and Lord Jesus Christ.” And a little later: “Woe to them! For they have walked in the way of Cain, and for the sake of gain they have abandoned themselves to Balaam’s error, and have perished in Korah’s rebellion. These are blemishes at your love feasts, feasting with you without fear, shepherding themselves. They are waterless clouds, carried along by winds; fruitless trees in late autumn, twice dead, uprooted; wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever. It was also about these that Enoch, the seventh from Adam, prophesied, saying: ‘Behold, the Lord comes with ten thousands of his holy ones to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.’ These are grumblers, malcontents, following their own desires; their mouths speak arrogant words, showing favoritism for the sake of gain. But you, beloved, remember the words spoken beforehand by the apostles of our Lord Jesus Christ, who told you that in the last time there will be scoffers following their own ungodly passions. It is these who cause divisions, worldly people, devoid of the Spirit. But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of the Lord, waiting for the mercy of our God Jesus Christ that leads to eternal life. And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.” John likewise — whether the evangelist, as is believed, or the elder of the church of Ephesus — writing to a certain holy woman says: “This is the commandment of God: that you walk in it, as you have heard from the beginning. For many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh. Such a one is the deceiver and the Antichrist. Watch yourselves, so that you may not lose what we have worked for, but may win a full reward. Everyone who goes on ahead and does not abide in the teaching of Christ does not have God. Whoever abides in the teaching has both the Son and the Father. If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works.”",{"title":28,"searchDepth":29,"depth":29,"links":8397},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F138",{"description":8395},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F138","KC2ViF6DCIvRa9Iiwm2Vdj_j70r2mlN2I_1Qn5e0aes",{"id":8404,"title":3393,"body":8405,"description":8409,"extension":33,"meta":8412,"navigation":38,"page":3393,"path":8413,"pdf_page":3403,"reading":34,"seo":8414,"sortable_pagination_id":3403,"stem":8415,"__hash__":8416},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F139.md",{"type":8,"value":8406,"toc":8410},[8407],[11,8408,8409],{},"Hence also that one who was least among the apostles by his calling, but greatest in preaching and in action, Paul, deters the Galatians who had been bewitched by false apostles, saying: “I am astonished that you are so quickly deserting him who called you in the grace of Christ, for a different gospel — which is not another gospel at all, unless there are some who trouble you and wish to pervert the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, let him be accursed. As I have said before, and now I say again: if anyone preaches to you a gospel contrary to what you received, let him be accursed” [Gal 1:6–9]. The same to the Philippians: “As many of us as are mature, let us think this way, and if in anything you think otherwise, God will reveal that also to you. Nevertheless, to the point we have already reached, let us think the same thing and remain in the same rule. Be imitators of me, brothers, and keep your eyes on those who walk in the manner you have as a pattern from us” [Phil 3:15–17]. The same to the Colossians: “I say this so that no one may deceive you with plausible arguments” [Col 2:4]. And a little later: “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ” [Col 2:8]. The same likewise to the Thessalonians: “If anyone does not obey our word in this letter, take note of that person and have nothing to do with him, so that he may be ashamed. Yet do not regard him as an enemy, but warn him as a brother” [2 Thess 3:14–15]. The same to Timothy: “The aim of the commandment is love from a pure heart and a good conscience and sincere faith; from which some, having wandered away, have turned aside to meaningless talk, desiring to be teachers of the law without understanding either what they are saying or the things about which they make confident assertions” [1 Tim 1:5–7]. And after some further things, the same to the same: “The Spirit expressly says that in later times some will depart from the faith, giving heed to deceitful spirits and teachings of demons, speaking lies in hypocrisy and having their consciences seared” [1 Tim 4:1–2]. And after some further things, the same to the same: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit, understanding nothing, but having a morbid craving for controversy and for quarrels about words, from which come envy, dissension, slanders, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, who suppose that godliness is a means of gain. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out of it; but if we have food and clothing, with these let us be content. For those who desire to be rich fall into temptation and a snare of the devil and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is the root of all evils, and in their eagerness for it some have wandered away from the faith and pierced themselves with many sorrows” [1 Tim 6:3–10]. The same to the same: “Do not fight over words, for it is of no use and only ruins those who listen. Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. But avoid irreverent babble, for it will lead people further and further into ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened, and thereby are upsetting the faith of some. But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his,’ and ‘Let everyone who names the name of the Lord depart from iniquity.’ Now in a great house there are not only vessels of gold and silver but also of wood and clay, and some are for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from such things, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work. So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. But avoid foolish and undisciplined controversies, knowing that they breed quarrels. And the Lord’s servant must not be quarrelsome but must be gentle with everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness, in the hope that God may grant them repentance leading to a knowledge of the truth, and that they may come to their senses and escape from the snare of the devil, by whom they are held captive to do his will—",{"title":28,"searchDepth":29,"depth":29,"links":8411},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F139",{"description":8409},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F139","96Bib7-UNH2A6iUCVpxDNJ-7MDrdQxIKJnmFL61fbPI",{"id":8418,"title":3409,"body":8419,"description":8423,"extension":33,"meta":8457,"navigation":38,"page":3409,"path":8458,"pdf_page":3434,"reading":34,"seo":8459,"sortable_pagination_id":3434,"stem":8460,"__hash__":8461},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F140.md",{"type":8,"value":8420,"toc":8452},[8421,8424,8427,8429,8433],[11,8422,8423],{},"will. Now know this: that in the last days dangerous times will set in. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, wicked, without natural affection, implacable, slanderers, without self-control, brutal, haters of good, treacherous, reckless, puffed up, lovers of pleasure rather than lovers of God, having the outward form of godliness but denying its power — from such people turn away. For among them are those who creep into households and capture weak women loaded with sins, led along by various desires, always learning yet never able to arrive at a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so also these men oppose the truth — men corrupted in mind, disqualified regarding the faith — yet they will progress no further, for their folly will be plain to all, as was the folly of those others [2 Tim 3:1–9]. And a little later:",[11,8425,8426],{},"For the time will come when they will not endure sound doctrine, but having itching ears they will accumulate for themselves teachers to suit their own desires, and will turn away from listening to the truth and wander off into myths [2 Tim 4:3–4]. And after some further things, the same to the same: “Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds” [2 Tim 4:14]. Likewise to Titus: “There are many insubordinate men, empty talkers and deceivers, especially those of the circumcision, who must be silenced, since they are upsetting whole households by teaching what they ought not to teach for the sake of shameful gain. One of their own, a prophet of their own, said: ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true. Therefore rebuke them sharply, so that they may be sound in the faith, not devoting themselves to Jewish myths and the commandments of people who turn away from the truth” [Titus 1:10–14]. And after some further things, the same to the same: “But avoid foolish controversies, genealogies, dissensions, and quarrels about the Law, for they are useless and worthless. As for a man who stirs up division, after a first and second warning have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned” [Titus 3:9–11].",[1898,8428,6967],{"id":6966},[2034,8430,8432],{"id":8431},"on-godliness-and-ungodliness-and-on-the-presumption-of-cain-and-balaam","On Godliness and Ungodliness, and on the Presumption of Cain and Balaam.",[11,8434,8435,8436,8439,8440,8443,8444,8447,8448,8451],{},"Let no one consider it superfluous that we have drawn so extensively from the apostolic letters and inserted them here in continuous sequence, for they mark out various heresies — and above all that one which, in pursuit of shameful gain, deems godliness a means of profit. Now godliness here is not to be understood as what is commonly understood and improperly called mercy, but as what the Greeks call ",[15,8437,8438],{},"eusebia"," — that is, right worship — or rather ",[15,8441,8442],{},"theusebia"," — that is, the worship of God — according to which one who worships God or worships rightly is called ",[15,8445,8446],{},"pius",", that is, devoted and religious toward God in right faith. So, on the contrary, ",[15,8449,8450],{},"impius"," is whoever, being ignorant of the true God — faithless or unbelieving — is everywhere given over to the spirits of error and enslaved to their pleasure. For faith is the doorkeeper of godliness, without which neither is God pleased, nor is God appeased, nor is he worshiped. Hence, keeping in mind the proper meaning of this word, all of us who are believers truthfully and wholesomely acknowledge ourselves to be sinners while we are on pilgrimage from the Lord, yet we utterly shrink from and avoid calling ourselves ungodly in any sense. And from this it follows that every ungodly man is also a sinner, but not every sinner is also ungodly — for any believer, so long as he lives here, is not without sin, yet is nonetheless without ungodliness, that is, without unfaith. But the unbeliever is without neither sin nor ungodliness — such are the ungodly Jews and pagans, of whom the Lord says in the Gospel: “Whoever does not believe is already judged” [John 3:18], just as the prince of this world is already judged. Hence according to the Psalmist: “The ungodly will not rise in the judgment” [Ps 1:5]. If, therefore, according to the apostle, those who deem godliness — that is, the worship of God — a means of gain are deprived of the truth, how much more are the simoniacs, who so thoroughly reckon godliness a means of gain that they hold for sale, for the sake of profit, all the offices of that very godliness — namely, the orders of divine worship — and are even confident that the Holy Spirit himself, the author of that same godliness, the gift of God who operates chiefly in those very ecclesiastical orders and sacraments, can be purchased with money? Nor should it pass unnoticed what is found in the very writings of the holy apostles",{"title":28,"searchDepth":29,"depth":29,"links":8453},[8454],{"id":6966,"depth":29,"text":6967,"children":8455},[8456],{"id":8431,"depth":2057,"text":8432},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F140",{"description":8423},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F140","CaKhO_Hc--BnzdjRAmL1kA8YmIX4amEfWXP1Bfzg-uU",{"id":8463,"title":3440,"body":8464,"description":8468,"extension":33,"meta":8487,"navigation":38,"page":3440,"path":8488,"pdf_page":3465,"reading":34,"seo":8489,"sortable_pagination_id":3465,"stem":8490,"__hash__":8491},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F141.md",{"type":8,"value":8465,"toc":8482},[8466,8469,8472,8475,8479],[11,8467,8468],{},"writings, where both present and future heresies are censured, countless offenders before the Law and under the Law are passed over in silence by name, while Cain, Balaam, Korah, and likewise Jannes and Jambres are brought forward by name as paradigmatic examples. The first three Jude the brother of James sets out in order, saying: “Woe to them! For they have walked in the way of Cain, and for the sake of gain they have abandoned themselves to Balaam’s error, and have perished in Korah’s rebellion.” Of the middle one of these [Balaam] blessed Peter makes mention in this way: “Having followed the way of Balaam the son of Bosor.” The last two blessed Paul uncovers thus: “Just as Jannes and Jambres resisted Moses, so these men also resist the truth.”",[11,8470,8471],{},"For this reason, if one looks closely, presumption, greed, and obstinacy together are found to be condemned in these five figures. These three are indeed the seeds, the fuel, and the bulwark of all heresies alike. The presumption of Cain, among its other manifestations, consisted in this: that, as the blessed apostle John states, he, being of the evil one and his works being evil, out of envy toward his most holy brother whose works were righteous, presumed to take the priestly office upon himself by offering sacrifice to God. This priestly prerogative was conferred on the patriarchs before the Law by devotion alone, so that they, as priests under the Law, might build altars to the Lord and offer sacrifices — as did Noah, Melchizedek, Abraham, Isaac, Jacob, and blessed Job. His greed, moreover, drove him so far that he was the first to strive to reduce common and public goods to private and exclusive possession, by measuring out land and fixing boundaries. Bent greedily and busily over this pursuit, he brooded over it and anxiously stored away whatever it yielded to him, so that when at last, with his avarice grudgingly consenting, the single sheaf lifted from the earth could only be offered up from sheer envy of his brother. And truly wretched and remarkable was the greed of that treacherous man, for whom, when there were only two other men at the time — namely his father and his brother — the entire world with all its parts seemed small and narrow. Finally, obstinacy bound him inextricably to himself, when he even despised to heed the Lord himself restraining and deterring him from his sins and his premeditated fratricide. For Genesis records that the Lord said to Cain: “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door; its desire is for you, but you must rule over it.” Or, according to another translation: “If you offer rightly, but do not divide rightly, you have sinned — be still.” Balaam, in turn, is marked by the following presumption: that, being a diviner and an idolater, he believed himself to be a prophet, one who blessed those he blessed and cursed those he cursed, and who built altars as though a priest of God. His greed is also clearly recognized both from the book of Numbers and from the epistle of the blessed apostle Peter, where he foretells false teachers who will go out from the church — those who entice unstable souls, having hearts trained in greed, children of a curse, forsaking the straight path, going astray having followed the way of Balaam the son of Bosor, who loved the wages of unrighteousness. Agreeing with this, his fellow apostle Jude the brother of James threatens them: “Woe to those who have abandoned themselves to Balaam’s error for the sake of gain.” His obstinacy is most convincingly shown by the fact that, even having been rebuked and warned four times by the Lord, he did not at all turn his mind away from cursing and destroying Israel. Indeed, as sacred history recounts, the Lord twice forewarned him while he was still at home: “Do not go with these men, and do not curse the people, for they are blessed.” Yet the Lord afterwards commanded him: “If these men have come to call you, rise and go with them — only do what I tell you.” Then, when he was already on the road, an angel appeared to him and warned him sternly: “I have come to oppose you, because your way is perverse and contrary to me.” And yet, permitting him to go, the angel said: “Go with these men, but take care to speak only what I command you.” But that impious man, addicted to savage greed, secretly prepared snares of destruction for them, even while publicly wishing himself to die a death like theirs.",[1898,8473,8474],{"id":6988},"Chapter III.",[2034,8476,8478],{"id":8477},"on-the-sin-of-korah-his-supporters-and-their-punishment","On the Sin of Korah, His Supporters, and Their Punishment",[11,8480,8481],{},"Already in the very rebellion of Korah, presumption and greed appear to be one and the same.",{"title":28,"searchDepth":29,"depth":29,"links":8483},[8484],{"id":6988,"depth":29,"text":8474,"children":8485},[8486],{"id":8477,"depth":2057,"text":8478},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F141",{"description":8468},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F141","Z5Om8i3RrHwWsqzLnCJlRyNmLzGoxOhKNKPtqTVZXl8",{"id":8493,"title":3471,"body":8494,"description":8498,"extension":33,"meta":8501,"navigation":38,"page":3471,"path":8502,"pdf_page":3481,"reading":34,"seo":8503,"sortable_pagination_id":3481,"stem":8504,"__hash__":8505},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F142.md",{"type":8,"value":8495,"toc":8499},[8496],[11,8497,8498],{},"For in coveting a priesthood not rightfully his, he both presumed and in presuming he coveted. Moreover, greed, as blessed Gregory says, is not only for money but also for advancement. It is rightly called greed when greatness is sought beyond due measure. For if the seizure of honor did not pertain to greed, Paul would never have said of the only-begotten Son: “He did not consider equality with God a thing to be grasped.” It was therefore in this that the devil drew our parent into pride — that he incited him to greed for exaltation. The obstinacy of Korah is shown in this: that neither by rebuke nor by admonition did he return to his senses. Finally, as the history recounts, when Korah was contending bitterly and shamelessly and hurling accusations, the most gentle of men, Moses, answered him: “In the morning the Lord will make known who belongs to him and who is holy, and will bring that person near to himself; and whoever he chooses he will bring near to himself. Do this: let each of you take his censer — you, Korah, and all your company — and tomorrow put fire in them and place incense on them before the Lord; and the man whom the Lord chooses shall be the holy one. You have gone too far, sons of Levi!” He said again to Korah: “Hear, sons of Levi: is it too small a thing for you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do service in the tabernacle of the Lord and to stand before the congregation and to minister to them? And he has brought you near him and all your brothers the sons of Levi with you — and yet you seek the priesthood too? And your whole company has banded together against the Lord.” When Moses then sent messengers to summon them and learned of the insolent defiance of Dathan and Abiram, he was very angry and said to the Lord: “Do not regard their offering. You know that I have not taken one donkey from them, nor have I harmed any one of them.” And he said to Korah: “You and all your company be present before the Lord tomorrow, you and they and Aaron. And let each one of you take his censer and put incense on it, and each one of you bring before the Lord his censer — two hundred and fifty censers; you also, and Aaron, each his censer.” When they had done so, with Moses and Aaron standing there, all the congregation gathered against them at the entrance of the tent of meeting, and the glory of the Lord appeared to all the congregation. And the Lord spoke to Moses and Aaron, saying: “Separate yourselves from among this congregation, that I may consume them in a moment.” They fell on their faces and said: “O God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation?” And the Lord said to Moses: “Say to all the congregation, get away from around the dwelling of Korah, Dathan, and Abiram.” So Moses rose and went to Dathan and Abiram, and the elders of Israel followed him. And he said to the congregation: “Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins.” So they got away from the dwelling of Korah, Dathan, and Abiram on every side. And Dathan and Abiram came out and stood at the entrance of their tents, together with their wives, their sons, and their little ones. And Moses said: “By this you shall know that the Lord has sent me to do all these works, and that it has not been of my own accord. If these men die as all men die, or if they are visited by the fate of all mankind, then the Lord has not sent me. But if the Lord creates something new, and the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the Lord.” And as soon as he had finished speaking, the ground under them split apart. And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods. They went down alive into Sheol, the earth closed over them, and they perished from the midst of the assembly. And all Israel who were around them fled at their cry, for they said: “Lest the earth swallow us up!” And fire came out from the Lord and consumed the two hundred and fifty men offering the incense. From this terrifying judgment of divine severity — nearly all of which we have judged should be inserted into this little work — we may infer even from the surface of the story what they deserve or what they will suffer, those who presume to seize the priesthood of Christian grace for themselves by worldly means, if those who contumaciously attempted to seize the priesthood of the Mosaic Law for themselves were punished with such great severity;",{"title":28,"searchDepth":29,"depth":29,"links":8500},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F142",{"description":8498},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F142","uUYehTEu_qs4Am-ScrXt3GhtYMC_pjNpmdhEcLIPKk4",{"id":8507,"title":3487,"body":8508,"description":8512,"extension":33,"meta":8529,"navigation":38,"page":3487,"path":8530,"pdf_page":3511,"reading":34,"seo":8531,"sortable_pagination_id":3511,"stem":8532,"__hash__":8533},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F143.md",{"type":8,"value":8509,"toc":8524},[8510,8513,8517,8521],[11,8511,8512],{},"just as there is the greatest possible difference between the sacraments of these two [priesthoods], so too must there be the greatest possible distance between the ministers of each — as great, that is, as the distance between a servant and the person of an emperor. For the Mosaic priesthood, devoted to carnal sacrifices and the blood of goats and bulls and other animals — by which, according to the Apostle’s words, it was impossible to take away sins — bore only the shadow of the good things to come; whereas the Christian priesthood, occupied with spiritual oblations, daily pours forth the blood of the spotless and immaculate Lamb Jesus Christ, who takes away the sins of the world, for the remission of sins, through the manifest reality of present and future goods. It is also worth noting that Korah sinned not through money, but through the nearness of his own rank, through kinship — for he and Aaron were of the same tribe, though not of the same family — and because he trusted that he too belonged to the Lord, as is clearly evident from these words of his: “It is enough for you, for the whole congregation is holy, and the Lord is among them. Why do you exalt yourselves above the assembly of the Lord?” It is no less worth noting in what dreadful and pitiable manner Dathan and Abiram descended alive into hell with all their possessions and all their household goods, even though they had not sought the priesthood for themselves — for they were not of the tribe of Levi — but had merely favored those who presumed to seize it. And yet the supporters and defenders were punished more severely than the presumptuous ones themselves. For it is a greater thing to be swallowed alive into the earth along with one’s goods and even the little children who had not sinned, than to be burned by fire alone — those who had sinned. Let laymen and clergy who do not fear to give patronage to wicked and undisciplined men take note of this, and especially those who compel unworthy men to be promoted to holy orders, whether through their own power, favor, or money. Let them also observe that the people were forbidden to touch anything belonging to Dathan and Abiram, lest they be entangled in their sins, while the furnishings of Korah were so far from perishing that even his censers, hammered into plates by God’s command, were affixed to the altar. And as the narrative relates in the following chapters, a great miracle occurred: when Korah perished, his sons did not perish with him. Let the defenders and supporters of the wicked at last come to recognize how much worse they are than the wicked themselves. For just as Dathan and Abiram, who were first in wickedness, were first swallowed by the earth, so afterward Korah with his accomplices was seized and consumed by flame. Above all, let the simoniacs take careful note — those who, after innumerable anathemas, presume to assault the Holy Spirit with money in their ambition for ecclesiastical rank, and who believe that they have overcome or can overcome him — how much more wicked they are than Korah, who, before any anathema, attempted to seize the priesthood of the Jewish synagogue, without any money offered or promised, trusting only in kinship or in holiness. Furthermore, let the supporters and obstinate defenders of simoniacs and of any undisciplined persons take note of what they ought to fear from evangelical truth, if Dathan and Abiram suffered such destruction for their part in the shadow of the Law. For the precept of the Gospel is more severe than that of the Law, since under the Law only the evil deed is punished, whereas under the Gospel even the evil thought is punished. And certainly Dathan and Abiram, as well as Korah, are believed to have been crushed with a twofold destruction — of body and of soul — as Judas the brother of James attests.",[1898,8514,8516],{"id":8515},"chapter-iiii","Chapter IIII.",[2034,8518,8520],{"id":8519},"on-the-mob-that-follows-presumptuous-men-and-on-the-difference-between-true-and-false-priesthood","On the mob that follows presumptuous men, and on the difference between true and false priesthood.",[11,8522,8523],{},"Jesus, saving the people from the land of Egypt, destroyed those who did not believe by cutting them off. But let us now consider what the same history goes on to relate: “All the congregation of the children of Israel murmured on the next day against Moses and Aaron, saying: ‘You have killed the people of the Lord.’” And when a rebellion arose and the tumult grew, Moses and Aaron fled to the tabernacle of the covenant. When they had entered, a cloud covered it and the glory of the Lord appeared, and the Lord said to Moses: “Get away from the midst of this congregation, that I may consume them immediately.” And while they lay prostrate on the ground, Moses said to Aaron:",{"title":28,"searchDepth":29,"depth":29,"links":8525},[8526],{"id":8515,"depth":29,"text":8516,"children":8527},[8528],{"id":8519,"depth":2057,"text":8520},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F143",{"description":8512},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F143","L6S9eb28hiyiT2ivRlufADQQXoJzkhGrryfnWpeHQDc",{"id":8535,"title":3517,"body":8536,"description":8540,"extension":33,"meta":8555,"navigation":38,"page":3517,"path":8556,"pdf_page":3539,"reading":34,"seo":8557,"sortable_pagination_id":3539,"stem":8558,"__hash__":8559},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F144.md",{"type":8,"value":8537,"toc":8550},[8538,8541,8543,8547],[11,8539,8540],{},"“Take the censer and, having taken fire from the altar, put incense upon it, and go quickly to the people to make atonement for them; for wrath has already gone out from the Lord and the plague has begun.” And when Aaron had done this and run into the midst of the congregation, which the fire was already devouring, he offered incense and, standing between the dead and the living, he made intercession for the people, and the plague ceased. Now those who were struck down were fourteen thousand and seven hundred, besides those who had perished in the revolt of Korah. In this act it is clearly shown that even the misguided common people are dreadfully cast down by divine indignation when they lament the death of those same perverse men whom they had falsely believed and called the people of God. Nor is this surprising, since, as Solomon says, a companion of fools will become like them — a companionship he warns must be avoided when he writes: “My son, if sinners entice you, do not consent. If they say: Come with us, or cast in your lot among us, let there be one purse for us all — for their feet run to evil. Do not envy wicked men, nor desire to be with them, for their lips speak deceit.” And: “Do not mingle with detractors, for their destruction will rise suddenly, and who knows the ruin of them both? Give not your honor to strangers, nor your years to the cruel, lest strangers be filled with your strength, and your labors be in the house of another, and you groan in the end, when you have consumed your flesh and your body, and say: Why did I hate instruction, and my heart did not yield to rebukes, nor did I hear the voice of those who taught me, nor did I incline my ear to my masters? I was almost in every evil, in the midst of the church and the assembly.” These passages from Proverbs we have gathered more fully because the brutish and sluggish multitude of people, prone to evil, disdains to know the teaching of truth, eager only to imitate the evil deeds of its superiors and rulers, and strives to excuse itself by its own ignorance — to which it willingly submits — when Paul says: “He who does not know will not be known.” Therefore, let the Christian people cast off the ignorance that is the mother of vices, and learn who is the shepherd, who the hired hand, who the thief and the robber; let it follow and heed the shepherd entirely, merely heed and for a time endure the hired hand, but never hear nor endure the thief and the robber, for they come only to steal and kill and destroy. And alas, how lamentably corrupt is the condition of our humanity, which scarcely ever, even when wearied by long meditation and daily warnings, comes to know what things it should seek or flee, whereas all other animals from the very beginning of their existence, by nature’s instinct alone, seek what is suitable and flee what is unsuitable — just as doves and similar birds flee hawks and birds of that kind. Furthermore, in the surface meaning of the narrative set before us, it is shown beyond doubt how great is the difference between those who take honor upon themselves and those who are called by God. For Korah and his accomplices, by offering incense and prayers to the Lord, benefited no one but harmed themselves in every way, so that they straightaway deserved to be consumed by fire. But Aaron alone, by offering incense and interceding for those who were dying — standing between the dead and the living like some impregnable and impenetrable wall — himself remained unharmed amid so great a conflagration and turned it away from the survivors. Thus the oblation and prayer of one lawful priest appeased the indignation of the divine majesty, whereas that of two hundred and fifty presumptuous men provoked it against themselves and others. Simoniacs and their defenders must hear this, if they have ears to hear, and at last cease by their prayers and sacrifices to kindle unquenchably the wrath of God against themselves and against the people.",[1898,8542,7051],{"id":7050},[2034,8544,8546],{"id":8545},"on-jannes-and-jambres-who-are-surpassed-in-wickedness-by-the-simoniacs","On Jannes and Jambres, who are surpassed in wickedness by the simoniacs.",[11,8548,8549],{},"There remain Jannes and Jambres, whose presumption and avarice are manifest. These sorcerers, driven by a twofold avarice, presumed to imitate the signs of the divine, whether so that, being esteemed equal to Moses or superior to him by the people, they might be magnified, or certainly so that they might be loaded with royal gifts. Their persistent deceit was not restrained by the naked truth and the supreme power of Moses’s signs, until they were openly and before everyone de-",{"title":28,"searchDepth":29,"depth":29,"links":8551},[8552],{"id":7050,"depth":29,"text":7051,"children":8553},[8554],{"id":8545,"depth":2057,"text":8546},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F144",{"description":8540},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F144","kV0GAmBNFnbMnt_WIoradQmGEn8uJNWgNR-d_6c6a7Q",{"id":8561,"title":3545,"body":8562,"description":8566,"extension":33,"meta":8581,"navigation":38,"page":3545,"path":8582,"pdf_page":3567,"reading":34,"seo":8583,"sortable_pagination_id":3567,"stem":8584,"__hash__":8585},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F145.md",{"type":8,"value":8563,"toc":8576},[8564,8567,8569,8573],[11,8565,8566],{},"prived of [their] ability [to deceive]. For since they would not use reason to distinguish good from evil, they were admonished and rebuked to come to their senses not by words but by signs: for admonition and rebuke were administered to them alike when the rods of Moses devoured their rods, when the water turned to blood, and when the frogs that had been brought forth returned to what they were through Moses alone, while those sorcerers could only add to the plagues for themselves and others, but were not able to remove them. When they had afterward lost even the possibility of deceiving and harming in the third plague, they said: “This is the finger of God.” From this it is clear that the Holy Spirit — against whose working in Moses they were resisting — first emptied their deceptions of power, and then, in the third plague, which was the sixth in sequence, on account of their obstinacy, afflicted and condemned even them along with their cattle with boils and festering sores, so that they could no longer stand before Moses. Now the Lord himself in the Gospel indicates that the finger of God is the Holy Spirit when he says: “If by the finger of God I cast out demons.” Another evangelist, explaining this, says: “If by the Spirit of God.” From this let heretics consider what they are likened to, and let them beware of likening themselves and their secret rites — or, as they themselves presume to call them, their sacraments — to the sacraments of Catholics, with whom the finger of God cooperates, lest for their irrational obstinacy they be struck irrecoverably by the Holy Spirit, whom they do not fear to resist defiantly, as the irrational beasts were struck. Let them also consider that those sorcerers, through none of their invocations and curses, were able to remove or diminish the afflictions of their people and themselves, but rather increased them; and, having at last confessed the finger of God, let them begin to spare themselves and their followers by humbly declining ecclesiastical orders, rather than bringing ruin by arrogantly usurping them. If they do not do this, let them know without any doubt that they are more wicked than Jannes and Jambres — for these, feeling that the finger of God was against them, yielded and confessed it, even though, being unrepentant, they did not merit pardon. But the simoniacs possess nothing of all this beyond mere obstinacy: they are so much the more wicked as those sorcerers were the lesser in crime — namely in that those were magicians of Pharaoh, a mortal man after all, whereas these themselves, under the name of religion, are panders for the ancient serpent. Therefore, terrified by the examples of Cain, Balaam, and Korah — of whom we have spoken above — and by those of these sorcerers of whom we now speak, let all who desire to rejoice forever in the peace of the catholic church beware presumption, flee avarice, and shun obstinacy, always keeping before their eyes that sentence of the blessed Paul: “Whatever was written was written for our instruction. And all these things happened to them as a figure; but they were written for our correction, upon whom the ends of the ages have come.”",[1898,8568,7073],{"id":7072},[2034,8570,8572],{"id":8571},"in-which-christians-are-warned-to-avoid-the-supplanting-of-heretics-whose-evil-and-punishment-are-shown-herein","In which Christians are warned to avoid the supplanting of heretics, whose evil and punishment are shown herein.",[11,8574,8575],{},"And now, “O priests, O kings of the earth and all peoples, understand; be instructed, O princes and all judges of the earth; young men and maidens, old men with the younger — embrace discipline, lest at any time the Lord be angry and you perish from the just way.” Love justice. Reflect on who has given you the pledge of the Spirit, and do not grieve that same Holy Spirit of God, in whom you are sealed for the day of redemption. “Do you not know that your bodies are the temple of the Holy Spirit, whom you have from God, and that you are not your own?” “For you are the temple of the living God, and the Holy Spirit dwells in you. If any man violates the temple of God, God will destroy him; for the temple of God is holy, which you are.” You were bought at a great price — do not sell yourselves again to the devil for the smallest coin, which until you have paid back you may hope in vain to leave the prison of the strict judge. “Do not make the house of God the Father a house of business,” nor make “the house of prayer a den of robbers.” “Have sound thoughts of the Lord in goodness,” presume on him to begin, do, and complete what is good, “and seek him in simplicity of heart” — not in any duplicity, for “you cannot serve” or “cleave to God and mammon.” Indeed, since the Holy Spirit himself is simplicity",{"title":28,"searchDepth":29,"depth":29,"links":8577},[8578],{"id":7072,"depth":29,"text":7073,"children":8579},[8580],{"id":8571,"depth":2057,"text":8572},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F145",{"description":8566},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F145","y3YhTuIoHhO_9wEf8dXYE8eRP6La2sdeIONjwSDKEuw",{"id":8587,"title":3573,"body":8588,"description":8592,"extension":33,"meta":8607,"navigation":38,"page":3573,"path":8608,"pdf_page":3595,"reading":34,"seo":8609,"sortable_pagination_id":3595,"stem":8610,"__hash__":8611},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F146.md",{"type":8,"value":8589,"toc":8602},[8590,8593,8595,8599],[11,8591,8592],{},"and makes simple people, and is sought by the simple, he fittingly appeared and rested in the form of the simplest of birds upon the most simple Lord Jesus. The dove, content with simple foods, covets no plunder, but rather, despising deceitful kites and raptors of that kind, carefully avoids them. Indeed, “the simplicity of the righteous will guide them, and the supplanting of the perverse will lay waste to them.” Hence the righteous, living by faith, whether in the course of their duty they lay hands on someone in simplicity, or do any other thing in the name of the Lord, all things work together for good for them. On the contrary, the perverse, because they insatiably lust after mutual supplanting, whatever they do is sin, since it is done without faith. For where there is supplanting, there is also fraud. Where there is fraud, there too is unfaithfulness and a curse, as the prophet warns: “Cursed is he who does the work of the Lord deceitfully.” Therefore, among other things, let attention be paid to that supplanting of the simoniacs by which they supplant one another through buying and selling. For indeed, the buyer, by giving money, supplants the seller when he defrauds him of the grace of God, so that the seller may not have it; and the seller, by receiving the money, equally supplants the buyer when he defrauds him of the grace of God, so that he may not receive it. By this mutual supplanting — since each defrauds the other of the grace of God — the blessing is driven far from them, so that they then condemn others along with themselves. Whoever is tainted by the laying on of their hands, whether for payment or without payment, is thereby made complicit; and thus it comes about that the supplanting of the perverse lays waste to them and leaves in them no root or shoot of spiritual grace. For how dangerous a business it is for even laymen to engage in commerce in worldly goods, this proverb of the wise man shows: “Two kinds of dealings appear to me difficult and dangerous: a merchant is not easily absolved from negligence, and a tradesman will not be justified from the sins of his lips. Many have sinned for the sake of poverty, and he who seeks to grow rich turns away his eye. As a stake is driven into the joint of stones, so sin will be wedged between buying and selling.” But if the buying and selling of laymen in their common and private interests is so difficult and dangerous, who can declare how difficult and dangerous it is for clergy in ecclesiastical ordinations? And certainly it is lawful for you to sell what is yours, since according to the words of blessed Augustine, what may lawfully be bought may be lawfully sold. For the Lord himself said to a certain young man: “Go, sell all that you have.” And elsewhere, when the Lord said to Judas the betrayer: “What you do, do quickly,” some of the disciples thought he was speaking in the usual way, saying: “Buy us the things that are needed for the feast day.” And yet even the lawful and wholly necessary selling of one’s own goods by very many mortals scarcely fails to fix in them some sin — which scripture declares is wedged and driven tight between buyer and seller like a stake between the joints of stones. How great, then, do we suppose is the crime incurred by those who presume to sell another’s property by illicit and destructive sale, against the will of its owner? They are plainly violent men and robbers, of whom the Apostle says: “Nor shall robbers possess the kingdom of God.” In these men, if they are able, let them rightly consider what great robbery is presumed by those who desire wickedly to traffic in God himself — the Lord of all things visible and invisible — when they do not hesitate to sell and buy his grace (which he commanded to be given freely, having been freely received) to the perdition of many souls. But in this they are not only robbers and sacrilegious men, but also murderers, perjurers, apostates, and heretics, for whom the various and innumerable torments of the lower depths of hell would scarcely be sufficient punishment. Not content with the aforesaid crimes, they heap up for themselves everlasting damnation by blaspheming the Holy Spirit, whom they proclaim and believe to cooperate so thoroughly with their sacrilege, robbery, and other wickedness that whatever they — leprous and accursed — touch with mouth and hand is thereby sanctified and blessed.",[1898,8594,7109],{"id":7108},[2034,8596,8598],{"id":8597},"on-the-damnation-of-those-who-seek-god-deceitfully-illustrated-by-the-example-of-ananias-and-sapphira","On the damnation of those who seek God deceitfully, illustrated by the example of Ananias and Sapphira.",[11,8600,8601],{},"Therefore, all you who are sons of God, being guided by the Spirit of God, seek that same Spirit of God in simplicity of heart, for he is found by those who do not put him to the test. Sim-",{"title":28,"searchDepth":29,"depth":29,"links":8603},[8604],{"id":7108,"depth":29,"text":7109,"children":8605},[8606],{"id":8597,"depth":2057,"text":8598},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F146",{"description":8592},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F146","FCSt0hL3DRDq_9vOsVL7WPtyqxySx7yDfqZR2IakILI",{"id":8613,"title":3601,"body":8614,"description":8618,"extension":33,"meta":8621,"navigation":38,"page":3601,"path":8622,"pdf_page":3611,"reading":34,"seo":8623,"sortable_pagination_id":3611,"stem":8624,"__hash__":8625},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F147.md",{"type":8,"value":8615,"toc":8619},[8616],[11,8617,8618],{},"ple is he — indeed, he is simplicity itself — to whom the duplicity of deceivers and schemers is in every way execrable, as it is written: “Deceivers and schemers provoke the wrath of God.” But wherever there is simulation or craftiness, there too is fraud; and wherever there is fraud, there too is God put to the test — by which temptation the wrath of God is provoked — as is plainly shown in word and deed by the prince of the apostles in the Acts of the Apostles, where we read: “But a certain man named Ananias, with Sapphira his wife, sold a piece of land and kept back part of the price — his wife being privy to it — and bringing a certain part, laid it at the feet of the apostles. But Peter said to him: ‘Ananias, why has Satan tempted your heart to lie to the Holy Spirit and to defraud from the price of the land? While it remained, did it not remain yours, and when sold, was it not in your power? Why have you conceived this thing in your heart? You have not lied to men, but to God.’” Ananias, hearing these words, fell down and expired. And great fear came upon all who heard it. And the young men rose and wrapped him up, and carrying him out, buried him. Now after an interval of about three hours, his wife came in, not knowing what had happened. And Peter answered her: “Tell me, did you sell the land for so much?” And she said: “Yes, for so much.” Then Peter said to her: “Why have you agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” And immediately she fell down at his feet and expired. And the young men coming in found her dead and carried her out and buried her beside her husband. And great fear came upon the whole church and upon all who heard these things. This divine reading bears unmistakable witness that a defrauder — who has lied not to men but to God, that is, to the Holy Spirit — is convicted of putting the very Spirit of God to the test. As punishment, sudden death is brought upon the wretch; and his wife Sapphira incurs the same death a little while later — she who was at that moment ignorant of the killing but had previously been aware of the fraud. In them, too, the sentence is fulfilled to the letter which says: “Those who commit the act and those who consent to it are punished with the same penalty.” “And those who do such things are worthy of death — not only those who do them, but also those who consent to those who do them.” Blessed Peter argues that this consent was indeed a conspiracy, saying: “Why have you agreed together to tempt the Spirit of the Lord?” For since the Holy Spirit had inspired this charity in the primitive church by the outpouring of his grace — so that the multitude of believers was one heart and one soul, and no one said that anything he possessed was his own, but all things were held in common among them — no one who had once put his hand to this plow was permitted to look back; otherwise he is not fit for the kingdom of God, for by voluntarily becoming a defrauder of his former resolution he apostatizes entirely. Hence, according to the saying of the wise man: “He who transgresses from righteousness to sin — God has prepared him for the sword” — namely the sword by which, barred from his paradise, he is left to be associated with the devil and his angels. Furthermore, even if someone withdrawing from a higher resolution betakes himself to a good but lower one, that very good is no longer good for him but becomes sin. For example, if women who have professed virginal or widowed continence turn to marriage — which is certainly a good thing — they have damnation according to the Apostle, because they have made their first faith void. Hence also Moses says in Deuteronomy: “When you have made a vow to the Lord your God, you shall not delay to perform it, because the Lord your God will require it of you, and if you delay it will be imputed to you as a sin. If you do not wish to make a promise, you shall be without sin; but what has once gone forth from your lips, you shall observe and perform, as you promised the Lord your God, speaking of your own will and with your own mouth.” Therefore, the Holy Spirit, not bearing fraud to be done to his institution — that is, to the common life — even for a moment, as soon as the unfortunate Ananias entered and laid part of the price at the apostles’ feet, seized him and he expired, not permitted to remain in communion with the saints whom he had defrauded, even for a single moment — neither in life nor in death — nor was his wife, who had been privy to the fraud. And certainly, by human reckoning, this punishment seems exceedingly severe: that a man still quite new or a novice in that cenobitic way of life, and who had received no",{"title":28,"searchDepth":29,"depth":29,"links":8620},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F147",{"description":8618},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F147","-pwUvjYwndC0PoNKtoCWQoIcLK2KTAizQUJRu24VL6k",{"id":8627,"title":3617,"body":8628,"description":8632,"extension":33,"meta":8647,"navigation":38,"page":3617,"path":8648,"pdf_page":3639,"reading":34,"seo":8649,"sortable_pagination_id":3639,"stem":8650,"__hash__":8651},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F148.md",{"type":8,"value":8629,"toc":8642},[8630,8633,8635,8639],[11,8631,8632],{},"earlier prohibition on this matter who is recorded as having received it, should be condemned with his wife to so sudden and dreadful an end; and not for another’s property, but, as Arator says, as “a thief of wealth under the guise of what was his own.” Yet on account of the resolution to live the common life once undertaken, what had been his was no longer his, because it also belonged to those who did not presume or say that anything was their own. Therefore he was not only a defrauder but also a sacrilegious thief, because what had previously been within his power to retain or sell had, by his vow and profession, begun to be sacred; and since he stole something sacred from what was sacred — defrauding the saints of his wealth — he was rightly subject to a harsher punishment than if he had taken something sacred from what was not sacred, or what was not sacred from what was sacred. Let those who profess the common life take careful note of this, lest after [such] prohibitions they defraud one another — even of the last portion of what was once their private wealth — and so that they, along with all who presume to commit any fraud or robbery against the church, may suffer in their soul the damnation that those [Ananias and Sapphira] endured in their bodies, which is all the more severe in that the soul is better than the body. Let them also consider that every thought, word, and action of theirs in the course of the fraud and after it — even if it may seem good to men — is nonetheless held by the Holy Spirit to be a lie and a temptation, as Peter said to Ananias: “Why has Satan tempted your heart to lie to the Holy Spirit and to defraud from the price of the land? Why have you conceived this thing in your heart? You have not lied to men, but to God.” Here it is clearly shown that by placing the fraud in his heart he lied to God. And a little later he says to his wife: “Why have you agreed together to tempt the Spirit of the Lord?”",[1898,8634,7161],{"id":7160},[2034,8636,8638],{"id":8637},"on-the-fact-that-what-is-vowed-to-the-lord-must-not-only-be-vowed-but-also-rendered","On the fact that what is vowed to the Lord must not only be vowed but also rendered.",[11,8640,8641],{},"But lest anyone of little faith say to himself that if what is vowed is required so strictly, one must be careful henceforth not to vow such things at all — let him hear the Psalmist, forewarning in the Holy Spirit: “Vow.” And lest you think it sufficient merely to vow, he immediately adds: “And render.” And as if you were to ask to whom it is to be vowed and rendered, he answers: “To the Lord your God.” And lest perhaps you believe that you or others who offer external gifts — for example, oil, wax, and incense, fasting, and many other such things — are thereby excepted, he adds: “All you who round about him offer gifts” — as if to say: I do not criticize you for offering your external gifts to the Lord, but I exhort you to offer yourselves as well — that is, your souls and bodies as a living sacrifice, holy and pleasing to God — not conformed to this age but reformed in the renewal of your understanding, so that you may discern what the will of God is, what is good and well-pleasing and what is perfect. And lest you neglect this vow, he impresses upon you to whom you have vowed, saying: “To the terrible one.” How terrible, you ask? He adds: “And to him who takes away the spirit of princes.” And, striving to reveal the full measure of his terror — truly ineffable — to mortal men, he concludes thus: “Terrible among all the kings of the earth.” Therefore, since it is altogether unworthy that we should be ungrateful to our Lord Jesus Christ, who has accomplished and suffered such great things in us and for us, let us vow and render to him all that we have, all that we live, and all that we are. Otherwise, it is better not to vow than, after vowing, not to render; since even through Moses it is shown that it is a sin if we are slow to render a vow. If it is a sin to delay in rendering, how much more so if we fail to render at all? For if we vow something to a fellow human being and do not render it — having as it were defrauded him of what belongs to him — we will feel his opposition as much as he is able. But if, having undertaken to render a vow to God, we fall short, we turn back to Satan and become as a dog returning to its vomit and a sow washed and wallowing in the mire. Therefore, after satisfying the wise man in many ways as to how great is the fraud that must be avoided, let the simoniacs at last",{"title":28,"searchDepth":29,"depth":29,"links":8643},[8644],{"id":7160,"depth":29,"text":7161,"children":8645},[8646],{"id":8637,"depth":2057,"text":8638},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F148",{"description":8632},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F148","2NEWti_Rc8S_C5EiE_dpoKDCMGMP-vMXhBW4ujbfMQU",{"id":8653,"title":3645,"body":8654,"description":8658,"extension":33,"meta":8673,"navigation":38,"page":3645,"path":8674,"pdf_page":3669,"reading":34,"seo":8675,"sortable_pagination_id":3669,"stem":8676,"__hash__":8677},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F149.md",{"type":8,"value":8655,"toc":8668},[8656,8659,8661,8665],[11,8657,8658],{},"Let simoniacs, around whom nearly this entire tragedy of ours revolves, come to their senses, and let them at least when admonished acknowledge what great fraud they perpetrate. If Ananias was struck with sudden death for fraud alone — marked by theft, sacrilege, lying, conspiracy, and temptation of the Spirit of God all at once — and that merely because he kept a little of the price of his small field out of anxiety for the morrow: let these men, if they are capable of it, reckon what theft, sacrilege, lying, conspiracy, and temptation of the Spirit of God they are liable for, and what punishment they deserve — men who, intending to defraud the Holy Spirit in concert, seek out that same [Spirit] as their intermediary and as the occasion for the price, so that by pursuing what belongs to another and another’s money they may fulfill their conspiracy whereby they have agreed to tempt the Holy Spirit himself. Since, however, he is not found by those who tempt him, all their thought, speech, and action is without doubt reckoned as lying to the Holy Spirit, even if it appears to men to show some mark of truth.",[1898,8660,7210],{"id":7209},[2034,8662,8664],{"id":8663},"that-the-holy-spirit-appears-to-the-faithful-but-is-hidden-from-the-unfaithful-who-do-not-seek-him","That the Holy Spirit appears to the faithful but is hidden from the unfaithful, who do not seek him.",[11,8666,8667],{},"Moreover, that such lying, condemned by the Holy Spirit, brings damnation upon itself and upon its accomplices, while it brings sanctification to none — this the death of Ananias and Sapphira proclaims. Indeed, if God appears to those who have faith in him, it is plain that the Holy Spirit does not appear to simoniacs, who assail him with faithlessness and lying. For where there is lying, there too is faithlessness. Hence the Lord, who appears to the faithful, hides himself from the faithless. He appears to the Catholic faith, since it is in her and through her that he dwells in our hearts; but to faithless heresy — which he utterly abhors — he is never present except in anger and as avenger. Hence it follows that he is not found by them, since by defrauding and lying they tempt him — as men who have no faith in him — in accordance with what the apostle, warning against the unbelief of the Jews, says: “Neither let us tempt Christ, as some of them tempted, and were destroyed by serpents” [1 Corinthians 10:9]. Of these the Psalmist also says: “They tempted God in their hearts, asking meat for their souls,” as the narrative records, saying: “Is God among us, or not?” There is also the word of Wisdom: “The wicked shall seek me and shall not find me.” If “in this age” is understood, it must be taken in light of what precedes, as if to say: The wicked will try me, but they will not find me willing to favor them as they wish. For otherwise, who has sought the Lord and not found him? Since “his mercy endures forever,” and “he who seeks finds.” But if “in the age to come” is understood, then he will be sought and not found, because while he can be found, he is not now sought. Hence the prophet exhorting to truly seek the Lord says: “If you seek, seek.” For one who seeks God insincerely will never find him. “Seek,” says the Psalmist, “the Lord and be confirmed; seek his face always” [Psalm 105:4]. And yet, since it is altogether true that “he who seeks, finds,” let us grant that even simoniacs seek — not insincerely but greedily — and therefore find without doubt what they seek. But what is sought? The Psalm shows this reproachfully, saying: “O children of men, how long will you be dull of heart? Why do you love vanity and seek after lying?” [Psalm 4:3]. And what do they find? The father of lying, namely the devil, who, as the Lord attests, “stood not in the truth, because truth is not in him. When he speaks a lie, he speaks of his own, for he is a liar and the father of it” [John 8:44]. Hence too the wise man says: “The wicked man always seeks quarrels; but a cruel angel shall be sent against him” — the author, that is, of discord. If then one finds what he seeks, and if one who seeks lying or quarreling finds the father of lying or the author of discord — what do simoniac buyers and sellers seek? Earthly gain, without question, and to say it plainly and in sum: money alone. But what do they find? The temptation and snare of the devil, for in assailing the grace of God they wish to grow rich. And which devil? Mammon, to be sure, who presides over earthly gain and money. And to what end do they find him? That he may be their lord and they his servants, according to what is said: “The lover of money is the slave of mammon.”",{"title":28,"searchDepth":29,"depth":29,"links":8669},[8670],{"id":7209,"depth":29,"text":7210,"children":8671},[8672],{"id":8663,"depth":2057,"text":8664},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F149",{"description":8658},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F149","xCaH_-Yzlb1SVcni4mAVsOvv-40P4kb-z4rK3Ir3RtQ",{"id":8679,"title":3675,"body":8680,"description":28,"extension":33,"meta":8699,"navigation":38,"page":3675,"path":8700,"pdf_page":3697,"reading":34,"seo":8701,"sortable_pagination_id":3697,"stem":8702,"__hash__":8703},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F150.md",{"type":8,"value":8681,"toc":8694},[8682,8684,8688,8691],[1898,8683,7263],{"id":7262},[2034,8685,8687],{"id":8686},"on-the-difference-in-excess-between-those-who-build-on-christs-foundation-and-those-who-build-without-it","On the Difference in Excess Between Those Who Build on Christ’s Foundation and Those Who Build Without It.",[11,8689,8690],{},"Now because among Catholics as well, one who despises money is reckoned a rare bird — though there is a great difference between those who rightly seek money for necessary use alone and those who seek it even for superfluities — yet the merchants under discussion ought not to compare themselves in any respect with those [Catholics] who prefer to suffer temporal want rather than put the grace of God up for sale, trusting that “nothing is lacking to those who fear him.” If these [Catholics] sometimes go too far even in the affairs of earthly things, they can certainly appease the Lord quickly enough through almsgiving and other good works, because they preserve the foundation of the Catholic faith whole in their minds. By the merit of that foundation they are saved — yet so as through fire — even if they have built upon it wood, sometimes hay, and stubble. This is believed of all sinners as well, from whom that foundation is retained, provided they have in this life brought forth fruits worthy of penance. But the purchased slaves of mammon, his leaders and standard-bearers in wicked madness — those who not only offer their own souls for sale but even labor to sell the very creator and sanctifier of souls — what will they do? And whither shall those most deceitful kites flee from the face of the sword of that dove whom they think for sale, men who have deprived themselves of the foundation that is Christ Jesus — that is, faith — upon which he himself builds his Church as upon a firm rock? For neither by almsgiving nor by any other good works can they be helped, since all such things are entirely absent from them once that foundation itself is taken away; nay, whatever in others works salvation is reckoned to them as sin. Nor is it any wonder, since they seek neither their own salvation nor anyone else’s in the ecclesiastical offices they wrongly arrogate to themselves — which is proved by the fact that money alone rules them, money alone operates in all their actions: it is money that is petitioned, it is money that is sought from the seller, it is money that is knocked at, it is money that is put forward, it is money that is adored, it is money that is invoked, it is money that is given, it is money that is received, it is money that is held, it is money that is possessed. If money is removed from the midst, or when it is demanded but refused, it is without doubt clear that God is neither petitioned nor sought nor knocked at nor put forward nor adored nor invoked nor given nor received nor held nor possessed.",[11,8692,8693],{},"Thus, conversely: it is money that petitions, it is money that seeks, it is money that knocks; money is what the buyer puts forward, what he adores, what he invokes, what he gives; through money he receives what he receives, through money he holds what he holds, through money he possesses what he possesses. But what? Outward whitewashing and inward blackening — that is, perdition, damnation, malediction, sacrilege, lying, apostasy — these they give, receive, hold, and possess in common. Nay, they are possessed by as many demons as there are ways in which, by their wicked trafficking, they trip up and are tripped up. In particular they are possessed by the malignant mammon, whose chief usurers they are, and to whom their every intent and action is in service. For neither of them — seller or buyer — sets God before his eyes; on the contrary, each utterly sets God behind him, putting a coin before him. The result is that by setting behind them God who is first and last, the Ancient of Days whose kingdom has no end, they set before themselves a new god; and forsaking their own, they worship a foreign god — as the Psalmist speaks against them: “O Israel, if you would hear me, there shall be no new god among you, nor shall you worship a foreign god” [Psalm 81:9–10]. But because he was not heeded, he adds: “So I let them go according to the desires of their heart.” And shortly after: “The enemies of the Lord lied to him.” Of them he complains elsewhere: “But they thought to repel my price” — that is, my God and me. To what conclusion that thought has brought them he shows, adding: “With their mouth they blessed, but with their heart they cursed” [Psalm 62:4]. If therefore those who only thought to repel God from a holy man already curse with their heart, though they bless with their mouth — what, do you suppose, do those do who labor not by mere thought alone, but by word and deed, to repel the Lord from themselves and from others? Their oral blessing, whatever it may be, becomes before God an unspeakable curse, for God weighs men’s words and deeds solely by the intention of the heart; he does not consider what good they say, but what end they pursue in saying it. This is the province of God alone to discern, as the apo-",{"title":28,"searchDepth":29,"depth":29,"links":8695},[8696],{"id":7262,"depth":29,"text":7263,"children":8697},[8698],{"id":8686,"depth":2057,"text":8687},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F150",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F150","uRlgn2xQQHFBFqlwHBgn8WgyXkfgLYutsINKFADB3Pc",{"id":8705,"title":3703,"body":8706,"description":8710,"extension":33,"meta":8722,"navigation":38,"page":3703,"path":8723,"pdf_page":3722,"reading":34,"seo":8724,"sortable_pagination_id":3722,"stem":8725,"__hash__":8726},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F151.md",{"type":8,"value":8707,"toc":8719},[8708,8711,8713,8716],[11,8709,8710],{},"stle declares plainly: “The word of God is living and effectual, and more piercing than any two-edged sword, and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature invisible in his sight. All things are naked and open to his eyes, to whom we have to give account” [Hebrews 4:12–13].",[1898,8712,7291],{"id":7290},[11,8714,8715],{},"That Heretics Are to Be Avoided by the Example of Vipers and the Evil Tree.",[11,8717,8718],{},"But lest anyone suppose himself free from guilt if he neglected to beware such men on the grounds that he could not penetrate their hearts, the Lord himself, warning in the Gospel to beware of false prophets, immediately added a mark by which they may be known, saying: “By their fruits you shall know them” [Matthew 7:16]. Hence those whose avarice is seen to rage so openly that they do not hesitate to offer the Holy Spirit for sale are clearly false prophets, for just as the hidden nature of a corrupt tree’s seed is revealed by the taste of its poisonous fruit, so what comes forth from the mouth proceeds from the heart; and therefore if there is evil in the heart, there cannot be good in the mouth, even if it appears to be so. These are the things that defile a man; and in one whose blessing with the mouth does not resound for God but for coin, that blessing counts as great malediction and no blessing at all. For, as the apostle says, such men’s “pleasing words and blessings seduce the hearts of the innocent” [Romans 16:18]. See what sort of blessings these are, that seduce the innocent. And what precisely does “seduce” mean? It leads aside. Whence and whither? From God to the devil. For if it led from the devil to God, the seduction would be good. Truly, “the evil man from the evil treasure of his heart brings forth evil” [Luke 6:45]. For what else can he bring forth from there but what he has stored up? Against such men the Lord cries out: “Brood of vipers, how can you speak good things, when you are evil? Or make the tree evil and its fruit evil?” [Matthew 12:34; 12:33]. By these words of truth they are shown to be worse than evil trees, for those trees, whatever they are at the root, show themselves to men the same in their taste; but these men, though evil at heart, presume to put on goodness verbally in their mouths. And how fittingly are pagans — who display in the mouth the faithlessness of idolatry that they hold in the heart — represented by evil trees, which are alive but do not perceive; while unbelieving and perverse heretics are represented by broods of vipers, which are alive and do perceive yet do not discern, and who maintain their faithlessness in both heart and deed, yet sometimes show in their mouths that they too sense something correct? Because they do not discern this, they are more harmful and more pernicious to themselves and to many than pagans — who sense nothing of Christian faith — just as vipers are more harmful than the evil tree, inasmuch as poisons differ from bitter or noxious fruit. Vipers, if they are not attacked or harmed, will still of their own accord attack other creatures and naturally harm them. But an evil tree neither attacks anyone with its fruit nor, if it is not attacked, harms anyone. Since therefore vipers, said to prefigure heretics, and evil trees, said to prefigure pagans, differ so greatly, who doubts that pagans are more to be tolerated by Catholics than heretics? For pagans, unless you provoke them, do not provoke you; and if provoked and they prevail, they inflict losses upon your outward substance and insults, and very rarely do they ever bring death even to the body. But heretics, arrogating to themselves the guise of Christian understanding and pressing forward, provoke you of their own accord even if you are quiet and silent; and, stubbornly seeking only the death of the soul, they think nothing of inflicting outward losses and the death of the body, though they also sometimes inflict these consistently on those who firmly resist them when they prevail. In this they are in every way like the devil, who — as blessed Gregory teaches — thirsts only for the death of souls and does not care to take away earthly things, but strives to strike down charity within us, of which faith is the foundation. Pagans, however, when provoked in their savagery, are like wild beasts that tear the garments of those who provoke them and sometimes rage against them even unto the death of the flesh. And these [pagans] are so much",{"title":28,"searchDepth":29,"depth":29,"links":8720},[8721],{"id":7290,"depth":29,"text":7291},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F151",{"description":8710},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F151","diTLypSkdg-c484cuKasFEECCpKIVDBFtdwaD1WrUZg",{"id":8728,"title":3728,"body":8729,"description":8733,"extension":33,"meta":8755,"navigation":38,"page":3728,"path":8756,"pdf_page":3753,"reading":34,"seo":8757,"sortable_pagination_id":3753,"stem":8758,"__hash__":8759},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F152.md",{"type":8,"value":8730,"toc":8750},[8731,8734,8736,8740,8747],[11,8732,8733],{},"more tolerable to the good, and heretics so much more intolerable, in proportion as beasts are found inferior in cruelty to demons — for beasts’ cruelty is of their nature, while that of heretics is a vice.",[1898,8735,7421],{"id":7420},[2034,8737,8739],{"id":8738},"that-heretics-are-to-be-dreaded-more-than-vipers-and-on-the-nature-and-typological-significance-of-vipers","That Heretics Are to Be Dreaded More Than Vipers, and on the Nature and Typological Significance of Vipers.",[11,8741,8742,8743,8746],{},"Wherefore, if we shudder at vipers who, led by the laws of nature, contract no guilt from their ferocity, how greatly must heretics be abhorred, who, driven solely by the breath of demons, shamelessly commit whatever vices and crimes lie scattered everywhere? Not inappropriately do we take them for Chaldeans — that is, those who take captive — or, as it were, for demons themselves; for although by nature they are men, yet by taking the faithful captive through their vice they are demons. They are all the more carefully to be guarded against in that the most wicked of beasts injure not only with teeth but — what is more pitiable — also slay with their tongue countless hordes of men, whereas other beasts customarily assail what is set before them only with teeth, horns, or hooves: and these are so much the less to be dreaded in proportion as what they seek is external and their savagery is the more open. Those [heretics], by contrast, are all the more to be dreaded in proportion as what they seek is internal and their savagery is more hidden. Of them the Psalmist says: “The sons of men: their teeth are weapons and arrows, and their tongue a sharp sword” [Psalm 57:5]. How greatly this tongue prevails against the unwary is shown by blessed Job, saying: “The tongue of the viper slays him” [Job 20:16]. The viper’s very nature is so abhorrent to men that, though no one has firsthand knowledge of it, it can scarcely be heard about, when it happens to be recounted, without the mind being unsettled. For as naturalists [",[15,8744,8745],{},"physiologi","] assert: when a viper is about to conceive, it seeks its mate with open mouth; the male, in mad love, inserts its head into her mouth, which she, in still madder fashion, severs with a bite and swallows. Once the male has perished in this manner, the female conceives and, when the time of mature birth is at hand, is killed by her young in their haste to enter the world, who gnaw through her flanks, for nature has denied her the normal means of conceiving and giving birth common to all. Thus do these worst of beasts perish — the male while mating, the female while giving birth; the male at the female’s hand, the female at the hands of her young, who are themselves fated to perish not long after.",[11,8748,8749],{},"If this account from natural history is examined typologically — for nothing happens on earth without a cause — it fittingly applies to a soul goaded by its evil concupiscences and driven by the flesh, and thus desirous of fornicating away from God, its lawful spouse. To such a soul, as to a viper, its mate draws near — that is, the devil — who by reason and by apostasy, like an adulterer entering first, inserts into the mouth of her concupiscence, as it were, his head — that is, his suggestion or persuasion — which the miserable soul, taking excessive delight in it, takes from him and conceals within herself. Conceiving immediately from this, she gradually and stealthily fashions and nurtures within herself the seeds of perversity; which, once matured, cannot find natural and fitting channels or outlets in the perverted mind — for it is not the nature of the soul or of an angel to bring forth the works of vices — and so they kill their wretched mother, the soul. For when they sense that her nature is an obstacle to their birth, they are so enflamed that, gnawing through her vitals and flanks — that is, through her immortality and strength — they destroy their mother utterly, achieve their end, and burst forth. “Thus sin, when it is consummated, brings forth death” [James 1:15]. For “the soul that sins shall itself die” [Ezekiel 18:4]. But the soul dies in bringing forth; its seducer, the devil, dies in begetting, that is in urging evil; for the devil’s head is his persuasion, which, once received, becomes the seedbed and beginning of all sin. And lest anyone suppose that by suggesting evil one can avoid dying, let him consider what the apostle John says: “You know that no murderer has eternal life abiding in him” [1 John 3:15]. For the devil, that spiritual viper, dies as many times as he suggests evil to men. Since he was created immortal, though he always lives, he nevertheless always dies — both from his own sin incurred from the beginning, and from the malicious suggestion by which he always desires the perdition of souls. He dies without ceasing, yet does not die, in that he is never finally deprived of life itself and yet is without ceasing pressed by torments ever intensified and renewed. To him",{"title":28,"searchDepth":29,"depth":29,"links":8751},[8752],{"id":7420,"depth":29,"text":7421,"children":8753},[8754],{"id":8738,"depth":2057,"text":8739},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F152",{"description":8733},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F152","0tauvc8sO_MLe9vLluElmg74Odubouz820Gd1KcfKa4",{"id":8761,"title":3759,"body":8762,"description":8766,"extension":33,"meta":8781,"navigation":38,"page":3759,"path":8782,"pdf_page":3780,"reading":34,"seo":8783,"sortable_pagination_id":3780,"stem":8784,"__hash__":8785},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F153.md",{"type":8,"value":8763,"toc":8777},[8764,8767,8771,8774],[11,8765,8766],{},"that life of his is granted only so that, though always dying, he may never at some point die and thereby be rescued from the punishments accumulating upon him. For he is a murderer from the beginning. He killed the first man, and thereafter has killed as many as he could and will. Nor indeed did he come to our first parent armed with iron or poison or any other instrument of death. He sowed an evil word and killed. Therefore no one who counsels evil should doubt that he is a murderer; and lest he think that, since he himself has not killed another, he still lives, let him take note of what the apostle John says: “You know that no murderer has eternal life abiding in him.” Lest we hedge and twist his statement as we pleased, he prefaced it by saying: “Whoever hates his brother is a murderer” [1 John 3:15]. “But you are all brothers,” says Christ [Matthew 23:8]. Those he knowingly suggests evil to, he without doubt hates. Hence the one who does so is held guilty of a murder all the greater in proportion as he more closely imitates the first murderer — the devil — and as the soul is more excellent than the body. And yet the apostle omitted no kind of homicide when he said: “You know that every murderer.”",[2034,8768,8770],{"id":8769},"how-vipers-correspond-to-simoniacs","How Vipers Correspond to Simoniacs.",[1898,8772,8773],{"id":7464},"Chapter XIII.",[11,8775,8776],{},"Now what we have said typologically about the nature of vipers in reference to the devil, even though it can be applied to all his members, yet more particularly fits his chief members — that is, heretics — for just as between God and the seraphim no spirits are interposed, so between the devil and heretics no men are interposed. But since we are not equal to naming so many monsters, let us see only how these apply to simoniacs, about whom we are presently speaking. Whatever person of Christian profession, when her soul’s natural impulse — her concupiscence, rightly used for good — is vitiated, is seized, so to speak, by an ambition for honor: she is first deprived of the love of God, and then, made ambitious, does not wait for the Lord to glorify those who glorify him. Hence, impatient of rest and delay, she seeks out eagerly, here and there, a match for her concupiscence. Once found, she breathes into him with open mouth the vast flame in her breast, thereby manifestly exposing the wealth she has kept in her heart and with her heart until now. For “where the treasure is, there also is the heart” [Matthew 6:21]. So that wretch, like a second adulterer seduced by the devil, beholding the money — like the hidden but now revealed avarice of another’s heart — out of mad love for money condemns his own head to the same, where, oblivious of his enemy to his life and of everlasting death, he plunges his faith and reason — which he had received from the Lord as his chief member — faithlessly and irrationally into the faithlessness and irrationality of the other. But having thus lost his head, he dies; yet that other viper does not profit from the head of her mate for her own advancement or anyone else’s, but only for destruction, for the ambitious person does indeed lose her companion — by holding out to him the desired coin, she robs him of his faith, that is, his chief member — yet she does not herself possess the faith she has taken from him, but only the faithlessness she has greedily swallowed down like the viper’s poison as the seedbed of her own destruction and others’. For faith cannot become faithlessness, but when faithlessness enters, faith departs, as from something with which it has nothing in common. And just as the male viper, in offering his head to be severed, has no more a head — neither for himself nor for his unspeakable mate; for him it is death, for her the seedbed of death — so these wicked simoniacs, when they bring spiritual grace to be sold and bought, are indeed deserted by grace on the part of the seller, and yet grace does not come to the buyer; instead, the wrath of God horribly pervades both. They kill one another with their tongues like vipers, for the one by demanding, the other by offering, saleable grace, they become heretics and perish. And from these, since they are venomous, only venomous offspring are born, as a certain wise man attests: “Sons of abominations become sons of sinners, and those who dwell near the houses of the impious. The inheritance of sinners’ sons shall perish, and reproach shall cleave constantly to their seed. For their father’s sake his impious sons shall be reproached, for because of him they are in reproach. Woe to you, impious men, who",{"title":28,"searchDepth":29,"depth":29,"links":8778},[8779,8780],{"id":8769,"depth":2057,"text":8770},{"id":7464,"depth":29,"text":8773},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F153",{"description":8766},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F153","3p5luQ58i_CkjnJRLRcq5og_nn1StSEMadq0P_kCjyU",{"id":8787,"title":3786,"body":8788,"description":8792,"extension":33,"meta":8804,"navigation":38,"page":3786,"path":8805,"pdf_page":3805,"reading":34,"seo":8806,"sortable_pagination_id":3805,"stem":8807,"__hash__":8808},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F154.md",{"type":8,"value":8789,"toc":8801},[8790,8793,8795,8798],[11,8791,8792],{},"have forsaken the law of the Lord most rich. And if you are born, you will be born unto a curse, and if you die, a curse will be your portion. All things that come from the earth shall return to the earth; so shall the wicked go from a curse to perdition.” And elsewhere: “The children of adulterers shall be consumed, and the seed from an unlawful bed shall be rooted out. And even if they live long, they shall be held in no account, and their last old age shall be without honor; and if they die early, they shall have no hope, nor comfort on the day of reckoning. For the end of a wicked generation is grievous” [Wisdom 3:16–19]. The Lord also, through the prophet, rejecting false priesthood, says: “Because you have rejected knowledge, I will reject you, that you shall not do the office of priesthood to me” [Hosea 4:6]. For the knowledge of God consists, for example, in giving freely the grace of God which was freely received. For he himself knows, as is read in Deuteronomy, what he speaks. Because simoniacs reject this knowledge and refuse to give it access to themselves, they say in deed, if not in word, to the Lord God himself: “Depart from us; we desire not the knowledge of your ways” [Job 21:14]. Hence they, justly rejected by God from doing the office of priesthood to him, whatever of priestly office they presumptuously perform in outward appearance, they perform it for themselves alone and not for God nor for his people — otherwise it would be for God if for his people. The bread in their belly is turned into the gall of asps within them, because they turn the drink of life into a cup of poison for themselves, and die from the very thing from which they appear to be nourished unto life. Falling as they do into the error of heresy, it befalls them — as with the gall of asps — that these unhappy men die by their own bread. They find death in their sacrifice, because they seek life not at all in the sacraments of life or in the words of life. And it should be noted that the bread of such men is called in the book of blessed Job not the bread of God, but his — that is, the heretic’s — bread.",[1898,8794,8773],{"id":7464},[11,8796,8797],{},"That the Subverters of the Sacraments and of Christ’s Words Are of One Kind, and That They Neither Ask Nor Obtain Anything from Him.",[11,8799,8800],{},"Following the thought of blessed Gregory in this verse — who referred it to those who pervert the sacred scriptures — we have not inappropriately transferred it to those who pervert the sacraments of the altar, since the word of God and the bread of God are equally, indeed of the same, dignity and co-eternity. For the word of our God, according to Isaiah, “shall stand forever” [Isaiah 40:8]; and the word co-eternal with God the Father says in the Gospel: “My words shall not pass away” [Matthew 24:35]. Of him blessed Peter also says: “You have the words of eternal life” [John 6:68]. In the same way the bread of God — as the Word himself, yea, that very Bread, teaches in the Gospel — “descends from heaven and gives life to the world. And I am the living bread that came down from heaven; if anyone eats of this bread, he will live forever” [John 6:33, 51]. Hence it appears that the word of God and his bread are co-equal and co-eternal, because just as the former from the sacred scriptures, so the latter from the sacraments, grants eternal life. Nor is this surprising, since our one and the same Lord Jesus Christ is both the word of God in the holy scriptures and the bread of God in the sacraments. It follows, therefore, that with equal abhorrence we should shun the subverters of the divine eloquence and the subverters of the heavenly sacraments. Even if these men ask the heavenly Father, as it seems, for bread, yet they are given a stone; if for a fish, a serpent; if for an egg, a scorpion — for, as the Psalmist prophetically pronounces: “The Lord renders to them according to their works and according to the wickedness of their devices; according to the works of their hands he requites them, he renders to them their desert. Because they have not understood the works of the Lord, he shall destroy them and shall not build them up” [Psalm 28:4–5]. Nor is this surprising; for they do not ask what is heavenly from the heavenly Father, and therefore they obtain nothing heavenly from him, but by the just permission and judgment of God the Father himself, they receive from the devil — as wicked children from the worst of fathers — instead of the bread of charity or of the sacrament, the stone of obduration; instead of the fish of faith, the serpent of faithlessness; instead of the egg of hope, the scorpion of utter despair. For that wicked father is capable of conferring nothing of heavenly benefit upon his children, seeing that even earthly fathers, however wicked, refuse to give their children who ask of them anything but good things [as regards]",{"title":28,"searchDepth":29,"depth":29,"links":8802},[8803],{"id":7464,"depth":29,"text":8773},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F154",{"description":8792},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F154","Y8shTAivc5gqfgDgfWwxjE1q3ZAlwkjQbRYcXwaX_KE",{"id":8810,"title":3811,"body":8811,"description":8815,"extension":33,"meta":8837,"navigation":38,"page":3811,"path":8838,"pdf_page":3839,"reading":34,"seo":8839,"sortable_pagination_id":3839,"stem":8840,"__hash__":8841},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F155.md",{"type":8,"value":8812,"toc":8832},[8813,8816,8819,8822,8825,8829],[11,8814,8815],{},"to the children who ask him in this age, so that if a child asks for bread he gives bread, if for a fish, a fish, if for an egg, an egg. This makes clear that those to whom harmful things are given have asked for harmful things, and have asked nothing from the Father of lights — from whom every good gift and every perfect gift comes — nor have they asked in the name of Jesus; otherwise Christ himself, who promised otherwise, is contradicted: “Amen, amen I say to you, if you shall ask the Father anything in my name, he will give it to you” (John 16). And: “Whatever you shall ask the Father in my name, he will give it to you.” It is established, therefore, that these heretics receive what they ask, from him whom they ask. And whom do they ask? Their father and lord, mammon. And what do they ask for? Bread. What bread? Surely the kind that tends to taste sweet to them, as Solomon says: “Bread of deceit is sweet to a man” (Proverbs 20); and lest anyone doubt that it is a stone, he adds: “but afterwards his mouth shall be filled with gravel.” Do you see how here in place of the bread of charity, a stone of hardening is given — by whose dreadful effect it comes about that when they ask for the fish of faith, treachery is given to them like a serpent in its place? For where the bread of falsehood is eaten and the wine of iniquity is drunk, there is no doubt that treachery alone holds sway. Hence it comes about that, possessed by so pestilential a serpent, if they ask for the egg of hope, they deserve the scorpion of extreme despair. In them is fulfilled what the Wise Man says: “When the wicked man comes into the depths of evils, he despises” (Proverbs 18). These three principal evils, contrary to the three principal virtues of the soul, proceed from avarice alone. Of avarice’s wretched offspring someone once composed this couplet:",[11,8817,8818],{},"The miser is always in want, for nothing is more wicked than he;\nThe miser always loves lies, thefts, and plunderings.",[11,8820,8821],{},"He incurs such great poverty and misery because, asking for bread in faithlessness, he has earned a stone. Hence, having surrendered the fleshly heart in which the spirit of piety and mercy might rest, he finds in its place one of stone — insensibly hardened against every duty of charity and humanity. This heart the Lord neither gives to man nor makes, but in just judgment permits to come to be when, as he withdraws, it is subject to voluntary hardening: he does not soften it with his breath, but leaves it hardened by spiritual wickedness and to be hardened yet further. But if the spirit of charity were truly sought, he would freely bestow it, and by its warmth the cold of avarice would be dissolved. For if, as the Lord says, earthly fathers — though evil — know how to give good gifts to their children, how much more will the Father from heaven give the good Spirit to those who ask him. From this we understand that since evil men are generous when asked by their children, how much more and incomparably more generous is the supremely good Father to children who ask him; and just as good and evil are incomparable, so the fact that any heretics, and in particular simoniacs, do not receive the good Spirit is established because they do not ask the heavenly Father for the good Spirit. What then do they ask for, and from whom? They ask for an evil spirit from their evil father — that is, the author and inventor of all evil. But an objection is raised: Do not such people appear to call upon the heavenly Father and to ask the good Spirit for themselves or others? To these an apostolic answer is given: “How shall they call on him in whom they have not believed?” (Romans 10). And lest it be said that they truly and catholically believe in God, the text continues: “How shall they believe in him whom they have not heard?” And indeed, setting aside the daily failures of human frailty and sudden concupiscence, how do they believe in him whom they have, with long premeditation and deliberate purpose, transgressed by falling into the crime of this heresy, despising and refusing to hear him who says: “Freely you have received, freely give” (Matthew 10)? It is established, therefore, that they do not believe in him whom they do not hear when he decrees and establishes inviolable and perpetual privileges for his sacraments.",[1898,8823,8824],{"id":7626},"Chapter XV.",[2034,8826,8828],{"id":8827},"how-the-lord-is-not-heard-in-some-respects-and-is-heard-in-others-by-certain-people","How the Lord is not heard in some respects and is heard in others by certain people.",[11,8830,8831],{},"But lest anyone think this can be turned against us as a handle for slander — asserting",{"title":28,"searchDepth":29,"depth":29,"links":8833},[8834],{"id":7626,"depth":29,"text":8824,"children":8835},[8836],{"id":8827,"depth":2057,"text":8828},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F155",{"description":8815},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F155","jDgtwD086l01Z6wgi0gRgOwA4o6a1Gj7iEfKim0jDGw",{"id":8843,"title":3845,"body":8844,"description":8854,"extension":33,"meta":8855,"navigation":38,"page":3845,"path":8856,"pdf_page":3855,"reading":34,"seo":8857,"sortable_pagination_id":3855,"stem":8858,"__hash__":8859},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F156.md",{"type":8,"value":8845,"toc":8852},[8846],[11,8847,8848,8849,8851],{},"that we too do not believe in God because we often fail to heed him when he forbids sins and crimes and invites us to virtues — let such a person know that just as divine precepts are of very many kinds, so too are those who turn to God. There are certain divine precepts which, if someone transgresses them out of piety, he incurs not only no guilt but earns great reward — as did that glorious transgressor Paul, who, though he had a precept from the Lord (as did his fellow apostles) to live from the gospel while preaching it, used none of these arrangements and instead lived by the labor of his own hands, so as to give no occasion of offense to the gospel of Christ. There are also some precepts which, if followed continuously and never set aside for a time, lead to no small deviation, as with the matter of the purse and the knapsack — whether to leave them behind or take them, depending on the time of peace or persecution. For he who first said “Carry neither purse nor knapsack” later said “Now let him who has a purse take it, and likewise a knapsack” (Luke 22). When such dominical precepts are set aside with discernment, the one who thus sets them aside is rightly regarded as blessed. There are also others which trouble even the perfect by their excessive subtlety — such as “Do not covet,” and the strict prohibition not only of contemptuous speech but even of idle words; when these are transgressed, a person’s faith is not wounded, but the holiness of his life is diminished, though it can be restored and improved when, by not following those concupiscences and by harshly judging himself for his words, he daily professes before God his Father: “Forgive us our debts as we also forgive our debtors.” There are yet others which, though they invite the less perfect to perfection, nonetheless weigh upon their will by necessity — as: “If you wish to be perfect, go, sell all that you have” (Matthew 19), and: “Let him accept who can accept” (Matthew 19). These four categories of divine precepts belong to the spiritual and truly catholic, who, though they do not hear all God’s commandments in such a way as to carry them out, nevertheless have their sound faith made bright by right conduct. There remains a fifth category, which guides the faithful who are carnal and uneducated and restrains them from vices and crimes — such as the Decalogue and similar things: “You shall love the Lord your God with your whole heart,” and “Honor your father and mother, you shall not kill, you shall not commit adultery.” If such persons turn from evil but do not do good, they are indeed faithful, but their faith is idle. But if they do not even turn from evil, and moreover ruin themselves with criminal sins, then their faith is reckoned as a dead tree — though not uprooted, since it somehow still lives through the hope by which they hope for forgiveness, and by their love, however slight, of God, from whom they hope for that forgiveness, and of their neighbor. Finally, as the apostle says: “Faith is the substance of things hoped for” (Hebrews 11). From this it is clear that faith is the substance of hope. But where there is hope, there is also love, because one must necessarily love the goods one hopes for. And so the saying of blessed Gregory is established: that each person hopes and loves as much as he believes. Furthermore, hope is properly said to be only of good things, to such a degree that grammarians treat it as a fault — called in Greek ",[15,8850,6664],{},", or in Latin improper speech — whenever it is used otherwise, as in the poet’s line: “If I could have hoped for such great grief.” Hence they explain: “he said ‘hoped’ in place of ‘feared.’” Preserving the proper meaning of the word, another says: “It is permitted to hope while fearing.” Therefore, although faith is of good things and evil things alike, hope is only of good things — because we believe both the good things God promises and the evil things he threatens, yet we only hope for the good things and only fear the evil things. And although blessed James says “You believe that God is one; you do well; the demons also believe and tremble” (James 2), yet the belief of wicked men differs from the belief of demons in this respect: wicked men believe and hope; demons indeed believe but do not hope — rather, they despair, and therefore tremble. But if perverse men believe and yet do not hope, they now differ nothing",{"title":28,"searchDepth":29,"depth":29,"links":8853},[],"that we too do not believe in God because we often fail to heed him when he forbids sins and crimes and invites us to virtues — let such a person know that just as divine precepts are of very many kinds, so too are those who turn to God. There are certain divine precepts which, if someone transgresses them out of piety, he incurs not only no guilt but earns great reward — as did that glorious transgressor Paul, who, though he had a precept from the Lord (as did his fellow apostles) to live from the gospel while preaching it, used none of these arrangements and instead lived by the labor of his own hands, so as to give no occasion of offense to the gospel of Christ. There are also some precepts which, if followed continuously and never set aside for a time, lead to no small deviation, as with the matter of the purse and the knapsack — whether to leave them behind or take them, depending on the time of peace or persecution. For he who first said “Carry neither purse nor knapsack” later said “Now let him who has a purse take it, and likewise a knapsack” (Luke 22). When such dominical precepts are set aside with discernment, the one who thus sets them aside is rightly regarded as blessed. There are also others which trouble even the perfect by their excessive subtlety — such as “Do not covet,” and the strict prohibition not only of contemptuous speech but even of idle words; when these are transgressed, a person’s faith is not wounded, but the holiness of his life is diminished, though it can be restored and improved when, by not following those concupiscences and by harshly judging himself for his words, he daily professes before God his Father: “Forgive us our debts as we also forgive our debtors.” There are yet others which, though they invite the less perfect to perfection, nonetheless weigh upon their will by necessity — as: “If you wish to be perfect, go, sell all that you have” (Matthew 19), and: “Let him accept who can accept” (Matthew 19). These four categories of divine precepts belong to the spiritual and truly catholic, who, though they do not hear all God’s commandments in such a way as to carry them out, nevertheless have their sound faith made bright by right conduct. There remains a fifth category, which guides the faithful who are carnal and uneducated and restrains them from vices and crimes — such as the Decalogue and similar things: “You shall love the Lord your God with your whole heart,” and “Honor your father and mother, you shall not kill, you shall not commit adultery.” If such persons turn from evil but do not do good, they are indeed faithful, but their faith is idle. But if they do not even turn from evil, and moreover ruin themselves with criminal sins, then their faith is reckoned as a dead tree — though not uprooted, since it somehow still lives through the hope by which they hope for forgiveness, and by their love, however slight, of God, from whom they hope for that forgiveness, and of their neighbor. Finally, as the apostle says: “Faith is the substance of things hoped for” (Hebrews 11). From this it is clear that faith is the substance of hope. But where there is hope, there is also love, because one must necessarily love the goods one hopes for. And so the saying of blessed Gregory is established: that each person hopes and loves as much as he believes. Furthermore, hope is properly said to be only of good things, to such a degree that grammarians treat it as a fault — called in Greek acyrologia, or in Latin improper speech — whenever it is used otherwise, as in the poet’s line: “If I could have hoped for such great grief.” Hence they explain: “he said ‘hoped’ in place of ‘feared.’” Preserving the proper meaning of the word, another says: “It is permitted to hope while fearing.” Therefore, although faith is of good things and evil things alike, hope is only of good things — because we believe both the good things God promises and the evil things he threatens, yet we only hope for the good things and only fear the evil things. And although blessed James says “You believe that God is one; you do well; the demons also believe and tremble” (James 2), yet the belief of wicked men differs from the belief of demons in this respect: wicked men believe and hope; demons indeed believe but do not hope — rather, they despair, and therefore tremble. But if perverse men believe and yet do not hope, they now differ nothing",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F156",{"description":8854},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F156","3p9PWBfNrGiMI0wGwrska3BOYWyZlxccLnRLh-F7hSs",{"id":8861,"title":3861,"body":8862,"description":8866,"extension":33,"meta":8881,"navigation":38,"page":3861,"path":8882,"pdf_page":3883,"reading":34,"seo":8883,"sortable_pagination_id":3883,"stem":8884,"__hash__":8885},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F157.md",{"type":8,"value":8863,"toc":8876},[8864,8867,8869,8873],[11,8865,8866],{},"from the belief of demons. But it must be known that just as it is evil for men to sin by despairing, so too it is evil to defer repentance day after day by hoping beyond measure, heaping sins upon sins and weaving from them, as it were, a long rope by which, when bound hand and foot at the end, they are cast into the outer darkness. Such persons, as long as they neither despair nor defend their sins, we by no means condemn by final sentence from the paradise of the catholic church, though we sometimes remove them for a time from our communion for the sake of healing. And so it is established that such persons are still counted among the faithful — criminal though they may be — and are not rightly called impious; for “the impious man,” that is, the unbeliever, “when he has come into the depth of evils, despises” (Proverbs 18). Thus these too have not heeded the Lord forbidding crimes, and yet they do believe in him, as is clearly shown above; and the same must be said of those who sometimes fall in like manner from the summit of virtues to the depths of vices.",[1898,8868,7692],{"id":7691},[2034,8870,8872],{"id":8871},"where-it-is-shown-in-opposition-that-heretics-do-not-hear-god-even-as-criminals-do-within-the-church","Where it is shown in opposition that heretics do not hear God even as criminals do within the church.",[11,8874,8875],{},"But lest the aforementioned heretics assail us with our own weapons while we are off guard — asserting that they too believe in God after the example of those we have mentioned, even though they do not hear him commanding: “Freely you have received, freely give” — let them know that our case is incomparably different from theirs. For our people fail to hear certain commands of Christ, as it were, either because they pass them over readily out of the grace of supreme perfection, or because they do not approach them, terrified by weakness of mind, or because they sometimes heedlessly transgress them led by human frailty, or because they succumb to them when overcome by diabolical temptation, or else they return from them. The first of these are not only to be praised and imitated but even beatified; the middle group are to be praised but also pitied; the last are to be pitied and reproved alike, yet, depending on time and circumstance, if they allow themselves to be corrected and amended, they are to be patiently tolerated and awaited. Even if they have apostatized from God by perpetrating wicked deeds, they are still with him and stand for him by their profession of faith, which they retain in heart and mouth. For though they depart from God in deed, they do not depart in faith, since they believe and confess him faithful in all his words and holy in all his works, even when they neglect to confirm that faith by their actions. They hear Christ the Lord when he speaks to move them to belief: “This is the work of God, that you believe in him whom he has sent” (John 6), and “You believe in God, believe also in me” (John 14); but they do not hear him when he speaks to move them to action: “Love your enemies, do good to those who hate you, and pray for those who persecute and slander you” (Matthew 5), and “Do not store up treasures for yourselves on earth” (Matthew 6), and many other similar precepts. Of those who live or flourish by faith and die or wither in their works, that prophetic word is fittingly spoken: “One part was rained upon, and the part on which it did not rain dried up” (Amos 4). They are green with the sap of faith, which they received by hearing it for belief and still retain; and they are dry through neglect of the good work, which they heard for doing but do not retain. To them, as regards faith, that sentence of the Lord rebuking the unbelieving Jews does not fully apply: “If I speak the truth, why do you not believe me? Whoever is of God hears the words of God; therefore you do not hear, because you are not of God” (John 8). For all carnal persons in the church believe that Christ speaks the truth and hear his words, even if not to their profit. Hence they both are of God, insofar as they hear the words of God, and are not of God, insofar as they do not hear. But heretics neither hear God nor his words in either way, because faith being neither admitted nor retained, not only do they do nothing good, but even if they appear to do something, it is all sin — namely, because it is without faith. For otherwise, if they do not lack catholic faith, which alone is faith, they are not heretics. But in the meantime, setting aside other groups, simoniacs have from the very first rudiments of Christianity been called and regarded as heretics. Therefore they are without faith; if they are without faith, they cannot have hope either, because faith is the substance of hope. If they have no hope, neither have they charity, since no one can love what he neither hopes for nor believes — as was demonstrated sufficiently just above.",{"title":28,"searchDepth":29,"depth":29,"links":8877},[8878],{"id":7691,"depth":29,"text":7692,"children":8879},[8880],{"id":8871,"depth":2057,"text":8872},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F157",{"description":8866},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F157","bARN7L4eJlPyokRm9TbwTrAPSnVon6ToG6icJ_t_mL4",{"id":8887,"title":3889,"body":8888,"description":8892,"extension":33,"meta":8907,"navigation":38,"page":3889,"path":8908,"pdf_page":3911,"reading":34,"seo":8909,"sortable_pagination_id":3911,"stem":8910,"__hash__":8911},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F158.md",{"type":8,"value":8889,"toc":8902},[8890,8893,8895,8899],[11,8891,8892],{},"From this it can be inferred that heretics and pagans are inferior even to demons in unbelief, since demons at least believe that God is one and tremble, while those others do not even that much. And yet they are superior to demons in this: that pagans can be saved through baptism and heretics perhaps through penance. Although, if the definition of faith is carefully considered, it is said that faith or belief inheres in demons not properly but only in an improper sense [i.e., abusively]. For if faith, as the apostle defines it, is “the substance of things hoped for, the evidence of things not seen” (Hebrews 11), it is clear that demons neither have faith nor believe in God — whom they knew, having been created by him in angelic dignity before their fall, and whom they were accustomed to behold face to face. And so they do not believe that God exists, nor can they say what the fool said in his heart: “There is no God” (Psalm 14), because in what they previously saw they know him to be. “For what does one hope for when he sees it?” (Romans 8). From this it is therefore established that not even demons have faith. Otherwise, if they truly had faith, they would not lack hope and charity either, and would therefore no longer be demons. Accordingly, even that hope of the devil of which the Lord speaks to blessed Job — “His hope will deceive him” (Job 40) — is not true hope but a kind of false security by which he and his kind flatter themselves vainly about God’s mercy, while they in no way fear the strictness of his justice. They would certainly fear this if their hope rested on faith, because faith believes in God both insofar as he is to be feared and insofar as he is to be loved. Thus faith, retaining for itself the fear of the most just judge, imparts to hope the love of the most merciful Father, so that hope loves what faith also believes to be lovable. So neither faith nor hope inheres in the devil or the impious, though they are found to be said to inhere in them in an improper sense — as blessed Gregory asserts that unbelievers have faith when they believe they were born of those they call their parents, though they did not see their own conception and birth, and many other matters of human life and conduct. Of these the same most learned father says: “Unbelievers have faith — but would that it were in God!”",[1898,8894,7743],{"id":7742},[2034,8896,8898],{"id":8897},"on-the-difference-between-secular-merchants-and-those-who-are-called-simoniacs","On the difference between secular merchants and those who are called simoniacs.",[11,8900,8901],{},"But with these not entirely fruitless preliminary observations, let it be examined in what manner ecclesiastical men who do not freely give what is to be given freely in ecclesiastical sacraments can be said to lose faith entirely — and [to lose it] more completely than any Christian clergy or laypersons who, out of desire for earthly gain, defraud brothers in business or sell too dearly what they received cheaply or indeed freely. And let us first consider what common intention or motive each type of merchant perpetually holds, and then what is proper to each. Therefore, to put it briefly, the common intention of both parties in their trade seems to us to be this: each seeks to become temporarily rich through temporal goods. The result is that both alike — though unequally due to the difference in their offices — are struck by the wise man’s verdict: “He who seeks to become rich will not be innocent” (Proverbs 28). For according to the common intention they incur a common injury to their innocence, though by reason of their different orders one incurs it more and the other less. Moreover it is common to both to offer goods for the sake of profit, to set a price, to sell, and to desire a buyer. In these acts, if nothing else were involved, there would be no fault or only minimal fault. For it cannot be charged as a fault if goods are offered, priced, sold, and bought for the sake of common necessity; since what is licitly bought is not illicitly sold. It is also sometimes common to both to defraud a brother, because one of them, whenever he trades, both defrauds and is defrauded; while the other does so sometimes, but not always. For this fraud, though the Lord takes vengeance on both, he does not take vengeance more gravely on one than the other, proportionate to the nature of the fraud and its cause. Likewise, selling cheaply what was bought dearly is sometimes common to both, because one of them, whenever he sells what he bought at a high price, sells it cheaply, while the other does so sometimes but not habitually. Yet the one who always sells cheaply what is costly sins grievously, while the other thereby",{"title":28,"searchDepth":29,"depth":29,"links":8903},[8904],{"id":7742,"depth":29,"text":7743,"children":8905},[8906],{"id":8897,"depth":2057,"text":8898},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F158",{"description":8892},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F158","CpemhGjTkWT7NJ6kBtSOA73DXWZ95FH_M2jW_w7jSBM",{"id":8913,"title":3917,"body":8914,"description":8918,"extension":33,"meta":8936,"navigation":38,"page":3917,"path":8937,"pdf_page":3942,"reading":34,"seo":8938,"sortable_pagination_id":3942,"stem":8939,"__hash__":8940},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F159.md",{"type":8,"value":8915,"toc":8931},[8916,8919,8922,8924,8928],[11,8917,8918],{},"lays up for himself good merit and grace before God and men. We have now said what is common to both; let us say what is proper to each. It is the first and distinctive characteristic of bishops and other clergy whose office it is to administer the divine sacraments to offer and expose for sale a heavenly commodity only; whereas laypeople and other practitioners of secular trade offer one that is earthly and worldly only. It is likewise proper to the former always to offer, price, and sell something that is not their own, over the objection of its owner; while the latter sell only what is their own, with no one’s objection. Just so, it is the former’s lot always to sell cheaply what is not theirs; the latter’s to sell their own cheaply only rarely. It is likewise the former’s lot to not give freely what they have received freely; the latter’s, to not give freely what they have not received freely. For if one considers carefully, man never gains anything of benefit from another man without cost — he receives what he receives either in exchange for service, or for human favor or goodwill, or in return for a gift of money; and if he receives something from a man for God’s sake alone, he is all the more not receiving it for free, because even that the man himself received from God so that he might give it to another, and by giving it he lays up for himself good merit before God, who alone is therefore the true God and Lord, because, as the Psalmist says, “he has no need of our goods” (Psalm 16). Of whose infinitely full and uniquely complete fullness even the eminent Prosper [of Aquitaine], following the understanding of the most learned father Augustine, first in prose and then in verse, writes thus: “God commands nothing that benefits himself, but rather the one he commands. For this reason he is a true Lord who has no need of a servant, and of what the servant has need.”",[11,8920,8921],{},"God commands nothing so that it might profit himself,\nNor does the true Lord need the service of a servant.\nHe who serves is increased by his commandments,\nAnd whoever disregards his rule becomes the lesser.\n[God] loses nothing of his own, gains nothing that will perish.\nFor God omnipotent, power that holds all things at once,\nNever lacked what he has, giving whatever it profits to have,\nAnd receiving only what he himself gave.",[1898,8923,7785],{"id":7784},[2034,8925,8927],{"id":8926},"that-carnal-members-of-the-church-are-not-without-faith-after-the-likeness-of-reuben-and-gad-and-the-half-tribe-of-manasseh","That carnal members of the church are not without faith, after the likeness of Reuben and Gad and the half-tribe of Manasseh.",[11,8929,8930],{},"But to return to the merchants set before us: it is proper to the former [i.e., simoniacs] to believe that God and Lord himself — namely the Holy Spirit — is for sale and to treat him as such; while the latter [i.e., secular merchants], if they have reached the depths of the evils of avarice, hold their own souls for sale and yet do not believe that they are able to sell or give them to any man. With this in mind, let us with keen mental discernment re-examine and individually distinguish the common and peculiar lines of these merchants, which we have sketched above, and determine who sins more grievously, or who comes closer to the Scylla or Charybdis of perfidy. Let us first consider the practitioners of secular trade, in what they are accustomed to transgress. Plainly they transgress in seeking to enrich themselves temporally — but who is found not desiring to enrich himself more than is just? Such a bird is certainly extremely rare. They transgress also in this: that out of desire for gain they defraud brothers in business, selling cheap things to them at a higher price or carrying off costly things from them cheaply. There remains for some of them that supreme crime of avarice by which they even hold their souls for sale, slaying them in pursuit of gain through various crimes and sins — yet though their souls die from these [sins], faith is not entirely wrested from them. For they not only do not attack or refuse the sound faith; they actually labor to defend it in heart and mouth, even if it is dead for them. These are fittingly signified by the sons of Reuben and Gad and the half-tribe of Manasseh, who cross the Jordan armed before their brothers, and by powerful arm and fighting with the sword win and subject to them the land of promise. Among whom, however, they do not seek for themselves any other portion,",{"title":28,"searchDepth":29,"depth":29,"links":8932},[8933],{"id":7784,"depth":29,"text":7785,"children":8934},[8935],{"id":8926,"depth":2057,"text":8927},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F159",{"description":8918},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F159","24H2e-ilrbTvCWYgkD7TYjCWnhhOHxlHCKbbjqplP4Q",{"id":8942,"title":3948,"body":8943,"description":8947,"extension":33,"meta":8950,"navigation":38,"page":3948,"path":8951,"pdf_page":3958,"reading":34,"seo":8952,"sortable_pagination_id":3958,"stem":8953,"__hash__":8954},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F160.md",{"type":8,"value":8944,"toc":8948},[8945],[11,8946,8947],{},"but return to their own [territory], which they had left behind across the Jordan, to dwell there. Yet they build an altar above the Jordan itself as a testimony that the Lord himself is God, lest afterwards the children of the other tribes should be able to say to their children: “You have no part in the Lord, because he has put the Jordan as a boundary between us and you.” So too all secular persons who are nonetheless faithful in the holy church — whenever the battle of faith is declared against catholics who preserve baptism in faith and works, by heretics or pagans — immediately, armed with the sentences of the holy fathers and sometimes supported by secular power, they hasten to the aid of their brothers who are about to fight for the faith. Nor do they desist until, with the enemy vigorously defeated, they have secured the desired peace for them. But they return as quickly as possible to their own territory across the Jordan, because though they assist the catholics for a time out of zeal for the catholic faith they profess, nevertheless after the crossing of the Jordan — that is, the sacrament of baptism — they transgress the faith of baptism as regards works, and in peace pass by what they bravely defended in war. For, greatly desiring only fleeting and transitory things, they do not care that any other inheritance be provided for them along with their brothers, except the profession and defense of the same faith. This too they confirm, as if by the testimony of an altar erected by them above the Jordan in the land of promise, whenever in response to catholic and spiritual men who rebuke and detest their carnal way of life to the point of denying them a part in God, they have recourse — for the confirmation of their communion with the saints — to the confession of the catholic faith, which they and their fathers professed above the font of sacred baptism as though an altar above the Jordan; and by this they claim for themselves a part in God, in that they faithfully retain the creed in heart and mouth, and whenever occasion demands, when admonished, they defend it eagerly with all their strength. The result is that the altar, which was previously considered and called sacrilegious — as if it had been built for burnt offerings and sacrifices against the divine commandments — is afterwards approved by its reasonable purpose and called a testimony of faith and Christian fellowship between the carnal and the spiritual. He who is Lord of the spiritual through faith and works is also God of the carnal through faith alone. For the examination of this case not without reason is Phinehas sent as legate — to whom the Lord established a covenant of eternal priesthood (Numbers 25) — because it is the priest’s duty to inquire diligently lest perhaps anyone, having forsaken God and despising his one unique faith as one unique altar, presumes upon an unwarranted priesthood and chooses another altar for the sacrifices of his perfidy and the worship of demons. This is precisely what those do who stray from the faith and usurp the outward appearance of ecclesiastical sacraments — just as many years later the children of Israel, having forsaken the Lord through the impious Jeroboam, erected altars with golden calves and appointed priests of a demon in opposition to the altar of the Lord and his priesthood. But of these things fuller treatment will be given in another place. For now let only this be observed: that as long as the children of Israel did not presume for themselves an altar beyond the one, and a separate priesthood, they maintained peace among themselves under the worship of one God, that is, the faith. But as soon as they did presume, they immediately attacked one another in continuous war, nor could Judah make peace or dare to form alliances with Israel, since the Lord forbade it and rebuked King Jehoshaphat for this venture, saying: “You have joined in friendship with those who hate the Lord and lend aid to the impious — and therefore you were deserving of the wrath of the Lord,” etc. (2 Chronicles 19). Indeed it is shown without doubt from the Moralia of blessed Gregory that even those who live evilly within the church are and are rightly called faithful. For he says in Book XXXIII: “Behemoth devours some who are placed under the name of Christianity by supplanting them in the very error of faith; others he does not at all divert from the rectitude of faith, but bends them toward the practice of depraved conduct. Others he does not wish to incline to the work of impurity, but turns them inwardly within themselves in the bent of their intention, so that while they divide their mind from charity, whatever they outwardly perform is not right. And so they hold faith, but they do not hold the life of faith, because they either openly do what is unlawful, or what they do, though it may appear holy, is corrupt because it proceeds from a corrupt heart.” And since some are faithful by confessing and not by living, this is why, by the voice of truth,",{"title":28,"searchDepth":29,"depth":29,"links":8949},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F160",{"description":8947},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F160","2O80N3c4Cx-1M1hMp4eX45ubB8_YF52ev0ZdKcyAg8Q",{"id":8956,"title":3964,"body":8957,"description":8961,"extension":33,"meta":8980,"navigation":38,"page":3964,"path":8981,"pdf_page":3989,"reading":34,"seo":8982,"sortable_pagination_id":3989,"stem":8983,"__hash__":8984},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F161.md",{"type":8,"value":8958,"toc":8975},[8959,8962,8965,8969,8972],[11,8960,8961],{},"it is said: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.” And again he says: “Why do you call me ‘Lord, Lord,’ and not do what I say?” And shortly after: Let no one trust that faith alone without works can suffice for him, since we know that it is written: “Faith without works is idle.” Let no one suppose that he has fully escaped the bite of Leviathan through the mere confession of faith, for he has indeed swallowed the river, but still thirsts for the Jordan; and the Jordan flows into his mouth as often as any Christian lapses into wickedness. His mouth, to be sure, we were in already, upheld by faith; but great diligence must be taken lest we slip in through loose conduct. If care in walking is neglected, the straight path is held in vain by believing, for the way of faith leads toward the heavenly homeland but does not bring there those who stumble along it.",[1898,8963,8964],{"id":7784},"CHAPTER XVIII.",[2034,8966,8968],{"id":8967},"on-the-fact-that-simoniacs-are-possessed-by-satan-after-the-example-of-judas-setting-about-the-betrayal-of-the-lord","On the fact that simoniacs are possessed by Satan, after the example of Judas setting about the betrayal of the Lord.",[11,8970,8971],{},"Having now demonstrated by clear and manifold authority — on the occasion of secular traders — how far our carnal Christians, even with their dead faith, differ from heretics, who have not even a dead faith remaining but none at all, as if uprooted and emptied out entirely, it remains to show in order in what respects the sellers of ecclesiastical ministry transgress. They too, of course, seek to enrich themselves temporally, but they transgress so much the more than other traders as eternal things surpass temporal, and heavenly things surpass earthly — or, to put it more briefly and plainly, as the Creator of all things is preferred above the most worthless of creatures. When anyone seeks to enrich himself by trafficking in God’s sacraments, he is undoubtedly plotting, like a second Judas, to betray to the faithless the very God who is essentially present in those sacraments and cooperates through them. It is therefore necessary that those whom the same intention equals to impious and cruel Judas should be bound by the same guilt and enveloped by the same condemnation. And indeed the devil, who stands at the right hand of Judas — not any common thief, but a sacrilegious one — entered his heart to seduce him toward evil for the mere contemplation of betrayal, as the Gospel of John attests: “And during the supper, when the devil had already put it into the heart of Judas, son of Simon Iscariot, to betray him,” and so on. From this diabolical instigation, what the wretched Judas attained Luke shows most plainly as follows: “Satan entered into Judas, who was called Iscariot, one of the Twelve, and he went away and spoke with the chief priests and officers about how he might betray him to them. And they were glad and agreed to give him money, and he pledged [himself]. And he sought an opportunity to betray him away from the crowd.” In these most truthful words of truthful evangelists it is plainly suggested how great a guilt was incurred by that most wicked traitor even in the conception of his betrayal. Although he had long before been a sacrilegious thief — when he stole by theft from the purse the Lord’s money that he carried as minister, money intended to benefit the poor — yet the devil is not recorded to have entered him until the moment when it was put into his heart to betray the Master. If he merited such a tenant from the mere affection of betrayal, what tenant, we may ask, did he merit from the act itself?",[11,8973,8974],{},"For it must be known that just as goodness has its degrees, by which it advances gradually upward, so too does wickedness have its own, by which it continually falls lower and lower. Nor is this surprising, since the prompting toward good is the seed of God, and the prompting toward evil is likewise the seed of the devil. And just as the seed of God cast into good ground, according to the parable of the evangelical farmer, first puts forth a shoot, then produces the blade, then the ear, then the full grain in the ear, which is at once cut with the sickle and, winnowed by the fan, is laid up in the heavenly barn — so too the seed of the devil strives to grow by its own increases in bad ground, until it reaches its own place, namely the eternal fire. For no one falls suddenly to the lowest point in evil, just as no one rises suddenly to the summit in good. Hence the seed of the devil’s tares, cast into the heart of the most wicked Judas, first germinated secretly into the deliberation of betrayal, then openly burst into the blade of pestilential scheming, when he went and spoke",{"title":28,"searchDepth":29,"depth":29,"links":8976},[8977],{"id":7784,"depth":29,"text":8964,"children":8978},[8979],{"id":8967,"depth":2057,"text":8968},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F161",{"description":8961},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F161","9GuvRSJcfMBjFwY5diGDhKa6cgbdCcYrTTDCNfWpELs",{"id":8986,"title":3995,"body":8987,"description":8991,"extension":33,"meta":8994,"navigation":38,"page":3995,"path":8995,"pdf_page":4005,"reading":34,"seo":8996,"sortable_pagination_id":4005,"stem":8997,"__hash__":8998},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F162.md",{"type":8,"value":8988,"toc":8992},[8989],[11,8990,8991],{},"to the Jews in his words, as if sharing with another evil seed — through leaves luxuriating like the shadow of his wickedness — the task of mortifying the principal and singular grain of wheat. When they rejoiced at this and bargained for money, he brought forth as it were an ear; it ripened while he sought an opportunity for the betrayal; and he showed the full tare in himself when he consummated the betrayal with the sign of a kiss. At last the scythe came, when, hanged by a noose, he burst asunder in the middle and departed hence to be consigned to his own place. The simoniacs, who have become his closest followers, are drawn down by no lesser avarice to the point of attempting to betray the Holy Spirit. With this his instigation the devil enters their hearts by force, the doors of faith — that is, fear and love — having been broken, though he had hitherto stood outside them, tripping up those whom he had lured through other evils of avarice, without yet altogether banishing whatever faith in God remained in their hearts. But as soon as they do not fear to think perversely about God and to strive, even if secretly, [against him], they lose faith entirely; and so, as Christ withdraws — he who had previously dwelt in their hearts through faith — the devil, that guest of faithlessness, succeeds to possession. Then, pregnant with the conception of such great wickedness and laboring to bring forth [their intentions], they cleverly seek out those like themselves, and when they have found them, whisper to them: “What will you give us? And we will hand over the Holy Spirit to you.” Is this not a voice that was once Judas’s for a single day, yet is nearly continuous and daily for these men? Would that these kites — gathered to their own Babylon, one to another, as Isaiah [says] — whispered this nefarious voice to one another slowly and softly, and did not proclaim it boldly and loudly! But what is worse: the practice of this trafficking has grown so ingrained that now, as if by the authority and rule [of custom], the Holy Spirit in his sacraments is openly set up for sale before all, openly assessed, openly his price demanded, openly — so it is believed — sold, and openly bought. In this they are more wicked than the most wicked Judas, who attempted in secret what should on no account have been attempted by anyone at all. If among other things he offended the Lord God monstrously even by leaving what was beyond valuation to be priced at the Jews’ discretion, and by esteeming the Incomparable so little as to hand him over to profane men for a number of denarii — where will these men flee from the Spirit of God and from his face, where will they escape, they who are accustomed to put a price on the Holy Spirit himself, now by their own judgment and now by another’s, and esteem him so lightly that they do not hesitate to sell him not only for a small sum of coins but even — ah, it shames and grieves one to say — for a dog, a pig, a hawk, and other such trifling gifts of every kind? For it is a guilt beyond measure to wish to sell the Creator of heaven and earth for however great and precious a commodity. Therefore, as was said above, they commit an intolerable crime whenever they attempt to sell cheaply what is precious and dearer than all things. For what is dearer and more precious than God? The wise man commends his incomparable excellence under the name of wisdom, saying: “I counted nothing comparable to her, and I did not compare any precious stone with her, for all gold in comparison with her is a little sand, and silver will be esteemed as mud in her sight, for her light is inextinguishable. For she is an infinite treasure to men.” And shortly after: “For in her is a spirit, intelligent, holy, unique, manifold, subtle, mobile, eloquent, undefiled,” and so forth. Blessed Job also says of her: “Man does not know her price. Fine gold shall not be given for her, nor shall silver be weighed as her exchange. She shall not be compared with the dyed colors of India, nor with the most precious sardius stone, nor with sapphire. Gold or crystal shall not equal her, nor shall vessels of gold be exchanged for her. High and eminent things shall not be mentioned in comparison with her. But wisdom is drawn from hidden places. The topaz of Ethiopia shall not equal her, nor shall she be compared with the purest dyeing.” He then briefly discloses, a little later, what wisdom is, speaking from God’s own mouth to man: “Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding.” Hence blessed Jerome in his commentary",{"title":28,"searchDepth":29,"depth":29,"links":8993},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F162",{"description":8991},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F162","NH8ciml0h97fE0VJV30POA1yUD2mV02pOec4WLBBHBE",{"id":9000,"title":4011,"body":9001,"description":9005,"extension":33,"meta":9020,"navigation":38,"page":4011,"path":9021,"pdf_page":4033,"reading":34,"seo":9022,"sortable_pagination_id":4033,"stem":9023,"__hash__":9024},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F163.md",{"type":8,"value":9002,"toc":9015},[9003,9006,9008,9012],[11,9004,9005],{},"on Zechariah says: The Savior, “seeing his own price — that is, the price of his majesty — in thirty pieces of silver, and himself betrayed at so base a rate, says with irony: ‘A goodly price at which I have been valued by them.’ But this must be read more pointedly, with the scorn of one saying: At such a price has my people and the poor of the flock, once chosen by me to be sons, judged me to be bought and sold.”",[1898,9007,7926],{"id":7925},[2034,9009,9011],{"id":9010},"how-many-curses-simoniacs-share-with-judas-and-how-they-sell-the-whole-church","How many curses simoniacs share with Judas, and how they sell the whole Church.",[11,9013,9014],{},"Not otherwise do these heretics, seeking by the ambition of their wicked trafficking to burst the bonds of Christian law and cast off from themselves the yoke of apostolic discipline — he who dwells in the heavens laughs at them and mocks them, when in their shameless trafficking concerning God they find nothing in their hands but what Judas and the Jews found in theirs: namely, perpetual curse and damnation. By this, after the example of Judas, their children become orphans and their wife a widow, because the blood of Christ remains upon them and upon their children to be avenged. For their children become orphans from the very moment of their conception and birth, because they are without God the Father; and their wife — that is, their congregations — is a widow, because she is without her lawful husband Christ. Hence it is apparent that heretics die by generating [offspring], whose wife remains a widow and whose children are orphans. And truly they die to God completely when, by perversely ordaining others, they do not shrink from selling the grace of his sacraments. Thus their people, by consenting and lending support to them, are as a wife widowed from God, so that the children of both are born only as orphans, since they are straightway deprived of their eternal Father when they are initiated into those [rites] which are called sacraments among heretics. To these [miseries] is added in equal measure, as an accumulation of their damnation, that from their generation the blasphemy of the Holy Spirit — who is the remission of sins — is required, just as from mad Judas and the faithless Jews the blood of Christ, which was shed for the remission of sins, is required. That treacherous money-lender Mammon scrutinizes their entire substance for the coin of faithlessness lent to them, and strangers plunder their labors — those strangers whose voices the sheep of Christ do not know. And what more [need be said], since the psalm from which we have briefly plucked these [observations] pursues such men at greater length? If a faithful reader examines it with a Christian understanding, he will without delay recognize, under the title of Judas the betrayer, how many, what kind, and how great curses and punishments are owed to simoniacs. For the prophetic imprecation of that psalm directed at the seller of Christ and his buyers cannot be more fitly applied to any other heretics than to these, who make the Holy Spirit a commodity in the grace of all his sacraments. To enumerate some of these [sacraments] in particular: these men sell catechism, baptism, and the seal of perfect Christianity — that is, from the first nourishment of consecrated salt all the way to confirmation by the bishop, which is the seventh of the sacraments of regeneration, according to the same sevenfold Spirit, for the remission of all sins. And they sell these whenever they ordain bishops, priests, and others for a price — those whose offices serve the regenerative grace in the Catholic Church. Likewise in deacons, whatever of the sacraments pertains to deacons; in subdeacons, whatever pertains to subdeacons; in acolytes, whatever pertains to acolytes; in exorcists, whatever pertains to exorcists; in readers, whatever pertains to readers; in doorkeepers, whatever pertains to doorkeepers; in clerics, whatever pertains to clerics; in stewards, whatever pertains to stewards; in churches, whatever pertains to churches; in monasteries, whatever pertains to monasteries; and likewise in all other things of the kind. Since in this way they leave no order of the Christian religion untouched by sale, they leave nothing unsold in the entire world of Christendom. Not the corner of the smallest possession, not a little field, not a hut, not even the smallest coin — to such a degree that not only present but even future offerings of the faithful in the Church are seized",{"title":28,"searchDepth":29,"depth":29,"links":9016},[9017],{"id":7925,"depth":29,"text":7926,"children":9018},[9019],{"id":9010,"depth":2057,"text":9011},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F163",{"description":9005},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F163","iZ52fc9n2MkUzUOL7ORgqg1xPoAF8yuQfhqmKbcQaC0",{"id":9026,"title":4039,"body":9027,"description":9054,"extension":33,"meta":9055,"navigation":38,"page":4039,"path":9056,"pdf_page":4061,"reading":34,"seo":9057,"sortable_pagination_id":4061,"stem":9058,"__hash__":9059},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F164.md",{"type":8,"value":9028,"toc":9049},[9029,9036,9038,9042],[11,9030,9031,9032,9035],{},"as sold before they are given. Thus these men who are called Christians sell the entire world of Christians — insofar as it lies within them — the world which God so loved that he gave his only-begotten Son as its redemption. And to whom do they sell it? To the devil. And to what end are they sold to him? That they may again be his and do evil at his pleasure, and that no sacraments of Christianity may profit them — since those sacraments, received freely, are neither given nor administered freely. And even if they appear to do good things, those things are no longer good, because they are reckoned to him to whom they are bound as slaves by the ill-drafted bond [",[15,9033,9034],{},"chirographum","] of their masters. Like the vessels of the good shepherd girded [for service], they deceitfully draw back for the wicked lion those whom they persistently snatch away from the gentle lamb. And therefore they are to be lamented without consolation, because they perish through their own negligence or ignorance alone, while they either neglect or fail to know how to avoid the malice of such great and such terrible wolves. If the rabidity of Judas is compared with their rabidity, it will be found more tolerable in many respects. For he, driven by sudden fury, sold his master once — the master whom he saw as mortal and did not doubt was capable of suffering. But these men, inflamed by long premeditation, sell the Holy Spirit a thousand times over — him whom they profess in words to be immortal and impassible. Judas, though for a time he disturbed a few disciples for a little while, did not thereby take Christ away from them, even slain. But these men both disturb the universal Church without ceasing and banish his grace from innumerable peoples of Christ. Judas, when one man betrayed one [person], ruined himself and a few accomplices, but nonetheless served the salvation of the entire world, though unwillingly and unknowingly. But these men, when countless individuals betray one, ruin themselves and their supporters, ravage the destruction of the whole world, and resist the salvation of all the faithful — and can be of benefit to neither themselves nor anyone else unless they perhaps repent at some point. Judas sold his master alone and without stripping him of his and his followers’ belongings. But these men sell not only the Paraclete Spirit but also everything that is his and his people’s, wherever it may be, down to the smallest coin. Judas presumed to seek no mediator or witness for himself apart from himself. But these men very frequently summon and make not only themselves and their household but also outsiders into mediators and witnesses of their trafficking. Judas, led by repentance, returned the thirty pieces of silver to the buyers even when they were unwilling. But these men, unrepentant, not only do not return however small a price, but would wish to have received more. And indeed, lest they be thought in any respect inferior to the lost Judas and his accomplices — they who are shown to surpass those men in so many crimes — these men too rejoice when they have put a price on the Holy Spirit, just as those who priced Christ rejoiced; and as those sought an opportunity for betrayal, so these seek out their trafficking.",[1898,9037,7975],{"id":7974},[2034,9039,9041],{"id":9040},"on-the-fact-that-no-almsgiving-of-any-kind-profits-simoniacs","On the fact that no almsgiving of any kind profits simoniacs.",[11,9043,9044,9045,9048],{},"Indeed, just as a most covetous merchant anxiously waits and breathlessly seeks out the annual fairs, so too do these men await ordinations to be held in their season, either to redeem their possessions pledged in hope of such a price, or to fill an empty purse, or to pour more into one already full. From that money which they love so much as not to fear selling the Holy Spirit, they will reap no fruit — even if they spend it on the poor and on holy places — just as Judas reaped nothing from his money, with which a field was bought for the burial of strangers: that [field] profited neither the seller of Christ nor its buyers toward the merit of their souls, so much so that the profane Judas received not even a mean grave there, nor lay unburied upon it. Hence if one considers that the chief priests judged and professed at the same time that the money of the betrayal, refunded to them, was not lawful to put in the treasury [",[15,9046,9047],{},"corban","], that is, to be stored with the votive offerings of the holy temple, because it was the price of blood — do we think how much more wicked than the Jews are those whom we judge to be more criminal, who sometimes think that the price of the Paraclete is to be stored together with the offerings which the devotion of Christians has brought or brings to the churches of God? They are accustomed",{"title":28,"searchDepth":29,"depth":29,"links":9050},[9051],{"id":7974,"depth":29,"text":7975,"children":9052},[9053],{"id":9040,"depth":2057,"text":9041},"as sold before they are given. Thus these men who are called Christians sell the entire world of Christians — insofar as it lies within them — the world which God so loved that he gave his only-begotten Son as its redemption. And to whom do they sell it? To the devil. And to what end are they sold to him? That they may again be his and do evil at his pleasure, and that no sacraments of Christianity may profit them — since those sacraments, received freely, are neither given nor administered freely. And even if they appear to do good things, those things are no longer good, because they are reckoned to him to whom they are bound as slaves by the ill-drafted bond [chirographum] of their masters. Like the vessels of the good shepherd girded [for service], they deceitfully draw back for the wicked lion those whom they persistently snatch away from the gentle lamb. And therefore they are to be lamented without consolation, because they perish through their own negligence or ignorance alone, while they either neglect or fail to know how to avoid the malice of such great and such terrible wolves. If the rabidity of Judas is compared with their rabidity, it will be found more tolerable in many respects. For he, driven by sudden fury, sold his master once — the master whom he saw as mortal and did not doubt was capable of suffering. But these men, inflamed by long premeditation, sell the Holy Spirit a thousand times over — him whom they profess in words to be immortal and impassible. Judas, though for a time he disturbed a few disciples for a little while, did not thereby take Christ away from them, even slain. But these men both disturb the universal Church without ceasing and banish his grace from innumerable peoples of Christ. Judas, when one man betrayed one [person], ruined himself and a few accomplices, but nonetheless served the salvation of the entire world, though unwillingly and unknowingly. But these men, when countless individuals betray one, ruin themselves and their supporters, ravage the destruction of the whole world, and resist the salvation of all the faithful — and can be of benefit to neither themselves nor anyone else unless they perhaps repent at some point. Judas sold his master alone and without stripping him of his and his followers’ belongings. But these men sell not only the Paraclete Spirit but also everything that is his and his people’s, wherever it may be, down to the smallest coin. Judas presumed to seek no mediator or witness for himself apart from himself. But these men very frequently summon and make not only themselves and their household but also outsiders into mediators and witnesses of their trafficking. Judas, led by repentance, returned the thirty pieces of silver to the buyers even when they were unwilling. But these men, unrepentant, not only do not return however small a price, but would wish to have received more. And indeed, lest they be thought in any respect inferior to the lost Judas and his accomplices — they who are shown to surpass those men in so many crimes — these men too rejoice when they have put a price on the Holy Spirit, just as those who priced Christ rejoiced; and as those sought an opportunity for betrayal, so these seek out their trafficking.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F164",{"description":9054},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F164","5QQ-vk7CxzkGfjfzj51yV64X2z2eiAagR9wKhtlaBac",{"id":9061,"title":4067,"body":9062,"description":9066,"extension":33,"meta":9083,"navigation":38,"page":4067,"path":9084,"pdf_page":4091,"reading":34,"seo":9085,"sortable_pagination_id":4091,"stem":9086,"__hash__":9087},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F165.md",{"type":8,"value":9063,"toc":9078},[9064,9067,9071,9075],[11,9065,9066],{},"indeed — these sacrilegious men, from so sacrilegious a price — with a certain vain hope of ransoming their soul, to add at times estates, at times vestments, at times various and superfluous ornaments of books, vessels, and utensils of ecclesiastical ministry to the possessions and treasuries of God’s churches. In doing this they acquire for themselves not only no reward but the greatest increase of damnation, when by the contact of their unclean offering they pollute the sanctuary and all things that belonged to it, as the Lord establishes through Moses: “Whatever an unclean person touches shall become unclean.” To prevent this, the same Moses in Deuteronomy forbids it thus: “You shall not bring the wages of a prostitute nor the price of a dog into the house of the Lord your God, whatever it is that they have vowed, for both are an abomination before the Lord your God.” By this precept of divine law, an offering acquired through vice is rejected, because “the Lord hates robbery in a burnt offering.” He who rightly disdains the wages of a prostitute — which a profane harlot earns from profane men by fornicating, through the corruption of her own and another’s flesh — how much more will he disdain the [price] which a simoniac earns by fornicating away from the Christian faith, through the prostitution of his own soul and of many others. Likewise he abhors the price of a dog — not because any animal’s nature is abominable to him, but because he abhors an offering which someone has earned, like a mute dog fawning and showing favor, by flattering and complying with others’ vices. Or certainly the price of a dog before God is whatever one who has returned to the vomit of sin after repentance offers. For either is an abomination before God — whether you vow to him the price of your fornication or the price of your compliance — however great and precious that price may be. How then will God be appeased by a price through which the virginity of innumerable souls, that is, the uncorrupted faith betrothed to him, is prostituted, or through which persistence and impenitence are ministered to the wicked, whenever a sinner is praised in the desires of his soul and the unjust is blessed? But if they have acquired for themselves and their kin and friends possessions, households, and other things useful only for human worldly life — like another Gehazi — they will nonetheless reap no fruit from these things, because the leprosy of the simoniac curse will so cleave to them and to their seed forever that their children, staggering, will be removed and will beg and be cast out of their dwellings. Whether, therefore, they spend those prices spiritually or carnally, it is established that they labor entirely in vain, because one who takes unjustly never gives justly or fruitfully to anyone. Hence these men, by their trafficking, defraud one another and take from one another what they had. For the seller, by demanding money, at once steals from the buyer both faith and money. The buyer, by tendering [the money] to the seller, likewise steals [his] faith and the grace of the Holy Spirit; and it comes about by a wondrous and wretched manner that neither has what he stole from the other, but moreover each loses what he previously had, and each receives from the other only the damnation which he did not previously have. If both are wretched, more wretched nonetheless is he who lost both his money and his faith, and the spiritual grace which he demanded from the other in exchange for the price given — he took it away from the other and did not receive it for himself; indeed, in place of a blessing he incurred a curse. Whence it comes about that, just as when someone takes a soul from another he takes it from that person but does not thereby have two souls — indeed he rather loses his own — so too do these men take faith and grace from one another, but neither of them retains either [faith or grace], and moreover they fall horribly into the hands of the living God, where sin, brought to completion, begets death for them. Hence they are straightway delivered by God’s judgment to the devil, who had first entered their hearts to possess them — delivered to him to possess forever in peace; and thus, like another Judas after the dipped morsel, Satan again enters them when he claims as his own the betrayers of their faith, convicted by their mutual fraud. For the dipped bread signified the mind of the betrayer infected by deceit. Finally, not everything that is dipped is cleansed — sometimes it is rather defiled.",[1898,9068,9070],{"id":9069},"chapter-xxii","CHAPTER XXII.",[2034,9072,9074],{"id":9073},"what-the-simoniac-foxes-do-and-what-they-suffer","What the simoniac foxes do and what they suffer.",[11,9076,9077],{},"And so, since these deceitful and shifty men hold it for nothing that the Lord should be",{"title":28,"searchDepth":29,"depth":29,"links":9079},[9080],{"id":9069,"depth":29,"text":9070,"children":9081},[9082],{"id":9073,"depth":2057,"text":9074},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F165",{"description":9066},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F165","oUOBXBvXL9qOgbZo3-Vifk_qXQ8YpLgJYyOY9yRdWDE",{"id":9089,"title":4097,"body":9090,"description":9094,"extension":33,"meta":9097,"navigation":38,"page":4097,"path":9098,"pdf_page":4107,"reading":34,"seo":9099,"sortable_pagination_id":4107,"stem":9100,"__hash__":9101},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F166.md",{"type":8,"value":9091,"toc":9095},[9092],[11,9093,9094],{},"their portion and they his portion, they — like little foxes, lest they demolish like those of Sodom [the vines] — seize even the flourishing vineyard of Christ and become sharers in those foxes which have their lairs among them. Since these [foxes] divide [the vineyard] among themselves to possess according to the quality or rank of their most wicked power, Isaiah, concerning Edom, prophesies thus under the names and significations of various harmful birds, trees, plants, and unclean beasts: “The pelican and the hedgehog shall possess it, and the ibis and the raven shall dwell in it.” And shortly after: “And thorns and nettles shall grow up in its houses, and brambles in its strongholds. And it shall be the haunt of dragons and a pasture for ostriches, and demons and the wild goat shall meet there, and the shaggy one shall call to his fellow. There the night-hag has lain down and found rest; there the hedgehog has its lair and reared its young and dug around [it] and brooded in its shadow. Thither have kites gathered, one to another.” The little foxes of whom we now speak — having become equally the sharers and participants of such and so shape-shifting foxes — are possessed and possess by the merit of their duplicity, multiplied by the multiform wickedness of demons, and still more multiply to be possessed; and they divide and will divide among themselves those very [domains] to be possessed by them, [domains] which are in turn portioned out among them by those by whom they themselves are to be possessed. Concerning these likewise, a certain wise man says: “Foxes inhabit souls mindful of malice, and beasts lie down in the turbulent heart.” But the little sheep of Christ are blessed by the merit of their simplicity, whose lord is their God, who is wholly the unique portion of their glorious inheritance — an inheritance which he himself will restore wholly to each of them, and each of them in turn wholly in his whole [self], that all may be consummated into one, and God may be one and all things to all. Thus truly shall they be his people, and he God with them shall be their God. Because the aforesaid little foxes abhor their [i.e., the sheep’s] unique simplicity, they inhabit the solitudes of dragons and the desert of ostriches, deprived of the glorious and populous inheritance of the one fold and the one shepherd. And because they sometimes occupy the mind appointed for pastoral care or divine contemplation, when by their presumption of Church governance or sacred Scripture study they dissipate both through perverse action and interpretation, Jeremiah rightly laments concerning them thus: “Our heart has been made sorrowful in grief, our eyes have been darkened, because of Mount Zion, for it has perished — foxes have walked upon it.” But even though on account of such speculators Mount Zion at times perishes, we have some consolation in this: that they are said not to have dwelt or stood upon it, but only to have walked upon it. For the episcopate or teaching authority of heretics in the Catholic Church or in canonical Scripture will not be able to rest or stand for any length of time. Indeed, because they do not speak the truth in their heart, because they practice deceit with their tongue, because they accept bribes against the innocent — they cannot dwell in the tabernacle of God or rest on his holy mountain. So also, because they take up their souls in vain and swear deceitfully to their neighbor, they cannot stand in his holy place. And as for the saying that they shall not stand — they do not even ascend to that [place]. What sort of person ascends, the Psalmist declares, saying: “The innocent of hands and pure of heart,” and so on. Hence it is clear that these foxes — so cunning and rapacious — have not even walked on the mountain of Catholic Zion, which they were not able to ascend. Yet according to the estimation of the common people believing that such men hold authority in the Church of God or scrutinize her teaching, they are said to have walked [upon it], as the Lord says through the prophet: “They reigned, but not from me. They became princes, and I did not know them.” And elsewhere: “All her princes shall come to nothing.” Of these, Samson the mighty — as a figure — captured three hundred foxes, and as the story tells, tied their tails to tails, and bound torches in the middle, and setting them on fire let them go, so that they ran hither and thither. They straightway made their way into the fields of the Philistines, and when [the fields] were set ablaze, both the grain already gathered and the grain still standing in the stalk were burned, so much so that the flame also consumed their vineyards and olive groves. That this was done as a figure for them and was written for our instruction, no one doubts who believes the gospel of Paul [1 Corinthians 10]. For our Lord Jesus",{"title":28,"searchDepth":29,"depth":29,"links":9096},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F166",{"description":9094},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F166","_orACsbL0I0A9a2WpjBo-JB_RxgRqDDEWcHHhRaGo-g",{"id":9103,"title":4113,"body":9104,"description":9108,"extension":33,"meta":9125,"navigation":38,"page":4113,"path":9126,"pdf_page":4137,"reading":34,"seo":9127,"sortable_pagination_id":4137,"stem":9128,"__hash__":9129},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F167.md",{"type":8,"value":9105,"toc":9120},[9106,9109,9113,9117],[11,9107,9108],{},"Christ, the strongest of all and a jealous God, who would not endure the wife whom he had taken from the gentiles being given to any other, seized those who were wise to do evil but knew not how to do good in order to avenge so great an injury to himself — catching them in their cunning, as it were foxes. These three hundred represent only those heresies that applaud themselves in the name of Christian, such as the Simonian, the Sabellian, the Arian, and the rest, excepting the heresies of the Jews and pagans, for whom Christ crucified is either a stumbling block or folly.",[1898,9110,9112],{"id":9111},"chapter-xxiii","CHAPTER XXIII.",[2034,9114,9116],{"id":9115},"the-allegory-of-the-foxes-caught-by-samson","The allegory of the foxes caught by Samson.",[11,9118,9119],{},"That the number three hundred designates the universality of Christians signed with the cross of Christ is shown by the letter Tau, which, formed in the shape of a cross, expresses that very number. Of this letter it is said in Ezekiel to the man clothed in linen: “Mark a Tau upon the foreheads of the men who groan and lament.” Lest the slayers touch them, it is added: “Upon whomsoever you see the Tau, do not kill.” This sign was also present to Gideon, when, instructed by a divine oracle, he overthrew the Midianites with three hundred men — as a figure of our Gideon, who, circling the vault of heaven, remained wholly within the womb of the virgin. He conquered and continues to conquer the world with three hundred armed men: with the trumpets of spiritual preaching, the jars of bodily frailty, and the lamps of divine miracles. These are the men he taught to deny themselves, take up their cross, and follow after him. Their sun — that is, Samson — afterward, since there is none who can hide from his heat and splendor, hunted out the deceitful and unclean foxes of the heresies from the sheepfold of his Church, which he flooded with the rays of righteousness, and separated them from it: three hundred in the semblance of piety but not in its power. He bound them tail to tail together, teaching that, however much they may turn their faces and mouths in different directions, they nevertheless conceal and hold at their hinder parts one and the same end of errors, as though from the knot of a single faithlessness. For although the individual heresies, seeking to raise their pride like a tower of Babylon against God and thrown into confusion by the diversity of tongues divinely wrought, may hold and profess different views about the Christian religion and openly contend against one another, yet in the end they are joined by the knot of a single impiety and secretly agree whenever they are found doing nothing other than striving to subvert faith with treachery and to seize Christ’s flock for themselves. In the midst of these — that is, at the joining of their tails — our Samson set the torches, where he stirred up their malicious harmony, joined at the end with mutual and intestine hatreds and the zeal of envy, against one another. Hence it is that, while each strives to drag the other after itself or to break free from it, all rage against one another with stubborn spirits. “There is no peace for the wicked,” says God. He lit these torches when, by an irrevocable anathema, as it were by the fire of his fury that would burn to the uttermost depths of hell, he openly inflamed their hatreds to their own ruin and to the ruin of many by the sentence of his Catholic [Church]. Thus, set loose, they wander as vagabonds and fugitives hither and thither, because when the wrath of God quickly flared up they perished from the right way. Finally, entering the fields of the Philistines, they burned up all the provisions of that adulterous and alien people together with themselves, because beyond all doubt those who consent to the adultery of Christ’s bride lose whatever good they had, through the fire of his just judgment, which the heresies carry as it were in their tails at their end. Hence the Philistines are interpreted as “falling by their mouth or cup,” with “their own” or “another’s” being understood. For whether aliens — that is, pagans — or their senseless and evilly-living Christian neighbors fall by another’s mouth when they believe the teachings of heretics (which are assuredly the teachings of demons), as did the wretched Goths, some of whom passed from paganism and others from the Catholic faith to the Arian heresy through the emperor Valens and Eudoxius of Constantinople — they also fall by their own mouth when they protect and exalt heretics. Nor without reason are their harvests, vineyards, and olive groves specifically said to have been consumed, since many other things also perished along with these.",{"title":28,"searchDepth":29,"depth":29,"links":9121},[9122],{"id":9111,"depth":29,"text":9112,"children":9123},[9124],{"id":9115,"depth":2057,"text":9116},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F167",{"description":9108},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F167","kneq2FMjFtLFjcFy-_8PnDZun6dPuMtElVyACzQkGFU",{"id":9131,"title":4143,"body":9132,"description":9154,"extension":33,"meta":9155,"navigation":38,"page":4143,"path":9156,"pdf_page":4165,"reading":34,"seo":9157,"sortable_pagination_id":4165,"stem":9158,"__hash__":9159},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F168.md",{"type":8,"value":9133,"toc":9149},[9134,9140,9142,9146],[11,9135,9136,9137,9139],{},"Why this, if not to make known that heretics and their supporters have lost the true sacrifice and sanctification? For in the harvests and vineyards the sacrament of the body and blood of the Lord, which is prepared from them for the life of the faithful people, is not unfittingly understood. In the olive groves, however, is the oil of sacred unction. With these emptied out, there remains to them from all the sacraments of the Church only the water of baptism alone, which alone they can administer — and only to perdition — as was amply demonstrated above. And these great evils are said to have been done, or to be done, by our Samson Christ, not because he commanded such things, but because he justly permitted them to come to pass. Paul also warns the Philippians to beware of these foxes who walk alongside and, with pretext or envy, so preach Christ crucified as to strive to make his cross void, saying: “Be imitators of me and observe those who walk according to the pattern you have in us. For many walk, of whom I have often told you, and now tell you even weeping, as enemies of the cross of Christ.” Showing that the fire of their perdition dwells in their tails, he adds: “Whose end is destruction.” Furthermore, as the naturalists [",[15,9138,8745],{},"] assert, a hungry fox throws itself into a filthy place and feigns death, and so suddenly seizes and kills the incautious birds that believe it. This is known to be the practice of heretics as well: hungering for earthly gain or popular favor, they feign death to this world with a certain counterfeit continence, and strangle souls that are spiritual indeed but still carnal and rendered heedless of dangers, with their treachery, and incorporate the devil together with themselves. Among these was also Herod, who pretended that he desired to see Jesus for the sake of his signs, when in fact he sought to kill him. Hence the Lord himself, when this was reported to him, answered: “Go, tell that fox” — which is plainly shown in the Passion, where Jesus is recounted to have been mocked and despised by Herod and his whole army.",[1898,9141,9112],{"id":9111},[2034,9143,9145],{"id":9144},"a-comparison-of-the-acts-of-judas-and-the-simoniacs","A comparison of the acts of Judas and the simoniacs.",[11,9147,9148],{},"But let us now consider the manner of the betrayal and of the betrayer of Christ, and from a comparison with his act and merit weigh the act and merit of those who betray the Holy Spirit. Judas, that most wicked trafficker, said to his accomplices: “Whomsoever I shall kiss, he it is; seize him and lead him away carefully.” The simoniacs likewise say to theirs: “Upon whomsoever among you we lay hands in prayer, without delay the Holy Spirit comes upon him, and he must receive him and keep him for himself for the free exercise of his ecclesiastical office.” In this presumption they become far worse than Judas himself, who neither supposed that the Lord, once betrayed, had remained with him, nor gave careless instructions but warned that he should be led away carefully — whereas these betray the Holy Spirit in such a way that they believe he has remained with them, and they command that the grace poured out upon others through betrayal be handled at will and by their authority. And Judas indeed, by greeting and kissing, simulating peace and love by mouth, nod, or gesture, though he had none in his heart, betrayed the Lord Jesus for a price; but these, by supplicating, praying, laying on hands, and performing the other things proper to lawful priests as a show before others, betray the Holy Spirit for a price, as it is supposed. What answer more fitting could be given by the Holy Spirit to their words and outward displays of reverence than that which Christ gave to Judas? “Judas, do you betray the Spirit of the Father and Son with a kiss?” — as if saying ironically: “Do you suppose me to have been so granted to you that you may even falsely hand me over and sell me to whomever you will? But woe to him through whom the Holy Spirit shall be betrayed for a price; it would have been better for him had he not been born.” And not without reason is this simoniac here called Judas, which is interpreted as “confession,” because just as that man betrayed his master by confessing with his mouth and saying “Rabbi,” so this man tears apart the Holy Spirit by confessing and invoking the holy Trinity with his mouth, calling him by name God and Lord. But to such attempts of heretics God in no way cooperates; rather, evil spirits do — those who cooperate with the betrayers of Christ, of",{"title":28,"searchDepth":29,"depth":29,"links":9150},[9151],{"id":9111,"depth":29,"text":9112,"children":9152},[9153],{"id":9144,"depth":2057,"text":9145},"Why this, if not to make known that heretics and their supporters have lost the true sacrifice and sanctification? For in the harvests and vineyards the sacrament of the body and blood of the Lord, which is prepared from them for the life of the faithful people, is not unfittingly understood. In the olive groves, however, is the oil of sacred unction. With these emptied out, there remains to them from all the sacraments of the Church only the water of baptism alone, which alone they can administer — and only to perdition — as was amply demonstrated above. And these great evils are said to have been done, or to be done, by our Samson Christ, not because he commanded such things, but because he justly permitted them to come to pass. Paul also warns the Philippians to beware of these foxes who walk alongside and, with pretext or envy, so preach Christ crucified as to strive to make his cross void, saying: “Be imitators of me and observe those who walk according to the pattern you have in us. For many walk, of whom I have often told you, and now tell you even weeping, as enemies of the cross of Christ.” Showing that the fire of their perdition dwells in their tails, he adds: “Whose end is destruction.” Furthermore, as the naturalists [physiologi] assert, a hungry fox throws itself into a filthy place and feigns death, and so suddenly seizes and kills the incautious birds that believe it. This is known to be the practice of heretics as well: hungering for earthly gain or popular favor, they feign death to this world with a certain counterfeit continence, and strangle souls that are spiritual indeed but still carnal and rendered heedless of dangers, with their treachery, and incorporate the devil together with themselves. Among these was also Herod, who pretended that he desired to see Jesus for the sake of his signs, when in fact he sought to kill him. Hence the Lord himself, when this was reported to him, answered: “Go, tell that fox” — which is plainly shown in the Passion, where Jesus is recounted to have been mocked and despised by Herod and his whole army.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F168",{"description":9154},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F168","zZ6II66Yua9Ao85ChjF68R0cPb_3m-bfQMcL2E2Ol5k",{"id":9161,"title":4171,"body":9162,"description":9166,"extension":33,"meta":9183,"navigation":38,"page":4171,"path":9184,"pdf_page":4195,"reading":34,"seo":9185,"sortable_pagination_id":4195,"stem":9186,"__hash__":9187},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F169.md",{"type":8,"value":9163,"toc":9178},[9164,9167,9171,9175],[11,9165,9166],{},"whom it is said: “This is your hour, and the power of darkness.” For from that point these men can no more have the Holy Spirit — by themselves or for others — even if they once possessed him, just as neither the Jews nor Judas could have Christ, even though Judas had previously possessed him. But why is it said that they cannot now have the one they can no longer even invoke? This was signified by the dreadful end of Judas, who, having betrayed Christ, hastened to the noose and perished by a punishment befitting his crime: with those very jaws which had dared to open and lend their passage to the deadly voice of his betrayal bound up and wholly constricted, he could neither truly nor falsely invoke God after the true utterances of his evil scheme or after the feigned ones of a still worse supplication. Not undeservedly are his airways so constricted that they can no longer breathe out the vital breath — airways that had rashly sent forth the voice that dared to sell the Redeemer of the world. Hence “he burst open in the middle and all his bowels gushed out.” Nor did he deserve to have the common and natural departure of the spirit shared by other men, he who had conspired against the common Lord of nature. Thus, hated by heaven and earth and loathed by every creature, he perished in the space between them, while the earth recoiled from receiving his most foul and fetid corpse, and the air from receiving his most impious and impure spirit. Let the simoniacs therefore learn from their own beginnings what they are, what sort of men they are, and what they deserve. And if the first-fruits are ground down by twofold contention, how often shall such great heaps as theirs be ground? Do they not see that, after the very utterance of the sale, they are unable to invoke the Lord, since their throats are strangled by the inextricable noose of treachery? Indeed, how shall they call upon one in whom they have not believed? But perhaps, still stiff-necked and shameless with a brow of brass, they stubbornly insist that they believe in God with a Catholic mind, even though they sell the Holy Spirit. Let them trace out, therefore, by every means they can, all the hiding-places of that first author of theirs in the selling of the Lord God, and let them show whether they can find him having believed in Jesus from the time that Satan entered his heart to betray him. For if he believed in him in any way, he would never have attempted such a thing. He would have recognized that the Lord cannot be sold, and that no one can resist his will and power. But the wretch knew in him only what was human and visible. Nor is it a wonder that he did not fully know even what he saw, if perhaps, corrupted by Pharisaic leaven, he ascribed the Savior’s miracles to the prince of demons. For if he had known, he surely would have believed; for no one believes what he in no way knows, even though by believing one merits to know more perfectly, as the Apostle says: “Now I know in part, but then I shall know even as I am known.” And elsewhere: “Having known God” — namely through faith — “you are known by him.” But who would doubt this of the carnal and mortal Judas, when the same Apostle asserts that none of the princes of this age — even those of a more subtle and immortal nature, such as the spiritual powers of wickedness in the heavenly places — knew the incarnate wisdom of God the Father? “For if they had known, they would never have crucified the Lord of glory.”",[1898,9168,9170],{"id":9169},"chapter-xxv","CHAPTER XXV.",[2034,9172,9174],{"id":9173},"on-the-fact-that-judas-repented-without-faith-and-that-those-who-consented-to-the-chief-priests-were-deprived-of-faith","On the fact that Judas repented without faith, and that those who consented to the chief priests were deprived of faith.",[11,9176,9177],{},"But lest anyone suppose he believed when we read that he repented and returned the money, let them know that the repentance there spoken of is used in an improper sense, since it was in truth the sorrow of the world which produces death — not that which, as the Apostle says, is according to God and produces a steadfast repentance leading to salvation. Indeed, praiseworthy repentance is not without hope, and its substance is faith. Hence, since Judas’s repentance was without hope, it is clear that he had no faith at all; and therefore, seeing himself condemned, led by the sorrow of the world, he preferred to destroy his own throat in despair rather than humbly to offer worthy fruits of repentance in hope. Had he done the latter, his error would not have harmed him. But the faithless one, who had earlier blasphemed the Son of God by believing that he could be sold, blasphemed in the end also the Holy Spirit, believing that he could not grant him pardon for so great a sin. That he believed Christ Jesus to be not God but merely a man, however just, is shown by his own confession when he says: “I have sinned in betraying innocent blood.” To which those most wicked buyers at once replied:",{"title":28,"searchDepth":29,"depth":29,"links":9179},[9180],{"id":9169,"depth":29,"text":9170,"children":9181},[9182],{"id":9173,"depth":2057,"text":9174},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F169",{"description":9166},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F169","NKQGrb4_fz6KaKwfisIbWIbLuP-JCRDKjzDfEFCOjwE",{"id":9189,"title":4201,"body":9190,"description":9194,"extension":33,"meta":9208,"navigation":38,"page":4201,"path":9209,"pdf_page":4222,"reading":34,"seo":9210,"sortable_pagination_id":4222,"stem":9211,"__hash__":9212},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F170.md",{"type":8,"value":9191,"toc":9205},[9192,9195,9199,9202],[11,9193,9194],{},"“What is that to us? See to it yourself” — as if to say: “What does that sin of yours concern us, who only bought what you sold? See to it yourself what you have done, for we who have already received and hold the one bought and handed over will not release him.” Do not the simoniacs daily use this very same reply whenever their sacrilegious ordination is condemned? “What does the crime of the simoniac heresy concern us? Let those see to it who sold and handed over spiritual grace to us; for what we have once received we hold, and we will not lay down our office.” Lest they suppose themselves exempt from the fate of such men — though those who have received the grace of ecclesiastical orders gratis, as it were, from buyers of grace, are far more tolerable — let them consider that the chief priests were unable to give Jesus, whom they had purchased from the crowd whose favor they had won for themselves, back to the crowd; but in accordance with what they had persuaded them to ask, they obtained from the judge the release of Barabbas, a seditious robber and murderer. So that miserable people, persuaded and seduced by the Pharisees, deserved to become Pharisee — that is, separated from God the Father and Teacher — and to become sons of their father or teacher, so that henceforth they would be brothers to those who were from the devil as their father or from his instruction. For this is what Barabbas, or Barrabbas, means. By this act they incurred so great a loss of their former faith that those who shortly before had gone out to meet the Lord with palms, had spread their garments and branches of trees in his way, and had cried out “Hosanna to the Son of David, blessed is he who comes in the name of the Lord, the King of Israel, Hosanna in the highest,” suddenly cried out for Barabbas. Whenever the judge sought to restore them to their senses and correct their error, nothing came of it; rather the tumult grew greater, their voices grew stronger, and they wanted nothing other than to cast Jesus away from themselves and to demand Barabbas, crying: “Not this man, but Barabbas”; and “Away with this man, release Barabbas for us”; and “Away with him, away with him, crucify him, crucify him”; and “His blood be upon us and upon our children” — and other things like these. By this conspiracy and sentence they so bound themselves and their posterity to the devil that scarcely a few from that innumerable multitude could be freed. For very few were those among them who believed, in comparison with those who did not believe and took no care to deliver themselves and their posterity from eternal death. Hence they also incurred, together with the death of the soul, a most shameful and bitter death of the body — as happened through Vespasian and Titus and through Aelius Hadrian. Concerning this people, it is also to be considered that however many of them were saved, they did not merit to be perfectly reconciled to God by baptism alone — which beyond all doubt grants remission of all sins — unless they had also first labored to appease him through repentance. For it was thus said to those stricken with compunction at the evident outpouring of the Holy Spirit and at the preaching of Peter: “Repent, and let each of you be baptized in the name of Jesus Christ for the remission of your sins, and you shall receive the gift of the Holy Spirit.” Nor could ignorance excuse them from the need to repent, even though Peter himself bore testimony to them concerning it in the following words: “And now, brothers, I know that you did this through ignorance, as did your rulers also. Repent therefore and be converted, so that your sins may be blotted out.” And what those sins chiefly were he had already shown in what preceded, saying: “The God of our fathers glorified his Son Jesus, whom you indeed betrayed and denied before the face of Pilate when he had judged him to be released. But you denied the Holy One and the Just, and asked that a murderer be given to you, and you killed the Author of life.” If then those are said to have denied Christ who, not believing or doubting that he was God, handed him over to the judge to be killed as a mere man, in exchange for a mere man — will it be doubted whether those deny the Holy Spirit who claim to believe him utterly God and Lord and yet sell him for gold? And how much more tolerable this denial would be if it were done even for a man’s sake — tolerable by as much as a man is more valuable than a stone.",[1898,9196,9198],{"id":9197},"chapter-xxvi","CHAPTER XXVI.",[11,9200,9201],{},"That those ordained gratis by simoniacs receive nothing but damnation, and that simoniacs cause idols to be worshipped in place of Christ.",[11,9203,9204],{},"From this it is necessary to conclude what those ordained gratis by such traffickers of the Holy Spirit have received,",{"title":28,"searchDepth":29,"depth":29,"links":9206},[9207],{"id":9197,"depth":29,"text":9198},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F170",{"description":9194},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F170","AUILQsoYW0j_uzp6FX_IGjtXN9wou6c64BVxPrIHFoM",{"id":9214,"title":4228,"body":9215,"description":9219,"extension":33,"meta":9222,"navigation":38,"page":4228,"path":9223,"pdf_page":4238,"reading":34,"seo":9224,"sortable_pagination_id":4238,"stem":9225,"__hash__":9226},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F171.md",{"type":8,"value":9216,"toc":9220},[9217],[11,9218,9219],{},"when persuaded and so ordained gratis. For they would in no way accept the laying on of hands unless they had been persuaded that these men were priests of the Lord. Let them also attend to how great a penance they must undergo who know [what they have done], since they observe that not even the Jews who were to be baptized were excused from penance, even though they acted in ignorance. And certainly, by human judgment, ignorance ought to have excused them. But it was inexcusable, because, as the Apostle says: “He who is ignorant will be ignored.” And O how many and how great crowds of simple and rustic folk, seeking the truth in ignorance, have been seduced by heretics — crowds whom we believe to have justly perished, though how it was just we cannot fully comprehend. And truly, “whoever touches pitch will be defiled by it, and whoever associates with the proud will put on pride.” “He who is wicked toward himself — to whom else will he be good?” Let them acknowledge, even when warned, that all who are thieves and robbers “do not come except to steal and to destroy.” From whose blood-stained hands they have received not only nothing of sanctification but also a very great measure of defilement, so much so that the soul that was once faithful has become a harlot, “full of judgment.” And in that place where justice once rested there now dwells a murderer; its silver has been turned into dross and its wine mixed with water. And why is this? Because all its princes are faithless, companions of thieves, by whom those persuaded in ignorance of the purity of the Catholic faith and unwary in their trust receive, in place of Christ, that seditious robber who said in his heart, “I will place my throne in the north; I will be like the Most High” — and that murderer who was such from the beginning. If those who were heretofore ready praisers and devoted receivers of the Lord have become not his wicked blasphemers and importunate petitioners for the robber, their intention seeks that man alone, even when their voice feigns to invoke God. Whom, I ask, do they invoke, if not Mammon — those who would not utter a word or open their mouths or lift a hand for God or for their neighbor, unless they were receiving or expecting money? But “the kindly spirit of wisdom will not free the evil-speaker from his lips.” Indeed, since God is a witness of his reins and the true searcher of his heart and a hearer of his tongue, he has not freed the accursed heretic from his lips — for whom there is nothing other than blessing himself in his own voice than condemning himself and cursing himself. And even if the Spirit of the Lord is a hearer of his blessing tongue, because he fills the orb of the earth and contains all things, yet because he has knowledge of the voice, the searcher of reins and heart does not care what a man says but toward what end he speaks in saying it. The Holy Spirit himself, spurning voices and outward devotions of this kind, bears witness through Isaiah: “When you stretch out your hands, I will turn my eyes away from you; and when you multiply prayer, I will not hear. Your hands are full of blood.” Surely companions of thieves and robbers are themselves thieves and robbers, as Solomon says: “He who keeps company with the foolish becomes like them; and he who participates with a thief hates his own soul.” Moreover, thieves and robbers are men of blood and deceit, and whoever is their partner must be blood-stained and fraudulent. Hence, because his hands are full of blood and of the fellowship of associated robbers, his prayer is repelled by the most pure majesty. As the wise man says: “He who turns away his ear so as not to hear the law — his prayer is an abomination.” And if this happens to those who do not hear the law commanding that the Lord be honored from one’s own and home-grown substance, what will happen to those who impiously sell the alms of another entrusted to them to be given freely, since they have freely received? Whose prayer or blessing is not only not heard or received, but is even turned into sin and a curse, since “there is no truth in their mouth, their heart is vain; their throat is an open sepulcher, with their tongues they have dealt deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness, their feet are swift to shed blood. Destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes.” “Will not all those who work iniquity understand — those who devour my people as they eat bread? They have not called upon the Lord.” And who more devours the people of God as one eats bread than those who carry all the sacraments of the Christian religion as merchandise",{"title":28,"searchDepth":29,"depth":29,"links":9221},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F171",{"description":9219},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F171","_Fenj7hikonqnnvg9z8Rkuw5jr2W4ReqmWUUKgWeY-c",{"id":9228,"title":4244,"body":9229,"description":9233,"extension":33,"meta":9250,"navigation":38,"page":4244,"path":9251,"pdf_page":4268,"reading":34,"seo":9252,"sortable_pagination_id":4268,"stem":9253,"__hash__":9254},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F172.md",{"type":8,"value":9230,"toc":9245},[9231,9234,9238,9242],[11,9232,9233],{},"and deny them to the people of God unless they buy them back at a price? But woe to the wretched [people] which is afflicted in this way by a twofold loss, for it both loses its outward goods through this trafficking and does not receive its inward goods — nay, it incurs damnation, by which it is rejected from the body of Christ like corrupted bread and devoured by heretics and, once ingested by them, is so consumed that it has its being only with that companion of theirs who is not [i.e., the devil]: whom, as he goes about roaring like a lion and seeking whom he may devour, when fools in their folly try to flee, they encounter a bear — that is, clever heresy, which presents a certain semblance of humanity, as though of reason — and so that beast tears apart the innermost liver of such men, that is their right intention, in a bestial manner, and secretly consigns them to be devoured by the lion they had vainly thought to have escaped. Hence, since of such devourers it is added: “Because they have not called upon God,” we must ask whom they do invoke, since they sometimes have lengthy prayers and are heard and seen by men to invoke God. But from this difficult question the blessed Jerome, concise as usual, relieves us, in his commentary on Zechariah where he expounds the following words: “And it shall come to pass in that day, says the Lord of hosts, I will cut off the names of the idols from the land, and they shall be remembered no more, and I will remove the prophets and the spirit of uncleanness from the land.” As idols are made by the hand of an artisan, so the perverse doctrine of heretics, whatever it may simulate, turns it into an idol and causes antichrist to be worshipped in place of Christ. And if they sometimes curse the devil in words, they most certainly curse themselves, as is confirmed by the saying of the wise man: “When the wicked man curses the devil, he curses his own soul.” That all this is so, no one would gainsay except a manifest heretic. Let those, therefore, who have been appointed and substituted by robbers to bless and pray in any manner whatsoever, even gratis, now weigh what they have acquired from such fellowship — of which they have become participants and to which they have freely subscribed, since they not only believed that fellowship’s actions to be valid but even proclaimed them. Assuredly they are murderers, as are those to whom they have consented. For they kill the inner man in themselves and in others in such a way that their outer man lives in vain, soon to have eternal punishment. For wherever the soul at length perishes, the body too will follow after.",[1898,9235,9237],{"id":9236},"chapter-xxvii","CHAPTER XXVII.",[2034,9239,9241],{"id":9240},"the-sentence-of-saint-augustine-by-which-all-heretics-are-convicted-of-denying-that-jesus-christ-has-come-in-the-flesh","The sentence of Saint Augustine, by which all heretics are convicted of denying that Jesus Christ has come in the flesh.",[11,9243,9244],{},"But lest anyone accuse us of composing a novel reproach against heretics from our own person rather than from the divine pages — not thinking them to be altogether without faith or to deny the Lord God — let him attend to the venerable and Catholic doctor Augustine thundering these words in his commentary on the epistle of the blessed apostle John: “All heretics, all schismatics, have gone out from us” — that is, they go out from the Church — “but they would not have gone out if they had been of us before they went out.” And a little later: “Assuredly, all who go out from the Church and are cut off from the unity of the Church are antichrists: no one doubts it. For he himself designated this when he said, ‘They went out from us, but they were not of us. For if they had been of us, they would certainly have remained with us.’ Whoever therefore does not remain with us, but goes out from us, it is manifest that they are antichrists. And how would they be proved antichrists? By lying. And who is the liar, except one who denies that Jesus is not Christ? Let us interrogate heretics: Where do you find the heretic? He is the one who denies that Jesus is not Christ. Let your charity see this great mystery. Attend to what the Lord God has inspired, and to what I wish to convey to you. Behold, they have gone out from us and become Donatists. Let us ask them whether Jesus Christ is [the Christ]; at once they confess that Jesus Christ is. If therefore one is antichrist who denies that Jesus is Christ, neither can we call them antichrists nor they us, for both we confess and they confess. If therefore neither they call us antichrists nor we call them,",{"title":28,"searchDepth":29,"depth":29,"links":9246},[9247],{"id":9236,"depth":29,"text":9237,"children":9248},[9249],{"id":9240,"depth":2057,"text":9241},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F172",{"description":9233},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F172","3cflhxYFFeW-krhPsgRGrn-IGgFnprsah3qYFDPuVGk",{"id":9256,"title":4274,"body":9257,"description":9261,"extension":33,"meta":9267,"navigation":38,"page":4274,"path":9268,"pdf_page":4287,"reading":34,"seo":9269,"sortable_pagination_id":4287,"stem":9270,"__hash__":9271},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F173.md",{"type":8,"value":9258,"toc":9265},[9259,9262],[11,9260,9261],{},"therefore neither have they gone out from us, nor we from them. If therefore we have not gone out from them, we are in unity. If we are in unity, why are there two altars in this city, why are households divided, marriages divided? Why is there a shared bed and a divided Christ? The truth admonishes us to confess what is true: either they have gone out from us, or we from them. But God forbid that we have gone out from them; for we hold the testament of the Lord’s inheritance. We recite it, and we find ourselves in it: “I will give you the nations as your inheritance, and the ends of the earth as your possession.” We hold the inheritance of Christ; but they do not hold it, nor do they communicate with the whole world, nor do they communicate with the totality redeemed by the blood of the Lord.",[11,9263,9264],{},"And a little later: If therefore they have gone out from us, they are antichrists; if they are antichrists, they are liars; if they are liars, they deny Jesus Christ. We return again to the difficulty of the question. Question each one individually and they confess that Jesus is the Christ. Our understanding is confined by the narrowness of this epistle. You see clearly the question — this question troubles both us and them, if it is not understood. Either we are antichrists, or they are antichrists. But this epistle has identified the antichrists: whoever denies that Jesus is not the Christ, he is the antichrist. Let us now ask, then, who denies — and let us not pay attention to the tongue, but to deeds. For if all are questioned, all confess with one mouth that Jesus is the Christ. Let the tongue be quiet for a moment; question the life. If we find this, if scripture itself has told us that denial occurs not only with the tongue but also through deeds, then surely we have found many antichrists who profess Christ with their mouth and dissent from Christ in their conduct. Where do we find this? In scripture. Question Paul and hear what he says, when speaking of such people: “They profess that they know God, but they deny him by their deeds.” We find also these antichrists: whoever denies Christ by his deeds is an antichrist. I do not listen to what one says, but I look at how one lives. Works speak, and we seek words. For what wicked person does not want to speak well? But what does the Lord say of such people? “Hypocrites, how can you speak good things, since you are evil? You bring your voices to my ears; I examine your thoughts” — I see there an evil will, and you display false fruits. I know what I shall gather from them. I do not gather figs from thorns, nor grapes from brambles. Every tree is known by its fruit. That antichrist is the greater liar who professes with his mouth that Jesus is the Christ, yet denies it by his deeds. Therefore the liar says one thing and does another. From the words of so great a doctor, lest simoniacs press upon us shamelessly and presume that they live with us in catholic unity — because we share one altar and the same marriage feast, and are found to differ from us in no aspect of their conduct — let them know that this is to be imputed to our ignorance or negligence, and to their own fraudulence and shamelessness. Since they are truly antichrists, they pretend to be Christ’s — and are all the more to be guarded against the more perniciously they brood over Christ’s sheepfold under the cover of fellowship, feigning themselves to be milk-white sheep, while in the sacraments of the catholic [church] as in sheep’s clothing they do not cease to plot against catholics and “with open jaws work their raw slaughter among the lambs.” And following the example of their father Judas, under the sign of peace or a kiss, under the symbol of a single communion, they plan and execute all the more numerous betrayals and slaughters within the church, the more their wickedness preserves itself in concealment. For like assassins they pretend to be fellow travelers, and suddenly drawing the dagger from hiding they attack the unwary — who suspect nothing of the sort — amid friendly conversation, trained to make war under the guise of peace; comparable to the unclean Manichaeans, who — lest they be detected — even presumed with sacrilegious mouths to receive catholic communion, though they were sometimes detected in this: that, abstaining from the wine of Christ’s blood, which they did not believe was shed for the remission of sins, they withdrew from it. Similarly we cannot detect these [simoniacs] either, except when we find them attempting to sell the grace of the Holy Spirit. But however much they conceal themselves and pretend, they are nevertheless, together with the Manichaeans and other heretics, truly heretics — first among all to have been anathematized and cut off from the church — whether they are falsely within or truly outside; they are antichrists. Nor are they such antichrists as some among catholics who are still contrary to Christ in their manner of christian",{"title":28,"searchDepth":29,"depth":29,"links":9266},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F173",{"description":9261},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F173","HOJ2cWZhVzUKecKhY6BbfL57KZ7nh35453Zl9cxx7Bw",{"id":9273,"title":4293,"body":9274,"description":9278,"extension":33,"meta":9295,"navigation":38,"page":4293,"path":9296,"pdf_page":4317,"reading":34,"seo":9297,"sortable_pagination_id":4317,"stem":9298,"__hash__":9299},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F174.md",{"type":8,"value":9275,"toc":9290},[9276,9279,9283,9287],[11,9277,9278],{},"living, yet agree with him in their christian believing. But the [simoniacs] are antichrists in both respects, because they are contrary to him both in their perverse belief and in their wicked conduct — which, even if it appears good, is nothing but sin, because it is without faith. To distinguish us from their evasions, we are marked with this token of our emperor: “Freely you have received, freely give.”",[1898,9280,9282],{"id":9281},"chapter-xxviii","Chapter XXVIII.",[2034,9284,9286],{"id":9285},"from-the-same-author-as-above-that-heretics-do-not-have-the-holy-spirit-even-though-they-possess-the-visible-sacraments","From the same author as above: that heretics do not have the Holy Spirit, even though they possess the visible sacraments.",[11,9288,9289],{},"But let us attend to some further words of the same doctor: “Beloved, do not believe every spirit, but test the spirits, whether they are of God.” And who is it that tests the spirits? He has set us a difficult task, my brothers; it is good for us that he himself should say the means by which we discern. He is about to tell us — do not be afraid; but first see, attend. See now how what the vain heretics slander us about is being expressed. Attend, see what he says: “Beloved, do not believe every spirit, but test the spirits, whether they are of God; for many false prophets have gone out into this world.” Already there are all heretics and all schismatics. How then shall I test the spirit? It follows: “By this the Spirit of God is known. Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess Jesus Christ has come in the flesh is not of God, and this is the antichrist, of whom you have heard that he is coming, and is now already in the world.” Therefore the spirit that is among heretics is of God, because they confess that Jesus Christ has come in the flesh? Now from this they perhaps raise themselves up against us and say: You do not have the Spirit of God, but we also confess that Jesus Christ has come in the flesh. For he denied the Spirit of God to those who do not confess that Jesus Christ has come in the flesh. Ask the Arians: do they confess that Jesus Christ has come in the flesh? Ask the Macedonians: do they confess that Jesus Christ has come in the flesh? Ask the Cataphrygians [Montanists]: do they confess that Jesus Christ has come in the flesh? Ask the Novatians: do they confess that Jesus Christ has come in the flesh? Do all these heresies therefore have the Spirit of God? Are they therefore not false",{"title":28,"searchDepth":29,"depth":29,"links":9291},[9292],{"id":9281,"depth":29,"text":9282,"children":9293},[9294],{"id":9285,"depth":2057,"text":9286},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F174",{"description":9278},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F174","xlf2R7xaRAP4RH4faJjOomvYsz_sPKCJ1snKtRfD08w",{"id":9301,"title":4323,"body":9302,"description":9306,"extension":33,"meta":9326,"navigation":38,"page":4323,"path":9327,"pdf_page":4350,"reading":34,"seo":9328,"sortable_pagination_id":4350,"stem":9329,"__hash__":9330},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F175.md",{"type":8,"value":9303,"toc":9321},[9304,9307,9310,9314,9318],[11,9305,9306],{},"the iniquity which I have sinned. And that no sacraments believed to exist among heretics benefit their hearers, he shows by saying: “The threshing floor and the wine press shall not feed them, and the wine shall lie to them. They shall not dwell in the land of the Lord. You have ploughed wickedness and reaped impiety; you have eaten the fruit of falsehood.” And also that from the church both the people and their leaders are to be cast out, he foretells thus: “From my house I will drive them out; I will not continue to love them. All their princes are backsliders; their root is dried up, they shall bear no fruit — and even if they beget children, I will slay the beloved ones of their womb. My God will cast them away, because they have not listened to him, and they shall be wanderers among the nations.”",[11,9308,9309],{},"Furthermore, since Ephraim, who is also Israel, having been separated from Judah, bore the type of heretics, and Judah [bore the type] of catholics, let us now learn how much the works of each are valued by God. “Judah still walks with God and is faithful with the holy ones. Ephraim feeds on wind and pursues the east wind. All day long he multiplies lies and devastation, and he makes a covenant with the Assyrians and carries oil into Egypt” — that is, his sanctification or mercy toward the poor, [turned] from interior to exterior darkness. “The judgment of the Lord, therefore, is with Judah” — that is, discernment and truth. And because heretics both invoke the Lord and do not invoke him, it is said: “They shall call on me: My God, we know you, O Israel. But they did not cry to me from their heart, but they wailed upon their beds; they ruminated on grain and wine.” To wail, therefore, is the act of wolves. Hence it appears that heretics do not pray to God but wail. This applies above all to simoniacs, who, like rapacious and famished wolves, have no utterances to God except to fill their belly with the profit of their wickedness; who also do not pray over the grain and wine of the oblation, but ruminate — because they turn nothing over in their mind there except their customary food, that is, money. Thus the simoniac thief, having entered the house of the Lord, plunders the petty thieves outside by selling them the visible sacraments and stripping them even of their earthly goods.",[1898,9311,9313],{"id":9312},"chapter-xxix","Chapter XXIX.",[2034,9315,9317],{"id":9316},"from-the-same-author-and-source-as-above-by-what-means-the-spirit-of-god-is-known","From the same author and source as above: by what means the Spirit of God is known.",[11,9319,9320],{},"But now let the pen of blessed Augustine be restored to the question stated above, and let it briefly touch what that doctor, with his customary expansiveness, pours out for the people in orderly and detailed fashion. If, he says, the Holy Spirit is signified by the name of water, and this epistle tells us: “Do not believe every spirit, but test the spirits, whether they are of God” — let us understand that it was also said: “Abstain from foreign water, and do not drink from a foreign spring.” What is “do not drink from a foreign spring”? Do not believe a foreign spirit. There remains, then, the examination by which we may prove which spirit is of God. He indeed set a sign, and this perhaps is difficult. Let us see it nonetheless. We shall return to that love. It is love that teaches us, because it is itself the anointing. But here what does it say? “Test the spirits, whether they are of God; for many false prophets have gone out into this world.” Already there are all heretics and all schismatics. How then shall I test the spirit? It follows: “By this the Spirit of God is known: every spirit that confesses Jesus Christ has come in the flesh is of God, and every spirit that does not confess Jesus Christ in the flesh is not of God; and this is the antichrist, of whom you have heard that he is coming, and is now already in this world.” Therefore the spirit that is among heretics is of God, because they confess that Jesus Christ has come in the flesh? Now from this they strongly raise themselves up against us and say: You do not have the Spirit of God, but we too confess that Jesus Christ has come in the flesh. For he denied the Spirit of God to those who do not confess that Jesus Christ has come in the flesh. Ask the Arians: do they confess that Jesus Christ has come in the flesh? Ask the Macedonians: do they confess that Jesus Christ has come in the flesh? Ask the Cataphrygians [Montanists]: do they confess that Jesus Christ has come in the flesh? Ask the Novatians: do they confess that Jesus Christ has come in the flesh? Do all these heresies therefore have the Spirit of God? Are they therefore not false",{"title":28,"searchDepth":29,"depth":29,"links":9322},[9323],{"id":9312,"depth":29,"text":9313,"children":9324},[9325],{"id":9316,"depth":2057,"text":9317},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F175",{"description":9306},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F175","7P0_TVqab2sd-fUyAQBUK-jwlMgoQxlZQXu2HvzE1Mw",{"id":9332,"title":4356,"body":9333,"description":9337,"extension":33,"meta":9340,"navigation":38,"page":4356,"path":9341,"pdf_page":4366,"reading":34,"seo":9342,"sortable_pagination_id":4366,"stem":9343,"__hash__":9344},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F176.md",{"type":8,"value":9334,"toc":9338},[9335],[11,9336,9337],{},"prophets? Is there then no deception, no seduction there? Surely they are antichrists, who have gone out from us but were not of us. What then shall we do? By what means do we discern? Let us attend to deeds, not the clamor of the tongue; let us ask why Christ came in the flesh, and we shall find who denies that he came in the flesh. For if you attend to tongues, you will hear many heresies confessing that Christ came in the flesh, but the truth refutes them. Why did Christ come in the flesh? Because it was necessary to bring us the hope of resurrection. God therefore came in the flesh so that he might die for us. But in what manner did he die for us? “Greater love than this no one has, than that someone lay down his life for his friends.” Love therefore brought him to the flesh. Whoever therefore does not have love denies that Christ has come in the flesh. Now I ask all heretics again: Did Christ come in the flesh? He came; this I believe, this I profess. But in fact you deny it. How do I deny it? You hear me saying this? No — I prove that you deny it. You say it with your voice; you deny it in your heart. You say it in words; you deny it in deeds. How, you ask, do I deny it in deeds? Because Christ came in the flesh precisely so that he might die for us; he died for us precisely because he taught great love. You do not have love, because for love of yourself you divide unity. Understand from this the spirit that is of God. Knock, tap the clay vessels, lest they have cracked and sound hollow. See if they ring whole; see if love is there. You tear yourself away from the unity of the whole world; you divide the church from its unity; you rend the body of Christ. He came in the flesh to gather; you cry out in order to scatter. Therefore that is the Spirit of God which says Jesus Christ came in the flesh — which says it not with the tongue but with deeds; which says it not by making a sound but by loving. That, however, is not the Spirit of God which denies that Jesus Christ came in the flesh. It too denies — not with the tongue but with its life; not in words but in deeds. It is manifest, then, brothers, by what means we may know. Many are inside, as though they were inside; but no one is outside unless they are truly outside. So that you may understand that he has referred it to deeds: “And every spirit,” he says, “that dissolves Jesus who came in the flesh is not of God.” By “dissolves through deeds” you are shown what he means — what does he show you, who denies, since he said “dissolves”? He came to gather; you come to dissolve. You wish to separate the members of Christ; how do you not deny that Christ has come in the flesh — you who, for your own honor, rend the Church of God which he gathered? You come against Christ; you are an antichrist. Whether you are within or without, you are an antichrist. But when you are within, you hide; when you are without, you are manifest. You dissolve Jesus and deny that God has come in the flesh; you are not of God. He therefore dissolves who does not do what he teaches us — what does this show us, except that we should question deeds and not believe [mere] words? All deny that Jesus has come in the flesh who violate love. For Jesus had no need to come in the flesh except for love. How could the Son of God lay down his life for us unless he were clothed in flesh in which he could die? Therefore, whoever violates love — whatever his tongue may say — his very life denies that Christ has come in the flesh; and such a person is an antichrist, wherever he is, wherever he enters. “We are of God. Whoever knows God hears us; whoever does not know God does not hear us. By this the spirit of truth and the spirit of error are known.” Now then he has made us attentive: he who knows God is the one who hears; he who does not know [God] does not hear, and this is the discernment of the spirits of truth and of error. Let us see what he is about to recommend, in what matter we should hear him. “Beloved, let us love one another, for love is of God.” And so on. Again from the same author and source: The violators of love made a schism; as they hate love itself, so they hate the dove. But the dove refutes them; it comes forth from heaven, the heavens are opened, and it rests upon the head of the Lord. Why this? So that he might hear: “This is he who baptizes.” Withdraw, you robbers; withdraw, you invaders of Christ’s possession. Upon your possessions, where you wished to hold dominion, you have dared to affix the titles of the powerful one. He himself knows his own titles; he reclaims his own possession — he does not erase the titles, but enters and possesses. So when someone comes to the catholic [church], baptism is not erased, lest the emperor’s title be erased; rather, the title is recognized for what it is in the catholic [church]. The possessor enters under his own titles, where the robber was entering under titles not his own. From the same author as above:",{"title":28,"searchDepth":29,"depth":29,"links":9339},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F176",{"description":9337},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F176","qP4B0AACEcupPZxyOcfOwOz9Tcrz-EtyuUBH8Ugw27o",{"id":9346,"title":4372,"body":9347,"description":9351,"extension":33,"meta":9354,"navigation":38,"page":4372,"path":9355,"pdf_page":4382,"reading":34,"seo":9356,"sortable_pagination_id":4382,"stem":9357,"__hash__":9358},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F177.md",{"type":8,"value":9348,"toc":9352},[9349],[11,9350,9351],{},"“Everyone who believes that Jesus is the Christ is born of God.” Who is it that does not believe that Jesus is the Christ? He who does not live as Christ commanded. For many say: “I believe” — but faith without works does not save. The work of faith is love itself, as the apostle Paul says: “Faith, which works through love.” Your past works, before you believed, were either nothing at all, or, if they seemed good, were empty. For if they were nothing, you were like a man without feet or unable to walk because his feet are impaired. But if they seemed good before you believed, you were indeed running, but by running off the path you were going astray rather than arriving. We must therefore both run and run on the path. He who runs off the path runs in vain — indeed, he runs toward toil; the more he runs, the more he goes astray, because he runs off the path. What is the path on which we run? Christ, who said: “I am the way.” What is the homeland to which we run? Christ, who said: “I am the truth.” Through him we run; to him we run; in him we rest. But that we might run through him, he stretched himself out to us. And so on. From the same author as above: What more could the demons have believed than to say: “We know who you are: the Son of God, the Holy One of God”? What the demons said, Peter also said. The same words, but not the same spirit. And how is it evident that Peter said this with love? Because the faith of a christian is with love of God, while that of a demon is without love. How without love? The demons were saying this so that Christ would withdraw from them. For before they said “We know who you are, the Son of God,” they had said: “What have you to do with us?” — “Have you come before the time to destroy us?” So it is one thing to confess Christ in order to hold fast to Christ; it is another thing to confess Christ in order to drive Christ away from you. You see, then, how the phrase “he who believes” here [denotes] a certain proper faith, not one shared in some general way with many. Let none of the heretics say to you: “We also believe.” For the very reason I proposed the example of demons is that you should not rejoice at the words of those who say they believe, but should examine the deeds of those who live. What does it mean to believe in him? “And everyone who loves the Father loves him who is born of the Father.” Immediately he joined love to faith, because without love faith is empty. With love it is the faith of a christian; without love it is the faith of a demon. Those who do not believe at all are worse than demons and more sluggish. Everyone who loves the Father loves the Son. “By this we know that we love the children of God.” He said “children of God,” he who had a little earlier said “Son of God,” because the children of God are the body of the only-begotten Son of God. And since he is the head and we are the members, there is one Son of God. Therefore, whoever loves the children of God loves the Son of God, and whoever loves the Son of God loves the Father; nor can anyone love the Father unless he loves the Son. And whoever loves the Son loves the children of God. Which children of God? The members of the Son of God. And by loving he himself becomes a member and is incorporated by love into the body of Christ, and there will be one Christ loving himself. For when the members love one another, the body loves itself: “and if one member suffers, all the members suffer together; and if one member is glorified, all the members rejoice together.” And what does the following say? “You, however, are the body of Christ and members of a member.” “For whoever does not love his brother, whom he sees, how can he love God, whom he does not see?” Extend love through the whole world, if you wish to love Christ — because the members of Christ lie throughout the world. Where must you be in order to be under the head? If you are not in the body, you are not under the head. What does it profit that you believe and yet blaspheme? You worship him in the head and blaspheme him in the body. He loves his own body. If you have cut yourself off from his body, the head has not cut itself off from its body. “You honor me in vain,” he cries out to you from above; “you honor me in vain.” It is as if someone wanted to kiss your head while treading on your feet — and were crushing your feet with hobnailed boots, wanting to hold your head and kiss it: would you not, in the very midst of words of honor, cry out and say: “What are you doing, man?",{"title":28,"searchDepth":29,"depth":29,"links":9353},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F177",{"description":9351},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F177","JXsLW1GUHMvylozfOj00yFcmkoc3spXIyqrT90wyY_c",{"id":9360,"title":4388,"body":9361,"description":9365,"extension":33,"meta":9382,"navigation":38,"page":4388,"path":9383,"pdf_page":4412,"reading":34,"seo":9384,"sortable_pagination_id":4412,"stem":9385,"__hash__":9386},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F178.md",{"type":8,"value":9362,"toc":9377},[9363,9366,9370,9374],[11,9364,9365],{},"You are trampling on me.” You would not say “You are trampling on my head,” because the head was being honored; but the head would cry out more on behalf of the trampled members than on behalf of itself, because it was being honored. Does not the head itself cry out: “I do not want your honor — stop trampling on me now”? You then say, if you can: “Why did I trample on you?” Tell the head: “I wanted to kiss you, to embrace you.” But do you not see, O fool, that what you wish to embrace — through a certain bond of unity — extends down to what you are trampling? You honor me above; you trample on me below. The trampling pains me more than the honoring pleases me, because even he whom you honor grieves for those whom you trample. How does the tongue cry out: “It pains me”? It does not say “It pains my foot” but says “It pains me.” O tongue, who touched you, who provoked you, who pricked you? No one — but I am joined to those who are trampled. How do you wish me not to feel pain, since I am not separated from them? The head, about to ascend into heaven, saw that many would honor him because he ascended into heaven; and it saw that their honor was useless if they trampled his members on earth. Lest anyone err, adoring the head in heaven while trampling the feet on earth, he commended his members on earth; he said where his members were; he spoke his last words and departed. After those very words he spoke no more on earth. You will no longer find Christ speaking on earth; you find him speaking, but from heaven. And why from heaven itself? Because members were being trampled on earth. For to Saul the persecutor he said: “Saul, Saul, why do you persecute me?” I have ascended into heaven, yet I still lie on earth; here I sit at the right hand of the Father; there I still hunger and thirst and am a stranger. How then did he commend his body on earth as he was about to ascend? He answered his disciples: “You will receive the power of the Holy Spirit coming upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria and to the ends of the earth.” Behold where I lie, I who ascend — for I ascend because I am the head; but my body still lies. Where does it lie? Throughout the whole earth. Take care not to strike it; take care not to violate it; take care not to trample it. These are the last words of Christ as he was about to go into heaven. Brothers, consider with christian hearts: if for earthly heirs the last words of a father about to die are sweeter, more welcome, and of greater weight as he is about to be laid in the tomb — what ought the last words to be for the heirs of Christ, who is not about to enter a tomb but about to ascend into heaven? And if the last words of a dying father, whose corpse lies without sensation in the tomb, are the more carefully kept by his sons — what must they hope for themselves, those who do not keep the last words of one sitting in heaven, looking down from above to see whether they are contemned or not — of him who said: “Saul, Saul, why do you persecute me?” — who keeps for judgment whatever he sees his members suffering, for whom the sword of the tongue of heretics is heavier and more intolerable than the sword of iron of the pagans.",[1898,9367,9369],{"id":9368},"chapter-xxx","Chapter XXX.",[2034,9371,9373],{"id":9372},"recapitulation-of-the-foregoing-words-of-saint-augustine","Recapitulation of the foregoing words of Saint Augustine.",[11,9375,9376],{},"In the light of these clear judgments of the foremost doctor, it is necessary that transgressors of the new commandment return to their heart — all heretics and above all simoniacs, who take the power of the Holy Spirit they have received and direct it solely to secular business, not to any witness for Christ — Christ who, as he was about to ascend, affirmed that his disciples were to receive that very power of the Holy Spirit for this purpose alone: that they might be witnesses of his resurrection and of his love throughout the world. But those most perverse of men, turned like a twisted bow against him who bent them, attack and strike him when they presume to distribute for a price the riches of his grace — which they were commanded to dispense and give out freely to all, as they received them freely. Thus, ungrateful to Christ, they rise up against him to fight him with his own gifts, and they inflict upon his faithful ones, as members of Christ himself, the worst and incurable wounds — for they cannot reach Christ himself, who is the head of his own. Even if they sometimes pretend with their lips that they wish to honor him, all that they do is an insult to him, not reverence, so long as they with faithless perfidy destroy his faithful ones like thieves and robbers.",{"title":28,"searchDepth":29,"depth":29,"links":9378},[9379],{"id":9368,"depth":29,"text":9369,"children":9380},[9381],{"id":9372,"depth":2057,"text":9373},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F178",{"description":9365},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F178","nPnHTWMCPCVDS8keNlTy8eFeptqoY7lyE9VaSTO_vaA",{"id":9388,"title":4418,"body":9389,"description":9393,"extension":33,"meta":9410,"navigation":38,"page":4418,"path":9411,"pdf_page":4442,"reading":34,"seo":9412,"sortable_pagination_id":4442,"stem":9413,"__hash__":9414},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F179.md",{"type":8,"value":9390,"toc":9405},[9391,9394,9398,9402],[11,9392,9393],{},"faithfulness, slaughter them like simple sheep seduced by the simulated whistle of a shepherd, so gathering them to himself he immolates them in droves to the devil — now by stealth, now by violence — inasmuch as they connive at purchasing what can only be received as a free gift. By this contagion a handful of diseased sheep infect the whole flock, as some carnal souls, touched by the sickness of ambitious avarice, grow weary of the pastures of heavenly teaching and slip away from the eyes of the shepherd, hiding themselves in the byways of vice. Thus when they are found by the plundering simoniacs, like stray sheep, they quickly agree with those men’s will, overpowered by the severity of their own malady. For the latter wish to kill, the former to die; the latter seek to slay, the former not to live; the latter to destroy, the former to perish. So both parties alike, to their own ruin and the corruption of the whole Church, devise and engage in carnal and worldly trafficking in the Holy Spirit. Their persecution is more grievous to Christ than that of any pagans, who rage against Christians with open savagery and passing blows, compared with these men, who by secret conspiracy under the guise of peace inflict everlasting deaths. And if Christ could not endure the persecution of his members without calling down from heaven upon Saul — who was ignorant of him yet had zeal for God, though not according to knowledge — and taking from him his common sight, what do we suppose will befall those who profess to know God and to be rulers of his Church, yet inflamed with diabolical zeal do not cease knowingly to persecute and slaughter innumerable souls of the faithful? And if Saul is struck with such force for bodily persecution, with what force, do you think, are these struck for spiritual persecution? Hence Saul deservedly lost for a time the eyes of his body, while these men have lost the eyes of their heart, so that, having henceforth become blind leaders of the blind, they fall together with their followers into the pit of eternal destruction. If they knew themselves to be blind, as the Lord says of those like them, they would have no sin, because they would be diligently seeking to bring forth fruits worthy of repentance. But because they say “We see,” their sin remains; to them the Lord cries out from heaven as often as, through his servants in whom he dwells as in heavens, he rebukes their presumption with the words of holy Scripture. Since he is not heeded now, he will afterward go forth from his chamber like a strong and mighty one, and will rouse his zeal like a warrior; he will cry out and shout, and will prevail over his enemies, saying to them then: “I have long held my peace, I have been silent and restrained myself; like a woman in travail I will speak” — “These things you did and I was silent.” Therefore, because you have scattered and consumed my flock little by little and in part, I will scatter and consume you all at once.",[1898,9395,9397],{"id":9396},"chapter-xxxi","Chapter XXXI.",[2034,9399,9401],{"id":9400},"on-the-malice-of-the-simoniacs-and-that-they-are-worse-than-robbers-and-have-no-faith-in-god-whatsoever","On the malice of the simoniacs, and that they are worse than robbers and have no faith in God whatsoever.",[11,9403,9404],{},"Against these false witnesses — whom the now-impassible Jesus, yet still suffering such things in the sufferings of his Church as he once suffered in himself, pleads with the Father, saying through the Psalmist: “Deliver me not over unto the will of them that persecute me, for unjust witnesses have risen up against me, and iniquity has lied to itself” [Psalm 26:12] — it is impious to believe that they retain even the smallest spark of love for God and neighbor. For love of God and neighbor is the proper and distinctive virtue of the pious and holy, while the other virtues can be common to good and evil alike. How can it dwell in those who so despise God as to labor to sell him for any price, and so hate their neighbor as to close their hearts to him entirely, lest he freely receive what divine generosity willed and commanded to be given to him freely through them? If even those who possessed the substance of this world were to close their hearts to a neighbor suffering need and give nothing of their own freely, how could the love of God — which is inseparable from love of neighbor — remain in them? But these men not only give nothing of their own; they despoil their wretched neighbor of all the goods of body and soul in order to give what they received freely from God to be given freely, so hardened against charity that they do not open their mouths to God for the sake of his love or their neighbor’s except with the intervention of money paid or promised. And oh, how much worse than the most wicked robbers, who tear apart at once both the soul and body of their neighbor, while other robbers kill the body in such a way as to be unable to kill the soul. It is therefore certain",{"title":28,"searchDepth":29,"depth":29,"links":9406},[9407],{"id":9396,"depth":29,"text":9397,"children":9408},[9409],{"id":9400,"depth":2057,"text":9401},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F179",{"description":9393},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F179","Mck8s0PWvj2IMf45NPdwEJzpzc2T--5ys9AqkKgTFWs",{"id":9416,"title":4448,"body":9417,"description":9421,"extension":33,"meta":9435,"navigation":38,"page":4448,"path":9436,"pdf_page":4469,"reading":34,"seo":9437,"sortable_pagination_id":4469,"stem":9438,"__hash__":9439},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F180.md",{"type":8,"value":9418,"toc":9432},[9419,9422,9426,9429],[11,9420,9421],{},"that they have no love of God, whom they do not see, who know so wickedly how to love their neighbor, whom they do see; for if they loved their neighbor even somewhat for God and in God, they would no longer be heretics, even if they were most carnal and criminal, because they would necessarily have exactly as much right faith, however slight, as they had true love. But since they have neither, they are heretics and antichrists, who deny that Jesus has come in the flesh. For why did Jesus come in the flesh, if not to present to himself — through the exceeding love by which he laid down his life for them — a glorious Church from persons of diverse qualities and from all nations of the peoples, having neither spot nor wrinkle nor anything of the kind, in which his one dove, his friend, sister, and immaculate bride, might rest at peace, and in her reigning he the immaculate bridegroom might himself reign, and so, with all his own consummated in himself who is one, he himself the one God might be all in all? It is above all against this wonderful and desirable union that those men contend and scheme who do not shrink from selling the Holy Spirit — by whom so great a diversity of members is gathered together, compacted, and united under the one head Christ in an arrangement beyond reproach and comprehension. For the Spirit, like the most powerful and fervent pitch or glue, by the charity which he pours out in the hearts of the saints, conglutinates and joins the body of Christ, shaped and prepared with fitting bonds and joints, and makes it grow unto the increase of God, where out of people of diverse calling and way of life he effects one body and one spirit, according to the vocation by which they are called, in one hope. When these heretics presume to snatch away this most effective glue of God’s building, what great and pitiable ruin do they cause? In such ruins, as is typical of crumbling walls, nothing will be found in order, nothing that is not confused. In them there is no longer any beauty, only the squalor of nettles and briars — that is, of lust and avarice — and the horror of a serpent’s lair.",[1898,9423,9425],{"id":9424},"chapter-xxxii","Chapter XXXII.",[11,9427,9428],{},"Concerning how heretics who fornicate from God cause others to fornicate as well.",[11,9430,9431],{},"See how the profane simoniacs, fornicating from God, stain and destroy that glorious bride whom Christ cleansed, that she might be without spot, by the washing of water in the word, and stretched out her wrinkles on the scaffold of the cross, that she might be made without wrinkle. Whom now — alas! — fornicators stain with impunity, contaminating by the contagion of their uncleanness the baptismal bath and the other forms of the divine sacraments granted to her from heaven to preserve her beauty, and emptying them by their trafficking; and they wrinkle her no less when they deform her simple intention, like a fair skin, with the duplicity of their craftiness. Thus deservedly does that bridegroom, beautiful in form above the sons of men, threaten his most beautiful bride, whose beauty pleases him above all things, lest she begin to wander among the flocks of his companions — that is, of the heretics — who, by feeding their flocks of goats, pretend to be friends of the bridegroom, yet, jealous of the bride not for the bridegroom but for themselves, meditate nothing but adultery. Hence, according to the exposition of blessed Hieronymus, the bridegroom threatens his bride in the Song of Songs and says: “Either know yourself, for you are the bride of a king, and beautiful, and made beautiful by me — inasmuch as I myself presented to myself a glorious Church having neither spot nor wrinkle — or know this: that if you do not know yourself and do not know your dignity, you will suffer what follows. And what are these things? ‘If you do not know yourself, O fairest among women, go forth in the footsteps of the flocks, and tend’ — not flocks of sheep, not of lambs, but — ‘your goats.’ For he sets the sheep on the right and the goats on the left. ‘If you do not know yourself, O fairest among women, go forth in the footsteps of the flocks, and pasture your goats by the tents of the shepherds.’” In the footsteps, he says, of the shepherds you will be last, not among the sheep but among your goats, dwelling with whom",{"title":28,"searchDepth":29,"depth":29,"links":9433},[9434],{"id":9424,"depth":29,"text":9425},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F180",{"description":9421},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F180","-b48UBfdo4L5xJPBXP4Ct8FISUSN7E7c0QTsCRXU2tc",{"id":9441,"title":4475,"body":9442,"description":9446,"extension":33,"meta":9463,"navigation":38,"page":4475,"path":9464,"pdf_page":4499,"reading":34,"seo":9465,"sortable_pagination_id":4499,"stem":9466,"__hash__":9467},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F181.md",{"type":8,"value":9443,"toc":9458},[9444,9447,9451,9455],[11,9445,9446],{},"you will be unable to be with me, that is, with the good shepherd. “I have compared you, my love, to a company of horses in Pharaoh’s chariots [Song of Songs 1:9]. If you wish to understand, O bride, how you ought to know yourself, learn to whom I have compared you, and then you will see what manner of bride you are — one who ought not to be defiled, when you have known your own beauty. What then is it: ‘I have compared you to a company of horses in Pharaoh’s chariots’? I know a rider,” he says — the bridegroom — “the prophet saying: ‘And his riding is salvation [Habakkuk 3:8].’ You are therefore likened to my company of horses in Pharaoh’s chariots. As great as is the difference between my company of horses — I, the Lord, who submerge in the waves Pharaoh and his anointed ones and his riders and his horses and his chariots — as great, I say, as the difference between my horsemen and the horses of Pharaoh, so much better are you than all daughters, you, the bride, you the ecclesiastical soul, better than all souls that are not ecclesiastical. Therefore you are an ecclesiastical soul and better than all souls; if you are not better, you are not ecclesiastical.” For which reason — woe is me! — how greatly I fear lest, in accordance with the judgment of so wise a man, that heavenly bridegroom, exasperated at his bride — namely our catholic Church — who has now long been wandering shamelessly through the heretics’ stalls, may give her a bill of divorce and say to her irrevocably: “Go forth and follow after the footsteps of the flocks and pasture your goats by the tents of the shepherds.” For she seems so to be ignorant of herself that she does not scruple to cling and dwell with profane shepherds in the byways, those who are known to pasture nothing but goats, from which they moreover traffic. Therefore one must take the greatest care lest her chastity be endangered by the lascivious frolicking of goats and the wantonness of he-goats through constant cohabitation, and so, as adulterers are admitted little by little into the bridegroom’s chamber, she be defiled to the crown of her head and no longer pasture lambs — whom by consenting and communicating with heretics she turns into goats to be placed on the left — from which meanwhile grow up leaders and their fathers, the wanton he-goats, who will come by lot, with many curses and the sins of all the catholic people imprecated upon their heads and brows, to the portion of the deserted devil, in whose hell there is none who confesses to the Lord. They will therefore receive with their goats the portion of the accursed desert, who refused to inherit the portion assigned to them, the paradise of blessing. They will become the clergy of the devil and the synagogue of Satan, because they refused to be the clergy of God and his Church. While this incomparable evil is not vigilantly guarded against, it inflicts such unceasing defects upon the Church of God that, like the moon in her monthly wane or at the dark of the moon, however whole she may be, she appears diminished or not at all. And this befalls her for the very reason that she is not ashamed to be ignorant of herself even when corrected and admonished. Hence by the just judgment of God, she who knows not herself is so unknown even to her own that it is now doubted by many whether she exists at all.",[1898,9448,9450],{"id":9449},"chapter-xxxiii","Chapter XXXIII.",[2034,9452,9454],{"id":9453},"on-the-diminution-of-the-church-and-the-multiplication-of-heretics","On the diminution of the Church and the multiplication of heretics.",[11,9456,9457],{},"Thus, with the deadly humors of the simoniac heresy embedded in her breast, the catholic Church is weighed down, burdened by its sentence, confounded and worn away by her internal and domestic war, so that the bride, now scarcely half-alive, barely flickers toward her last breath, and like a vast ship about to go under she already springs her groaning planks, or like a populous city that has been attacked and overcome by its own members at last labors and can scarcely hope for any of her people’s salvation. Because she despises small things, she has little by little fallen to the point of now hardly knowing where she is or whose she is, God alone knowing among so many thousands of the worst buyers and sellers who are his own — to whom also daily he speaks sweetly and intimately in the ear of the heart: “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom; sell what you have and give alms. Make yourselves purses that do not grow old, a treasure that does not fail in heaven, where no thief approaches nor moth destroys. For where your treasure is, there also will your heart be [Luke 12:32–34].” But oh, good shepherd Jesus, how small now appears the number of your lambs among the countless gatherings of goats! So greatly now has your gentle Jacob been overcome by his rough and hairy uterine brother that, according to Isaiah, briers and thorns grow for the feeding of goats throughout all the land, and for the few little lambs scarcely any pasture remains. Truly that day predicted by the same prophet has arrived upon us:",{"title":28,"searchDepth":29,"depth":29,"links":9459},[9460],{"id":9449,"depth":29,"text":9450,"children":9461},[9462],{"id":9453,"depth":2057,"text":9454},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F181",{"description":9446},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F181","9WaC1LuSvw3HkKNg-2zE51FaZgN1-6f0SdpkRETwZRw",{"id":9469,"title":4505,"body":9470,"description":9474,"extension":33,"meta":9491,"navigation":38,"page":4505,"path":9492,"pdf_page":4529,"reading":34,"seo":9493,"sortable_pagination_id":4529,"stem":9494,"__hash__":9495},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F182.md",{"type":8,"value":9471,"toc":9486},[9472,9475,9479,9483],[11,9473,9474],{},"“And it shall come to pass in that day, the glory of Jacob shall be diminished, and the fatness of his flesh shall grow lean; and it shall be as when the harvestman gathers the standing grain, and his arm reaps the ears; and it shall be as he that gathers ears in the valley of Rephaim. And there shall be left in it as the shaking of an olive tree, two or three berries on the top of the highest bough, four or five on the outermost branches thereof: says the Lord God of Israel [Isaiah 17:4–6].” Then the same prophet adds what further diminishment the catholic Church incurs even in that very smallness of hers: “Therefore they shall plant a planting of unbelievers and shall sow an alien seed [cf. Isaiah 17:10–11].” Woe, woe, woe, O Lord God, spare, spare your people, and do not give your inheritance over to destruction! Be gracious, I beseech you, be at rest! “Who shall raise up Jacob, for he is little [Amos 7:5]?” For we have been diminished more than all nations, and besides, those whom we plant for you become unbelievers, and we sow an alien seed, because according to the lament of Jeremiah [cf. Lamentations 2:22], those whom we raise up and nurture, our enemy consumes. And oh, if only those alone were consumed! But what is more grievous is that there are those who were born in the womb of the Church and nourished at her breast, who afterward pass over from her to faithless Simon with their mother’s weapons, and cruelly rise up against her and, having deceived their erstwhile brothers, destroy them at the peril of their mother under the guise of peace. Why then do they who tear apart the Church of Christ without ceasing, for whose sake alone he came in the flesh, not deny that Christ has come in the flesh? For if the blessed father Augustinus asserted that the Arians, Macedonians, Cataphrygians, and Novatians deny that Christ has come in the flesh — in that by holding perverse views about the divinity they rend his Church through their insolence — much more do the simoniacs, who not only by thinking perversely about God but also by trafficking in his Church reduce it and whatever belongs to it almost to nothing, so far as in them lies. And certainly the Arians, though they perversely call the Son and the Holy Spirit lesser than God the Father and creatures, do not yet reckon themselves able to sell either of them; nor do the Macedonians, though they wickedly call the Holy Spirit lesser than Father and Son and a creature; nor do the Cataphrygians, though they assert that the Holy Spirit came substantively into Montanus, the founder of their sect. For which reason it is clearer than the sun that the simoniacs deny more than all these that Christ has come in the flesh — they who indeed say with their mouths that the Holy Spirit is in all things co-equal to the Father and the Son, yet daily believe themselves able to sell him, in that they shamelessly sell his visible sacraments.",[1898,9476,9478],{"id":9477},"chapter-xxxiiii","Chapter XXXIIII.",[2034,9480,9482],{"id":9481},"how-much-more-pernicious-than-all-heretics-are-the-simoniacs","How much more pernicious than all heretics are the simoniacs.",[11,9484,9485],{},"How much more excusably would the Arians and Macedonians carry on this trafficking, and believe the Holy Spirit could be sold for a price, since they proclaim him to be a creature? For it is more consistent that a creature can be sold than the creator and sanctifier of the world. Moreover, their fury is far more tolerable — those whom manifest terror rather than pretended love armed against the catholic Church, and whom public confession declared to be avoided — compared with those who are more intolerable than them in proportion as they are more ingratiating and covert. For we regard the simoniacs as catholics by their confession, and as fathers or friends by their smooth or peaceable admonition or greeting, which they are so zealous to use as a cover for their perversity that they are believed to be more ingratiating than the most ingratiating, while they never cease to destroy the people of God — who neither senses nor resists such evils, but rather smiles upon and applauds them — men who, as is openly shown above, are worse than the most wicked Arians, as the holy seventh synod [the Second Council of Nicaea, 787] defined by an irreproachable and authoritative judgment. In comparison with them even the Novatians may be thought good, who, puffed up by the sect of wondrous continence and most rigorous discipline, dogmatize that the twice-married and the penitent for crimes ought not to be received by the Church — though in all other respects they in no way contradict the catholic faith. But because by this scandal of theirs they scandalize and divide the Church, they too deny that Jesus Christ has come in the flesh — not by word, but in the same way as nearly all other heretics, by action. And so, if the Novatians, noted for excessive justice, deny that Christ has come in the flesh",{"title":28,"searchDepth":29,"depth":29,"links":9487},[9488],{"id":9477,"depth":29,"text":9478,"children":9489},[9490],{"id":9481,"depth":2057,"text":9482},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F182",{"description":9474},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F182","CtGF72wWQdT8ng8CPSELjiIE2hrycsSQV5xXvpxLP-Q",{"id":9497,"title":4535,"body":9498,"description":9502,"extension":33,"meta":9522,"navigation":38,"page":4535,"path":9523,"pdf_page":4562,"reading":34,"seo":9524,"sortable_pagination_id":4562,"stem":9525,"__hash__":9526},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F183.md",{"type":8,"value":9499,"toc":9517},[9500,9503,9507,9510,9514],[11,9501,9502],{},"— there can be little doubt that the simoniacs deny that Christ has come in the flesh, who, filled with more than diabolical pride, now reckon themselves not merely equal to God by seizure, as the devil did, but superior to him, since they opine that he can be sold off by them for a price, to the point of even professing it? By which madness they not only scandalize the Church of God but, what can in no way be borne, so subvert it that they utterly wrest from it his pledge — namely the Holy Spirit, by whom it is sealed on the day of redemption [cf. Ephesians 4:30], and by whom it is sanctified and vivified — while they transform themselves into ministers of righteousness. Who would dare even in a dream to believe these men trust in the Holy Spirit, whom they attack to sell more than a thousand times over? And can it be believed of even the most worthless little servant, that he would suffer being sold so many times with equanimity and would not rather choose to be free from such contemptible lordship and such ridicule at whatever risk? But — oh the unspeakable crime! — the spirit of freedom is believed to be subject to so shameful a bondage and injury that not even the vilest of slaves could tolerate it, and to obey at the beck of those who sell it — those whose thorns in their sprouting put on the softness of grass, but long since grown to maturity are found to be brambles. For was not the attempt of faithless Simon like soft grass compared to the actions of his followers in our own time? Since he, though he wished to buy the Holy Spirit in order to sell it at a higher price, yet offered his own money and not another’s for this purpose, as blessed Petrus also showed in his reply to him, saying: “Your money perish with you [Acts 8:20].” His closer followers are known to have done the same, when they sought only to purchase ecclesiastical orders from their own estate or from the resources or possessions of their fathers or friends, chiefly for this reason: that those who had previously been powerful and noble from secular wealth might be even more powerful and more noble than others by virtue of ecclesiastical dignity. For there is nothing that every rational soul, whether sound or unsound, desires more for itself than power; which power the sound soul seeks to attain by cleaving to the Lord God and placing her hope in him, after the example of the holy angels who stood firm; but the unsound soul, by removing herself from God and trusting in herself or presuming upon herself, after the example of the fugitive spirits who fell from the beginning, whose prince, as the prophet declares, before he fell said in his heart: “I will ascend into heaven,",[1898,9504,9506],{"id":9505},"chapter-xxxv","Chapter XXXV.",[11,9508,9509],{},"I will exalt my throne above the stars of heaven, I will sit upon the mount of the testament, in the sides of the north, I will ascend above the height of the clouds, I will be like the Most High [Isaiah 14:13–14].”",[2034,9511,9513],{"id":9512},"on-the-birth-and-growth-of-the-simoniac-heresy","On the birth and growth of the simoniac heresy.",[11,9515,9516],{},"But this aspiration toward ecclesiastical dignity, whitened over with chalk, was deterred from appearing by the severity of persecutions from the time of the apostles until the age of Christian princes. For he who was seen as first ruler and more powerful than others was the first of all to be subjected to the severest torments. But as soon as peace was restored to Christians — to such a degree that even the emperors bowed their august heads and all the trappings of earthly rule at the feet of Christ’s priests — that ancient pestilence returned and stood aghast at such power and at the glorious kingdom and priesthood in which the saints were already reigning with Christ; and since it was accustomed to dominate and rule, and could not seize it by truth, of which it has no share, it preferred to snatch it for itself by deceit. Hence what the catholic Church had merited by God’s grace, simoniac ambition sought to obtain by money — not in order, as a son of adoption in the catholic Church, to be subject to God’s grace and to serve it, but in order, as a tyrant of presumption, to be over it and to command it. And this they at first sought to achieve — as we have said — by their own or their associates’ money alone, so as to rule even the smallest part of the Church; at times they would also add their own great estates to ecclesiastical possessions and under cover of such advantage conducted the business of their ambition, so that it might be supposed by the unlearned that the rule of such men was not only not harmful but even very profitable for the Church of God, which — to obtain the privilege of presiding over it in this manner — they enriched from their private means. But because, as goodness advances by its own degrees, so too does malice by its own, this charade — such as it was, somewhat excusable trafficking in the Church — persisted as long as some degree of Christian decency or honorableness remained embedded in our forebears. But when, with sins prevailing, they lapsed entirely into ignorance of God, they cast off every coloring of excuse or of any honorableness, and no longer troubled to cloak their avarice, but allowed it, rolling up its sleeves, to rage openly; and it, having at last attained its most wicked freedom, drove those greedy for ecclesiastical dignities to the point of now not deducting or subtracting anything at all from their own purses or those of their associates or from their resources, but scraping together the entire price — paid or promised — from the revenues or possessions of the churches over which they are placed.",{"title":28,"searchDepth":29,"depth":29,"links":9518},[9519],{"id":9505,"depth":29,"text":9506,"children":9520},[9521],{"id":9512,"depth":2057,"text":9513},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F183",{"description":9502},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F183","FlmcD__EJGIZXjx5LJ4eVIV4zCkHzuvtqZgFc1PCRX0",{"id":9528,"title":4568,"body":9529,"description":9533,"extension":33,"meta":9550,"navigation":38,"page":4568,"path":9551,"pdf_page":4592,"reading":34,"seo":9552,"sortable_pagination_id":4592,"stem":9553,"__hash__":9554},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F184.md",{"type":8,"value":9530,"toc":9545},[9531,9534,9538,9542],[11,9532,9533],{},"by the ignorant that the rule of such men was not only not harmful, but even very profitable for the Church of God, which — to obtain even such a privilege of presiding over it — they were enriching from their private means. But because, as goodness advances by its own degrees, so too does malice, this pretense of somewhat excusable trafficking clung to the Church as long as some degree of Christian decency or honorableness remained rooted in our forebears. But when, with sins prevailing, they lapsed entirely into ignorance of God, they cast off every coloring of excuse or any semblance of honorableness and no longer troubled to cloak their avarice, but allowed it to rage openly with bare arms; and it, having at last attained its most wicked freedom, drove those greedy for ecclesiastical dignities to the point of now not deducting or subtracting anything at all from their own purses or those of their associates or from their resources, but scraping together the entire price given or promised from the revenues or possessions of the churches over which they are set. Hence throughout and especially across the whole of Italy one sees the churches of God and monasteries and other religious houses — some destroyed and overthrown from their foundations, some excavated, some still hideous with half-ruined roofs and walls threatening to collapse, some deserted by men and left only to noxious beasts and unclean birds, some filled with brushwood and nettles; and some, though they still appear outwardly standing in walls and buildings and inhabited, are found stripped of all their decor and interior ornament alike in books and in the vessels and vestments of ecclesiastical ministry, so that of the many things which devout antiquity had acquired and prepared for pious places, not so much as some little psalter or earthen Samian vessel or linen corporal remains. And certain houses, once renowned for many and various estates, castles, towns, households, and goods, now retain not a little field, not a little hut, not a little slave, not a little donkey or kid, nor anything at all of what they possessed — to such a degree that the very courts of the sanctuary and the burial grounds of Christians are plowed and cultivated by a stranger farmer for himself and filled with crops or vines.",[1898,9535,9537],{"id":9536},"chapter-xxxvi","Chapter XXXVI.",[2034,9539,9541],{"id":9540},"how-the-simoniacs-sell-not-only-the-property-of-the-church-but-the-princes-themselves-together-with-their-peoples-to-the-devil","How the simoniacs sell not only the property of the Church but the princes themselves together with their peoples to the devil.",[11,9543,9544],{},"In such fashion are the bones of many saints and devout Christians indiscriminately dragged from their very tombs and left lying bare and abandoned on the face of the earth like the bones of irrational animals. Wretched me — I recall frequently seeing, within those very walls, the pavements of what were once noble basilicas being plowed and sown, or cattle stabled in them. And for such great devastation, it is not the Vandal, the Goth, the Hun, the Lombard, or the Hungarian who is so much the author as the simoniac enemy, who dissipates and squanders the moveable and immoveable and self-moving goods of venerable places by selling and donating them to relatives and strangers alike, so as to leave nothing for himself or his successors but tears. Would that he at least only plundered what he found prepared by his predecessors and has at hand during his own time, and did not also dispose of what he does not yet have. For the tithes and offerings of the living and the dead, and all the revenues that the Church would have received after him even to the end of the age, he sells or donates to secular men by diabolical contracts, and by whatever means and conditions he can, he alienates them in perpetuity — so that those who will serve God in future generations and work out their own salvation and that of others shall find nothing left to them, neither for the food of a single hour nor for clothing nor for lodging through the night. Hence there are bills in the hands of secular men, hence diverse documents and instruments of charters, ill-secured by the subscriptions of such men, by which the ancient chirographs and canonical privileges of the churches of God are emptied; and all ecclesiastical possession is consigned and confirmed to lay right until the end of the age. The decrees and privileges of catholic pontiffs can no longer resist the writings of these heretics; no canons or synods of the holy fathers can any longer prevail; no edicts and precepts of emperors or laws of devout princes can any longer stand in the way. So greatly has",{"title":28,"searchDepth":29,"depth":29,"links":9546},[9547],{"id":9536,"depth":29,"text":9537,"children":9548},[9549],{"id":9540,"depth":2057,"text":9541},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F184",{"description":9533},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F184","zPAYOCj8aUm54Mg_375vndDFafbUJSGsbQCOIOodO68",{"id":9556,"title":4598,"body":9557,"description":9582,"extension":33,"meta":9583,"navigation":38,"page":4598,"path":9584,"pdf_page":4622,"reading":34,"seo":9585,"sortable_pagination_id":4622,"stem":9586,"__hash__":9587},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F185.md",{"type":8,"value":9558,"toc":9577},[9559,9566,9570,9574],[11,9560,9561,9562,9565],{},"the adversary has so prevailed that no shield, no breastplate, no spear, no sword can any longer withstand him. All armor turns to stubble before him, for he fears neither defense nor retribution. He mocks the brandished spear and pays no heed to the blare of the trumpet, for he holds in contempt the spiritual threat or sentence — which, like a spear, strikes from a distance — and the carnal condemnation that strikes close at hand. He equally disdains the anathema of any priest, and the laws of any earthly ruler. On their account, even the most base individual scorns to restore to holy places even a single foot’s length of all that the heretic [i.e., the simoniac] confirmed by his own hand. Thus what was first theft, and step by step became robbery, has now grown to such tyranny that whoever seeks to rule over churches or cities cannot obtain this unless he first confirms by oath and in writing, even to the common mob, that he will observe and defend the ",[15,9563,9564],{},"libelli"," of those heretics and sacrilegists. If such an oath is exacted from lesser authorities, it is exacted all the more from the highest emperors themselves. Nor are they permitted to receive the insignia of empire before they have sworn not only that they will not annul those writings, but that they will defend them. O liberty and piety of the Roman commonwealth! O generosity and power of the imperial majesty! The supreme ruler is compelled to swear that he should not observe the laws of the devout rulers who preceded him, but rather nullify them. He wishes to receive back what belongs to Caesar from those who refuse to render to God what belongs to God. Let him consider, I beg, what kind of empire this is that suddenly turns him from a Christian into a pagan — indeed, worse than a pagan, for he apostatizes from God. With the perverse he becomes perverse, with the sacrilegious, sacrilegious, and therefore worthy of death, because he consents to those who do such things. Indeed, he can no longer be said merely to consent to the perverse, but truly, so that they may do worse things, to command them — those to whom by his oath he supplies the license to retain with impunity what they had seized, and the audacity to seize with impunity whatever remains. For if, as the philosopher argues, one who does not forbid sin when he is able in effect commands it, how much more so one who not only does not forbid it when he could, but furthermore swears he will never forbid it — who nonetheless swears to God and the holy apostles and his priests that he will forbid such things and defend ecclesiastical goods.",[1898,9567,9569],{"id":9568},"chapter-xxxvii","Chapter XXXVII.",[2034,9571,9573],{"id":9572},"on-the-incalculable-malice-of-this-heresy-and-to-what-beast-in-the-apocalypse-it-is-compared","On the incalculable malice of this heresy, and to what beast in the Apocalypse it is compared.",[11,9575,9576],{},"Thus blinded by the wickedness of the people and their own cowardice, the supreme rulers neglect to see how terrible are the works of God in his counsels over the sons of men, and therefore they fall — together with those whom they ought to have ruled and beneath those to whom they ought to have been superior — into the pit of eternal death. Compared to these rulers, the princes of the pagans are so much freer and more excellent, even in their very torments, as they were more generous and ready to preserve and restore to each his right in worldly affairs. For those rulers bestowed privileges with lavish generosity on the pontiffs of their religion (as they believed it to be) and on their temples, defended them with a strong hand in their own time, and provided for their protection by their laws against any diminution or alienation in times to come. The great Constantine turned their industry from superstition to religion, and the privileges that those men had granted to their priests and shrines, he granted to the churches of Christ and their ministers — and what his successors, all who were orthodox, strove to do likewise, down to these perilous times. O how much more tolerable for the churches of Christ were the Arian, Eunomian, Eutychian, or any other heresy! For though they tear and scatter the sheep of God with the savagery of wolves, they still do not bother to take away their sheepfolds and pastures, but leave them behind for the remaining and future sheep to dwell in and live from. For the Catholics have some consolation amid past and present loss",{"title":28,"searchDepth":29,"depth":29,"links":9578},[9579],{"id":9568,"depth":29,"text":9569,"children":9580},[9581],{"id":9572,"depth":2057,"text":9573},"the adversary has so prevailed that no shield, no breastplate, no spear, no sword can any longer withstand him. All armor turns to stubble before him, for he fears neither defense nor retribution. He mocks the brandished spear and pays no heed to the blare of the trumpet, for he holds in contempt the spiritual threat or sentence — which, like a spear, strikes from a distance — and the carnal condemnation that strikes close at hand. He equally disdains the anathema of any priest, and the laws of any earthly ruler. On their account, even the most base individual scorns to restore to holy places even a single foot’s length of all that the heretic [i.e., the simoniac] confirmed by his own hand. Thus what was first theft, and step by step became robbery, has now grown to such tyranny that whoever seeks to rule over churches or cities cannot obtain this unless he first confirms by oath and in writing, even to the common mob, that he will observe and defend the libelli of those heretics and sacrilegists. If such an oath is exacted from lesser authorities, it is exacted all the more from the highest emperors themselves. Nor are they permitted to receive the insignia of empire before they have sworn not only that they will not annul those writings, but that they will defend them. O liberty and piety of the Roman commonwealth! O generosity and power of the imperial majesty! The supreme ruler is compelled to swear that he should not observe the laws of the devout rulers who preceded him, but rather nullify them. He wishes to receive back what belongs to Caesar from those who refuse to render to God what belongs to God. Let him consider, I beg, what kind of empire this is that suddenly turns him from a Christian into a pagan — indeed, worse than a pagan, for he apostatizes from God. With the perverse he becomes perverse, with the sacrilegious, sacrilegious, and therefore worthy of death, because he consents to those who do such things. Indeed, he can no longer be said merely to consent to the perverse, but truly, so that they may do worse things, to command them — those to whom by his oath he supplies the license to retain with impunity what they had seized, and the audacity to seize with impunity whatever remains. For if, as the philosopher argues, one who does not forbid sin when he is able in effect commands it, how much more so one who not only does not forbid it when he could, but furthermore swears he will never forbid it — who nonetheless swears to God and the holy apostles and his priests that he will forbid such things and defend ecclesiastical goods.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F185",{"description":9582},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F185","BgiketRgYQxN-C0BRl7DnTfCCC1S8WrAJ0UXewD-ei8",{"id":9589,"title":4628,"body":9590,"description":9617,"extension":33,"meta":9618,"navigation":38,"page":4628,"path":9619,"pdf_page":4638,"reading":34,"seo":9620,"sortable_pagination_id":4638,"stem":9621,"__hash__":9622},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F186.md",{"type":8,"value":9591,"toc":9615},[9592],[11,9593,9594,9595,9598,9599,9602,9603,9606,9607,9610,9611,9614],{},"when they lose little or at least nothing of their sustenance and clothing. Thus after the Arian Auxentius, the Catholic Ambrose found the income and lodging of the Milanese church left intact for him. So too Nectarius after the Cynic Maximus. So too Proterius after Dioscorus. And if you survey all the other heretical beasts, you will find none more destructive than this one, which so tears apart the sheep of Christ that it leaves neither sheepfold nor pasture for those who will live after. For truly this heresy not only devours and grinds up everything with great iron teeth and tramples the rest underfoot with its feet, like that beast which prefigured the Roman Empire [cf. Daniel 7], but moreover, as flame issues from it, it leaves nothing unconsumed before it. Wherefore if the prophet, struck dumb with astonishment at the power and monstrousness of that beast, passed over its name in silence, though he did not omit the names of the others however terrible they were, to what beast shall this one be compared, or by what name shall it be called, since it is found to be more unlike and more cruel than all the rest? Yet although Daniel — whose name means “the judgment of my God” — did not, apart from the teeth and feet, show that beast which was the prophecy of the fourth kingdom either by name or form, by the grace of the Lord, that is, John [the Apostle], portrayed this beast — which is the prophecy of heresy — in his Apocalypse, suppressing only the name, as though making it visible to all, saying: ",[15,9596,9597],{},"And I saw another beast ascending from the earth, and it had two horns like a lamb, and it spoke like a dragon, and exercised all the power of the first beast, that is, which was like a leopard, whose feet were as a bear’s, and whose mouth was as a lion’s, in its sight. And it caused the earth and those who dwell therein to worship the first beast. And it performed great signs, so as even to make fire come down from heaven to earth in the sight of men. And it seduced those who dwell on the earth through the signs which were given to it to perform in the sight of the beast, saying to those who dwell on the earth that they should make an image of the beast. And it was granted to give spirit to the image of the beast, and to cause all who would not worship the image of the beast to be slain. And it will cause all, small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, so that no one may buy or sell, except one who has the mark or the name of the beast or the number of its name",", and so on [Revelation 13:11–17]. Concerning this, shortly afterward an angel proclaims with a loud voice to men: ",[15,9600,9601],{},"If anyone worships the beast and its image and receives its mark on his forehead or on his hand, he also shall drink of the wine of the wrath of God, which is mixed unmixed in the cup of his anger, and he shall be tormented with fire and sulfur in the sight of his angels and in the presence of the Lamb, and the smoke of their torment ascends forever and ever, and they have no rest day or night, who worship the beast and its image, and whoever receives the mark of its name"," [Revelation 14:9–11]. Furthermore, that second beast he subsequently calls the false prophet, saying: ",[15,9604,9605],{},"And I saw from the mouth of the dragon and from the mouth of the beast and from the mouth of the false prophet three unclean spirits in the form of frogs. For they are spirits of demons performing signs, and they will go out to the kings of the whole earth to gather them for battle on the great day of God Almighty. Behold, I come like a thief. Blessed is the one who watches and keeps his garments, lest he walk naked, and they see his shame"," [Revelation 16:13–15]. And after some further words: ",[15,9608,9609],{},"And I saw the beast and the kings of the earth and their armies gathered to make war against him who sat on the horse and against his army. And the beast was captured, and with it the false prophet who had performed signs in its presence, by which he had seduced those who received the mark of the beast and those who had worshipped its image. These two were thrown alive into the lake of fire burning with sulfur, and the rest were slain by the sword of him who sat on the horse, which proceeded from his mouth, and all the birds were gorged with their flesh"," [Revelation 19:19–21]. And after these things, concerning the glory of the saints even in the present age, he says: ",[15,9612,9613],{},"And I saw thrones, and they sat upon them, and judgment was given to them; and the souls of those beheaded for the testimony of Jesus and for the word of God; and those who had not worshipped the beast nor its image, nor received its mark on their foreheads or on their hands; and they lived and reigned with Christ for a thousand years. But the rest of the dead did not come to life until the thousand years were completed"," [Revelation 20:4–5].",{"title":28,"searchDepth":29,"depth":29,"links":9616},[],"when they lose little or at least nothing of their sustenance and clothing. Thus after the Arian Auxentius, the Catholic Ambrose found the income and lodging of the Milanese church left intact for him. So too Nectarius after the Cynic Maximus. So too Proterius after Dioscorus. And if you survey all the other heretical beasts, you will find none more destructive than this one, which so tears apart the sheep of Christ that it leaves neither sheepfold nor pasture for those who will live after. For truly this heresy not only devours and grinds up everything with great iron teeth and tramples the rest underfoot with its feet, like that beast which prefigured the Roman Empire [cf. Daniel 7], but moreover, as flame issues from it, it leaves nothing unconsumed before it. Wherefore if the prophet, struck dumb with astonishment at the power and monstrousness of that beast, passed over its name in silence, though he did not omit the names of the others however terrible they were, to what beast shall this one be compared, or by what name shall it be called, since it is found to be more unlike and more cruel than all the rest? Yet although Daniel — whose name means “the judgment of my God” — did not, apart from the teeth and feet, show that beast which was the prophecy of the fourth kingdom either by name or form, by the grace of the Lord, that is, John [the Apostle], portrayed this beast — which is the prophecy of heresy — in his Apocalypse, suppressing only the name, as though making it visible to all, saying: And I saw another beast ascending from the earth, and it had two horns like a lamb, and it spoke like a dragon, and exercised all the power of the first beast, that is, which was like a leopard, whose feet were as a bear’s, and whose mouth was as a lion’s, in its sight. And it caused the earth and those who dwell therein to worship the first beast. And it performed great signs, so as even to make fire come down from heaven to earth in the sight of men. And it seduced those who dwell on the earth through the signs which were given to it to perform in the sight of the beast, saying to those who dwell on the earth that they should make an image of the beast. And it was granted to give spirit to the image of the beast, and to cause all who would not worship the image of the beast to be slain. And it will cause all, small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, so that no one may buy or sell, except one who has the mark or the name of the beast or the number of its name, and so on [Revelation 13:11–17]. Concerning this, shortly afterward an angel proclaims with a loud voice to men: If anyone worships the beast and its image and receives its mark on his forehead or on his hand, he also shall drink of the wine of the wrath of God, which is mixed unmixed in the cup of his anger, and he shall be tormented with fire and sulfur in the sight of his angels and in the presence of the Lamb, and the smoke of their torment ascends forever and ever, and they have no rest day or night, who worship the beast and its image, and whoever receives the mark of its name [Revelation 14:9–11]. Furthermore, that second beast he subsequently calls the false prophet, saying: And I saw from the mouth of the dragon and from the mouth of the beast and from the mouth of the false prophet three unclean spirits in the form of frogs. For they are spirits of demons performing signs, and they will go out to the kings of the whole earth to gather them for battle on the great day of God Almighty. Behold, I come like a thief. Blessed is the one who watches and keeps his garments, lest he walk naked, and they see his shame [Revelation 16:13–15]. And after some further words: And I saw the beast and the kings of the earth and their armies gathered to make war against him who sat on the horse and against his army. And the beast was captured, and with it the false prophet who had performed signs in its presence, by which he had seduced those who received the mark of the beast and those who had worshipped its image. These two were thrown alive into the lake of fire burning with sulfur, and the rest were slain by the sword of him who sat on the horse, which proceeded from his mouth, and all the birds were gorged with their flesh [Revelation 19:19–21]. And after these things, concerning the glory of the saints even in the present age, he says: And I saw thrones, and they sat upon them, and judgment was given to them; and the souls of those beheaded for the testimony of Jesus and for the word of God; and those who had not worshipped the beast nor its image, nor received its mark on their foreheads or on their hands; and they lived and reigned with Christ for a thousand years. But the rest of the dead did not come to life until the thousand years were completed [Revelation 20:4–5].",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F186",{"description":9617},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F186","1VpnGDs11r5hr2jYSJqym0dWG52tr3lC34rqrHL7ceI",{"id":9624,"title":4644,"body":9625,"description":9656,"extension":33,"meta":9657,"navigation":38,"page":4644,"path":9658,"pdf_page":4667,"reading":34,"seo":9659,"sortable_pagination_id":4667,"stem":9660,"__hash__":9661},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F187.md",{"type":8,"value":9626,"toc":9652},[9627,9633,9637,9641],[11,9628,9629,9632],{},[15,9630,9631],{},"This is the first resurrection. Blessed and holy is he who has part in the first resurrection; over such the second death has no power, but they shall be priests of God and of Christ and shall reign with him for a thousand years"," [Revelation 20:5–6].",[2034,9634,9636],{"id":9635},"recapitulation-of-the-foregoing-passage-from-the-apocalypse","Recapitulation of the foregoing passage from the Apocalypse.",[1898,9638,9640],{"id":9639},"chapter-xxxviii","Chapter XXXVIII.",[11,9642,9643,9644,9647,9648,9651],{},"Since this apostolic prophecy is expounded in manifold and copious ways by the holy fathers, we think it necessary to indicate only this much briefly: that the first beast, like a leopard with feet of a bear and mouth of a lion, specifically foreshadowed Antichrist, whose dominion will come with marvelous speed and most cunning rapacity, and whose temporal life will end very swiftly, namely in forty-two months. For the leopard is a variegated, blood-thirsty, swift, rapacious, and headlong animal — so reckless that it plunges to its death in a leap — since, as Jeremiah says, it cannot change its spots. Whose feet are the feet of the bear: namely, all the heretics, who have feigned a certain semblance of human wisdom, as if of divine reason, and who the lower they are in the body of Antichrist, the more destructive they are. For it is by them that the joints of all the members are held together and governed; by them the whole mass of the diabolical body is sustained; by them it is carried, by them armed, by them it roams everywhere, by them it is tracked — not to be crushed, but to grow; and it is raised up by them as by its most solid foundations and columns. Whoever follows them, whether pagan, Jew, or Christian, is straightway incorporated into Antichrist and is carried through them to eternal destruction. Furthermore, as the Lord Jesus is called and is the mouth of the Father, so too that blasphemous one is the mouth of that roaring lion who walks about seeking whom he may devour — to whom the dragon, who is that same lion, has given his virtue and power as to a son and arm, so that he may rage with open and hidden malice alike throughout the world. But the heretics, whom John the apostle, the companion of God, foresaw to be incorporated in Antichrist and to be his feet, he perceived in the subsequent vision to be specifically signified in another beast, which ascended from the earth and had two horns like a lamb and spoke like a dragon. For all heretics who call themselves of Christ ascend, as beasts, from the earth, because they depart from the firmness of the Church through the pride of their ostentation and arrogance, into the service of that sea-monster swollen with secular power — namely, Antichrist — according to the words of the present apostle: ",[15,9645,9646],{},"They went out from us, but they were not of us"," [1 John 2:19]. For the earth here is fittingly understood as the holy Church, of which the Psalmist says allegorically: ",[15,9649,9650],{},"Who has founded the earth upon its stability; it shall not be moved forever and ever. The earth is the Lord’s and the fullness thereof, the world and all who dwell therein. For he founded it upon the seas, and prepared it upon the rivers. Who shall ascend the mountain of the Lord, or who shall stand in his holy place?"," [Psalm 24:1–3] For the Lord caused it [i.e., the Church] to stand above the seas, that is, above worldly arrogance and power. Above the rivers — that is, worldly lusts — he exalted it, so that it might be at once his singular mountain and his holy place. Of those who go forth from it, all display two horns like a lamb, because they either claim to receive the two Testaments or to observe the two commandments of charity, or they contend that their power pertains to the kingdom and priesthood of Christ, or that they have been sanctified by his baptism and cross. But in these things they show no truth beyond the mere outward resemblance of the lamb’s horns. And so they speak like a dragon, who did not stand in the truth; for when the devil speaks a lie, he speaks from his own, because he is a liar and the father of lies, and just as he spoke and speaks only in order to become a murderer, so too do these speak only in order to become murderers. They also exercise all the power of the first beast in his sight, for they rage against humanity no less than Antichrist himself, whether by hidden or open malice. Yet they exercise this power in his sight, because just as Catholics refer to Christ whatever they do by his authority, so heretics refer to Antichrist whatever they do by the power granted them by him. For just as the holy prophets went before the face of the Lord to prepare his ways,",{"title":28,"searchDepth":29,"depth":29,"links":9653},[9654,9655],{"id":9635,"depth":2057,"text":9636},{"id":9639,"depth":29,"text":9640},"This is the first resurrection. Blessed and holy is he who has part in the first resurrection; over such the second death has no power, but they shall be priests of God and of Christ and shall reign with him for a thousand years [Revelation 20:5–6].",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F187",{"description":9656},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F187","zfmtGZBEVQ2dr3VxQ7fKx91jMJbYa0wgNfGSTD-p-60",{"id":9663,"title":4673,"body":9664,"description":9704,"extension":33,"meta":9705,"navigation":38,"page":4673,"path":9706,"pdf_page":4697,"reading":34,"seo":9707,"sortable_pagination_id":4697,"stem":9708,"__hash__":9709},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F188.md",{"type":8,"value":9665,"toc":9699},[9666,9676,9680,9684],[11,9667,9668,9669,427,9672,9675],{},"so too these, having become forerunners of that apostate, go before and in his sight do whatever they do. All of which can be nothing but evil, even if it appears good. For just as the good, following the example of their Redeemer who said, ",[15,9670,9671],{},"I do not seek my own glory",[15,9673,9674],{},"I came not to do my own will, but the will of him who sent me",", attribute everything they are and can do to him, seeking not their own things but those of Christ: so the reprobate, seeking only their own things and not Christ’s, do whatever they do in the sight of Antichrist — who, coming in his own name, will speak from himself like a liar, seeking only his own glory, after the example of his father the dragon, who from the beginning sought only his own things, when he explored a seat for himself and desired through pride to be like the Most High.",[1898,9677,9679],{"id":9678},"chapter-xxxviiii","Chapter XXXVIIII.",[2034,9681,9683],{"id":9682},"what-are-the-signs-and-wonders-of-catholics","What are the signs and wonders of Catholics.",[11,9685,9686,9687,9690,9691,9694,9695,9698],{},"Now, how heretics cause the earth and its inhabitants to worship the first beast, blessed Jerome shows as follows, as was already cited above: ",[15,9688,9689],{},"Just as idols are made by the hand of a craftsman, so the perverse doctrine of heretics turns whatever it counterfeits into an idol, and causes Antichrist to be worshipped in place of Christ."," Since those heretics seduce the inhabitants of the earth — that is, the Church — small and great, rich and poor, free and slave, by the signs they perform in the sight of that beast, the Lord also foretells this to his own in the Gospel: ",[15,9692,9693],{},"False christs and false prophets will arise and will give signs and wonders, so as to lead astray, if possible, even the elect. And then if they say to you, Behold, here is Christ, or behold, there, do not believe, do not go, do not follow them"," [Matthew 24:24–26]. For just as the holy prophets before the first coming of Jesus Christ, and the holy apostles and their imitators before the second, have given and give many and great signs and wonders, so also the heretics — who are called by the Lord false prophets and false christs, as it were Antichrists — perform theirs before their prince Antichrist. But let it be inquired what signs and wonders the worshippers of Christ have given or give, and what the worshippers of Antichrist give. Indeed, the heralds of Christ’s first coming set forth and proclaimed the sacraments of Christ and his Church through all their acts and words: as Moses, in figure of our high priest, led the people of Israel across the Red Sea, fed them with manna from heaven and gave them water from the rock to drink, and purified the priests and the tabernacle with all its furnishings not with blood alone, but also sanctified them with chrism. This image or shadow of Catholic truth did not cease until Truth itself — Christ, who is also the Way and the Life — came. Then Truth, having risen from the earth, transfers all nations through the heralds of his second coming by true baptism, feeds them with the true and living Bread, gives them new wine to drink, and not only redeems his priests but without ceasing sanctifies his whole Church, first redeemed by his blood, with the anointing of his grace. And how he continues to do this, the apostle shows in commending the bread and wine of Christ: ",[15,9696,9697],{},"As often as you eat this bread and drink this cup, you proclaim the death of the Lord, until he comes"," [1 Corinthians 11:26]. Therefore, leaving aside for now the curing of the sick and the raising of the dead and the other benefits and punishments, which were and are also signs and wonders, let us say something about baptism, sacrifice, and unction alone, which seem to us to be the principal and greatest signs and wonders, because without these no one can live to God. In these things, then, he is with us from his first coming until his second, which will be at the end of the age. These are signs in such a way that they are also realities. For what they are and contain in themselves, they signify. Thus the visible font of baptism is a sign that nonetheless contains within itself the reality — namely, the Holy Spirit — who provides spiritual and invisible cleansing to the inner person in the mind through the bodily and visible sign shown to the eyes of the flesh from the immersion of the outer person in the water. The same is to be understood of the sacraments of the altar, the same also of the anointing of holy chrism, the same of the other mysteries of the Catholic Church, which are therefore called mysteries — that is, secrets — because there is in them a hidden",{"title":28,"searchDepth":29,"depth":29,"links":9700},[9701],{"id":9678,"depth":29,"text":9679,"children":9702},[9703],{"id":9682,"depth":2057,"text":9683},"so too these, having become forerunners of that apostate, go before and in his sight do whatever they do. All of which can be nothing but evil, even if it appears good. For just as the good, following the example of their Redeemer who said, I do not seek my own glory and I came not to do my own will, but the will of him who sent me, attribute everything they are and can do to him, seeking not their own things but those of Christ: so the reprobate, seeking only their own things and not Christ’s, do whatever they do in the sight of Antichrist — who, coming in his own name, will speak from himself like a liar, seeking only his own glory, after the example of his father the dragon, who from the beginning sought only his own things, when he explored a seat for himself and desired through pride to be like the Most High.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F188",{"description":9704},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F188","1BzFIWb_gdCkmDSTBOv9iCspxTcyDzYLpr2qZ66kHKo",{"id":9711,"title":4703,"body":9712,"description":9757,"extension":33,"meta":9758,"navigation":38,"page":4703,"path":9759,"pdf_page":4727,"reading":34,"seo":9760,"sortable_pagination_id":4727,"stem":9761,"__hash__":9762},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F189.md",{"type":8,"value":9713,"toc":9752},[9714,9729,9733,9737],[11,9715,9716,9717,9720,9721,9724,9725,9728],{},"power that, through the visible thing, works what is its own in accordance with the quality and ministry of human beings. For the word ",[15,9718,9719],{},"secretum"," [“secret”] comes from ",[15,9722,9723],{},"secerno",", meaning “separated,” as it were “seen apart” — that is, hidden from the eyes of the flesh, not of the heart. These things are also signs in such a way that they are wonders — that is, things speaking forth [",[15,9726,9727],{},"porro dicentia","]. For they signify the death of Christ and his past dispensation in such a way that they nonetheless prophesy — that is, speak forth — that he always lives and reigns and will come to judge the living and the dead.",[1898,9730,9732],{"id":9731},"chapter-xl","Chapter XL.",[2034,9734,9736],{"id":9735},"what-are-the-signs-and-wonders-of-heretics","What are the signs and wonders of heretics.",[11,9738,9739,9740,9743,9744,9747,9748,9751],{},"Yet the signs and wonders before the first coming of Christ differ from the signs and wonders performed by Catholics before his second coming in this: that the former signified in such a way that they were not realities at all, whereas the latter are signs in such a way that they are also essentially and truly realities. It remains, therefore, to examine what are the signs and wonders of that beast which is the universal type of heretics, and what they signify or prophesy; and above all it should be noted that this beast is called the false prophet in what follows. But if it is a false prophet, its signs and wonders must necessarily be false; and what is false necessarily signifies nothing but falsehood and lies. It is therefore clear that nothing true or right is to be found among those whose signs signify nothing but falsehood. But what are the signs that this beast presumes to enact? Certainly water, bread, wine, oil, and the other visible instruments of the sacraments of the Catholic religion — which, outwardly and in appearance, are permitted by God to such people against whom he is angry until the end of time, without any spiritual grace or signification being imparted to them. Would that these visible instruments of the sacraments could at least be held among them in the purity of their substance and nature and be free of an unclean spirit! But, what is worse, they are spurned by the Spirit of God and desired by the spirit of the devil, with which they are imbued. In these things, although outwardly water, bread, wine, and oil appear, together with the other trappings of the sacraments as if the food and clothing of sheep, yet within lurks the dreadful rabies of wolves. Wherefore the Lord, through Hosea, complains over the ten tribes who maintained the outward semblance of heretics, saying: ",[15,9741,9742],{},"She did not know that I gave her grain, wine, and oil, and multiplied her silver and gold, which they used for Baal"," [Hosea 2:8]. And a little later: ",[15,9745,9746],{},"And I will destroy her vine and her fig tree, and I will turn her into a wilderness, and the beast of the field shall consume her"," [Hosea 2:12]. Thus, by this art and these pretenses, this beast creates an image of the first beast, so that just as the holy fathers, by their rites before the law and under the law, prefigured Christ who was to come, so heretics by their frauds prefigure Antichrist. For just as in our ancient fathers there then worked, and now in Catholics works, the mystery of the eternal justice and equity which is Christ, so in heretics, as in children of unfaithfulness, there works the mystery of injustice and iniquity which is Antichrist. If he were not now secretly and secretly veiled within them, the apostle would not speak of his manifestation, saying: ",[15,9749,9750],{},"That he may be revealed in his time; and then the lawless one will be revealed"," [2 Thessalonians 2:6–8]. For just as Catholics retain certain signs of the Hebrews in which they essentially bear and prophesy the Lord veiled within them, so also heretics present certain usurped signs of Catholics, in which they bear and prophesy Antichrist veiled within them. They also give spirit to his image, when they commend his imitation by the lies of their preaching and defense, as best they can. And among the other signs they counterfeit, they also make fire come down from heaven to earth whenever, laying their hands on someone in imitation of the apostles, they presume that he receives the grace and consecration of the Holy Spirit. But this they appear to do upon earth — which they call their church — and in the sight of human beings, that is, of carnal men. Or, in another sense, they bring down fire from heaven to earth when their impiety prospers in worldly terms to such a degree that even the elect, in",{"title":28,"searchDepth":29,"depth":29,"links":9753},[9754],{"id":9731,"depth":29,"text":9732,"children":9755},[9756],{"id":9735,"depth":2057,"text":9736},"power that, through the visible thing, works what is its own in accordance with the quality and ministry of human beings. For the word secretum [“secret”] comes from secerno, meaning “separated,” as it were “seen apart” — that is, hidden from the eyes of the flesh, not of the heart. These things are also signs in such a way that they are wonders — that is, things speaking forth [porro dicentia]. For they signify the death of Christ and his past dispensation in such a way that they nonetheless prophesy — that is, speak forth — that he always lives and reigns and will come to judge the living and the dead.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F189",{"description":9757},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F189","u30Pg0m_Pbe-7mumJD5Vboyr-GNT_3cDnaSUFfCq-xM",{"id":9764,"title":4733,"body":9765,"description":9769,"extension":33,"meta":9823,"navigation":38,"page":4733,"path":9824,"pdf_page":4771,"reading":34,"seo":9825,"sortable_pagination_id":4771,"stem":9826,"__hash__":9827},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F190.md",{"type":8,"value":9766,"toc":9815},[9767,9770,9774,9778,9804,9808,9812],[11,9768,9769],{},"whom God dwells as in the heavens, are struck with astonishment and fan the fire of human zeal against the Church, when those of less upright heart, seeing the peace and prosperity of heretics, grow zealous against them.",[1898,9771,9773],{"id":9772},"chapter-xli","Chapter XLI.",[2034,9775,9777],{"id":9776},"on-the-savagery-of-this-beast-and-on-the-mark-of-christ-and-of-antichrist","On the savagery of this beast and on the mark of Christ and of Antichrist.",[11,9779,9780,9781,9784,9785,9788,9789,9792,9793,9795,9796,9799,9800,9803],{},"But this beast, which at first fawned with signs as if domestic, in order to seduce, at the end rages like an untamed wild animal, terrifying all with its roar and fury, so that there is no one left who would now oppose its savagery for fear of death. This can be clearly understood from the single heresy of the simoniacs, which in earlier times appeared so mild that its wickedness could scarcely be perceived. Now, however, it has burst forth into such ferocity that — just as in the time of the Arians — men of our own time are said to have been publicly beaten, stripped of their possessions, exiled, and put to death by the simoniacs merely for having admonished them with kind and gentle words to come to their senses. Thus this beast, which first extended its head as mild and lamb-like, gradually raises its tail like a cedar, so that it now spares no age, no sex, no condition, no profession, no order, no power. From the greatest to the least, it drives peoples in throngs to battle against the Lamb and his army. And before it, to be sure, it sends many; but behind it, it drags innumerable others — so many that, along with those who savored earthly things, the dragon’s tail, having become its follower, also drags down to earth the spiritual ones who were seen to shine in the Church like stars in the sky. Thus from the ambitious and thorny bramble, once the fire went forth, it burned not only the barren forests — which, having been rejected by the olive, the vine, and the fig tree, had chosen it as their king — but also devoured the very cedars of Lebanon [cf. Judges 9:15]. That it might accomplish this malice, it marks the right hands and foreheads of all who consent to it with the mark of Antichrist; and whoever does not have this mark will be able neither to buy nor to sell. One may ask what this mark is: it is surely ",[15,9782,9783],{},"perfidia"," — which is also called properly ",[15,9786,9787],{},"impietas"," [“impiety”]. For just as the Catholic faith, which is also called ",[15,9790,9791],{},"pietas"," [“piety”], is the mark of Christ, so too heretical ",[15,9794,9783],{}," is recognized as the mark of Antichrist. And just as Catholics bear the mark of Christ on their right hand and forehead, so likewise heretics bear the mark of Antichrist. For we carry the stigmata of the cross of Christ on our right hand, which we make for ourselves and for others with the slightest motion of the right hand whenever it is appropriate, which we also bear impressed on our foreheads with the saving chrism. We are not ashamed of it, but rather glory in it, so as to profess with the apostle: ",[15,9797,9798],{},"I bear on my body the marks of Jesus Christ"," [Galatians 6:17]. And with Jerome: “I carry the standard of the cross on my forehead.” And how fittingly is it affixed to the forehead, which is the principal and more honorable part of the head and the place of shame — as upon the lintel of our outer person, to forewarn the principal part of our inner person, which is reason, that the cross of Christ is to be set before it as an eternal sign and protection. Thus we should so suffer with him that we may reign with him, and count it our highest glory to suffer shame for his name, and be ashamed of nothing for his sake but sin. So too on our right hand, which after the head holds first place among the limbs and is the industrious imitator of the arts and the administrator of the various services of its body and of others, there is the mark of the cross — by which we are reminded that in all our actions we must attend to the deeds and words of the crucified Christ, as the apostle says: ",[15,9801,9802],{},"Whatever you do in word or deed, do all in the name of our Lord Jesus Christ, giving thanks to God the Father through him"," [Colossians 3:17]. When we do this, nothing will be sinister but all will be rightly done, and the left hand of evils will not know what our right hand is doing.",[1898,9805,9807],{"id":9806},"chapter-xlii","Chapter XLII.",[2034,9809,9811],{"id":9810},"on-the-merchants-of-christ-and-of-antichrist","On the merchants of Christ and of Antichrist.",[11,9813,9814],{},"And so, since it is above all by faith that we are known by God, faith is indeed the mark by which we are sealed; and it is found in our right hand and forehead whenever we seek to trade profitably and peacefully in the kingdom of our King. For if we look carefully, no one —",{"title":28,"searchDepth":29,"depth":29,"links":9816},[9817,9820],{"id":9772,"depth":29,"text":9773,"children":9818},[9819],{"id":9776,"depth":2057,"text":9777},{"id":9806,"depth":29,"text":9807,"children":9821},[9822],{"id":9810,"depth":2057,"text":9811},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F190",{"description":9769},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F190","FqzJ21WULYmr5eJLqWAUt2f_jb4P-4Xijfi8WSzlMo8",{"id":9829,"title":4777,"body":9830,"description":9834,"extension":33,"meta":9851,"navigation":38,"page":4777,"path":9852,"pdf_page":4801,"reading":34,"seo":9853,"sortable_pagination_id":4801,"stem":9854,"__hash__":9855},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F191.md",{"type":8,"value":9831,"toc":9846},[9832,9835,9839,9843],[11,9833,9834],{},"whether good or evil, can live even one hour in this world without engaging in trade. Hence Christ, about to depart to a distant region in the guise of a certain nobleman, says to his servants: “Trade while I am coming” [Luke 19:13]. And of the holy Church it is said in Proverbs: “She has become like a merchant’s ship, bringing her bread from afar. She has made linen and sold it, and delivered a girdle to the Canaanite” [Proverbs 31:14, 24]. Christ and his own are therefore merchants; antichrist and his own are likewise merchants — to whom the Lord speaks through Ezekiel in the guise of the king of Tyre: “You were the cherub that covers, and I placed you on the holy mountain of God; you walked among the stones of fire, perfect in your ways from the day of your creation, until iniquity was found in you, in the multitude of your trading, your interior was filled with iniquity.” And a little further: “In the multitude of your iniquities and the iniquities of your trading you have defiled your sanctification” [Ezekiel 28:14–16, 18]. He says also to that city: “In your trading you were filled, and you were glorified exceedingly in the heart of the sea; in many waters your rowers brought you” [Ezekiel 27:25–26]. It is plain, then, that human life here is conducted through nothing but trading. But the faithful, under the mark of Christ, sell perishable goods and buy eternal ones. The unfaithful, likewise under the mark of antichrist, sell perishable goods and buy eternal evils. The former give their temporal life and receive eternal life; the latter give their temporal life and receive eternal death. The former sell themselves and all they have, and receive them back a hundredfold with full interest in eternal life; the latter sell themselves and all they have, and afterward find nothing accumulated from it except the interest of eternal death — in whose dealings no one serving God will entangle himself [2 Timothy 2:4]. For perfidy, or impiety, is the general mark of all those: pagans, Jews, heretics — as alien children who have lied to God. But what of those impious ones who bear the mark of the cross on their right hand and forehead? Are they then to be counted among the merchants of Christ on account of this mark? Are they not thieves and robbers [John 10:8]? Whose cross, then, do they display as the mark of their perfidy? Without doubt that of the blaspheming and insolent robber who, through his crucified son — that is, his fellow thief — insolently abused the Lord crucified alongside him. But why do these robbers display the mark of the cross while invoking the name of Christ? No wonder — for they do this to the reproach and injury of our Christ and to the glory and profit of their robber. For that robber’s accomplice and fellow pupil, though he says to God: “If you are the Son of God, save yourself and us” [Matthew 27:40], was assailing and disparaging the omnipotence of Christ and providing occasion to his enemies to mock him. Taunting him with the punishment of the cross — as though he were no better than a robber — that impudent man drunk with the dragon’s gall felt neither present nor future shame arising from Christ’s shame. But when his former companion rebuked him, and did not hesitate to believe in his heart and confess with his mouth that Christ was king and lord even while dying on the cross, he exchanged the robber’s mark, to which he had been bound, for the mark of Christ — under which, from the punishment of a robber, he merited the triumph of a martyr. So whatever simoniacs appear to do rightly or to have that is excellent, it is all the work of antichrist — achieved, as it were, through recognition of his mark, that is, perfidy, impressed on the right hand and forehead — even though they, with the Jews, call their antichrist by the name of Christ.",[1898,9836,9838],{"id":9837},"chapter-xliii","Chapter XLIII.",[2034,9840,9842],{"id":9841},"by-what-mark-simoniacs-are-known-to-be-antichrists","By What Mark Simoniacs Are Known to Be Antichrists",[11,9844,9845],{},"Just as the Arians are known by the mark of antichrist — inasmuch as they preach that the Son is less than the Father and the Holy Spirit less than both — so too the simoniacs are no less known by the mark of antichrist, inasmuch as they sell and buy, or believe and assert that the Holy Spirit can be sold and bought. They do not traffic under antichrist only in secret, as other heretics do, but moreover openly and in a worldly fashion they put the Holy Spirit up for sale like a cheap slave, and bargain for and receive a secular price for him. No one can sell or buy him except one marked with the mark of antichrist — that is, with perfidy — on the right hand and forehead, namely in the principal part of his thought and action, so that he may continually enrich antichrist through his trafficking.",{"title":28,"searchDepth":29,"depth":29,"links":9847},[9848],{"id":9837,"depth":29,"text":9838,"children":9849},[9850],{"id":9841,"depth":2057,"text":9842},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F191",{"description":9834},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F191","goSHsI99gR31mPNX0bJTa790OnKHYRWhfpL9iuCajQQ",{"id":9857,"title":4807,"body":9858,"description":9862,"extension":33,"meta":9879,"navigation":38,"page":4807,"path":9880,"pdf_page":4831,"reading":34,"seo":9881,"sortable_pagination_id":4831,"stem":9882,"__hash__":9883},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F192.md",{"type":8,"value":9859,"toc":9874},[9860,9863,9867,9871],[11,9861,9862],{},"Hence the prophet, lamenting Judea, says: “Her enemies have become her masters, her foes are enriched, because the Lord has spoken against her” [Lamentations 1:5]. And another, rebuking the maker of an idol, says: “A foolish heart will worship it, and it will not deliver its soul, nor will it say: ‘There is a lie in my right hand’” [Isaiah 44:20]. But this business cannot be carried out unless both parties — seller and buyer alike — are found to bear the mark of antichrist. Since Peter did not bear that mark, he could not sell [the Holy Spirit], although the magus, bearing that mark, wished to buy [Acts 8:18–20]. Here it is worth noting how far this heresy has advanced from its initial weakness to its present strength. At first it could find no seller; then, long afterward, it found a seller, but one who sought payment only from the buyer and from no one else. Now the seller is not ashamed to demand from the buyer not only his own funds and those of his household, but also church money of every kind. Woe is me! I have learned from those present of so horrifying a deed: after costly marble had been stripped from the walls and ornamental panels of basilicas for the purpose of this transaction, even the tiles were torn from their roofs at the seller’s bidding and command, so that the sum of the promised price might be paid to him by the most wretched buyer, already lamenting what had been done too late. Let anyone who can, say what heresy has ever contrived such desolation for the churches of God as this one has. And yet wise men proclaim that simoniacs should be treated more mildly than other heretics have been, and that the rigor of the canons should be tempered for them more than it was for the Novatians, toward whom the Catholic Church has shown itself more clement and indulgent. I am willing to spare wolves, thieves, and robbers, if they themselves have ever spared the sheep or do so now, or if they only seize and steal them so as not to slaughter and destroy them. Let them be permitted to grow and beget offspring without penalty — but let it be considered whether this is expedient for the little flock of lambs. Let a kid be cooked in its mother’s milk [Exodus 23:19], even contrary to the Lord’s prohibition — but let care be taken lest thereby a he-goat be made subject to irrevocable cursing. Let surgical instruments be withheld from diseased sheep, and biting salt, vinegar, and live sulfur from their mangy hides — but let it be seen lest dire contagion gradually spread through all. Let sacrilegious men too be spared — men whom no law spares — but let it be considered lest this leniency toward them prove impiety toward God and his own, and that sacred places, if anything remains to them, lose it. Let fratricide Cain be spared, if even he, when warned, refrained from fratricide. Let murderers be spared, if they have not sinned unto death [1 John 5:16]. Let robbers be spared, if they have not only ceased to rob but have also duly restored what they still forcibly retain.",[1898,9864,9866],{"id":9865},"chapter-xliiii","Chapter XLIIII.",[2034,9868,9870],{"id":9869},"how-guilty-simoniacs-are-before-the-church-and-on-the-number-of-christs-name","How Guilty Simoniacs Are before the Church, and on the Number of Christ’s Name",[11,9872,9873],{},"O how many and how great fratricides and murders simoniacs are held guilty of above all other heretics — they who, beyond the hands of the common people, daily slaughter with immense sacrilege so many cohorts of God’s household: clergy, monks, and consecrated women. For while they alienate their stipends by selling and giving them to secular persons, they destroy both their bodies through intolerable hunger and want of all things, and at the same time drive their souls to the sins by which they perish. For when those who were to lead a celibate and spiritual life find that none of their allotted income on which to subsist has been left to them, they are driven to seek the support of secular people; and in their attempt to relieve their bodies, they are compelled to enslave their souls. O how many poor, widows, and orphans who ought to be fed from church alms have they killed! O how many pious establishments have they destroyed, where they have perpetually sold or given to secular persons the due share of tithes and offerings belonging to the poor and to the churches! Hence it has now come about that anyone who wishes to serve Christ must do so at his own expense, contrary to the privilege of Christian military service. This is why no one dares to compel clergy, monks, or consecrated women to a regular way of life, or to summon them freely, except according to the will of each individual. But let us now briefly note on the number of the beast’s name this: just as the name of our Christ — which is Jesus — when calculated with Greek letters",{"title":28,"searchDepth":29,"depth":29,"links":9875},[9876],{"id":9865,"depth":29,"text":9866,"children":9877},[9878],{"id":9869,"depth":2057,"text":9870},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F192",{"description":9862},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F192","L9apQNPetBuz1bgn1A1FndubC38L5w0UO80gUoq0xl8",{"id":9885,"title":4837,"body":9886,"description":9923,"extension":33,"meta":9924,"navigation":38,"page":4837,"path":9925,"pdf_page":4861,"reading":34,"seo":9926,"sortable_pagination_id":4861,"stem":9927,"__hash__":9928},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F193.md",{"type":8,"value":9887,"toc":9918},[9888,9903,9907,9911],[11,9889,9890,9891,9894,9895,9898,9899,9902],{},"yields 888, so the name of antichrist yields 666. This sum is found in several Greek words reckoned in Greek, among which is “Teitan,” written among us as “Titan” — whose plural is “Titanes,” understood as the giants who in legend once attempted to storm the heavenly ones, and named after the sun, which is said to have previously rejected its accomplices; whence the sun is still called Titan, and also “",[15,9892,9893],{},"Apollon","” in Greek, meaning “the destroyer,” because by cooking with its heat all the moisture of green plants it destroys herbs. By this name the Apocalypse names the king of the abyss, who, as it is added there, has in Latin the name “",[15,9896,9897],{},"Exterminans","” [the Destroyer] [Revelation 9:11]; and the Greek derivative “",[15,9900,9901],{},"APOLLYEIN",",” meaning destruction, if you calculate it, likewise yields 666. Whether then you call antichrist a giant or destruction, it matters not: for he is a giant who opposes God and “exalts himself above all that is called God or that is worshiped” [2 Thessalonians 2:4], and he is destruction, because he is the man of sin and son of perdition who, though he promises salvation to all, does not save even himself — as the psalmist cries: “The king is not saved by great might, and the giant shall not be saved by the abundance of his strength” [Psalm 33:16]. Against whom one must gird oneself also from behind, as a giant equipped for battle prepares against a force opposing him — as the psalmist also testifies: “He exulted as a giant to run his course” [Psalm 18:6]. To which blessed Ambrosius responds: “He proceeds from his bridal chamber — the royal hall of modesty — a giant of twofold substance, eager to run his course.” By whose grace just as we are saved through seeing, so too our earlier fathers merited to be saved through hoping, as the apostle Peter says: “Through the grace of Jesus Christ we believe we shall be saved, just as they also were” [Acts 15:11]. Whom those fathers prefigured under the name of salvation-to-come in the number eight, as Noah was the eighth in the ark [1 Peter 3:20] and Abraham was circumcised in Isaac on the eighth day [Genesis 17:12]. Whom we also retain under the name of salvation given and to be given in the same number — believing, through his resurrection on the eighth day and through the coming of his Spirit from that resurrection on the first day of the eighth week, that Jesus rises in our souls now and will rise in our bodies on the last day — in the number eight. He is not without reason signified by the number that contains six and seven, so that, in the image of the world’s Creator, he shows that after the perfection of good works, as after six days, we are to have the seventh of the soul’s rest, and finally to receive the eighth of the resurrection of bodies as well.",[1898,9904,9906],{"id":9905},"chapter-xlv","Chapter XLV.",[2034,9908,9910],{"id":9909},"on-the-number-of-antichrists-name","On the Number of Antichrist’s Name",[11,9912,9913,9914,9917],{},"Hence antichrist also, so that nothing less than the devil should be thought of him, strives as much as he can — as one supremely skilled in deception — to twist the mystery of Jesus Christ toward himself in signs and numbers, even appropriating his names, so that he too may be called Messiah or Christ, giant or strong one, though in truth he is the son of perdition who comes to destroy everything that the Lord Jesus, according to his name, had come to seek and save, because they were lost [Luke 19:10]. To his injury and to conceal his own darkness, antichrist desires to be called Titan or Apollo, as though he were the principal sun — which Malachi thus foretells: “To you who fear my name, the sun of justice shall rise” [Malachi 4:2] — when in fact he is utterly the slave of pitch-black, sulfurous Gehenna, a rebel against the unchangeable sun, destroying all the green and germination of faith. He is to be conceived and born in secret from a wicked incest, and from the very moment of his conception he is to be seized by the prince of darkness himself and adopted and held as his son, so that by antichrist’s power and lying signs our first hope — the offspring of a virgin and a man, that is, of the most holy Mary — may be emptied of meaning [cf. 2 Thessalonians 2:9], and this bastard [“",[15,9915,9916],{},"manzer","”] may be declared and held to be the Son of Man in his place, and yet be far superior and more powerful than him. And all these things and many more besides he will feign, so as to subvert our king’s humility with pride, his piety with impiety, his clemency with cruelty, his truth with falsehood, through certain of his dodges — because they will contain some semblance of truth, he will more easily subjugate the unwary to himself. For this reason he labors in vain to make the number of his name equal to the number of the name of Jesus Christ, because he does not approach it. For though he usurps the six, he lacks the seven and the eight. Through which it is evident to the prudent that antichri-",{"title":28,"searchDepth":29,"depth":29,"links":9919},[9920],{"id":9905,"depth":29,"text":9906,"children":9921},[9922],{"id":9909,"depth":2057,"text":9910},"yields 888, so the name of antichrist yields 666. This sum is found in several Greek words reckoned in Greek, among which is “Teitan,” written among us as “Titan” — whose plural is “Titanes,” understood as the giants who in legend once attempted to storm the heavenly ones, and named after the sun, which is said to have previously rejected its accomplices; whence the sun is still called Titan, and also “Apollon” in Greek, meaning “the destroyer,” because by cooking with its heat all the moisture of green plants it destroys herbs. By this name the Apocalypse names the king of the abyss, who, as it is added there, has in Latin the name “Exterminans” [the Destroyer] [Revelation 9:11]; and the Greek derivative “APOLLYEIN,” meaning destruction, if you calculate it, likewise yields 666. Whether then you call antichrist a giant or destruction, it matters not: for he is a giant who opposes God and “exalts himself above all that is called God or that is worshiped” [2 Thessalonians 2:4], and he is destruction, because he is the man of sin and son of perdition who, though he promises salvation to all, does not save even himself — as the psalmist cries: “The king is not saved by great might, and the giant shall not be saved by the abundance of his strength” [Psalm 33:16]. Against whom one must gird oneself also from behind, as a giant equipped for battle prepares against a force opposing him — as the psalmist also testifies: “He exulted as a giant to run his course” [Psalm 18:6]. To which blessed Ambrosius responds: “He proceeds from his bridal chamber — the royal hall of modesty — a giant of twofold substance, eager to run his course.” By whose grace just as we are saved through seeing, so too our earlier fathers merited to be saved through hoping, as the apostle Peter says: “Through the grace of Jesus Christ we believe we shall be saved, just as they also were” [Acts 15:11]. Whom those fathers prefigured under the name of salvation-to-come in the number eight, as Noah was the eighth in the ark [1 Peter 3:20] and Abraham was circumcised in Isaac on the eighth day [Genesis 17:12]. Whom we also retain under the name of salvation given and to be given in the same number — believing, through his resurrection on the eighth day and through the coming of his Spirit from that resurrection on the first day of the eighth week, that Jesus rises in our souls now and will rise in our bodies on the last day — in the number eight. He is not without reason signified by the number that contains six and seven, so that, in the image of the world’s Creator, he shows that after the perfection of good works, as after six days, we are to have the seventh of the soul’s rest, and finally to receive the eighth of the resurrection of bodies as well.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F193",{"description":9923},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F193","IudQMdpsYg5Vng7dM-UdTaWA5r6HQ5Ozn6QJdS-cIqw",{"id":9930,"title":4867,"body":9931,"description":9935,"extension":33,"meta":9952,"navigation":38,"page":4867,"path":9953,"pdf_page":4895,"reading":34,"seo":9954,"sortable_pagination_id":4895,"stem":9955,"__hash__":9956},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F194.md",{"type":8,"value":9932,"toc":9947},[9933,9936,9940,9944],[11,9934,9935],{},"st and his followers can attain nothing but the perfection of evil works, and can reach neither the seventh of the soul’s rest nor the eighth of the resurrection of bodies — except unto the second death — because beyond the six of their visible and temporal operation they care to store up no reward for the future. We have therefore, perhaps at somewhat greater length than necessary, discussed the signs and mark of antichrist and the number of his name, lest anyone ignorant of his snares and secret iniquity should suppose that at the end of the world those who are dead will be raised to life by him, or that men will be visibly branded with his mark on the right hand and forehead, or inscribed with the number of his name — and should boast in vain that he will accept none of these things without bodily torment, if he should still be alive then, since he has perhaps already submitted to all of them voluntarily. Alas! How many and how great are those who have not seen the times of antichrist and yet are in his body — and he ensnares ever more and stronger men the more cunningly he conceals his wickedness from them. For poison is drunk more eagerly when it is thought to be a fine wine not only from a precious cup but also from its color.",[1898,9937,9939],{"id":9938},"chapter-xlvi","Chapter XLVI.",[2034,9941,9943],{"id":9942},"how-satan-constructs-a-profane-trinity-against-the-divine","How Satan Constructs a Profane Trinity against the Divine",[11,9945,9946],{},"Therefore the ancient dragon, ever desirous of doing harm and skilled in counterfeiting, among so many and so great things that he is shown above to attempt and simulate, also strives by every means to accomplish this: just as there are three who bear witness to the truth in heaven and three who do so on earth [1 John 5:7–8], so he too in turn transforms himself into three who bear witness to his falsehood in this turbid air which he is still permitted to occupy, and into three who do so on earth. For his pride has surged to the point that he now seeks to become like the Most High to such a degree that he nonetheless exalts himself above everything that is called [God] or that is worshiped [2 Thessalonians 2:4]. Hence, in rebellion against God, he sets up in opposition to the blessed and undivided Trinity his own abomination: himself, his antichrist, and the pseudo-prophet of both — so that he as father of lies may resist the Father of truth, and antichrist may resist Christ as falsehood resists truth, and the pseudo-prophet may resist as the conspiracy of the liar and falsehood resists the Spirit of truth and verity. These three likewise, against the three who bear witness to the truth on earth, vomit from their mouth three unclean spirits in the form of frogs [Revelation 16:13], which defile, invade, and sell those whom water has cleansed, the Spirit has imbued, and the blood of Christ has redeemed. These unclean spirits are fittingly compared to frogs, which avoid clear and flowing waters and are drawn to muddy swamps — in which they croak with improper and discordant noise and multiply and rear their offspring. In these swamps there is nothing to stand on while walking or resting, but only something to sink into, defiling and absorbing; from them nothing is produced except mists, stenches, sharp sedge-grasses, marsh reeds, bulrushes, venomous serpents and destructive worms, and barren trees. Such indeed is the multitude of the reprobate, which like stagnant and bitter water turns land once dry and habitable into squalid and impassable swamps — in which now nothing is found that does not deserve the unquenchable fire, in which nothing is heard but the inept and contentious babble of the carnal and garrulous, defending their drunkenness and disturbing by their impudence the sobriety of the spiritual and the silence of the reserved — such as the poets and philosophers of the pagans, the fabulators of the Jews and heretics, who like muddy frogs in their slimy swamps declaim their lamentations irrationally and stubbornly. Over these three authors presiding over them and inspiring their songs: Satan over the pagans, antichrist over the Jews, and the pseudo-prophet over the heretics. For by means of these three the devil endeavors to hunt, snare, and fish for the three sects of all humankind: through himself as behemoth for the pagans, through antichrist as a bird for the Jews, and through the pseudo-prophet as leviathan for Christians. Of these, however many are caught are dragged off to stolen waters like senseless creatures, because they are seduced either by secular wisdom, temporal prosperity, or the name",{"title":28,"searchDepth":29,"depth":29,"links":9948},[9949],{"id":9938,"depth":29,"text":9939,"children":9950},[9951],{"id":9942,"depth":2057,"text":9943},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F194",{"description":9935},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F194","w3dFNTvPYrDnSlA_pR2Hzk9OsJq3jb-1NQh0dgWcRKY",{"id":9958,"title":4901,"body":9959,"description":9963,"extension":33,"meta":9979,"navigation":38,"page":4901,"path":9980,"pdf_page":4922,"reading":34,"seo":9981,"sortable_pagination_id":4922,"stem":9982,"__hash__":9983},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F195.md",{"type":8,"value":9960,"toc":9976},[9961,9964,9968,9971],[11,9962,9963],{},"of Christian. Of these three, the third is by so much more pernicious as he professes — more than the other two — the twofold water of wisdom and baptism. This is also intimated by the fact that from his time the dragon and the first beast appear in the Apocalypse as if on holiday [Revelation 13:11–12]. For the dragon and beast, already at ease since the pagans have been possessed by the devil from the beginning and the Jews pervaded by antichrist, give way, because the pseudo-prophet alone is not doubted to be able to prevail in seducing Christians and subjugating them to himself. The Babylon built by these three unclean spirits — composed of persons of three professions — is given by the Lord, as the prophet says, into the possession of that hedgehog [Isaiah 34:11] who did not stand in the truth [John 8:44], and into the swamps of the waters — that is, into the assemblies of profane crowds, whose minds the mists of errors possess, and whose bodies the stenches of every kind of lust possess. In these, nothing is produced except uncontrollable anger and vain pomp, hypocrisy and treachery, dullness and barren and shameless verbosity; and among these there are also the two daughters of the leech who say: “Give, give” [Proverbs 30:15]. For avarice is that most savage leech that will not release the skin until it is full of blood. Its two daughters are cupidity and rapine — which, though they cling to all the carnal, do so more vividly and manifestly in simoniacs. For these do not fail to say to one another: “Give, give.” For example: the greedy buyer says to the seller, “Give me the invisible grace”; and the rapacious seller in turn says to the buyer, “Give me the visible money.” Or alternatively: the buyer says, “Bring me the Holy Spirit,” and the seller responds: “Bring me sound coin.” Whence it is clear that they are inhabitants of the swamps of Babylon, who can confer nothing without a bite, without a wound, without blood. Unless they have first expelled the poison of their innate avarice by drinking some bitter draught, they can do nothing but invite pestilence.",[1898,9965,9967],{"id":9966},"chapter-xlvii","Chapter XLVII.",[11,9969,9970],{},"That it profits heretics nothing toward the effect of faith or salvation, even if they chant the Catholic creed with loud voices.",[11,9972,9973,9974],{},"Let the simoniacs proceed, then, and with loud voices confess that Jesus has come in the flesh — he whose body they are not satisfied to harass and tear apart, on whose death they feed. Let them, caught and convicted, stubbornly and shamelessly, as is their custom, recite the Catholic creed; let them cry out and proclaim with all the instruments of the human voice, as they say, that they believe in Jesus Christ, the only-begotten Son of God, who for us human beings and for our salvation descended from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man, and so forth. Let them also cry aloud, if they can and prefer, with an iron or bronze voice, and let their chests breathe out a hundredfold sounds by which they profess belief in the Holy Spirit, lord and life-giver, who proceeds from the Father and the Son, who together with the Father and the Son is adored and glorified, who spoke through the prophets, and in the one holy catholic and apostolic church, and so forth. Do they not, by inflicting the above-mentioned wounds on the body of Christ, which is his Church, deny that he has come in the flesh? Do they not, by heaping the above-mentioned blasphemies and injuries upon the Holy Spirit, deny that he is lord and to be adored and glorified together with the Father and the Son, and that he spoke through the prophets? And what the Novatians are said to deny — should it be proclaimed that the simoniacs confess? For although the Novatians are heard to chant our creed with clear and loud voices and to subscribe to it, they are nonetheless convicted of denying that Jesus Christ has come in the flesh — not because they wound his healthy members, but because they despair that his wounded members can be healed by the Church of God. And should simoniacs be listened to in any way when they cry out that they believe Jesus has come in the flesh or that the Holy Spirit is to be adored with the Father and the Son — they who not only do not heal the wounded members of Christ but also wound even the healthy ones unto death? But so that, in comparison with simoniacs, it may be perceived how much more tolerable is the heresy of the Novatians, we have thought it fitting to insert here from the ",[15,9975,7079],{},{"title":28,"searchDepth":29,"depth":29,"links":9977},[9978],{"id":9966,"depth":29,"text":9967},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F195",{"description":9963},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F195","muUn9CYGcggKNcS-in6VAFWS_iNEQLP6NwfjLOFxrcE",{"id":9985,"title":4928,"body":9986,"description":9990,"extension":33,"meta":10071,"navigation":38,"page":4928,"path":10072,"pdf_page":5016,"reading":34,"seo":10073,"sortable_pagination_id":5016,"stem":10074,"__hash__":10075},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F196.md",{"type":8,"value":9987,"toc":10069},[9988,9991,9994,9997,10000,10003,10006,10009,10012,10015,10018,10021,10024,10027,10030,10033,10036,10039,10042,10045,10048,10051,10054,10057,10060,10063,10066],[11,9989,9990],{},"who and whence their error arose: “After the definition of faith was written and subscribed by the Council of Nicaea, the emperor asked Acesius, bishop of the Novatian religion, whether he too agreed with the faith and the determination regarding the celebration of Easter. And he said: ‘The synod has defined nothing new, O emperor. For thus I myself received it of old, from the times of the apostles — both the term of faith and the time of the paschal feast.’ Then when the emperor asked again, ‘Why then do you separate yourself from communion?’ he recounted what had happened under Decius during the time of persecution and brought forward the rigor of his most severe rule: that those who sin after baptism a sin which the divine scriptures pronounce to be unto death ought not to be made worthy of the communion of the saints, but should indeed be invited to repentance, yet must sustain the hope of remission not from priests but from God alone, who has the power to forgive sins.” But enough of this.",[11,9992,9993],{},"From here, wishing to provide both for the reader’s refreshment and the writer’s recreation, we have judged it necessary to fix the second boundary of this little work at this point.",[11,9995,9996],{},"HERE ENDS THE SECOND BOOK.",[11,9998,9999],{},"HERE BEGIN THE CHAPTER HEADINGS OF THE THIRD BOOK.",[11,10001,10002],{},"I. Against those who say they have purchased not a consecration but the properties of the church.",[11,10004,10005],{},"II. Proof that possession without its proper right is of no avail.",[11,10007,10008],{},"III. On the sentence of the Council of Chalcedon against the aforesaid.",[11,10010,10011],{},"IIII. On the sanctification that sanctifies ecclesiastical things, followed by testimonies of the holy fathers on this matter.",[11,10013,10014],{},"V. How simoniacs through their trade assail the Church of God, and that nearly all laity and clergy seek continually to traffic in the church.",[11,10016,10017],{},"VI. On the staffs and rings given by the hands of secular powers.",[11,10019,10020],{},"VII. On the time of the Ottos and the zeal of Emperor Henry and the wickedness of the king of the Franks.",[11,10022,10023],{},"VIII. On the fourfold sale among the Latins and on the devotion of Constantine the Great toward the clergy.",[11,10025,10026],{},"VIIII. On the difference between clergy and laity and on the zeal of blessed Gregory in such matters.",[11,10028,10029],{},"X. How much freer the church of the Greeks is from the power of the laity than that of the Latins.",[11,10031,10032],{},"XI. How and by whom churches have been deprived of their privileges.",[11,10034,10035],{},"XII. On the presumptuousness of women and the dignity of consecrated things.",[11,10037,10038],{},"XIII. On the dignity of the priesthood under the old law, and on the presumptuousness and punishment of the kings of Judah and Israel.",[11,10040,10041],{},"XIIII. On the presumptuousness of Saul and his punishment.",[11,10043,10044],{},"XV. How great the scourges that afflict princes together with their peoples on account of presuming upon priestly office.",[11,10046,10047],{},"XVI. On the zeal of holy kings for divine worship, and the recompense, the sin, and the punishment of peoples.",[11,10049,10050],{},"XVII. On the merits of Israel and Judah as a type of heretics and Catholics.",[11,10052,10053],{},"XVIII. On the difference between the priesthood of Catholics and heretics, and on the first-fruits of the simoniacs.",[11,10055,10056],{},"XVIIII. How the priests themselves under the law avoided communion with the impious, and how they purified what had been contaminated by them.",[11,10058,10059],{},"XX. On the danger of priests and the undisciplined ambition of the clergy of our time.",[11,10061,10062],{},"XXI. On the chief evil of Italy, and on a certain vain bishop, and on the duty of priests, princes, and peoples.",[11,10064,10065],{},"XXII. On the harmful silence of priests and the talkativeness of flatterers.",[11,10067,10068],{},"XXIII. On the danger of priests who are wrongly silent and those who speak wrongly, and on the indivisible unity of the Godhead and its members.",{"title":28,"searchDepth":29,"depth":29,"links":10070},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F196",{"description":9990},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F196","qjJWhg_-6Hyda1jK0mKCGRRHzcsumALgLevgupKaBNs",{"id":10077,"title":5022,"body":10078,"description":10082,"extension":33,"meta":10163,"navigation":38,"page":5022,"path":10164,"pdf_page":5110,"reading":34,"seo":10165,"sortable_pagination_id":5110,"stem":10166,"__hash__":10167},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F197.md",{"type":8,"value":10079,"toc":10161},[10080,10083,10086,10089,10092,10095,10098,10101,10104,10107,10110,10113,10116,10119,10122,10125,10128,10131,10134,10137,10140,10143,10146,10149,10152,10155,10158],[11,10081,10082],{},"XXIV. On the exemplary pattern of the indivisible Trinity in all creatures.",[11,10084,10085],{},"XXV. That the sanctification is inseparable from the things it sanctifies, and how they are sanctified.",[11,10087,10088],{},"XXVI. On the punishment of those who divide, and that none but the followers of the apostolic faith receive the Holy Spirit.",[11,10090,10091],{},"XXVII. On the grace of the Holy Spirit poured out upon the disciples after the resurrection, and the punishment of Ananias.",[11,10093,10094],{},"XXVIII. How great are the works that the same Spirit has wrought or continues to work in the Church until the end of the age.",[11,10096,10097],{},"XXIX. The opinion of Saint Augustine on the power of the soul, a retractation drawn from it, and what sort of men are promoted by laymen and what sort are their metropolitans.",[11,10099,10100],{},"XXX. Recapitulation on the deposition of heretics and the judgment of Ezekiel against them.",[11,10102,10103],{},"XXXI. On improper expressions in the aforementioned words of the prophet and of Blessed Gregory subjoined thereto.",[11,10105,10106],{},"XXXII. On criminal Catholics who have been promoted or who have lapsed afterward, and on their ministry and their deposition.",[11,10108,10109],{},"XXXIII. On persons of whatever kind promoted by simoniacs, and the refutation of the objection of the adversaries.",[11,10111,10112],{},"XXXIV. Arguments drawn from secular laws against those who promote or are promoted as simoniacs.",[11,10114,10115],{},"XXXV. A restatement of the Lord’s judgment on good shepherds and hired hands.",[11,10117,10118],{},"XXXVI. On the wages of hired hands and their promotion.",[11,10120,10121],{},"XXXVII. On the fact that Catholics promote no one on account of crime, whereas simoniacs promote everyone solely on account of crime.",[11,10123,10124],{},"XXXVIII. In what matters hired hands are to be heeded, and in what matters they are not to be heeded.",[11,10126,10127],{},"XXXIX. On those promoted in evil, whether knowingly or unknowingly, and on their ministry: the judgment of Paschasius.",[11,10129,10130],{},"XL. On simoniac thieves, and how they enter the sheepfold.",[11,10132,10133],{},"XLI. How simoniacs imitate the thieves of the world, and what is their voice, which the sheep do not hear.",[11,10135,10136],{},"XLII. With what great vigilance the sheep ought to resist thieves who have broken into the sheepfold.",[11,10138,10139],{},"XLIII. On the difference between hired hands and thieves, and that heretics are not to be tolerated by Catholics as evil-living Catholics are.",[11,10141,10142],{},"XLIV. It is shown by proposed examples that heretics were not tolerated even for an hour by the Catholics of old, whereas hired hands were tolerated.",[11,10144,10145],{},"XLV. On the fact that Saint Gregory, while still a deacon, shunned Eutychius, and that Saint Jerome asserts that public judgment in their case need not be awaited.",[11,10147,10148],{},"XLVI. On synods that determine how heretics are to be reconciled, and on some excuse for the Quartodecimans.",[11,10150,10151],{},"XLVII. On libels of protestation and their authority.",[11,10153,10154],{},"XLVIII. On the steadfastness of certain Catholics in refusing to yield or give assent to heretics.",[11,10156,10157],{},"XLIX. On Blessed John the bishop, who was tempted but preserved from selling grace, and on his admonition against heretics.",[11,10159,10160],{},"L. On the prudence of Blessed Anthony and his vision, and on the vigilance of Blessed Jerome.",{"title":28,"searchDepth":29,"depth":29,"links":10162},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F197",{"description":10082},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F197","F6OZ5BhsLxLsnog0P_ORrcsgY1_s2aY62ZpMxSkpYQs",{"id":10169,"title":5116,"body":10170,"description":10174,"extension":33,"meta":10212,"navigation":38,"page":5116,"path":10213,"pdf_page":5150,"reading":34,"seo":10214,"sortable_pagination_id":5150,"stem":10215,"__hash__":10216},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F198.md",{"type":8,"value":10171,"toc":10207},[10172,10175,10178,10181,10183,10186,10188,10192],[11,10173,10174],{},"LI. On the two lineages of Cain and Abel continuing to the end of the world, according to the words of Chrysostom.",[11,10176,10177],{},"LII. On the rejection of their communion, baptism, and ordination, and on the irreversibility of the condemnation of such persons, according to the judgment of Pope Felix to Zeno and Acacius.",[11,10179,10180],{},"LIII. A summary recapitulation of the foregoing, and that heretics are rightly compared to mules.",[11,10182,8338],{},[11,10184,10185],{},"HERE BEGINS THE THIRD BOOK.",[1898,10187,6922],{"id":6921},[2034,10189,10191],{"id":10190},"against-those-who-say-that-they-have-purchased-not-a-consecration-but-the-properties-of-the-church","Against those who say that they have purchased not a consecration but the properties of the church.",[11,10193,10194,10195,10198,10199,10202,10203,10206],{},"Just as nothing in the nature of things is more solid and powerful than round and open truth, so nothing is more empty and worse than crooked and lurking falsehood. For such is the clarity and at the same time the efficacy of truth that, just as true light not only strikes the eyes of all but also shines in the darkness, so by contrast such is the obscurity and at the same time the feebleness of falsehood that it neither grasps nor perceives the truth by which it is seized and penetrated. That men have fallen into this condition through just condemnation, the author of truth — Truth itself — wished to show in the Gospel: ",[15,10196,10197],{},"This is the judgment: that light came into the world, and men loved darkness more than light, for their works were evil. Everyone who does evil hates the light and does not come to the light, lest his works be exposed. But whoever does the truth comes to the light, so that his works may be made manifest, because they have been done in God"," [John 3:19–21]. It is as if he said: A physician came into the world and found every person sick. Some, choosing rather to remain ill than to appear ill by approaching the physician, acted falsely. Others, choosing rather to appear ill than to remain ill, acted truly by approaching the physician. Whether of one group or the other, they were alike regarded as ill. But the works of the former were evil, in that through pride they resisted the physician and denied their own sickness; whereas the works of the latter were good, in that through humility they yielded to the physician and confessed their own sickness. This is plainly discerned by judgment also in simoniacs and in those ordained through their hands, as it is said, when some of them wisely acquiesce in the sentences of the holy fathers pronounced against simoniacs, and humbly laying bare their guilt seek the fitting remedy; whereas others, foolishly resisting, defend their fault with pride and contend that they have no need of a remedy. Nor is this surprising, since they undoubtedly belong to that generation which, according to Solomon, seems clean to itself yet is not washed of its filth. When it feels its falsehood surpassed and refuted by truth, it never ceases by whatever means it can to dodge and shore it up and cover it with fog, and strives to make void the commandment of God on account of its own invention. From this generation surely were also those whom Truth in the Gospel confutes, saying: ",[15,10200,10201],{},"Woe to you, scribes and Pharisees, hypocrites! For you say, “If anyone swears by the temple, it is nothing; but if anyone swears by the gold of the temple, he is bound.” Blind fools! Which is greater, the gold or the temple that sanctifies the gold? And, “If anyone swears by the altar, it is nothing; but if anyone swears by the gift that is on it, he is bound.” Blind fools! Which is greater, the gift or the altar that sanctifies the gift?"," [Matthew 23:16–19]. They are not unjustly called blind and hypocrites, because they so resist the divine law’s testimony — ",[15,10204,10205],{},"Whoever touches the temple and the altar shall be sanctified"," [cf. Exodus 29:37] — as shamelessly to seek to persuade others that the sanctifier is nothing, while only the sanctified things are to be weighed and attended to. Their followers, the simoniacs of today, when rebuked for trafficking in the sanctification — or rather the Sanctifier of all things — the Holy Spirit, flee to another corner of their falsehood and from there belch forth these superfluous mists of excuse:",{"title":28,"searchDepth":29,"depth":29,"links":10208},[10209],{"id":6921,"depth":29,"text":6922,"children":10210},[10211],{"id":10190,"depth":2057,"text":10191},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F198",{"description":10174},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F198","X8t1WzqeCwa8c9mj8XFDYt6Cb1AKRKqE4fborD1hFao",{"id":10218,"title":5156,"body":10219,"description":10223,"extension":33,"meta":10238,"navigation":38,"page":5156,"path":10239,"pdf_page":5178,"reading":34,"seo":10240,"sortable_pagination_id":5178,"stem":10241,"__hash__":10242},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F199.md",{"type":8,"value":10220,"toc":10233},[10221,10224,10226,10230],[11,10222,10223],{},"“Far be it from us to purchase an ecclesiastical consecration; we purchase only ecclesiastical property” — as if, treading in the inverted footsteps of the Pharisees, they were striving to maintain that only the sanctifier ought to be honored, while the sanctified things are nothing. Against these men, because in our foregoing narrative we labored with all our strength to defend the Sanctifier, let us now undertake, with the same Holy Spirit as our guide, to go and defend the sanctified things. And first, let us sift out the nature of that argument by which a party of the aforesaid traffickers tries to cover and defend itself, while at the same time establishing and confirming their heresy — asserting, that is, that they have purchased by price not the invisible grace of the Holy Spirit but only the visible properties of the churches, because it happened that they received their consecration from a metropolitan for nothing. They would not make such an assertion if they possessed even a spark of any prudence or the face of any shame. But because they neither understand nor blush to make excuses for their sins, they stitch together from the leaves of the fig tree, which the Lord cursed, brief and flimsy loincloths like the first parents who sinned, and place them before their shameful parts — they who are to be cast out of the paradise of God under anathema. And because this cloak of their lying is short, it cannot cover both ends at once: for if they try to go about with their head covered by it, they immediately bare their feet; and if they cover their feet, they at once uncover the head. For their action or intention is stripped bare either at the beginning or at the end. If they wished to purchase only the patrimony or the revenues of the church, why is it that immediately after the sale and purchase — even before being consecrated — they invade the bishop’s seat and his authority? Why do they leap from a lower to a higher rank? Why do they pronounce episcopal judgment and counsel over offenders? By what obligation do they demand that consecration be given canonically to those elected to the episcopate — unless it is because they hold onto the ecclesiastical property they first bought, and trust that no one will occupy the church over them? And if they purchase ecclesiastical resources only in order to use them, why are they not content with their use but impudently demand on top of it the blessing which they say they did not purchase? But perhaps — though I do not think so — they will say that when they bought the ecclesiastical estates they did not know that for this reason they would also have to be consecrated, but thought they would possess what they had bought as laymen. Let them then show to everyone that they did not know this at the time, and let them cease demanding the episcopal grace which, in paying a price for ecclesiastical properties, they were neither thinking of nor demanding. And although it is with sacrilege that they hold the things they alone have purchased, let them not on that account presume to the rank properly owed to bishops, but let them, as laymen, render to their own bishops everything that belongs to bishops — not only from benefices but from their estates as well. Let them leave others to receive consecration, episcopal authority, and the care of souls, which are beyond doubt spiritual and [pertaining to] invisible grace. But they recognize — as surely they knew before they began to traffic — that the properties of the churches belong to bishops, and that they themselves cannot retain those properties except under the guise and title of a bishop; and so they demand the consecration, which they had previously bought as one of the church’s assets, as though it were theirs by right. When a layman buys fields or ponds, does he not simultaneously purchase whatever will come to him from them gratis? Does he not also purchase the very cultivation by which he works the property?",[1898,10225,6967],{"id":6966},[2034,10227,10229],{"id":10228},"proof-that-possession-is-of-no-benefit-without-its-privilege","Proof that possession is of no benefit without its privilege.",[11,10231,10232],{},"For if he does not purchase the cultivation itself — indeed the license to hold and to work the land — what advantage does the possession he has purchased afford him? It seems he wished to do nothing other than to suffer the loss of his money, and moreover to have purchased harsh injuries and violence against his person and his people, whenever he presumes to exercise the cultivation he did not purchase along with the purchased estate. From this it is established in every way that none of the powerful — indeed none of mankind — purchases in visible things anything but what is not seen. To take an example: someone purchases numerous cities, provinces, kingdoms. What has he purchased in these, if not the license to hold and to rule? Coming to lesser matters: someone purchases a horse; what does he purchase in it but the license to hold it,",{"title":28,"searchDepth":29,"depth":29,"links":10234},[10235],{"id":6966,"depth":29,"text":6967,"children":10236},[10237],{"id":10228,"depth":2057,"text":10229},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F199",{"description":10223},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F199","Ggj5vf-wI04wms0UDcy3zP8sao4lQmWSmxsWRnbKfY8",{"id":10244,"title":5184,"body":10245,"description":10272,"extension":33,"meta":10273,"navigation":38,"page":5184,"path":10274,"pdf_page":5206,"reading":34,"seo":10275,"sortable_pagination_id":5206,"stem":10276,"__hash__":10277},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F200.md",{"type":8,"value":10246,"toc":10267},[10247,10254,10256,10260],[11,10248,10249,10250,10253],{},"to ride it, and to do with it whatever he wishes? For how else does anyone purchase anything? It is established, therefore, that nothing is purchased but the license or use of the things being sold. For this reason let the simoniac brigands cease to whitewash the gallows of their damnation — or rather, since they are parricides and fratricides, let them cease to smear in vain the sack in which they are to be sewn up and punished, and let them learn at last, if belatedly, that they have purchased not ecclesiastical possessions but only the license to possess. This license is the episcopal blessing, as it were the title-deed of the possession. Surely if in some place a decree were proposed and enforced without exception that nothing there might be possessed by anyone without the subscription of the royal hand, what would anyone be said to have rightly purchased save only the royal subscription, whether he obtained it for free or not? For without that license the possession, however purchased, would not pass into his legal right. And so the license — whether given gratis or purchased — transfers the lordship of the possession to another more essentially than the conceded or purchased possession transfers the license. Thus episcopal dignity claims possession for itself more than possession claims episcopal dignity. And yet such is the nature of episcopal office that without those on whom it ought to be bestowed and applied, it is no office at all — just as if someone were said to have the license to cultivate a field, yet lacked a field to cultivate. Is that license not superfluous and void? By the same analogy, a bishop, who is called an overseer [",[15,10251,10252],{},"superintendens","], will be nothing if he lacks those over whom to exercise oversight. And why say more? Whatever anything contains inseparably, or is inseparably contained by, cannot be sold or purchased except along with the other. Now episcopal dignity contains the things consecrated to God, and is in turn contained by them — indeed, it exists in them, being itself consecrated by God — just as any subject contains its accidents in such a way that it is in turn contained by them more essentially. Hence just as in all visible things, whenever they are sold, not so much their visible matter is sold as their accidents, which are in themselves invisible, are sold substantially — though neither can be sold without the other — so too in things consecrated to God, in which the consecration or sanctification of those things — which is the grace of the Holy Spirit, invisible in itself — is sold, so to speak, even though the things themselves are also sold. Finally, to take an example: whoever purchases a tree purchases its form more than anything else — that is, its height, its girth, and, to put it briefly, its quantity and quality, which are in themselves invisible — rather than the material underlying the senses through its forms. The same applies to whoever purchases a horse, an estate, or anything of that kind.",[1898,10255,6989],{"id":6988},[2034,10257,10259],{"id":10258},"on-the-judgment-of-the-council-of-chalcedon-against-the-aforesaid","On the judgment of the Council of Chalcedon against the aforesaid.",[11,10261,10262,10263,10266],{},"But now let the followers of Simon Magus, manifoldly caught out and refuted, set aside the frivolous tricks by which, as if behind masks, they conceal their true and natural faces, and with impunity mock and delude all they can. Let them either repent or perish alone, destined to feel that God himself will mock the mockers. Although in the foregoing we have sought to convict them with arguments drawn from human knowledge, we nonetheless have ready at hand the divine judgments of the holy fathers, which alone suffice to stop their mouths and bring their evasions to a halt. For the holy and universal Council of Chalcedon [451] directed the same sentence against a steward [",[15,10264,10265],{},"oeconomus","], that is, a dispenser of church goods, promoted through money, as against a bishop, a presbyter, and the other ministers of the clerical order — namely, that the promoter be deposed, and the one promoted be excluded from the charge he sought to purchase with money, and that the brokers of such a base and wicked transaction, if they are clerics, be deposed; and if laymen or monks, be anathematized. Do you think you feel it, simoniac? Your cloak has been stripped from you by the heavenly blast, and you are left naked under winter storms to the lightning from above. Do you feel it, pierced by the beams of six hundred and thirty fathers? What have you",{"title":28,"searchDepth":29,"depth":29,"links":10268},[10269],{"id":6988,"depth":29,"text":6989,"children":10270},[10271],{"id":10258,"depth":2057,"text":10259},"to ride it, and to do with it whatever he wishes? For how else does anyone purchase anything? It is established, therefore, that nothing is purchased but the license or use of the things being sold. For this reason let the simoniac brigands cease to whitewash the gallows of their damnation — or rather, since they are parricides and fratricides, let them cease to smear in vain the sack in which they are to be sewn up and punished, and let them learn at last, if belatedly, that they have purchased not ecclesiastical possessions but only the license to possess. This license is the episcopal blessing, as it were the title-deed of the possession. Surely if in some place a decree were proposed and enforced without exception that nothing there might be possessed by anyone without the subscription of the royal hand, what would anyone be said to have rightly purchased save only the royal subscription, whether he obtained it for free or not? For without that license the possession, however purchased, would not pass into his legal right. And so the license — whether given gratis or purchased — transfers the lordship of the possession to another more essentially than the conceded or purchased possession transfers the license. Thus episcopal dignity claims possession for itself more than possession claims episcopal dignity. And yet such is the nature of episcopal office that without those on whom it ought to be bestowed and applied, it is no office at all — just as if someone were said to have the license to cultivate a field, yet lacked a field to cultivate. Is that license not superfluous and void? By the same analogy, a bishop, who is called an overseer [superintendens], will be nothing if he lacks those over whom to exercise oversight. And why say more? Whatever anything contains inseparably, or is inseparably contained by, cannot be sold or purchased except along with the other. Now episcopal dignity contains the things consecrated to God, and is in turn contained by them — indeed, it exists in them, being itself consecrated by God — just as any subject contains its accidents in such a way that it is in turn contained by them more essentially. Hence just as in all visible things, whenever they are sold, not so much their visible matter is sold as their accidents, which are in themselves invisible, are sold substantially — though neither can be sold without the other — so too in things consecrated to God, in which the consecration or sanctification of those things — which is the grace of the Holy Spirit, invisible in itself — is sold, so to speak, even though the things themselves are also sold. Finally, to take an example: whoever purchases a tree purchases its form more than anything else — that is, its height, its girth, and, to put it briefly, its quantity and quality, which are in themselves invisible — rather than the material underlying the senses through its forms. The same applies to whoever purchases a horse, an estate, or anything of that kind.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F200",{"description":10272},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F200","r0BqIx3e2FByjbteZDxV5zAA7H6g9cUKnqDV8mgVdls",{"id":10279,"title":5212,"body":10280,"description":10319,"extension":33,"meta":10320,"navigation":38,"page":5212,"path":10321,"pdf_page":5234,"reading":34,"seo":10322,"sortable_pagination_id":5234,"stem":10323,"__hash__":10324},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F201.md",{"type":8,"value":10281,"toc":10314},[10282,10297,10299,10303],[11,10283,10284,10285,10288,10289,10292,10293,10296],{},"purchased by seeking an ecclesiastical charge or stewardship, that you have any less than those who purchased even the consecration itself? Behold: the steward sought to dispense the properties of the church through purchase, yet he was not seeking to be consecrated; for a steward is not consecrated. And yet, if he is promoted for a price, he incurs the same condemnation as a bishop or presbyter promoted for a price. Why is this, if not because the Holy Spirit operates not only in the greatest but also in the least offices of ecclesiastical administration? This the faithful dispenser knew from experience, he who said: ",[15,10286,10287],{},"Let a man regard us in this manner: as servants of Christ and stewards of the mysteries of God. Moreover it is required of stewards that one be found faithful"," [1 Corinthians 4:1–2]. Then, wishing the Corinthians not to be ignorant concerning spiritual gifts, he said: ",[15,10290,10291],{},"There are varieties of gifts, but the same Spirit; and there are varieties of ministries, but the same Lord; and there are varieties of operations, but the same God, who works all things in all"," [1 Corinthians 12:4–6]. Shortly afterward, following the pattern of the nine orders of celestial hosts which he had beheld when caught up into the third heaven, he enumerated also nine distributions of diverse graces in this our kingdom of heaven — that is, in the present Church — and added: ",[15,10294,10295],{},"All these things are worked by one and the same Spirit, distributing to each one individually as he wills"," [1 Corinthians 12:11]. And note that the apostle, who had first comprehended the spiritual graces under the number three, immediately expands them to nine, signifying that — after the pattern of the blessed Trinity — only three distinctions of persons are found in the Church of this age: namely, teachers, those living in continence, and those in the married state. Yet if these three, considered as it were personally in accordance with the diversity of their offices, are examined, nine distinct orders of persons are without doubt found in this Church, after the pattern of the celestial army, as the venerable father Dionysius the Areopagite attests subtly and sufficiently in his writings on the celestial hierarchy.",[1898,10298,7011],{"id":7010},[2034,10300,10302],{"id":10301},"on-the-sanctification-that-sanctifies-ecclesiastical-things-with-the-testimonies-of-the-holy-fathers-appended-thereon","On the sanctification that sanctifies ecclesiastical things, with the testimonies of the holy fathers appended thereon.",[11,10304,10305,10306,10309,10310,10313],{},"Hence it is no wonder that a dispenser of any ecclesiastical matter whatsoever, however small, who is promoted through money — even if he is not consecrated — is condemned by ecclesiastical rules along with those who authorized him and those who brokered the transaction, just as if he had been consecrated: because whatever serves and is owed to the uses of the sanctuary and the altar must of necessity be holy. And if these things are holy — as they truly are — they must of necessity have within them the holiness and sanctification by which they are holy. But holiness or sanctification neither is nor can be without the Holy Spirit; rather, it is the Holy Spirit himself — just as whoever is wise or chaste must necessarily have within himself the wisdom or chastity by which he is wise or chaste. It is therefore established that sanctification or holiness — that is, the Holy Spirit — is present in sanctified things or persons. Accordingly, whoever sells or buys an ecclesiastical stipend or benefice beyond doubt sells or buys the Holy Spirit — not in the sense that the Holy Spirit himself is held as part of or together with the thing sold or bought, but in the sense that, offended, he flees from it, from the thing which he used to sanctify, and that the thing is invaded and defiled by an unclean spirit, in accordance with what is said through Malachi: ",[15,10307,10308],{},"Judah has profaned the sanctification of the Lord which he loved"," [Malachi 2:11]. For the sanctification itself cannot be defiled, but by metonymy [",[15,10311,10312],{},"metonomicos","] — using what contains for what is contained — the thing which the sanctification had hitherto sanctified is said to be defiled, in the manner described above. For such persons, as long as they have not repented, not even prayer should be offered, as Saint Jerome openly shows in his commentary on the same prophet: “Because they have done this, the word of the prophet is directed at them, and they are drawn back from sin by curses. Nor did he say, ‘May the Lord curse him who has done this,’ but ‘who shall do it’ — directing the curse toward the future, so as to provoke sinners to repentance. ‘The teacher,’ he says, ‘and the disciple,’ whether",{"title":28,"searchDepth":29,"depth":29,"links":10315},[10316],{"id":7010,"depth":29,"text":7011,"children":10317},[10318],{"id":10301,"depth":2057,"text":10302},"purchased by seeking an ecclesiastical charge or stewardship, that you have any less than those who purchased even the consecration itself? Behold: the steward sought to dispense the properties of the church through purchase, yet he was not seeking to be consecrated; for a steward is not consecrated. And yet, if he is promoted for a price, he incurs the same condemnation as a bishop or presbyter promoted for a price. Why is this, if not because the Holy Spirit operates not only in the greatest but also in the least offices of ecclesiastical administration? This the faithful dispenser knew from experience, he who said: Let a man regard us in this manner: as servants of Christ and stewards of the mysteries of God. Moreover it is required of stewards that one be found faithful [1 Corinthians 4:1–2]. Then, wishing the Corinthians not to be ignorant concerning spiritual gifts, he said: There are varieties of gifts, but the same Spirit; and there are varieties of ministries, but the same Lord; and there are varieties of operations, but the same God, who works all things in all [1 Corinthians 12:4–6]. Shortly afterward, following the pattern of the nine orders of celestial hosts which he had beheld when caught up into the third heaven, he enumerated also nine distributions of diverse graces in this our kingdom of heaven — that is, in the present Church — and added: All these things are worked by one and the same Spirit, distributing to each one individually as he wills [1 Corinthians 12:11]. And note that the apostle, who had first comprehended the spiritual graces under the number three, immediately expands them to nine, signifying that — after the pattern of the blessed Trinity — only three distinctions of persons are found in the Church of this age: namely, teachers, those living in continence, and those in the married state. Yet if these three, considered as it were personally in accordance with the diversity of their offices, are examined, nine distinct orders of persons are without doubt found in this Church, after the pattern of the celestial army, as the venerable father Dionysius the Areopagite attests subtly and sufficiently in his writings on the celestial hierarchy.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F201",{"description":10319},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F201","MFeTJe1bETSihsHghTmkkMeQnWlpb3MCnaOFPvaEFeI",{"id":10326,"title":5240,"body":10327,"description":10342,"extension":33,"meta":10343,"navigation":38,"page":5240,"path":10344,"pdf_page":5250,"reading":34,"seo":10345,"sortable_pagination_id":5250,"stem":10346,"__hash__":10347},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F202.md",{"type":8,"value":10328,"toc":10340},[10329],[11,10330,10331,10332,10335,10336,10339],{},"he be a priest or a levite, ‘shall be struck with one curse. And one who offers a gift to the Lord of hosts’ — understand: ‘May the Lord destroy him who shall wish to offer a gift at the altar on behalf of men of this kind, whose only remedy is not to do what they have done.’” In this strict yet stringent sentence of so learned a man, let those take heed of what they deserve who defile things consecrated to God by trafficking in them for their own profit. Through their trafficking, what is sacred becomes secular, as Blessed Gregory teaches. Hence, because they read — that is, steal — sacred things, they are rightly called sacrilegious [",[15,10333,10334],{},"sacrilegi","]. For they steal the sanctification when, by withdrawing or invading the things which that sanctification was hallowing, they purloin and carry away that sanctification with such guile that, like an unwary man who has suffered theft, they affect themselves to be rich with ecclesiastical affectation while having nothing of it any longer. That such sacrilegious persons are to be guarded against, Pope Pius, a holder of the apostolic see, declares thus: “All usurpation by him [the invader] must be repelled with reproach, lest the estates dedicated to the secrets of heaven be harassed by certain marauders. And if anyone shall presume to do this, let him be held and judged as a sacrilegious person. Moreover we have heard that those who do this pursue and defame the clerics and priests of the Lord, so that they may add evil upon evil and become worse, not understanding that the Church of God consists in priests and grows into a temple of God. And just as one who lays waste the Church of God, despoils and invades its estates and offerings, becomes a sacrilegious person, so he who persecutes its priests is guilty of sacrilege and is judged a sacrilegious person.” And Blessed Pope Urban: “Ecclesiastical properties,” he says, “are called the offerings of the faithful, because they are offered to the Lord. They ought therefore not to be converted to any uses other than ecclesiastical ones and those of brethren wishing to live a common Christian life or of the needy, because they are the vows of the faithful and the price of sins and have been handed over to the Lord for the fulfillment of the aforesaid purpose. But if anyone, which God forbid, shall act otherwise, let him see to it lest he receive the condemnation of Ananias and Sapphira [cf. Acts 5:1–11] and become guilty of sacrilege, as were those who defrauded the price of the aforesaid things.” And shortly after: “These things, brethren, are greatly to be guarded against and feared, because the properties of the Church are not to be dispensed faithfully, as if one’s own, but as common properties offered to the Lord, with the utmost fear, for no purposes other than the aforesaid ones, lest those who withdraw them from the place to which they were dedicated incur the guilt of sacrilege — and what is worse, become anathema ",[15,10337,10338],{},"maranatha",", and, if not bodily as Ananias and Sapphira did, who fell down dead, yet in the soul, which is more important than the body, die and, cut off from the fellowship of the faithful, fall and sink into the depths of the abyss. For if anyone shall do this, after the sharpness of the punishment justly to be inflicted on sacrilegious persons, let him be condemned to perpetual infamy and handed over to prison, or thrust into the exile of perpetual deportation, since according to the apostle such a man ought to be delivered to Satan, that his spirit may be saved on the day of the Lord [cf. 1 Corinthians 5:5].” Blessed Pope Lucius likewise: “The properties of your churches,” he says, “and the offerings of the faithful, which you report to be harassed by certain marauders and taken from you and your churches, are beyond doubt a very great sin, as scripture testifies, which says: ‘Whoever takes anything from his father or mother and says “this is no sin” is the companion of a murderer [Proverbs 28:24].’ Our Father therefore is without doubt God, who created us, and our mother is the Church, who spiritually begat us in baptism. And therefore whoever takes, defrauds, or seizes the money of Christ and the Church shall be reckoned a murderer in the sight of the just judge. Hence it is written: ‘Whoever seizes the money of his neighbor commits iniquity; but whoever takes the money or property of the Church commits sacrilege.’ Hence also Judas, who defrauded the money being distributed for the uses of the Church — that is, for the poor whom the Church ought to feed — by command of the Savior, whose role bishops hold, became not only a thief but a thief and a sacrilegious person. For it is written of such persons — that is, those who seize, defraud,",{"title":28,"searchDepth":29,"depth":29,"links":10341},[],"he be a priest or a levite, ‘shall be struck with one curse. And one who offers a gift to the Lord of hosts’ — understand: ‘May the Lord destroy him who shall wish to offer a gift at the altar on behalf of men of this kind, whose only remedy is not to do what they have done.’” In this strict yet stringent sentence of so learned a man, let those take heed of what they deserve who defile things consecrated to God by trafficking in them for their own profit. Through their trafficking, what is sacred becomes secular, as Blessed Gregory teaches. Hence, because they read — that is, steal — sacred things, they are rightly called sacrilegious [sacrilegi]. For they steal the sanctification when, by withdrawing or invading the things which that sanctification was hallowing, they purloin and carry away that sanctification with such guile that, like an unwary man who has suffered theft, they affect themselves to be rich with ecclesiastical affectation while having nothing of it any longer. That such sacrilegious persons are to be guarded against, Pope Pius, a holder of the apostolic see, declares thus: “All usurpation by him [the invader] must be repelled with reproach, lest the estates dedicated to the secrets of heaven be harassed by certain marauders. And if anyone shall presume to do this, let him be held and judged as a sacrilegious person. Moreover we have heard that those who do this pursue and defame the clerics and priests of the Lord, so that they may add evil upon evil and become worse, not understanding that the Church of God consists in priests and grows into a temple of God. And just as one who lays waste the Church of God, despoils and invades its estates and offerings, becomes a sacrilegious person, so he who persecutes its priests is guilty of sacrilege and is judged a sacrilegious person.” And Blessed Pope Urban: “Ecclesiastical properties,” he says, “are called the offerings of the faithful, because they are offered to the Lord. They ought therefore not to be converted to any uses other than ecclesiastical ones and those of brethren wishing to live a common Christian life or of the needy, because they are the vows of the faithful and the price of sins and have been handed over to the Lord for the fulfillment of the aforesaid purpose. But if anyone, which God forbid, shall act otherwise, let him see to it lest he receive the condemnation of Ananias and Sapphira [cf. Acts 5:1–11] and become guilty of sacrilege, as were those who defrauded the price of the aforesaid things.” And shortly after: “These things, brethren, are greatly to be guarded against and feared, because the properties of the Church are not to be dispensed faithfully, as if one’s own, but as common properties offered to the Lord, with the utmost fear, for no purposes other than the aforesaid ones, lest those who withdraw them from the place to which they were dedicated incur the guilt of sacrilege — and what is worse, become anathema maranatha, and, if not bodily as Ananias and Sapphira did, who fell down dead, yet in the soul, which is more important than the body, die and, cut off from the fellowship of the faithful, fall and sink into the depths of the abyss. For if anyone shall do this, after the sharpness of the punishment justly to be inflicted on sacrilegious persons, let him be condemned to perpetual infamy and handed over to prison, or thrust into the exile of perpetual deportation, since according to the apostle such a man ought to be delivered to Satan, that his spirit may be saved on the day of the Lord [cf. 1 Corinthians 5:5].” Blessed Pope Lucius likewise: “The properties of your churches,” he says, “and the offerings of the faithful, which you report to be harassed by certain marauders and taken from you and your churches, are beyond doubt a very great sin, as scripture testifies, which says: ‘Whoever takes anything from his father or mother and says “this is no sin” is the companion of a murderer [Proverbs 28:24].’ Our Father therefore is without doubt God, who created us, and our mother is the Church, who spiritually begat us in baptism. And therefore whoever takes, defrauds, or seizes the money of Christ and the Church shall be reckoned a murderer in the sight of the just judge. Hence it is written: ‘Whoever seizes the money of his neighbor commits iniquity; but whoever takes the money or property of the Church commits sacrilege.’ Hence also Judas, who defrauded the money being distributed for the uses of the Church — that is, for the poor whom the Church ought to feed — by command of the Savior, whose role bishops hold, became not only a thief but a thief and a sacrilegious person. For it is written of such persons — that is, those who seize, defraud,",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F202",{"description":10342},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F202","95vKNgrjV_PaAXwkCM5BFnadGhFX2wFNwmNGXxzJVB8",{"id":10349,"title":5256,"body":10350,"description":10354,"extension":33,"meta":10366,"navigation":38,"page":5256,"path":10367,"pdf_page":5275,"reading":34,"seo":10368,"sortable_pagination_id":5275,"stem":10369,"__hash__":10370},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F203.md",{"type":8,"value":10351,"toc":10363},[10352,10355,10357,10360],[11,10353,10354],{},"or take away [the goods of the Church], the Lord threatens all through the prophet, saying: “God, who shall be like you? Be not silent, neither be restrained, O God. For behold your enemies have made a noise, and those who hate you have lifted up their heads,” and so forth to the end of the psalm. The prophets forbid these things, the apostles forbid them, their successors forbid them, and the decrees of all the catholic Fathers forbid them, judging such presumptions to be acts of sacrilege. Following their examples, we together with you [the assembled bishops] repel and condemn by apostolic authority all such presumptuous persons — plunderers of the Church and alienators of her goods — as excommunicated from the threshold of holy mother Church, and we judge them to be sacrilegious. And not only them, but also all who consent to them, for not only those who act are judged guilty, but also those who consent to the actors. For the same punishment seizes both the perpetrators and their accomplices. Concerning such persons, the blessed pope and martyr Stephen also says: “We declare those persons to be infamous who are marked with infamy for any fault — that is, all who reject the rule of Christian law and despise the statutes of the Church, likewise thieves, sacrilegious persons, and all those ensnared in capital crimes,” and so forth. The same authority, from the passage cited above: “Whatever is unjustly done against the sacred things of God and against bishops shall be reckoned as sacrilege, because they are sacred and must not be violated by anyone.” The same: “Laymen, however devout they may be, have never been granted any faculty of disposing of ecclesiastical goods.”",[1898,10356,7051],{"id":7050},[11,10358,10359],{},"How the simoniac faction assaults the Church of God through its trafficking, and that nearly all laymen and clergy continually seek to profit from the Church.",[11,10361,10362],{},"By the decretal sentences of these blessed pontiffs and martyrs, subscribed with their blood, it is shown more clearly than the sun that invaders and plunderers of ecclesiastical property are infamous, thieves, sacrilegious, murderers too, excommunicated, and condemned to perpetual imprisonment or exile. Let the hypocrites go, then, and shamelessly contend that they have purchased not an ecclesiastical consecration but the properties of the Church. And lest they still labor to disguise themselves by asserting that they have not broken in, invaded, disturbed, or laid waste to ecclesiastical properties, let them learn that they do or have done all these things whenever they break through the immunity and privileges of those properties — confirmed by the holy fathers — with their money, and presume to claim for themselves the use of those properties that was owed to ecclesiastical persons and to the poor. For just as robbers assault the houses of others with their weapons, and thieves with ladders or other devices, and seize for themselves what belongs to another’s right either by force or by fraud, so too do these men assail and overcome the churches of God with their money as with their own weapons and machines, and claim for themselves what was owed to the ecclesiastical household. If some wicked man were to seize another’s bride by giving or promising money to her most villainous and avaricious guardian, along with all her household goods, would he not truly and justly be said to have assailed and conquered her along with all that was hers? The guilt of such presumption is punished under the sacred canons with excommunication until death for the ravisher, the guardian, and all their supporters alike, and by civil law with blood or perpetual exile. From this judgment we understand how abject and ignoble the bride of Christ is reckoned to be, when no one is found to grieve over her injuries, when no one defends her chastity — prostituted, sold, and given over to sacrilegious ravishers — no one who might at least snatch her away from them and restore her, even defiled, to her spouse. And it is supposed that Jesus will endure this forever — he whom no ecclesiastical or lay person deigns to regard or hear as he complains about the rape of his bride — which even the most abject of men would not bear with equanimity, since, if his complaint is spurned by judges and advocates, he avenges the rape of his bride by whatever means he can, even by fire. What, I ask, remains for the bride of Christ?",{"title":28,"searchDepth":29,"depth":29,"links":10364},[10365],{"id":7050,"depth":29,"text":7051},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F203",{"description":10354},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F203","_dQlCyN-q7P8U2jnW1g7AzOcKRhd2_zx6oRu2sru5U8",{"id":10372,"title":5281,"body":10373,"description":10377,"extension":33,"meta":10380,"navigation":38,"page":5281,"path":10381,"pdf_page":5291,"reading":34,"seo":10382,"sortable_pagination_id":5291,"stem":10383,"__hash__":10384},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F204.md",{"type":8,"value":10374,"toc":10378},[10375],[11,10376,10377],{},"but [must console herself] as she wastes away under an intolerable and incurable calamity with that despairing lament, if she can: “My father sold me, a king purchased me; to whom shall I make complaint, that one of them might do me justice?” For indeed, by whom shall she be redeemed, when she is being sold by the very ones to whose guardianship she was entrusted after God? From the highest rank of the Church down to the lowest, all without exception busy themselves trafficking in ecclesiastical goods for their own profit. Emperors, kings, princes, judges, and all who hold any power in the world practice this above all else and seek it out — men who ought to defend ecclesiastical goods for the Church’s rights, some by the spiritual sword and others by the material sword. Nor do they weigh how wicked and detestable before God and man they become by squandering what they received to protect on behalf of the poor of Christ. For if the guardian of any orphan were to sell for his own profit, or give away at his pleasure, the little patrimony entrusted to his protection, or were knowingly and deliberately to hand over a guardianship once accepted to some spendthrift who would strip away the substance left to the orphan, he would be considered and judged by all as abominable and as a murderer. How abominable, we may suppose, and guilty of how many murders are those who dissipate at their pleasure the patrimonies of churches, whose guardians they have been appointed by him to whom the poor man is left — who is also the father of orphans and the judge of widows? Hence it comes about that the kings and princes of this age, assigned as guardians and defenders of the churches of God, having abandoned the duty entrusted to them from on high, carry the sword — which they brandish as ministers of God and avengers of wrath against all evildoers — without purpose, since they procure vengeance against wrongdoers and praise for the good never or scarcely ever. And would that they were so cold or lukewarm in this their duty, rather than inflamed and burning to seize what belongs to others! For having abandoned the military function by which they should have protected the commonwealth and the fatherland against external attacks, and having abandoned likewise the tenor and terror of their own laws, by which they should have restrained transgressors of divine and human justice against internal and daily excesses, they transfer all their power, all their terror, all their ingenuity, all their energy toward attacking and entirely appropriating for themselves the ecclesiastical properties of which they had been made guardians. And not content with their own sphere, they encroach upon the ecclesiastical sphere, presiding and holding authority in synod, and through earthly power making themselves so formidable that everything proceeds and is determined by their nod and judgment. They even take precedence over primates and metropolitans in the election of bishops, when they ought only to confirm with their own assent, according to God, the consent and desire of the clergy, people, and order of each city — as the blessed pope Caelestinus teaches: “Let not strangers and foreigners, who were previously unknown, be placed over the retiring clergy of their own churches in order to exclude those who merit the favorable testimony of their fellow citizens. Let no bishop be given against the will of [the people]. The consent and desire of the clergy, people, and order must be sought. Let one be chosen from another church only when no one worthy can be found — which we do not believe can happen — among the clergy of the city for which a bishop is to be ordained. For those candidates must first be rejected before persons from other churches deserve to be preferred. Let each man reap the fruit of his own service in the church in which he has spent his life fulfilling every office. Let no one usurp the rewards of another’s service in a foreign church, and let no one dare to claim for himself a reward owed to another. Let the clergy have the ability to resist if they see themselves burdened, and let them not fear to refuse what they recognize as irregular; for if they cannot have the reward that is their due, they ought at least to have free judgment concerning him who is to govern them.” In agreement with this, the blessed pope and doctor Leo says: “No reason permits that those be counted among bishops who have neither been elected by the clergy nor sought by the people nor consecrated with the judgment of the comprovincial bishops together with the metropolitan,” etc.",{"title":28,"searchDepth":29,"depth":29,"links":10379},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F204",{"description":10377},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F204","VQqopwJw3yiFnJrFejB5dJ9HbagCV4aa-2d-vqOhtvE",{"id":10386,"title":5297,"body":10387,"description":28,"extension":33,"meta":10403,"navigation":38,"page":5297,"path":10404,"pdf_page":5316,"reading":34,"seo":10405,"sortable_pagination_id":5316,"stem":10406,"__hash__":10407},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F205.md",{"type":8,"value":10388,"toc":10398},[10389,10391,10395],[1898,10390,7073],{"id":7072},[2034,10392,10394],{"id":10393},"on-the-staffs-and-rings-conferred-by-the-hands-of-secular-powers","On the staffs and rings conferred by the hands of secular powers.",[11,10396,10397],{},"Since all these venerable and supreme pontiffs have thus decreed, by the dictation of the Holy Spirit, that the election [of bishops] be confirmed by the judgment of the metropolitan and the desire of the clergy confirmed by the assent of the prince, and the request of the people and order [confirmed] by the same — in contempt of the sacred canons and in the trampling down of all Christian religion, everything is done in reverse order, and the first are last and the last are first. For it is the secular power that is first in electing and confirming, and whether it will or not, the consent of the order, people, and clergy follows upon it, and the judgment of the metropolitan comes last. Wherefore those so promoted, as was argued above, are not to be counted among bishops, because their appointment hangs upside down, since what ought to have been done for them last has been done first, and by those who have no part in the matter at all. For what concern is it of laypeople to distribute the ecclesiastical sacraments and the episcopal or pastoral grace — namely the cambered staffs and rings, in which the whole episcopal consecration is chiefly accomplished, exercised, and grounded? Indeed in the cambered staffs, curved and bent at the top to attract and invite, but sharpened and armed at the bottom to repel and strike, is signified the pastoral care entrusted to bishops; and their very shape and construction admonishes pastors to be upright and level, and to lower and bend gently the lofty and rigid summit of their action and contemplation in order to invite and attract the flock of God toward themselves, yet in such a way that they also always attend to themselves and never turn the gaze of their mind away from consideration of their own [souls]. The tip of the staff signifies that they should terrify the undisciplined with stern rebuke, and if these prove obstinate, repel them from the Church by the ultimate sentence. All of this the apostle [Paul] briefly implies when he says: “We beseech you, rebuke the unruly, comfort the fainthearted, support the weak, be patient toward all” [1 Thessalonians 5:14]. Furthermore, the ring signifies the seal of heavenly secrets, admonishing preachers to unseal and speak, with the apostle, the hidden wisdom of God among the perfect, while keeping it sealed, as it were, from the imperfect, who still have need not of solid food but of milk alone — or else to display and commend without ceasing, as friends of the bridegroom, the pledge of faith to his bride, who is the Church. Whoever, therefore, initiates anyone with these two things unquestionably claims for himself by that presumption the entire pastoral authority. For after these inaugural gifts, what free judgment about such rulers already installed can the clergy, people, and order, or the metropolitan who is to consecrate them, possibly retain — unless they simply acquiesce? Thus one already inaugurated by [a secular lord] invades the clergy, people, and order with violence, in order to domineer over them before he is known, sought, or requested by them. Thus he approaches the metropolitan, no longer to be judged by him but to judge him; for he no longer seeks or receives the metropolitan’s judgment, but only demands and extorts the service that is all that remains to the metropolitan — namely his prayer and anointing. For what further relevance or benefit is there to him in rendering up the staff and ring that he carries? Could it be because they were given by a lay person? But even baptism administered by a layman is not to be repeated, only supplemented by the priest’s prayer and anointing if [the recipient] survives; without which supplements, if one does not survive, the kingdom of heaven is without doubt entered, since no one [enters] without the washing of water. Whence it is manifest that the entire episcopal office was given to them in the staff and ring, without whose initiation and authority they cannot exercise episcopal functions, since without visible anointing this was conceded to the holy apostles in the sole reception of pastoral care, which is visibly signified and conferred by the staff and ring. I ask, then, why is [the staff and ring] surrendered when one already has it — unless it is either that the ecclesiastical office may once again be sold under the guise of this command or gift, or that the metropolitan and his suffragans may subscribe to confirm the prior sale, or at least that the presumption of lay ordination may be concealed under the color and veil of some clerical discipline? If neither of these has been done or is being done, let someone prove me wrong on this point. But what is more serious, it is not only recalled and proclaimed that such things were done in former times; they are also seen and known to be",{"title":28,"searchDepth":29,"depth":29,"links":10399},[10400],{"id":7072,"depth":29,"text":7073,"children":10401},[10402],{"id":10393,"depth":2057,"text":10394},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F205",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F205","OyP3J-Hnokoa4wM3RqVQ59EJAnZdGYgUKFzzHmPDl_I",{"id":10409,"title":5322,"body":10410,"description":10414,"extension":33,"meta":10435,"navigation":38,"page":5322,"path":10436,"pdf_page":5350,"reading":34,"seo":10437,"sortable_pagination_id":5350,"stem":10438,"__hash__":10439},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F206.md",{"type":8,"value":10411,"toc":10431},[10412,10415,10417,10420,10423,10425,10428],[11,10413,10414],{},"practiced and customary in our own day as well. Do not the princes of the world first sell — and continue to sell — ecclesiastical offices under the false name of investiture, and then do not the metropolitans do the same under the form of consecration?",[1898,10416,7109],{"id":7108},[11,10418,10419],{},"On the times of the Ottos, and on the zeal of the Emperor Henry, and on the malice of the king of the Franks.",[11,10421,10422],{},"To pass over earlier centuries, the memory of many still retains how this frenzy of reciprocal selling raged through Germany and Gaul and all of Italy from the times of the Ottos down to the Emperor Henry, of august and blessed memory, the son of Conrad. In his own day he to some degree removed this great sacrilege both from himself and from the ecclesiastical persons of the empire entrusted to his care, although he pressed hard and desired to remove it entirely. Forestalled by untimely death in the midst of this excellent desire of his heart, he was translated — as we believe — to the kingdom of eternal life for this intention alone, as it were, on account of the simplicity of his eye, though he was also praised for many other virtues. His contemporary and namesake — the destroyer of western Francia and a tyrant against God — by contrast, as a son of perdition and an antichrist, is the adversary of Christ, assailing and ceaselessly striving to overcome his grace in every part of his dominion. For this deed he is reckoned the tail of the dragon whose follower he is — a tail that has dragged and continues to drag innumerable and illustrious stars of heaven, that is, the churches of Francia, casting them and continuing to cast them into the dark land covered with the shadow of death. May the Holy Spirit, against whom he sins without ceasing, more than Simon Magus [ever did], either correct him soon through compunction or swiftly remove him by death, lest he continue to heap up still more blasphemies and injuries against the Holy Spirit himself, to the increase of his own damnation and the destruction of holy Christendom. God has permitted him to reign on account of the sins of the people, so that through him those who bore the name of Christ only in name may be thoroughly drawn to the lot of the devil. Against Christ, this ruinous man openly and obstinately resists — another Julian [the Apostate] — so that, though admonished and rebuked many times by the pontiffs of the apostolic see of revered memory, the lord Leo and Victor, he grows worse from day to day, and in rebellion against God and his priests scorns to put an end to his wickedness; harmful likewise to the land he occupies like a barren tree. Those who imitate his wickedness or who are his peers and companions in this profane money presume to approach and frequent the threshold of Simon Peter, believing they can please him with money acquired against his own verdict, after the example of Simon Magus, and do not fear that the prince of the apostles himself will say to them as well: “Your money perish with you” [Acts 8:20]. Their money, however great it may be, becomes unclean the moment that simoniac money, approaching, touches it. But let us return to our subject.",[1898,10424,7161],{"id":7160},[11,10426,10427],{},"On the fourfold selling practiced among the Latins, and on the devotion of Constantine the Great toward the clergy.",[11,10429,10430],{},"Thus ecclesiastical office is sold far and wide and scattered about — first by princes and their associates, then by metropolitans and their associates. For neither sale takes place without intermediaries. How much more tolerable it would be if it were sold only by metropolitans and their associates, following the example of the Eastern Church and the Church beyond the sea, since it would be sold twice rather than four times. For although the churches of the Constantinopolitan empire are vexed by manifold errors, they are known to be entirely free from this one. Indeed —",{"title":28,"searchDepth":29,"depth":29,"links":10432},[10433,10434],{"id":7108,"depth":29,"text":7109},{"id":7160,"depth":29,"text":7161},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F206",{"description":10414},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F206","VHdrvKU0R5YKP9BrLB7y5K_ixhlrGWXvuCYXvodSKoU",{"id":10441,"title":5356,"body":10442,"description":10446,"extension":33,"meta":10449,"navigation":38,"page":5356,"path":10450,"pdf_page":5366,"reading":34,"seo":10451,"sortable_pagination_id":5366,"stem":10452,"__hash__":10453},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F207.md",{"type":8,"value":10443,"toc":10447},[10444],[11,10445,10446],{},"as I have confirmed by hearing and sight, and moreover learned from the mouth of the Emperor Constantine Monomachus of orthodox memory, when I was stationed in that royal city [Constantinople] as a representative of the apostolic see for its responses — neither the emperor himself nor any layman ever presumes to exercise any authority over the disposal of churches, ecclesiastical ordinations, or ecclesiastical property, but all such matters, once relinquished, are left entirely to be administered by metropolitans and ecclesiastical persons, from the time of the greatest and first Constantine, who issued a memorable sentence on these matters that is worthy of reverence by all Catholics. For when presiding over the holy synod gathered at Nicaea [325] and observing that a complaint from certain persons had been brought before him, he said: “You cannot be judged by anyone, for you are reserved for the judgment of God alone; for you have been called gods, and therefore cannot be judged by men. Go and settle your own causes among yourselves, for it is not fitting that we should judge gods.” Whereupon the holy synod itself promulgated: “It is the ancient custom that the bishop of the city of Rome should hold the primacy and govern with his care the suburban territories and the entire province. Let those who are in Egypt, Alexandria’s bishop, have care over all. Likewise let the proper privileges be preserved for the metropolitan churches in the vicinity of Antioch and in the other provinces.” Furthermore, what is found in the decrees of the Roman pontiffs concerning ecclesiastical affairs and business, we judge should be inserted here as well. It is as follows: “No one who reads the divine scriptures is ignorant that in the beginning of the nascent Church, when the disciples were gathered together with the multitude of believers — among whom there was one heart and one soul, who sold their fields and possessions and brought the proceeds, which were distributed to each as need required — the apostles foresaw the future Church among the Gentiles, especially because the Lord had foretold them: ‘Go into all the world and preach the gospel’ [Mark 16:15], or because they knew they were to be expelled from Judaea and dispersed among the Gentiles, and that the Church was to be gathered from an unformed people. For this reason they did not acquire lands in Judaea, but only their proceeds, to support the needy. But when the Church grew and increased amid the storms and adversities of the world, it reached the point where not only Gentiles but even the Roman princes, who held the monarchy over nearly the entire world, came running to the faith of Christ and the sacraments of baptism. Among these, a most devout man, the first Constantine, openly embraced the faith of truth and granted permission throughout the whole world, to all dwelling under his empire, not only to become Christians but also to build churches, and decreed that lands should be given [to them]. Finally this same prince also established immense gifts and the building of the temple of the first see of the blessed Peter, prince of the apostles, to such a degree that he relinquished the imperial residence over which the Roman princes had presided and granted it to benefit the blessed Peter and his successors. From that time forward and thereafter, devout men consecrated to the Lord not only the possessions and estates they had held, but also their very selves, building basilicas on their own lands in honor of the holy martyrs throughout the cities, and monasteries in which communities of those serving the Lord might assemble. And finally, kings and governors and magistrates not only permitted this, but even gave from their own resources throughout all the kingdoms of the earth, so that the needy who possessed nothing in the world might be sustained, churches might be built and restored, and supplementary provisions might be fittingly supplied without compulsion to those who properly serve God and his Church and are its servants, so that those receiving these things might, according to the apostle’s counsel, make supplica-",{"title":28,"searchDepth":29,"depth":29,"links":10448},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F207",{"description":10446},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F207","NHVhLDTwHR3VoakJTQQRrn4teBpwwlkjxTIph1LQAzc",{"id":10455,"title":5372,"body":10456,"description":10460,"extension":33,"meta":10474,"navigation":38,"page":5372,"path":10475,"pdf_page":5391,"reading":34,"seo":10476,"sortable_pagination_id":5391,"stem":10477,"__hash__":10478},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F208.md",{"type":8,"value":10457,"toc":10471},[10458,10461,10465,10468],[11,10459,10460],{},"tions, intercessions, prayers, and thanksgivings for all men, for kings and for all who are in authority, so that they might lead a quiet and tranquil life [1 Timothy 2:1–2]; and the same teacher of the Gentiles testifies that this is good and acceptable in the sight of God — he upon whom the care of all the churches rested, and who appointed bishops to govern the Church of God through the Holy Spirit, to whom he says: ‘Feed the flock of God that is among you, providing for it not by compulsion, but willingly according to God; not for shameful gain, but freely’ [1 Peter 5:2].” “No one serving God entangles himself in the affairs of this world” [2 Timothy 2:4]. What secular affairs are, the holy canons make clear and forbid thus: “Since it is manifest that certain persons who appear elected to the clergy, for the sake of shameful gain, become lessees of others’ properties and take secular affairs under their management — despising the ministry of God, running about the houses of secular men, and taking upon themselves anxiety for patrimonies out of greed — the aforesaid synod has decreed that henceforth no cleric shall lease property or mix himself in secular affairs, except in the case of orphans, minors, and widows, or unless perhaps the bishop of the city directs him to take charge of ecclesiastical affairs.” From which it is plainly apparent that secular affairs are one thing and ecclesiastical affairs another. Was not Moses in the world when he continually entered and departed from the tabernacle — he who was inwardly caught up in contemplation, and outwardly pressed by the affairs of the infirm; inwardly considering the hidden things of God, outwardly bearing the burdens of the carnal? Priests in the Church should enact his type, so that when they go outside to conduct affairs on behalf of the needs of their subjects, they return inwardly to themselves through contemplation of the commandments. Like Paul, who is inserted into heavenly secrets and yet, through the depths of his condescension, searches out the dwelling place of carnal men. Like Jacob, who saw the angels ascending and descending, because the rulers of the Church not only seek God through contemplation but also descend with compassion toward his members below. And when priests imitate the deeds of these men, they both guard themselves and carry the burdens of their subjects, and appear to be such as that same eminent Paul commands — those who use this world as though they do not use it, and who rejoice as though not rejoicing, and who buy as though not possessing [1 Corinthians 7:29–31].",[1898,10462,10464],{"id":10463},"chapter-viiii","Chapter VIIII.",[11,10466,10467],{},"On the distinction between clergy and laity, and on the zeal of the blessed Gregory in such matters.",[11,10469,10470],{},"From these same texts we are taught equally that, just as clerics are prohibited from presuming to engage in secular affairs, so laymen are prohibited from presuming to engage in ecclesiastical affairs. And just as clerics are excluded from the sphere of laymen, so laymen are removed from the sphere of clerics — as much from the permission of mutual accusation as from that of testimony. And just as clerics are distinguished from laymen by habit and profession, so they must be distinguished in action and manner of life, so that neither usurps the office or the hereditary portion of the other, but each attends to the boundaries set by the holy fathers and the orthodox princes. For just as clerics are separated from laymen within the walls of basilicas by places and offices, so too they must be distinguished and known outside [those walls] by their pursuits. Therefore let laymen manage and attend to only their own affairs — that is, secular affairs — and let clerics manage and attend to only their own affairs — that is, ecclesiastical affairs. Each group has rules set before it both by the holy pope and martyr Stephen and the other pontiffs and by the councils of the holy fathers, as well as by catholic princes. This is sufficiently shown in the deeds of the blessed Gregory, where we read: “No layman managed any ministry of the sacred Lateran palace or any ecclesiastical patrimony, but all functions of ecclesiastical right were likewise discharged by men of ecclesiastical standing, with laymen assigned solely to the military service of arms or to the continuous care of fields.” On account of this, some of the nobles began to have themselves tonsured first under the pretext of religion. The Emperor Mauricius wisely countered their evasion and issued a law through his chamberlain Longinus, commanding that whoever had been involved in public administrative duties should not be permitted to enter upon an ecclesiastical office.",{"title":28,"searchDepth":29,"depth":29,"links":10472},[10473],{"id":10463,"depth":29,"text":10464},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F208",{"description":10460},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F208","6AnhKNfkCOxgfBErlxlXiotqnuhXav_eewNvZMleKlw",{"id":10480,"title":5397,"body":10481,"description":10485,"extension":33,"meta":10488,"navigation":38,"page":5397,"path":10489,"pdf_page":5407,"reading":34,"seo":10490,"sortable_pagination_id":5407,"stem":10491,"__hash__":10492},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F209.md",{"type":8,"value":10482,"toc":10486},[10483],[11,10484,10485],{},"Gregory greatly praised this law, saying: “One who, while still wearing secular dress, hastens to take up ecclesiastical office does not wish to leave the world, but merely to change it.” This same blessed pontiff likewise enlisted industrious men from his own church as rectors of its patrimonies in various provinces, for the diligent governance of holy religion and the affairs of the poor — among them Cyprian the deacon for the Sicilian patrimony, Pantaleon the notary for Syracuse, and others named there, down to Candidus the priest for Gaul. He also wrote to Januarius of Cagliari, saying among other things: “It has been reported to us that you have entrusted the care of your patrimony to certain laymen. Your fraternity must henceforth take care to avoid this, and the affairs of the church are not to be committed to secular men who do not live under your rule, but to proven clergymen from your staff, so that if any wickedness should be discovered in them, you may be able, as their superior, to correct what has been done unlawfully — men, that is, whose manner of life befits their office rather than excusing them from it.” Writing also to the Emperor Maurice concerning priests, he said among other things: “Our Lord should not be quickly displeased with priests on account of earthly power, but in his sublime wisdom should govern them with due regard for him whose servants they are, even rendering them the reverence they are owed. For in the divine scriptures, priests are sometimes called gods and sometimes angels. Through Moses it is said of one who is to be brought to an oath: ‘Bring him before the gods,’ that is, before the priests. And again it is written: ‘You shall not revile the gods,’ meaning the priests. And the prophet says: ‘The lips of the priest shall keep knowledge, and they shall seek the law from his mouth, for he is the angel of the Lord of hosts.’ What wonder, then, if your piety deems them worthy of honor, when God himself in his own words honors them by calling them either angels or gods? Before the Emperor Constantine, the pagan rulers of the republic, knowing not the true God and worshiping gods of wood and stone, nevertheless paid the greatest honor to their priests. What wonder, then, if a Christian emperor deems the priests of the true God worthy of honor, since pagan rulers, as I have said, knew to show honor to priests who served gods of wood and stone?” It is likewise shown from other writings of this same pontiff that episcopal ordinations were celebrated by his judgment and consent — a fact that appears beyond all doubt from two cases, for which he wrote to the people and clergy, commanding: “As the Apostolic See, by God’s authority, stands above all churches, so among many concerns it greatly troubles us whenever our decision is awaited for the consecration of a bishop. The Bishop Laurence of the church of Milan having died, the clergy reported to us by letter that they had unanimously agreed in electing our son Constantius, their deacon. But since that letter lacked signatures, lest we omit anything pertaining to caution, it is necessary that you, supported by the authority of this directive, travel to Genoa. And since many Milanese are gathered there, compelled by the savage barbarity of the Lombards, you must summon them together and carefully inquire into their wishes. And if no disagreement separates them from unity in the election, and if you find that the will and consent of all remains fixed upon our aforementioned son Constantius, then, with the support of our authority, cause him to be consecrated by his own bishops, as ancient custom requires, so that, this practice being preserved, the Apostolic See may retain its proper vigor and not diminish the rights it has granted to others.” But when Constantius, after some years of distinguished service in the episcopate, had fallen asleep in the Lord, the clergy and people of Milan elected Deacon Deusdeditus, yet were threatened by King Agilulf to elect the man whom Lombard bar-",{"title":28,"searchDepth":29,"depth":29,"links":10487},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F209",{"description":10485},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F209","MuISmdfSR3MEs7x0mjcrQUb2LXow7o3ejrPI5yJIyJo",{"id":10494,"title":5413,"body":10495,"description":10499,"extension":33,"meta":10514,"navigation":38,"page":5413,"path":10515,"pdf_page":5435,"reading":34,"seo":10516,"sortable_pagination_id":5435,"stem":10517,"__hash__":10518},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F210.md",{"type":8,"value":10496,"toc":10509},[10497,10500,10502,10506],[11,10498,10499],{},"barity might prefer. But they sent their decree to Gregory, seeking his counsel and permission; and he wrote back to them, saying among other things: “Let what you report has been written to you by Agilulf not disturb your charity. For we shall in no way give consent to a man who is elected not by Catholics and least of all by the Lombards, because the vicar of Saint Ambrose is manifestly shown to be unworthy if he is ordained when elected by such persons.” And after a few words: “So that no delay may occur in ordaining Deacon Deusdeditus, who has been elected by you, we have sent our notary Pantaleon, who, with the support of our consent and authority, shall cause him to be consecrated in the customary manner.”",[1898,10501,7263],{"id":7262},[2034,10503,10505],{"id":10504},"how-much-freer-the-church-of-the-greeks-is-than-that-of-the-latins-from-the-power-of-laymen","How Much Freer the Church of the Greeks Is than That of the Latins from the Power of Laymen.",[11,10507,10508],{},"Therefore, as has been said, these statutes of the holy fathers and devout rulers concerning ecclesiastical persons and properties are to this day observed inviolably in the empire overseas [i.e., Byzantium], and the disposition of them is left solely to metropolitans and other bishops. Hence any administration of a church is arranged solely at their discretion, whether they wish to entrust it to some clergyman freely or not freely, and it is not customarily sold save by metropolitans or bishops or members of their households. Although this is heretical and utterly detestable on account of the sale alone, it is nonetheless more tolerable for those churches of God than for ours, which, as is shown above, are continuously sold four times over. For the arrogance and greed of the rulers of our age and empire does not allow them to be restrained within prescribed limits; but transgressing divine and human laws, which fall silent before arms, they presume to possess everything as their own, including ecclesiastical properties, so that no clergyman can dwell in them or live from them without receiving them by grant or purchase from these rulers. The result is that those who ought to be the freest of all people — whose very inheritance is God himself, and who in turn are God’s own portion — are made the most contemptible of all. For even the lowliest servant or hired laborer of any layman is compelled to serve none but the one to whom he belongs, and is subject to him alone with all his possessions, perfectly free in relation to all others. Likewise the possession of any layman, whether of modest or great means, is subject only to the lordship of its owner and is not seized or sold by any of the rulers. Priests alone, the church alone, bear the assault of every man’s contention, violence, power, and rapine — to such a degree that if laymen chance to donate anything to the churches of God for the redemption of their souls, it soon becomes a matter of litigation and sale, that which was previously held peacefully by the donors themselves. And by whom above all are these things claimed and sold, if not by those who profess themselves advocates and defenders of God’s churches? By the emperors themselves, by the rulers themselves and their minions. Under the name and pretext of defense they arrogate to themselves, alienate, or sell not only the churches but everything that belongs to them, both in goods and persons and in offices. Let those who are reproved take heed of how much less they reverence God than men of whatever condition subject to their power, whose possessions they fear and beware to seize. They think they must yield to men beneath them, while not thinking they must yield to God above them. They fear and are ashamed before men, for whom they preserve earthly and civil right, while they neither fear nor blush before God, for whom they reserve neither earthly right nor heavenly law. And though they do not hesitate to show themselves sacrilegious toward God, whose inheritance they claim for themselves, they desire to be called and held as devout and Catholic princes by men, when they are truly enemies of God, against whom they conspire in unison to possess his sanctuary as an inheritance. Hence, according to the prophecy the psalmist utters in imprecation, they are to be reckoned like Oreb and Zeeb and Zebah and Zalmunna [Psalm 83], who were indeed princes of foreigners and enemies of the Israelites. Let those rulers of our time who have followed their wickedness see where they have been led. Finally, as is",{"title":28,"searchDepth":29,"depth":29,"links":10510},[10511],{"id":7262,"depth":29,"text":7263,"children":10512},[10513],{"id":10504,"depth":2057,"text":10505},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F210",{"description":10499},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F210","N59RQTDtrwtSdrgWmCnkJOz4GxOafadyA3ou36VlXms",{"id":10520,"title":5441,"body":10521,"description":10525,"extension":33,"meta":10537,"navigation":38,"page":5441,"path":10538,"pdf_page":5460,"reading":34,"seo":10539,"sortable_pagination_id":5460,"stem":10540,"__hash__":10541},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F211.md",{"type":8,"value":10522,"toc":10534},[10523,10526,10528,10531],[11,10524,10525],{},"clearly evident from the foregoing words of blessed Gregory, the ambition of the treacherous Simon has already brought them to this point, that the dominion of these rulers now weighs more intolerably upon the Catholic churches than the tyranny of the Lombards once did. For the Lombards, although then barbarians and Arians, and not even their king Agilulf, however greatly hostile to Roman liberty and dignity, dared to resist the Roman pontiff in his establishing a metropolitan for the Milanese church according to the ancient canonical privileges of his apostolic see. Nor did the king’s consent and his people’s desire prejudice or wring from the apostolic bishop his judgment in the election of metropolitans — even though by the power of their arms and the cruelty of their barbarity they were ravaging and terrifying all of Italian soil, and what is still greater, with Arian madness they were persecuting every Catholic. This privilege he retained not only in Italy, then invaded by barbarians and Arians, but also in Germany and throughout the Gauls, as is clearly declared in his deeds and writings.",[1898,10527,7291],{"id":7290},[11,10529,10530],{},"By what means and by whom the churches were deprived of their privileges.",[11,10532,10533],{},"And this canonical authority, solid and special, was reserved to the Roman pontiffs over all metropolitans, and likewise to all metropolitans over all their suffragans, as anyone who searches will find in the deeds of blessed Boniface, Archbishop of Mainz. Nor did Pippin the king then, nor his son Charles the Great, the first emperor of the Franks, attempt to infringe upon this canon — nor indeed did any of the great-nephews or heirs of their realm and empire, down to the time of Otto. For as these rulers grew in power and advanced, the strength of the Roman pontiffs began to diminish and fail, so greatly that through their own laziness and foolishness, and through the arrogance of the newly empowered rulers, every ecclesiastical office and right was gradually seized and wrested from their hands, while they labored to retain barely the empty name of their former dignity, and not the dignity itself. With the head of the clerical order thus weakened and cast down, secular power at once usurped the right to subjugate the entire body of that order to its own will with impunity; and it did not at first seize all ecclesiastical things together and at once, but in the manner of other wickednesses, separately and step by step. For at first it favored the ambitious who coveted ecclesiastical dignities or possessions with a petition, then with threats, then with concessive words; and seeing in all of this that no one contradicted it, nor moved a pen, nor opened his mouth and objected, it advanced to greater things. And now, under the name of investiture, it began to grant first tablets or mere sticks of any kind, then lay staves, and finally episcopal ones. This enormous wickedness has so taken root that it alone is now believed to be canonical, and no one knows or heeds what the ecclesiastical rule is. And indeed I recall having seen some men invested with pastoral staffs and rings concerning bishoprics and abbacies by secular rulers, while their metropolitans and primates, though present, were neither consulted nor dared to utter a word against it. For these men, caught in so great an adultery of their wives and slaying of their sons, deservedly incurred, through their own negligence and transgression, that Mosaic curse which says: “You shall take a wife, and another shall sleep with her before your eyes” [Deuteronomy 28:30]. Concerning this, as blessed Jerome attests in his commentary on the prophet Zechariah, nothing more cruel, nothing more wretched can be found than that men, through fear of their own death, dare not defend even the safety of their sons or the chastity of their wives. The prophet Amos likewise speaks this threat to Amaziah the impious priest: “Your wife shall play the harlot in the city, and your sons and daughters shall fall by the sword, and your land shall be measured with a line” [Amos 7:17]. For a priest’s wife is indeed violated by others whenever the church is administered or governed by laymen to whom it does not belong.",{"title":28,"searchDepth":29,"depth":29,"links":10535},[10536],{"id":7290,"depth":29,"text":7291},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F211",{"description":10525},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F211","CTQOwviG7mEb-lggGZ4lhuTm59wUGHO4TyAfrowrAEc",{"id":10543,"title":5466,"body":10544,"description":10548,"extension":33,"meta":10563,"navigation":38,"page":5466,"path":10564,"pdf_page":5488,"reading":34,"seo":10565,"sortable_pagination_id":5488,"stem":10566,"__hash__":10567},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F212.md",{"type":8,"value":10545,"toc":10558},[10546,10549,10551,10555],[11,10547,10548],{},"And its land will be measured with a line when ecclesiastical property is alienated from the lot of the Lord’s priesthood and recalled to the lot and dominion of laymen. If these men were defenders of the church and not plunderers and invaders, they would without doubt not neglect to defend it for whatever fault or negligence of the priests, nor would they claim its rights for themselves. For the act of an individual, as blessed Gregory teaches, is not to be turned to the detriment of the church; rather the individual is to be corrected in such a way that the ecclesiastical estate is preserved entirely unharmed. For the church has its own laws, its own judges, by whom — with the counsel of the devout and the wise — the faults of its rulers and ministers are either rebuked or corrected. If ecclesiastical men overlook or disregard these laws, then secular rulers and faithful laymen must at last press forward in defense and recovery of what they owe to their mother the church, and must meet them in season and out of season with warnings, lest by silence and indifference they favor the destroyers of God’s churches and the undisciplined; rather, they should rise together with their canons to reform her. But if even after warnings the wicked are not checked, let the lay power at last do what good sons of a free and beloved mother would do — sons who, if they know their mother’s chastity to be taken captive by adulterers, gird themselves without delay to avenge her, even if their father, warned, should neglect to avenge so intolerable a wrong against himself. For guarding against a stain upon their lineage and no small disgrace upon their name, good sons do not desist, even when their father is idle, from avenging the wrongs done to their mother. But if, having rescued her from the adulterers, they do not restore her to her lawful marriage but prostitute their mother’s chastity to their own lust, would they not be worse and more detestable than any adulterers? Would it not have been more tolerable not to have defended her at all than, having defended her, to seize and appropriate her in this way? I ask that Christian rulers and laymen consider this with Christian piety, and recognize at last how much more guilty they are if they defend their spiritual mother in such a way that they do not restore her to her Father, but merely prostitute her to themselves. And to what Father? To him, certainly, to whom no earthly father, let alone is he to be preferred, but cannot even be compared — according to the saying: “He who loves father or mother more than me is not worthy of me” [Matthew 10:37]; and even if we have them as adversaries on the path of the spiritual Father, we must hate them and flee from them.",[1898,10550,7421],{"id":7420},[2034,10552,10554],{"id":10553},"on-the-presumption-of-women-and-the-dignity-of-sacred-things","On the Presumption of Women and the Dignity of Sacred Things.",[11,10556,10557],{},"But why do we complain only of lay men, when even lay women — to whom it is not permitted to speak in church nor to exercise authority over a man — not only entrust ecclesiastical affairs to laymen for their management, but furthermore invest clergy with pastoral staffs and rings for bishoprics and abbacies, men whom favor, secular service, or temporal payment brings to their attention and commends? These women likewise exercise dominion over every ecclesiastical council and judgment, so that at their nod, even in their absence, some are set over others and some are deposed, some though guilty are passed over or defended. Thus by this most perverse abuse, as the impious Porphyry tauntingly accuses, our senate is made up of women, by whom sacerdotal insignia are moreover granted; nor is it permitted to ecclesiastics to assume what is theirs save by their gift — things which not only women, but not even any man who is not a clergyman ought to touch or carry, as blessed Pope Stephen the martyr thus declares: “The ecclesiastical vestments in which service is rendered to the Lord must be both sacred and seemly; no one should make use of them for any purpose other than ecclesiastical and worthy divine offices, nor should they be touched or carried by any persons other than those consecrated to God, lest the punishment which struck Belshazzar [Daniel 5] come upon those who transgress and presume such things by divine judgment, and cause them to fall to the depths.” By the decree of so great a pontiff, laymen and laywomen must take care not to defile ecclesiastical vestments by their touch, nor, having been barred from lesser things, to presume to greater.",{"title":28,"searchDepth":29,"depth":29,"links":10559},[10560],{"id":7420,"depth":29,"text":7421,"children":10561},[10562],{"id":10553,"depth":2057,"text":10554},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F212",{"description":10548},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F212","GSY0khobeRfR0VIz3JiF6EhV6iXks83_xkfdNkCVGRc",{"id":10569,"title":5494,"body":10570,"description":10574,"extension":33,"meta":10583,"navigation":38,"page":5494,"path":10584,"pdf_page":5510,"reading":34,"seo":10585,"sortable_pagination_id":5510,"stem":10586,"__hash__":10587},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F213.md",{"type":8,"value":10571,"toc":10581},[10572,10575,10578],[11,10573,10574],{},"For those to whom not even the little key of the doorkeeper — by which he locks and unlocks the doors of the holy temple — nor the rope of the bell, by which he marks the fixed hours of the divine office, is granted, to them it is far less granted to touch the staff and ring of a bishop, by which he who is adorned with these as his principal insignia consecrates to almighty God not the doorkeepers alone but the other ecclesiastical orders and the temple itself with all its furnishings, as well as the altar with all its utensils. By the same reasoning, to those who are not permitted to touch the girdle or the maniple of the subdeacon who is to carry the offerings to the altar, it is still less permitted to touch the bishop’s ring, with which he is adorned when he stands at the altar and sanctifies and immolates the Lamb of God, or when he consecrates the chrism of the Holy Spirit, or when he blesses the people of God. Nor is it any wonder that we should so greatly revere the truth of Christ in the New Testament, since the Lord decreed that even its shadow in the Old Testament should be reverenced and honored thus — so that in the book of Numbers he says through Moses: “The boards of the tabernacle and the bars, the pillars and their bases, and everything pertaining to worship of this kind — the pillars of the court with their bases all around, the pegs with their cords — shall be under the care of the Levites. The camp shall be pitched before the tabernacle of the covenant, that is, on the east side: Moses and Aaron with his sons, having charge of the sanctuary in the midst of the children of Israel. Whatever stranger approaches shall be put to death” [Numbers 3:36–38].",[11,10576,10577],{},"Then, to show how greatly the Lord wishes the vessels of the altar to be held in reverence, he says a little further on: “They shall cover the fire pans, the forks and three-pronged hooks, the flesh hooks and shovels, and all the vessels of the altar, with a covering of blue leather, and shall put its carrying poles in place. And when Aaron and his sons have finished covering the sanctuary and all the vessels of the sanctuary as the camp sets out, then the sons of Kohath shall come to carry them; but they shall not touch the holy things, lest they die” [Numbers 4:12–15]. And warning again of this peril, he says to Moses and Aaron: “Do not cut off the tribe of the families of the Kohathites from among the Levites; but do this for them, that they may live and not die, when they approach the most holy things: Aaron and his sons shall go in and assign each of them to his task and to his burden, but they themselves shall not go in to see the holy things even for a moment, lest they die” [Numbers 4:18–20].",[11,10579,10580],{},"This was what the Levite Uzzah incurred long afterward, when he attempted to support the ark of the Lord as it tilted, an act permitted only to priests. From these examples let them weigh what they deserve who, with mere brazenness, handle and carry the vestments and vessels of the ecclesiastical ministry — if those who were merely led by curiosity to look upon these things, or moved by sudden necessity to support them, were slain by God’s judgment. And those were Levites who had been consecrated, yet so great a chastisement restrained them: with how much greater severity, we may think, did this deter laymen? But lest anyone suppose these things were to be observed only by the people under the Law and not by us under grace, let him hear the Apostle saying: “Whatever was written was written for our instruction” [Romans 15:4]; and likewise blessed Pope Stephen decreeing similar things above; and our Lord himself in the Gospel impressing upon his people the perfection of greater righteousness, having prefaced it thus: “Unless your righteousness exceeds that of the scribes and Pharisees, you shall not enter the kingdom of heaven” [Matthew 5:20]. And indeed the Law does not punish with death mere anger, mockery, or verbal abuse directed at a brother, but only actual homicide; whereas grace punishes not only homicide itself but also its kindling and seed — namely anger and open insult — and with a death so much graver as the soul surpasses the body. By bodily death, which alone those under the Law felt, men were restrained from excess like frightened slaves; whereas we, like free persons, ought to work the righteousness of the eternal Father by love alone. If we cast off that righteousness — his discipline, as it were — and rebelliously resist his will in our disorder, we shall not only be disinherited but shall moreover be punished forever with the death of the soul, which, believing it to be imminent, we have disdained to flee. And yet in this too we differ from them, for to us as free persons the opportunity of satisfaction is reserved; to them, however, as slaves, the punishment of temporal death was applied without delay — a death which was beyond all doubt the shadow of eternal death. Therefore, as the Apostle says, having been called to freedom [Galatians 5:13], let us not abuse our freedom nor be slow to retur-",{"title":28,"searchDepth":29,"depth":29,"links":10582},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F213",{"description":10574},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F213","dRZBtSmhQUP9eezUp433iDZCSP4nn1PgKTaYR7xjL5k",{"id":10589,"title":5516,"body":10590,"description":10594,"extension":33,"meta":10609,"navigation":38,"page":5516,"path":10610,"pdf_page":5538,"reading":34,"seo":10611,"sortable_pagination_id":5538,"stem":10612,"__hash__":10613},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F214.md",{"type":8,"value":10591,"toc":10604},[10592,10595,10597,10601],[11,10593,10594],{},"n to our Father, nor let us defer from day to day, whether through despair or excessive presumption, for just as one who despairs, so too is he accursed who sins in hope [cf. Sirach 5:4].",[1898,10596,8773],{"id":7464},[2034,10598,10600],{"id":10599},"on-the-dignity-of-the-priesthood-of-the-old-law-and-on-the-presumption-and-punishment-of-the-kings-of-judah-and-israel","On the Dignity of the Priesthood of the Old Law and on the Presumption and Punishment of the Kings of Judah and Israel.",[11,10602,10603],{},"Let them also weigh this: although the twelve tribes of Israel then had an equal number of princes — among them Nahshon from the tribe of Judah, from whom the scepter was not to be taken away, nor the ruler’s staff from between his thighs, until the King of Kings, Christ — yet none of them save Moses alone presumed to ordain from among his fellow tribesmen a high priest, priests, and Levites, and to institute and organize all the ceremonies of that time. For he himself, acting in the capacity of supreme pontiff and greatest primate, clothed his brother Aaron and Aaron’s sons, priests of the lower grade, with the priestly vestments, consecrated them, and anointed them. He also erected both tabernacles and, by anointing and sprinkling with water and hyssop, dedicated them together with all their utensils and altars and vessels, and with the same water sprinkled and sanctified the people. For, as the Apostle says to the Hebrews: “When every commandment of the Law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying: ‘This is the blood of the covenant which God commanded toward you’” [Hebrews 9:19–20]. He sprinkled the tabernacle also and all the vessels of the ministry likewise with blood, and under the Law almost everything is cleansed with blood, and without the shedding of blood there is no forgiveness [Hebrews 9:22]. Thereafter, when his brother Aaron died, he clothed Aaron’s son Eleazar with his father’s vestments on the mountain, so that he might discharge the pontificate in his stead [Numbers 20:28]. Is it found anywhere that the rulers or peoples of the other tribes designated or established high priests and the other ministers of the tabernacle or of the Lord’s temple, or presumed anything belonging to their lot or right? For the priests themselves conducted their ordinations and affairs among themselves and on their own terms as seemed good to them, and the whole Levitical tribe was subject to the governance of its own pontiffs alone, with no ruler or layman contradicting them, but rather all depending upon their command and direction both in matters of offerings and in other observances. Whoever would not obey them should be cut off from the midst of his people [Deuteronomy 17:12]. And this lawful right was inviolably rendered to the Levitical tribe by the others until the worst of kings, Jeroboam, who divided kingdom and priesthood in two by his schism, establishing other altars and other priests for idols — priests who were made not in the manner of Moses but in simoniacal fashion. For, as the history records, whoever wished filled his own hand and became a priest of gods who are no gods [1 Kings 13:33]. Judah and Benjamin, together with some part of the Levitical tribe, retained the priesthood as their portion for some time, though deviating occasionally; hence the temple and altar were sometimes profaned by the wickedness of certain priests and kings, sometimes expiated by the devotion of their successors. In the original unity of that kingdom and in its final schism were prefigured above all the concord of Catholics and the discord of heretics — the small number of Catholics in the Jews of Jerusalem, and the multitude of heretics in the Israelites of Beth-aven. Among these it is also to be noted that those who retained for themselves only a false priesthood, along with the Mosaic Law which they read in vain and the Davidic psalms which they chanted for demons rather than for God, were the first to incur irrevocable and perpetual captivity. But those who retained for themselves the divinely instituted priesthood — though falling and rising again — incurred only a captivity of seventy years, and that long after the others; from which captivity they returned as if improved and renewed, with the Law and the psalms, with their priests and prophets, with the sacred vessels themselves and with the gifts of many gentile rulers, to rebuild the temple and the holy city. God granted to the former, as to a wife persistently given to harlotry, a bill of divorce once and for all, so that she might fulfill her lusts without any concern for marital jealousy; but to the latter, as to wanton and dissolute sons, he applied fatherly chastisements",{"title":28,"searchDepth":29,"depth":29,"links":10605},[10606],{"id":7464,"depth":29,"text":8773,"children":10607},[10608],{"id":10599,"depth":2057,"text":10600},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F214",{"description":10594},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F214","0d7MeVhbP8ndCOWlOFzWNXG5kjPANOOFLMXhnxmSI0I",{"id":10615,"title":5544,"body":10616,"description":10620,"extension":33,"meta":10637,"navigation":38,"page":5544,"path":10638,"pdf_page":5566,"reading":34,"seo":10639,"sortable_pagination_id":5566,"stem":10640,"__hash__":10641},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F215.md",{"type":8,"value":10617,"toc":10632},[10618,10621,10625,10629],[11,10619,10620],{},"applied paternal chastisements, as he says through Zechariah: “I have been zealous for Zion with great zeal, and with great indignation have I been zealous for her; thus says the Lord of hosts: I have returned to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called the city of truth, the mountain of the Lord of hosts, the holy mountain.” This can be plainly gathered from many other things, and especially from this one fact: that although Jeroboam presumed to claim the priesthood of the ten tribes over which he ruled, standing at the altar of Bethel and casting incense, he nonetheless escaped without any visible plague. But Uzziah, king of Judah, when he attempted the same thing — though burning with an indiscrete zeal for God — was struck with leprosy, even before he had approached the incense altar with the censer, which he had merely seized. As the blessed Jerome asserts in accordance with the historical account, Uzziah was a just man who did what was right before the Lord: he built the temple, constructed an aqueduct, offered vessels, and on account of this merit overcame his adversaries — which is the greatest sign of piety — and had many prophets in his realm. So long as the priest Zechariah, surnamed “the Understanding,” was alive, he pleased God and entered his sanctuary with all reverence. But after Zechariah died, Uzziah wished to offer gifts by his own hand, and he invaded the priestly order not so much with piety as with boldness. When the Levites and the other priests cried out, “Are you not Uzziah the king, and not a priest?” he refused to listen, and immediately leprosy broke out on his forehead — the very part of the body that a priest protected with a golden plate. On account of this, an earthquake is known to have arisen in the temple of God, which both the prophet Zechariah and the title of Amos also mention. He was therefore leprous until the day of his death, and lived in a separate house apart, while his son held the kingship. With this leper alive and, as far as it lay with him, devastating the priesthood, Isaiah was unable to see a vision of God. As long as that man held the kingdom in Judah, the prophet did not lift his eyes to heaven; the heavenly things were not opened to him; the Lord Sabaoth did not appear to him; nor was the thrice-holy name heard in the mystery of the faith. But when that man died, all these things revealed themselves in open light. And after a few words more: “While Uzziah lives, you do not understand, Isaiah, that you are wretched; you are not pricked to the heart, you are not moved; but when he died, then you perceived that you had unclean lips, then you acknowledged yourself unworthy of the vision of God.” Isaiah had sinned only in word, as a just man, and therefore had only unclean lips; and in my estimation, this was because he had not rebuked Uzziah when he rushed into the temple, nor had he, after the example of Elijah, openly denounced the impious man with a free voice.",[1898,10622,10624],{"id":10623},"chapter-xiiii","Chapter XIIII.",[2034,10626,10628],{"id":10627},"on-the-presumption-of-saul-and-his-punishment","On the presumption of Saul and his punishment.",[11,10630,10631],{},"Saul too — who, as we read, was a chosen and good man, with none among the sons of Israel better than he, and humble in his own eyes — was he not repudiated on account of his usurpation of the priesthood, and did he not lose forever the kingdom that the Lord had prepared for him, and destroy himself by his own hand? Yet with what great necessity he usurped it on this occasion, we have not been reluctant to recall here according to the historical account: “The Philistines,” it says, “gathered to fight against Israel, thirty thousand horsemen, and six thousand chariots, and the rest of the multitude like sand on the seashore. And they came up and encamped in Michmash to the east of Beth-aven. When the men of Israel saw that they were in dire straits — for the people were hard pressed — they hid themselves in caves and thickets, in rocks and tombs and cisterns. And the Hebrews crossed the Jordan into the land of Gad and Gilead. While Saul was still in Gilgal, all the people following him trembled with fear. He waited seven days according to the appointment of Samuel, but Samuel did not come to Gilgal, and the people scattered from him. Saul therefore said: ‘Bring me the burnt offering and the peace offerings.’ And he offered the burnt offering; and just as he had finished offering the burnt offering, behold, Samuel arrived, and Saul went out to meet him to greet him. And Samuel spoke to him: ‘What have you done?’ Saul answered: ‘Because I saw that the people were scattering from me, and you had not",{"title":28,"searchDepth":29,"depth":29,"links":10633},[10634],{"id":10623,"depth":29,"text":10624,"children":10635},[10636],{"id":10627,"depth":2057,"text":10628},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F215",{"description":10620},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F215","9Hxuu3LvByS2A4fkqnZB7hcZo8E0F1ZaY8flcZz4z4U",{"id":10643,"title":5572,"body":10644,"description":10648,"extension":33,"meta":10660,"navigation":38,"page":5572,"path":10661,"pdf_page":5591,"reading":34,"seo":10662,"sortable_pagination_id":5591,"stem":10663,"__hash__":10664},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F216.md",{"type":8,"value":10645,"toc":10657},[10646,10649,10651,10654],[11,10647,10648],{},"come on the appointed days, and moreover the Philistines had gathered at Michmash, I said: Now the Philistines will come down against me at Gilgal, and I have not entreated the face of the Lord. Compelled by necessity, I offered the burnt offering to the Lord.’ And Samuel said to Saul: ‘You have acted foolishly and have not kept the commandment of the Lord your God, which he commanded you. For had you not done this, the Lord would even now have established your kingdom over Israel forever. But now your kingdom shall not continue. The Lord has sought for himself a man after his own heart, and the Lord has commanded him to be prince over his people, because you have not kept what the Lord commanded.’ To him again, long after, when he presumed the same thing not out of any necessity but from sheer will — regarding the spoil of Amalek — the same Samuel said: ‘Does the Lord desire burnt offerings and sacrifices, and not rather that the voice of the Lord be obeyed? For obedience is better than sacrifices, and to listen is better than to offer the fat of rams; because to rebel is as the sin of divination, and to refuse to comply is as the crime of idolatry. Because therefore you have rejected the word of the Lord, he has rejected you, that you should not be king.’ And Saul said to Samuel: ‘I have sinned, because I have transgressed the commandment of the Lord and your words, fearing the people and obeying their voice. But now, I pray, bear my sin and return with me, that I may worship the Lord.’ And Samuel said to Saul: ‘I will not return with you, because you have rejected the word of the Lord, and the Lord has rejected you, that you should not be king over Israel.’ And Samuel turned to go away. But Saul seized the hem of his cloak, and it tore, and Samuel said to him: ‘The Lord has torn the kingdom of Israel from you this day and has given it to your neighbor who is better than you. Moreover the Strength of Israel will not lie or repent, for he is not a man, that he should repent.’ And Samuel saw Saul no more until the day of his death. In this most severe divine sentence against both kings, let Christian princes take note: neither devotion nor necessity was accepted as an excuse; both were divinely punished on account of the priesthood they had usurped for themselves. And indeed Uzziah lost the health and cleanness of his body and his kingdom; while Saul, handed over to an evil spirit, lost the Holy Spirit and his kingdom, and found the death of his soul and body, slain by his own hand, and the destruction of his entire house. And certainly neither of them presumed to take for himself the breastplate [the rational], or the sacred stole, or the golden plate, or any of the priestly vestments; only the first offered a burnt offering, while the other seized a censer to offer incense. It should also be noted how much more excusable and tolerable is what necessity compels, compared with what the will presumes. For although Saul offered the burnt offering under the compulsion of necessity, he nonetheless did not so provoke the Lord or the prophet that he was entirely abandoned by them; for afterward the Lord glorified him with many victories, and the prophet visited him many times, greeted him, and at the Lord’s word commanded him to go and destroy Amalek. But when he presumed the same thing of his own will, immediately the good spirit of the Lord departed from him, and the evil spirit of the Lord began to trouble him, and thereafter he had no victory and saw Samuel no more.",[1898,10650,8824],{"id":7626},[11,10652,10653],{},"on the great scourges that afflict princes together with their peoples on account of presuming upon the priestly office.",[11,10655,10656],{},"Let Christian princes attend to what great scourges afflict them together with their peoples on account of presuming upon the priestly office, and let them cease presuming anything of it for themselves, lest they put on not only a simple, but a double confusion, as if donning a double cloak. For the Lord God of vengeance, the strong and jealous God of vengeance, is not accustomed to leave such wickedness unpunished, but avenges it either in the present age or in the age to come, or certainly in both. Therefore let them attend to external wars, internal seditions, nation against nation, kingdom against kingdom, great earthquakes in various places, terrors from the sky and tempests, plagues and famines, which without ceasing confound Christians — and before all these things [they should attend to the fact] that hands have been laid on the apostles of God and his ministers, and that [princes have acted]",{"title":28,"searchDepth":29,"depth":29,"links":10658},[10659],{"id":7626,"depth":29,"text":8824},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F216",{"description":10648},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F216","AclzAq3xjsJ8RcH8hZuQsInGHvwekZFi5BSgORxm6ns",{"id":10666,"title":5597,"body":10667,"description":10671,"extension":33,"meta":10674,"navigation":38,"page":5597,"path":10675,"pdf_page":5607,"reading":34,"seo":10676,"sortable_pagination_id":5607,"stem":10677,"__hash__":10678},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F217.md",{"type":8,"value":10668,"toc":10672},[10669],[11,10670,10671],{},"being chastised by so many scourges, let them finally come to their senses, lest after the scourges they also incur eternal death. Beyond these things let them attend to this: in the land of the Franks, where kings arise from a lineage, which king of the past hundred years and more is remembered as having reigned in his sons even to the fourth generation? Indeed the Ottos, who surpassed all kings before them in presuming upon priestly prerogatives, scarcely reached the third. After them, the first Henry [left] none at all. Anyone who investigates will find that the same has happened in other kingdoms and principalities. And yet with a marvelous blindness these princes imagine that they render service to God if, out of money or estates thus acquired, they build new churches or other pious places — when not only does this profit them nothing, but it greatly harms them as well, as is shown sufficiently above from the words of the blessed Gregory. And indeed what good does it do princes to destroy a thousand churches and build one, after the example of those princes we have named, who, from the spoils of many churches and especially of the provinces of poor Italy, constructed two bishoprics — so that they might at least be approved by human judgment when they are condemned by divine — and, as if they had done something great, handed them over in name only to the right of the apostolic see, while retaining for themselves and their successors all dominion over them? Surely these men, and whatever other imitators of theirs there may be, either deceive or are deceived, if they believe that such offerings or money can now please the Prince of the Apostles, contrary to his sentence against Simon Magus — as if he had repented of his earlier verdict. And why do they not consider that it is not their business to make churches of God, but to defend ones already made? For this purpose they receive the sword from Christ’s priests; for this they are anointed: to fight in defense of God’s churches and to wage war wherever it is needed — not to institute churches, nor to sanctify them or anything belonging to them, nor to presume upon such things. But if sheepfolds must be built somewhere for the rational sheep, let princes be devoted and vigorous helpers of those sheep’s pastors — and let them be built not from the milk and wool of other flocks, but only from those whose concern it is; for, as the wise man says, “he who builds his house at another’s expense is like one who gathers stones for himself in winter.” And certainly how highly is it regarded by God and by men of sound mind if someone, for the sake of almsgiving alone, robs or kills any rich or middling man so as to clothe the naked or revive the dying? And how much more praiseworthy would he be if he neglected the wretched rather than showing mercy to them in such a manner? Therefore, those who hold worldly power, lest they suffer mighty torments, should among other ecclesiastical matters take care not to invest anyone with ecclesiastical rings and staffs, knowing that this pertains not to their office but to priests. For they themselves, like household servants in the gospel parable, at the command of the father of the family bring forth the first robe for the returning prodigal son — that is, they catechize him; they clothe him — that is, they baptize him; they [put] the sandals of imitation of the earlier fathers on his feet; and all the more they place the ring of preaching or of ecclesiastical betrothal on his hand. For those who have no business baptizing and preaching have still less business giving the ring, by which the preaching and authority of the rulers of the church are most specially commended — it is also their business to bring the fatted calf and kill it, that is, to prepare the sacraments of the body and blood of Christ for his household about to feast. But if the princes of this age desire to provide for the reward of their souls in the defense and administration of ecclesiastical persons and their resources, let them support the preservation of priestly duties, residences, and expenses through priests wherever the ecclesiastical order is found intact — following the example of the most holy king David, who, in order that the priesthood might then be disposed intact before the Lord through appropriate and due offices according to the priestly lots, took pains and, from the spoils of the Lord’s enemies and from resources within his own right, provided and prepared for his son Solomon the expenses for building the temple of the Lord, as the end of the first book of Chronicles sets out more fully.",{"title":28,"searchDepth":29,"depth":29,"links":10673},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F217",{"description":10671},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F217","cVF2gq3DsAipS2T0wn-Cc_9diY4zifIm4Vtkg9wqZ4Y",{"id":10680,"title":5613,"body":10681,"description":28,"extension":33,"meta":10700,"navigation":38,"page":5613,"path":10701,"pdf_page":5635,"reading":34,"seo":10702,"sortable_pagination_id":5635,"stem":10703,"__hash__":10704},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F218.md",{"type":8,"value":10682,"toc":10697},[10683,10685,10688,10691,10694],[1898,10684,7692],{"id":7691},[11,10686,10687],{},"on the zeal of holy kings for divine worship, and on the reward and chastisement of their peoples.",[11,10689,10690],{},"Likewise, wherever the ecclesiastical order and divine worship has been diminished or annulled, let [princes] gird themselves with the zeal and manner of King Josiah to restore and vindicate it, and let them approach the priests with pious devotion and humble, pious complaints after the example of Hezekiah — even if those priests do not fear to neglect their own office. For thus it is reported of him in the book of Chronicles: “Hezekiah, in the first year and first month of his reign, opened the doors of the house of the Lord and restored them, and he brought in the priests and Levites and gathered them in the eastern square and said to them: Hear me, Levites, and sanctify yourselves. Cleanse the house of the Lord God of your fathers, and remove all defilement from the sanctuary. Our fathers have sinned and done evil in the sight of the Lord our God, forsaking him. They have turned their faces away from the tabernacle of the Lord and presented their backs. They closed the doors of the portico and extinguished the lamps and did not burn incense and did not offer burnt offerings in the sanctuary to the Lord God of Israel. And so the wrath of the Lord was provoked against Judah and Jerusalem, and he gave them over to commotion and destruction and hissing, as you see with your own eyes. Behold, our fathers have fallen by the sword, and our sons and daughters and wives have been led away captive because of this wickedness. Now therefore it is my will that we make a covenant with the Lord our God, and he will turn away from us the burning of his wrath. My sons, do not be negligent. The Lord chose you to stand before him and to minister to him, to worship him and to burn incense.”",[11,10692,10693],{},"Whose devotion was not satisfied with correcting only those subject to him, but moved him also to admonish those who were strangers, as is added shortly after in the same place: “Runners went out with letters by the king’s command and that of his princes, throughout all Israel and Judah, and in accordance with what the king had commanded, proclaimed: Sons of Israel, return to the Lord God of Abraham, Isaac, and Jacob, and he will return to the remnant that escaped from the hand of the king of the Assyrians. Do not be like your fathers and brothers, who departed from the Lord God of their fathers, and he gave them over to destruction, as you yourselves see. Do not stiffen your necks as your fathers did; give your hands to the Lord and come to his sanctuary, which he has sanctified forever. Serve the Lord God of your fathers, and the burning of his wrath will turn away from you; for if you return to the Lord, your brothers and sons will find mercy before their masters who led them away captive, and they will return to this land. For the Lord your God is merciful and compassionate, and he will not turn his face away from you if you return to him.”",[11,10695,10696],{},"And what more need be said? The deeds and saving words of this king accomplish much for the salvation of themselves and their own, for those who desire to reign well and prosperously — by whose industry God was so pleased that with a single prayer he destroyed 185,000 of his enemies and, when he was about to die, obtained fifteen more years of life for himself; whereas men of blood and deceit do not live out half their days. David finally, by his piety and justice, acquired for himself the throne of his kingdom in his offspring forever. But neither Jeroboam nor any of his successors, except Jehu, reached the third generation on account of their impiety and injustice; rather, not one of the posterity of any of them who urinated against the wall was left. Let the counselors and intimates of princes attend to this, and let the peoples of those princes attend to this as well, and not think themselves exempt from their princes’ presumption, but let them know that they are in every respect sharers in their guilt — indeed its very authors. For a hawk, however it may try, does not prey without feathers and plumage. Hence, when a ruler — who is but one — goes astray, countless multitudes of the people are cast down and scourged repeatedly, because nothing of this sort could have been accomplished without their favor or support. For those who fear or love man more than God not only favor their lords in their evil deeds, but moreover take boldness from their masters’ malice and lord it over and rise up against whoever lies in their power. If these [peoples], with one accord, would resist and cry out against those attempting evil",{"title":28,"searchDepth":29,"depth":29,"links":10698},[10699],{"id":7691,"depth":29,"text":7692},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F218",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F218","nTG7Yoqi2gyq1aAEGwOyCCOh-5ZN4JpQ7ausRa5WXfk",{"id":10706,"title":5641,"body":10707,"description":10711,"extension":33,"meta":10726,"navigation":38,"page":5641,"path":10727,"pdf_page":5663,"reading":34,"seo":10728,"sortable_pagination_id":5663,"stem":10729,"__hash__":10730},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F219.md",{"type":8,"value":10708,"toc":10721},[10709,10712,10714,10718],[11,10710,10711],{},"— just as they sometimes do for their own inconveniences or conveniences, or as they are wont to do for money received or promised to them by someone — they would very easily call back their princes and superiors from evil. Indeed, had not the crowd of priests favored Pilate with the persistence of their outcry, Pilate would have released the Lord Jesus, and the princes themselves would not have accomplished their will in the capture of the Lord. But granted that by necessity the weak and base common people follow the will of their princes in some manner — let them at least take care that this very necessity does not become for them at once the will and the liberty to do evil. Those whom [princes] ought to restrain from harming all other men, they should restrain all the more from presuming upon ecclesiastical matters, bearing in mind that “if a man sins against a man, God can be appeased for him; but if a man sins against God, who will pray for him?” Let them also bear in mind that peoples are punished more numerously — and sometimes even while their princes escape temporal punishment — because they themselves are the greater number, and their princes fewer; or because it is from these peoples as from their roots that the presumption and wickedness of princes chiefly springs. Hence it is that Pharaoh perished together with all his people; and that 70 men and 50,000 of the populace of Beth-shemesh [were struck down] because they had looked upon the ark of God; and that when David, who had ordered the people to be numbered, escaped, 70,000 men were cut down by the angel over three days. And it should be noted that when princes with their people have offended more specifically in a divine matter, they have perished together with the people; whereas when they have transgressed in a human matter, the princes have escaped while the people were cut down.",[1898,10713,7743],{"id":7742},[2034,10715,10717],{"id":10716},"on-the-merits-of-israel-and-judah-as-a-type-of-heretics-and-catholics","On the merits of Israel and Judah as a type of heretics and Catholics.",[11,10719,10720],{},"But since we have taken some care to deter and at the same time to invite the princes and peoples of our own time by the examples of the princes and peoples of the Israelites, it remains that anyone who wishes to discern the worth before God and his true Israelites of the prayer and conduct of the two peoples — Israel and Judah — should read through the prophets, and especially Hosea and Amos, and then Abijah king of Judah, who in the role and voice of Catholics cries out against Jeroboam and his people — who were beyond doubt heretics — as follows: “Hear, Jeroboam and all Israel: do you not know that the Lord God of Israel gave the kingdom over Israel to David forever, to him and to his sons by a covenant of salt?” And a little after: “Now therefore you say that you are able to resist the kingdom of God, which he holds over the sons of David; and you have a great multitude of people and the golden calves which Jeroboam made for you as gods; and you have cast out the priests of the Lord, the sons of Aaron and the Levites, and have made priests for yourselves as all the peoples of the lands do: whoever comes and fills his hand with a bull and seven rams becomes a priest of those who are not gods. But as for us, the Lord is our God, whom we have not forsaken, and the priests who minister to the Lord are of the sons of Aaron and the Levites in their order. They offer burnt offerings to the Lord every day, morning and evening, and incense prepared according to the precepts of the law, and the loaves are set out on the most pure table, and with us is the golden lampstand and its lamp, that it may be lit at evening. We indeed keep the commandments of the Lord our God, whom you have forsaken. Therefore God is the leader in our army, and his priests who sound and resound the trumpets against you. Sons of Israel, do not fight against the Lord God of your fathers, for it will not prosper you.” Hence if anyone wisely considers the type of the heretics’ priesthood in the Israelite people separated from Judah, he will understand more clearly than light what their doctrines and ordinations accomplish. For thus it is read in the fourth book of Kings [2 Kings 17]: “Israel was carried away from their own land to Assyria until this day. And the king of Assyria brought people from Babylon and from Cuthah and from Avva and from Hamath and from Sepharvaim and settled them in the cities of Samaria in place of the sons of Israel, who possessed Samaria, and they dwelt in its cities; and when they began to dwell there, they did not fear the Lord, and the Lord sent lions among them, which were killing them; and it was reported to the king of Assyria,",{"title":28,"searchDepth":29,"depth":29,"links":10722},[10723],{"id":7742,"depth":29,"text":7743,"children":10724},[10725],{"id":10716,"depth":2057,"text":10717},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F219",{"description":10711},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F219","475swW2Zz2i0lHYvSGqMVlNOewa8pd6oE7-Wth2veMI",{"id":10732,"title":5669,"body":10733,"description":10737,"extension":33,"meta":10752,"navigation":38,"page":5669,"path":10753,"pdf_page":5691,"reading":34,"seo":10754,"sortable_pagination_id":5691,"stem":10755,"__hash__":10756},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F220.md",{"type":8,"value":10734,"toc":10747},[10735,10738,10740,10744],[11,10736,10737],{},"and it was said: ‘The nations which you have transferred and caused to dwell in the cities of Samaria do not know the ordinances of the God of the land, and the Lord has sent lions among them; and behold, they are killing them because they do not know the manner of the God of the land.’ And the king of Assyria commanded, saying: ‘Bring there one of the priests whom you carried away captive from there, and let him go and dwell among them and teach them the ordinances of the God of the land.’ So one of the priests who had been carried away captive from Samaria came and dwelt in Bethel and taught them how they should worship the Lord. And each nation made its own god, and they placed them in the high places which the Samaritans had made, nation by nation in the cities where they dwelt, and they worshipped the Lord nonetheless. And while worshipping the Lord, they also served their own gods according to the custom of the nations from which they had been brought to Samaria; to this day they follow the old custom. They do not fear the Lord, nor do they keep his statutes and judgments and law and commandment which the Lord commanded the sons of Israel. So these nations feared the Lord, and yet did not fear him; they worshipped him, and yet did not worship him.” This account of what was done indicates of the heretics, whose type they are, that they fear God and do not fear him, worship him and do not worship him. For although they boast that they have and observe the law of Moses and that they adore and fear God, to this very day the Jews do not share table with the Samaritans; and what is the religion of these two peoples, the Lord showed in the gospel to the Samaritan woman, saying: “You worship what you do not know; we worship what we know, because salvation is from the Jews.” Hence also to their teachers the Sadducees, who sought to do away with the resurrection of the dead, he said: “You err, not knowing the scriptures nor the power of God.” And when he had confuted them with the example drawn from Abraham, Isaac, and Jacob, he added: “You therefore err greatly.” How far they went astray, and how far the Pharisees surpassed them, the book of the Acts of the Apostles discloses as follows: “The Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees confess all these.” Hence the Sadducees are said by the Pharisees themselves to be possessed by a demon.",[1898,10739,7785],{"id":7784},[2034,10741,10743],{"id":10742},"on-the-difference-between-the-priesthood-of-catholics-and-heretics-and-on-the-first-fruits-of-the-simoniacs","On the difference between the priesthood of Catholics and heretics, and on the first fruits of the simoniacs.",[11,10745,10746],{},"Furthermore, how greatly Catholic priests — even if living badly — differ from heretics is gathered from this: that as the Babylonian captivity was approaching, the fire of the altar was hidden in a pit by priests who were worshippers of God, and after seventy years, even under water and in water, it is found to have lived on, along with the wood and the sacrifice placed over it; this fire, restored to the altar in accordance with the law and continually tended by the work of devout priests from the days of Cyrus king of Persia, did not fail until the reign of Antiochus, who was beyond doubt a type of Antichrist, whose prophets the heretics are deemed to be. And their first and greatest [precursors] in both testaments are the simoniacs. This is confirmed not only from other scriptures but also from the deeds of the Maccabees. For the typological Antichrist Antiochus was the first to sell the priesthood of the Jews to Jason, who prefigured Simon Magus. This is related there as follows: “After the departure of Seleucus from life, when Antiochus — who was called the Noble — had taken up the kingdom, Jason, the brother of Onias, sought the high priesthood; he approached the king, promising him 360 talents of gold and from other revenues 80 talents, and over and above these he promised another 150, if authority were granted him to establish a gymnasium and an ephebeum for himself and to register those who were in Jerusalem as Antiochenes. When the king agreed and he had obtained the rule, he immediately began to transfer his compatriots to the Gentile manner.” And a little after: “But this was not the beginning, but a certain increase and advance of Gentile and foreign ways, because of the nefarious and unheard-of crime of the impious Jason — who was no priest — so that the priests were no longer devoted to the duties of the altar.” Do you see how by the simoniac heresy even the Jewish priesthood was so destroyed that, on account of the crime",{"title":28,"searchDepth":29,"depth":29,"links":10748},[10749],{"id":7784,"depth":29,"text":7785,"children":10750},[10751],{"id":10742,"depth":2057,"text":10743},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F220",{"description":10737},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F220","F9VCZeOeU99Pc_m3zNTjcFiNvFQPtFAcGEKKNJEi65E",{"id":10758,"title":5697,"body":10759,"description":10763,"extension":33,"meta":10778,"navigation":38,"page":5697,"path":10779,"pdf_page":5719,"reading":34,"seo":10780,"sortable_pagination_id":5719,"stem":10781,"__hash__":10782},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F221.md",{"type":8,"value":10760,"toc":10773},[10761,10764,10766,10770],[11,10762,10763],{},"of the selling and buying has been transferred to an increase of paganism? In this it is clearly shown that the simoniac heresy is the seedbed and propagation not of Christianity but of paganism. For a simoniac can do nothing other than transfer his fellow countrymen — that is, Christians — to pagan custom, which is certainly a wicked and unheard-of crime. Hence the same Jason is condemned not as a priest but as an impious man, by which name he is properly shown to be a pagan. Consider at the same time that in this first conspiracy of the simoniacs — namely of Antiochus, Jason, and Menelaus, who was born of the tribe of Benjamin and had wrested the high priesthood from the aforesaid Jason by money — no fewer than eighty Jews were slaughtered in Jerusalem and forty-two were sold into bondage. Then too, with Menelaus as guide, Antiochus, like antichrist led by simoniac leaders, entered the temple — which together with its sacraments prefigured the Catholic Church and its sacraments — and took the golden altar, the lampstand with its lights and all its vessels, the table of showbread, the libation cups, the bowls, the golden mortars, the veil, the crowns, and the golden ornament that hung before the face of the temple; and he smashed all these things, ordering the temple to be defiled and renamed in honor of Jupiter Olympius. And he took the silver and gold and the desirable vessels and the hidden treasures that he found, and having carried off everything he departed to his own land. Each of those ornaments of the temple prefigured the sacraments of the Church, as the many writings of orthodox fathers attest. Among these, the golden ornament that was on the face of the temple openly signified the title of faith by which we are known to be God’s and through which entry is made to God. This is foreshadowed as having been smashed and taken captive by heretics following antichrist, in the smashing and captivity of that golden ornament; for with it captive, the Lord repels his tabernacle where he dwelt among men, and delivers their strength into captivity and their beauty into the hands of the enemy, and shuts up his people with the sword and despises his inheritance. Fire devours their young men, and their virgins are not lamented. Their priests fall by the sword, and their widows are not mourned. Why is this? Because, according to the lamenting Jeremiah, the Lord has rejected his tabernacle and cursed his sanctuary. Hence even the temple itself is no longer called the Lord’s but that of Jupiter Olympius, to indicate that whatever of visible sacraments was accustomed to belong to the Lord in it has yielded to the prince of the power of the air. But Jason, the author of so great a crime, expelled from the priesthood by Menelaus, fled from city to city, hated by all, as an outcast from the laws and an execrable fugitive, as an enemy of his country and his fellow-citizens, and he who had driven many from their homeland perished in a foreign land; and he who had cast out many unburied was himself cast aside unmourned and unburied, having the use neither of a foreign burial nor of his ancestral tomb. His supplanter Menelaus, after the murder of the most holy priest Onias and of many other saints, was himself supplanted by his brother Lysimachus, who was killed not long afterward by a popular uprising near the temple treasury. Scripture establishes him as sacrilegious not only because he obtained the priesthood by money, but because beyond that he smuggled out sacred vessels and the furnishings of the sanctuary by theft — a crime that no one doubts belongs more specifically to simoniacs. For they press forward not only to purchase the priesthood, but plunder and steal whatever might remain to the churches of God. Nor did the seller escape unpunished, he who, struck by an incurable and invisible plague, consumed by worms and filled with a stench intolerable to his army and to himself, died a miserable death in the mountains in a foreign land — fittingly a type of him whom the Lord Jesus will slay in the holy mountain with the breath of his mouth, according to the prophecy of Daniel.",[1898,10765,7785],{"id":7784},[2034,10767,10769],{"id":10768},"how-the-priests-under-the-law-avoided-communion-with-the-impious-and-purified-what-had-been-defiled-by-them","How the Priests under the Law Avoided Communion with the Impious and Purified What Had Been Defiled by Them",[11,10771,10772],{},"Behold, if the pseudo-prophets and pseudo-christs of the simoniacs perished in this manner even under the shadow of the law of Moses, let us consider how they perish now under the truth of the gospel of Jesus",{"title":28,"searchDepth":29,"depth":29,"links":10774},[10775],{"id":7784,"depth":29,"text":7785,"children":10776},[10777],{"id":10768,"depth":2057,"text":10769},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F221",{"description":10763},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F221","DFhtZdLIB5DWkjY7p-piRbWsVj1Av_oHHRGaoaNwnIg",{"id":10784,"title":5725,"body":10785,"description":10789,"extension":33,"meta":10792,"navigation":38,"page":5725,"path":10793,"pdf_page":5735,"reading":34,"seo":10794,"sortable_pagination_id":5735,"stem":10795,"__hash__":10796},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F222.md",{"type":8,"value":10786,"toc":10790},[10787],[11,10788,10789],{},"Christ. Those who wish to learn at what peril to their own bodies and at what loss of their property Mattathias and his sons and certain others avoided their communion may read the books of Maccabees. For many thousands of people of both sexes were crowned with glorious martyrdom at that time, not only in cities but also in the mountains and wilderness, for the law of God which they zealously upheld. Animated by this zeal, the priest Mattathias and his five sons also, abandoning whatever they had in the city, fled into the mountains and withdrew to a desert place, and there lived among the wild beasts in the mountains, remaining there and subsisting on grass, lest they become partakers in defilement. And in what respect have our less holy fathers in Christianity avoided communion with heretics any less than these men had already avoided it in Judaism? Let us also consider at the same time that as long as the priesthood of the Jews flourished, no vessels or money of the temple defended by angelic watches could be plundered or taken captive, even though Heliodorus under the pontiff Onias attempted it with stubborn determination. This is established as having then been accomplished without any punishment only where the priesthood was sold or presumed upon by one not of its proper tribe. Nor is it less worthy of consideration in the actions of the legitimate priests of that time to see with what zeal and in what manner the things they found defiled by heretics are to be expiated by Catholics. For we are instructed there concerning these matters as follows: Judas chose priests without blemish, having devotion to the law of God, and they cleansed the holy places and removed the stones of defilement to an unclean place. And he deliberated about the altar of burnt offerings that had been profaned, what should be done with it; and a good counsel came to him, to demolish it, lest it become a reproach to them, because the Gentiles had defiled it; and they tore it down and stored the stones in a fitting place on the mountain of the house, until a prophet should come and give an answer concerning them. And after purging the temple they took whole stones according to the law and built a new altar like the former one, and they rebuilt the holy places and the interior of the house and the courts, and they consecrated them. And they made new sacred vessels and brought in the lampstand and the altar of incense and the table into the temple and burned incense on the altar and lit the lamps that were on the lampstand, and they shone in the temple. And they set the bread of the Presence on the table and hung up the curtains, and when all this was done they rose before dawn. And from firestones from which fire had been struck they offered sacrifice according to the law on the new altar of burnt offerings that they had made; and having done these things they fell prostrate on the ground and prayed to the Lord that they might not fall into such evils any more, but that if they had ever sinned, they might be chastised more gently by him and not be handed over to blasphemous or barbarian nations. And on the very day on which the Gentiles had polluted the temple, on that same day the purification came to pass, on the twenty-fifth [day] of the new month of Chislev, and they celebrated with joy for eight days in the manner of the Feast of Tabernacles. And they decreed by common precept and decree of the whole Jewish people that these days should be observed every year for eight days. And they adorned the front of the temple with golden crowns and small shields and rededicated the gates and the chambers and fitted them with doors, and there was very great rejoicing among the people. And the reproach of the Gentiles was turned away. These outlines of the legal shadow the truth of the gospel retraces with a firm step, since the Catholic fathers expiate in almost the same manner, according to the circumstances of their own time, the churches defiled by heretics — which it will be our study to demonstrate with clear examples in another place. But let this also be considered in the meantime: that before the first captivity, under priests who lived badly, neither the altar of the Lord nor its vessels nor its fire were wholly renewed, but were purified from the filth of idolatry and other contaminations by the hands of legitimate priests with the water of expiation alone. That this was done differently after the captivity on account of the sale of the priesthood is shown sufficiently above, to the extent that even the stones of the once-holy altar were removed from it, and new fire was struck from firestones — whereas from the priesthood of Aaron down to the treacherous Jason the fire of the altar of burnt offerings had never failed, and no king had built upon it the abominable idol of desolation.",{"title":28,"searchDepth":29,"depth":29,"links":10791},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F222",{"description":10789},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F222","a5T7OHiO1NiPyjbu7C9V2u0MUDvoVatDyNXdLQQzuRk",{"id":10798,"title":5741,"body":10799,"description":10803,"extension":33,"meta":10819,"navigation":38,"page":5741,"path":10820,"pdf_page":5763,"reading":34,"seo":10821,"sortable_pagination_id":5763,"stem":10822,"__hash__":10823},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F223.md",{"type":8,"value":10800,"toc":10814},[10801,10804,10807,10811],[11,10802,10803],{},"This third reconciliation of the altar and temple was preserved through certain legitimate priests — of whom Zechariah, the father of the Lord’s forerunner, was one, even in the reign of Herod — until, with the Lord Jesus Christ already preaching, Annas and Caiaphas once again made the priesthood venal, and indeed annual, through their own ambition and money. By their dealings and those of men like them, the house of prayer had been made a den of robbers, as the Lord proclaimed; and shortly after, exalted on the cross as upon a pontifical throne, he condemned and irrecoverably deposed them, and tearing the veil of the temple from top to bottom through the middle, he stripped bare all their sacraments, and transferred their priesthood with all its rites and law to himself and to his co-heirs in a spiritual sense — as to the tribe of Judah which confesses his name — those having been rejected who denied him by crying out: “We have no king but Caesar.” Consequently, whatever was thereafter assumed and performed there of priestly office by them and by their like and followers was the worship of the devil and not of God, in accordance with what the blessed pope and doctor Leo affirms, with the angelic powers also crying out and saying: “Let us depart from these seats.” Thus with the continual sacrifice removed, the abomination and desolation persists there unto the end, in accordance with what the blessed Jerome, discoursing on the three and four crimes of certain nations, says: The prophet Amos declares to those nations that are comprehended in his reading that, for the reasons he mentions, the wrath of God is coming against them. And because he goes on to say: “for three impieties and upon four I will not convert him,” he signifies that God can grant pardon for a third commission of sins, but declares that to those who commit the same sins a fourth time he will grant neither repentance nor pardon. For through the likeness of the fire that he proclaimed would be sent upon the aforesaid nations, he wished to demonstrate the grave and irrevocable wrath and punishment of God. By the testimony of so great a man, let the simoniacs be roused and learn how much less they themselves are to be converted — they who not merely three or four times but even a hundred or a thousand times commit the same crimes without ceasing by their trafficking in the grace of the Holy Spirit. And though these things are to be severely punished in buyers, they are yet far more severely so in sellers, because it sometimes happens that a buyer, by buying, sins only once, so long as he refuses to sell to anyone else what he thinks he received. But what grace remains for the seller, or what wrath does not threaten him, who is accustomed to do nothing but sell? But lest it be thought that this is said only of other crimes and not of the simoniac heresy, let us attend to what the same prophet says of Israel, whose ambition, as a type of heretics, produced the kingdom divided in two, and it will be seen more clearly than the sun: first their trade, by which they sell unjustly, and second, by which they more unjustly buy the tongues of those who would reprove them as if they were prophets. For he says: Thus says the Lord: For three crimes of Israel and for four I will not convert him, because he has sold the righteous man for silver and the poor man for sandals; and they reclined upon pledged garments beside every altar, and drank the wine of the condemned in the house of their God. And I raised up some of your sons as prophets and some of your young men as Nazirites, but you gave the Nazirites wine to drink and commanded the prophets, saying: “Prophesy not.”",[1898,10805,10806],{"id":7925},"Chapter XX.",[2034,10808,10810],{"id":10809},"on-the-danger-of-priests-and-the-undisciplined-ambition-of-the-clerics-of-our-time","On the Danger of Priests and the Undisciplined Ambition of the Clerics of Our Time",[11,10812,10813],{},"But woe, woe to you, priests and clerics, for we ourselves furnish the laypeople with the boldness and the weapon to presume upon and invade ecclesiastical matters, which they would neither presume upon nor invade were they not emboldened to do so by either our negligence or our favor. For since we are the dogs of the heavenly Householder, we not only fail to drive away with any free and continual barking, any sharp and persistent biting, those who would prey upon his household and sheepfolds; rather, rendered mute by our lost tongues of prayer or by our teeth of reproof held back, with our voices and our tails",{"title":28,"searchDepth":29,"depth":29,"links":10815},[10816],{"id":7925,"depth":29,"text":10806,"children":10817},[10818],{"id":10809,"depth":2057,"text":10810},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F223",{"description":10803},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F223","BTxCbZL06Yt34_RaoLOw7JGFz4VtZYFjU2xebpuh7mI",{"id":10825,"title":5769,"body":10826,"description":10830,"extension":33,"meta":10833,"navigation":38,"page":5769,"path":10834,"pdf_page":5779,"reading":34,"seo":10835,"sortable_pagination_id":5779,"stem":10836,"__hash__":10837},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F224.md",{"type":8,"value":10827,"toc":10831},[10828],[11,10829,10830],{},"like utterly inert and cowering dogs, we invite them to plunder by our shameless and blind flattery. And we take care neither out of any fear nor out of love of our Lord to avoid incurring his offense, nor do we recall that, like a harmful dog, we are to be cast headlong into a rapacious whirlpool and overwhelmed with the ultimate punishments. But what is still more to be lamented, we become fearsome to the Lord’s household and gentle to its plunderers. Moreover, such a stupor overcomes us that we believe what is ours belongs to the laity. Hence it is that certain among us, driven by blind ambition — which is the greatest evil that afflicts us within Italy — setting aside the ecclesiastical rectors in whose concern it is solely, rush unbidden and uncalled into palaces, shamelessly approach secular powers, and exhaust the income of their own patrimonies and resources by attaching themselves to and serving princes and their dependents, so that they may perhaps eventually hunt down some ecclesiastical dignity after prolonged, great, and continual distress, which they endure with utter insanity by day and by night, suffering exile, hunger, cold, and sleeplessness beyond measure. In this they are surely to be judged more detestable than the ambitious Catiline, who did not shrink from becoming a parricide of his country in his ambition for the consulship. For if he was called and held to be a parricide for disturbing and confounding an earthly and pagan kingdom through his desire for earthly dignity — because he attempted to rule even at the cost of the destruction of the city from which he had sprung, when he perceived the conscript fathers resisting his ambition — what, we ask, are those to be called and held who by their ambition confound and destroy the heavenly and Christian kingdom, that is to say, Holy Mother Church, with Christ the King of kings himself opposing them and with the council of all venerable fathers past and present? Who will doubt that these men are simoniacs beyond measure, who spend not only money but themselves besides in such dealings? For more tolerable are those who purchase what they seek all at once and at one time and in their own place, than those who pursue it piecemeal and many times, wandering and running from place to place throughout the days of their life. Such men, at length having obtained dignity from seculars not by any merit of their own but by servile compliance or human favor — a dignity which they ought to have obtained through ecclesiastical channels had they served well in their own churches — enter tyrannically and in fury into the labors of those others. Against such men the Church — that is, the clergy and people of whatever city — may complain and lament with the Lord saying: “They have reigned, but not from me; they have been made princes, but I knew it not.” Nevertheless, in saying this we do not accuse those who, on account of their distinguished character and public usefulness, at the invitation and request of princes and with the permission or command of their own rectors, live in and serve the secular court, and who sometimes, having been sought out from churches deprived of a rector and having none among their own who could succeed them profitably, take on their governance; such men are not to be said to have invaded the labors of others, but to have come to the aid of brothers who were failing in the work. And what is more praiseworthy, they devote to imperiled churches the advancement that was owed to their own church in whose pay and in which they served, and do not seek the dignity that was owed them as veterans in their own church or homeland. Such men are indeed to be revered all the more because they seek not their own things but those of Christ; and those who importune themselves shamelessly on this account do injury to these good men and to all good people — nay, they resist the will of the Almighty, in whose power all things are placed. So undisciplined and wandering are they, and so great is their number — not only among the noble and learned, but equally among the base and unlettered — that with churches and cloisters emptied and standing vacant, the palaces and houses of seculars can now scarcely contain the swarms of clerics. Among these are found some who hunt ecclesiastical honors not so much by clerical office as by medical, buffoon-like, or sycophantic [arts]. I lie if Italy has not produced more of this type than most, men promoted by no grace of character or learning but by buffoonery or deceitful flattery, or — what is thought the more excusable — by medicine alone. With such men no Christian should communicate, since they are truly headless and wander without letters or permission from their own rectors; yet in addition, ecclesiastical governance is entrusted to them, and having obtained it they not only confound and scatter it like the undisciplined and foolish, but also defile it with manifold fornication and foulness like the dissolute.",{"title":28,"searchDepth":29,"depth":29,"links":10832},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F224",{"description":10830},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F224","ZRD3hjaqMy60D6VK_Ay_aHM7siTxiC4-3v-NHPWwlSY",{"id":10839,"title":5785,"body":10840,"description":28,"extension":33,"meta":10857,"navigation":38,"page":5785,"path":10858,"pdf_page":5804,"reading":34,"seo":10859,"sortable_pagination_id":5804,"stem":10860,"__hash__":10861},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F225.md",{"type":8,"value":10841,"toc":10852},[10842,10845,10849],[1898,10843,10844],{"id":7974},"Chapter XXI.",[2034,10846,10848],{"id":10847},"on-the-chief-evil-of-italy-and-on-a-certain-vain-bishop-and-on-the-office-of-priests-princes-and-peoples","On the Chief Evil of Italy, and on a Certain Vain Bishop, and on the Office of Priests, Princes, and Peoples",[11,10850,10851],{},"With such ordinations defiling certain provinces, it is above all Italy that is thus afflicted, into which the dregs of this sort habitually flow — dregs that not only by their stench compel those desirous of sailing toward the kingdom of heaven to fall ill, but also by their weight drag them under. Men of this kind are slowest to hear good things and slower still to live well; yet being most prompt to speak and most practiced in flattery, they deceive with cunning fraud the simple ears of princes who by their own nature judge others by themselves, and they pervert their right intentions. For the wisdom of the flesh, which as its enemy cannot be subjected to the law of God, inflated [with pride] and now skilled in simulating and then in dissimulating whatever they please, they abuse plausible arguments and garbled sound sentences of Christ and the holy fathers for purposes of persuasion; and so, now merry with mimic levity, now severe with philosophical gravity, now witty with secular urbaneness, now pressing with monetary generosity, like another wicked and many-formed Proteus, themselves also shape-shifters, violent at their own pleasure, and — what is more grave — blasphemers, they twist around whatever had stood firm before God and men as useful and honorable to Holy Church. For flattering persons for the sake of gain, among their other ravings and deceptions by which they ensnare the incautious as if with some new fowling, they magnify to the wide and greedy ears of princes worldly power — above all imperial and royal power — beyond all measure, and diminish ecclesiastical dignity. And because there is an alternation of all things under the sun, such that they sometimes advance and sometimes decline, they assess the merit and power of sacerdotal dignity according to the outward advance or decline of ecclesiastical affairs, so that at one moment they place secular powers above it as the sun [is placed] above the moon, at another they set beside it a second sun as if [equal to] the sun, and at yet another — which nonetheless happens most rarely — in the name of sonship alone they set it below [priestly dignity] as a son below a father. This fiction of impure and shameless flattery has so prevailed in our days that a certain sycophant of this sort, calling himself a bishop, was accustomed to curry popular favor in this way to the confusion of Holy Church and his own damnation: “The Roman Pope,” he said, “is the Father, the emperor the Son, and I, who run between the two of them, am the Holy Spirit.” What Catholic can bear to hear this blasphemy, let alone utter it? But the blind flatterer, pleasing himself beyond measure because of the effect of his flattery, while attempting to be esteemed by men above what he was or seemed to be, is convicted of having fallen into the blasphemies of two heresies. In his presumption he established grades within the Holy Trinity like Arius, and like Manes he professed himself to be the Holy Spirit. By this sacrilege and many other deeds, hated by God and by God’s faithful, like another Jason he perished in a foreign land as a wanderer and fugitive. Therefore, whatever prince seeks to secure his happiness here and blessedness hereafter should beware of acquiescing to such men. For a king who willingly hears words of falsehood will have all his ministers be impious. And let the priests of Christ and what pertains to them have no other place than what the great Constantine and his orthodox successors in the empire gave them, as is shown in part somewhat earlier in this little work. Hence he who wishes to confer the priestly and royal dignity irreproachably and usefully should say that the priesthood in the present Church is likened to the soul, while the kingdom is likened to the body, because they love one another in turn and each needs the other and each in turn demands and renders its service to the other. Of these two, as the soul excels and commands, so does sacerdotal dignity over the royal, as the heavenly over the earthly. So that all things may be not disordered but orderly, let the priesthood as soul give prior warning of what is to be done; then let the kingdom, as the head of its body, preside over all its members and lead them where it is expedient. For just as it is the duty of kings",{"title":28,"searchDepth":29,"depth":29,"links":10853},[10854],{"id":7974,"depth":29,"text":10844,"children":10855},[10856],{"id":10847,"depth":2057,"text":10848},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F225",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F225","p2bZ3oyej0a10bSzqMasXIjszJ3QGvx0uFKt-5UF7fY",{"id":10863,"title":5810,"body":10864,"description":10868,"extension":33,"meta":10884,"navigation":38,"page":5810,"path":10885,"pdf_page":5832,"reading":34,"seo":10886,"sortable_pagination_id":5832,"stem":10887,"__hash__":10888},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F226.md",{"type":8,"value":10865,"toc":10879},[10866,10869,10872,10876],[11,10867,10868],{},"to follow ecclesiastics, so it is also the duty of the laity to follow their kings for the benefit of the Church and the fatherland; thus the people ought to be taught by one of these powers and governed by the other, and neither of them ought to follow the people without deliberation. The authority of the holy fathers impresses this upon priests in these terms: The people are to be taught, not followed; and if they do not know what is permitted or what is not permitted, we ought to admonish them, not give them our consent. Furthermore, concerning kings and princes of the world it says: The princes of the world sometimes hold the heights of power they have obtained within the Church, so that through this same power they may defend ecclesiastical discipline. Otherwise, powers would not be necessary within the Church, unless it were that what the priest cannot accomplish through the sermon of teaching, this power might command through the terror of discipline. Often through the earthly kingdom the heavenly kingdom makes progress, so that those who, placed within the Church, act against the faith and discipline of the Church, may be crushed by the rigor of princes, and so that the discipline itself which the utility or mildness of the Church cannot exercise may be imposed by princely power upon the necks of the proud. Let the princes of the world recognize that they must render an account on behalf of the Church, which they undertake to protect from Christ. For whether the peace and discipline of the Church are increased through faithful princes or dissolved, he who entrusted his holy Church to their power will demand an account from them.",[1898,10870,10871],{"id":9069},"Chapter XXII.",[2034,10873,10875],{"id":10874},"on-the-harmful-silence-of-priests-and-the-loquacity-of-flatterers","On the Harmful Silence of Priests and the Loquacity of Flatterers",[11,10877,10878],{},"Since no Christian dares to contradict these things, woe to us priests, for we are silent, for we are men of unclean lips. For if the most holy Isaiah incurred the pollution of lips because, when the king was attempting the priestly office even a single time, he did not refute him with a free voice as Elijah did, and could not be perfectly purged from that very pollution — according to the judgment of the blessed Jerome — until he had been savagely cut down and slain: I ask, when will our lips be made clean, we who not only do not rebuke princes who presume upon ecclesiastical matters without ceasing, but even praise them? And with such lips do we dare to call upon or name the Lord? And what does it profit to say daily: “Lord, deliver my soul from lying lips and from a deceitful tongue,” and: “Lord, open my lips, and my mouth shall proclaim your praise”? Are not lips iniquitous that do not rebuke iniquity, or that do not defend equity? From these [lips] all Christians must pray to be freed, but far more so priests, who must devote themselves to prayer and preaching not only for themselves but for all, lest perchance when they multiply prayers, God — offended by their unclean lips — does not hear them. For the law of truth, as the blessed Jerome expounds on Malachi, is the teaching of peoples in the mouth of the priest, which in the priest ought to be tainted by no falsehood but must proceed entirely from the fount of truth; and so that he himself may have peace and make peace for others, he must accept no person’s [face] in judgment, and must turn many away from iniquity by reproving others. “The lips of the priest shall guard knowledge.” And he did not say “shall put forth” but “shall guard,” that he may speak at the opportune time. “And they shall seek the law from his mouth, for he is the angel of the Lord of hosts” and a watchman given by the Lord to the house of Israel. From his mouth teaching and rebuke shall be required, so that unless he has announced to the righteous man not to sin, and to the unrighteous man to convert, the blood of both shall be required from the hand of his tongue. If lips are stricken as iniquitous through silence alone by this punishment, by what punishment, do you think, will deceitful lips be stricken — those that not only keep silent about the iniquity they are commanded to reprove, but moreover labor by lying to show that it is equity? Hence woe to you who call good evil and evil good, who put darkness for light and light for darkness, who put the bitter for the sweet and the sweet",{"title":28,"searchDepth":29,"depth":29,"links":10880},[10881],{"id":9069,"depth":29,"text":10871,"children":10882},[10883],{"id":10874,"depth":2057,"text":10875},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F226",{"description":10868},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F226","Y8LEwah5964qvk17GvDKu2nVkvshJ2lmeNCEX5DVVzI",{"id":10890,"title":5838,"body":10891,"description":10895,"extension":33,"meta":10913,"navigation":38,"page":5838,"path":10914,"pdf_page":5863,"reading":34,"seo":10915,"sortable_pagination_id":5863,"stem":10916,"__hash__":10917},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F227.md",{"type":8,"value":10892,"toc":10908},[10893,10896,10899,10901,10905],[11,10894,10895],{},"in bitterness. Woe to you who are wise in your own eyes and prudent in your own sight, who justify the wicked for bribes and take away the righteousness of the righteous from him. For as Solomon says, he who says to the wicked “you are righteous” shall be cursed by the peoples and detested by the nations. Against such the prophet warns: “My people, those who call you blessed are deceiving you and have wrecked the way of your steps.” The Lord stands ready to contend, and stands ready to judge the peoples. “The Lord enters into judgment with the elders of his people and their rulers. For you have devoured my vineyard; the spoil of the poor is in your houses.” This most wicked vice of flattery we must pursue all the more vigorously, the more ruinously we understand it to exceed nearly all other vices. For it destroys priestly authority itself, it destroys royal power and restraint, and it confounds what is right and wrong so that what is owed to God and men is not rendered. The flatterer is indeed a smooth enemy — a perjurer toward the princes to whom, contrary to his oath, he is faithless, when he either persuades them to do evil or praises their evil deeds with wicked approval, so that unrepentant they lay up wrath for themselves in the future; most destructive to the peoples, whom he allows neither to be wise nor to repent; hateful to God, against whom he works as an effective helper of the devil in turning men from good and inciting them to evil. Whence the venerable Prosper, outstanding in prose and verse alike, says of such men: “The tongues of flatterers bind souls in sins. For men delight in doing those things for which they not only fear no reproach, but even hear praise.” His epigram on this is as follows:",[11,10897,10898],{},"The sycophantic tongue heaps up the sin of the transgressor,\nAnd binds with praise the one delighted by his crime.\nSo that the fallen has no care to recover his salvation,\nWhile harmful honor flatters the guilty man.\nLet rather a friend’s free voice of rebuke be heard,\nAnd let it not permit blind poison to creep into the vitals,\nNor let the sick man, trusting a deceitful physician’s words,\nLove the wounds of the praised pestilence.",[1898,10900,9112],{"id":9111},[2034,10902,10904],{"id":10903},"on-the-peril-of-priests-who-keep-silent-wrongly-and-those-who-speak-wrongly-and-on-the-inseparable-unity-of-the-divinity-and-its-own","On the peril of priests who keep silent wrongly and those who speak wrongly, and on the inseparable unity of the divinity and its own.",[11,10906,10907],{},"Therefore let these and very many similar things be patiently heard and wisely weighed; and at last, if the ministers of Christ and above all the priests wish to avoid their own ruin and that of others, let them beware — whether from human fear or human love — not only of speaking ill, but also of keeping silent wrongly; otherwise they will die if they make no sound either as they enter the tabernacle of God or as they leave. Likewise, let the ministers of the devil — parasites, ventriloquists, and above all erring clergy — cease from pleasing their superiors or inferiors while they favor the wicked and slander the good. Let the former presume to speak; let the latter learn to be silent. Otherwise the Lord will lay waste to the tongue of the Egyptian sea, and those who call [men] blessed will be deceivers, and those who are called blessed will be cast headlong. The psalmist sets forth their wickedness and punishment in a psalm against transgressors, saying: “They have spoken vanity every man to his neighbor; with flattering lips and a double heart they speak. May the Lord cut off all flattering lips and the tongue that speaks great things, who have said: We will magnify our tongue; our lips are our own; who is lord over us?” As therefore he is accursed who withholds his sword from blood, so also woe to him who flatters his friend and leads him in a way that is not good. Wherefore, as the prophet admonishes, let the tongue of the stammerers speak quickly and plainly, and let the heart of fools understand knowledge, and let murmurers learn the law — lest, God forbid, the former, by their silence consenting to the division that cannot fall upon God, and the latter persisting and giving approval through flattery, be separated by God as truly",{"title":28,"searchDepth":29,"depth":29,"links":10909},[10910],{"id":9111,"depth":29,"text":9112,"children":10911},[10912],{"id":10903,"depth":2057,"text":10904},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F227",{"description":10895},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F227","N0hLJUJTWamdUiuz96dNShZzRIBczEc5c5eW2lbDHMU",{"id":10919,"title":5869,"body":10920,"description":10945,"extension":33,"meta":10946,"navigation":38,"page":5869,"path":10947,"pdf_page":5893,"reading":34,"seo":10948,"sortable_pagination_id":5893,"stem":10949,"__hash__":10950},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F228.md",{"type":8,"value":10921,"toc":10940},[10922,10929,10933,10937],[11,10923,10924,10925,10928],{},"schismatics and heretics alike. For it is without doubt a schism or heresy to attempt to divide God and his own from one another — as blessed Paul testifies to the Corinthians, saying: “I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith: I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided?” — the answer being: certainly not. For otherwise — God forbid — that prayer of his would be fruitless which he poured out to God the Father as he went to his passion; wherein, among other things, he besought especially for his own, that they might be one in him, saying: “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one.” Do you see, O blaspheming divider, that the things that are Christ’s cannot be divided, for they are indivisible? Indeed Christ and his ministers are indivisible. And what should astonish you further: pure men are indivisible from God the Father — who is God alone — through the mediation of Christ, who is both God and man, as he himself says: “I in them, and thou in me, that they may be made perfect in one.” Yet this wonderful and desirable unity is owed to him [Christ] as to the only-begotten by nature, while it is granted to man as to an adopted son by grace alone. Finally, just as Christ Jesus appears as a singularly faithful mediator between God and man, uniting both parties: to his divine nature and holiness, whereby he was in accord with God, he united the human nature and sanctification by which he was born holy and without sin — so that through the one he might accord with man conceived in sin, in order to counsel him, and through the other he might come to his aid in such a way as also to restore his lost sanctification. This sanctification, divinely bestowed on the son of virgin earth and diabolically taken away, is restored by the Son of the Virgin Mary; by it the same true man was predestined to be the Son of God in power according to the Spirit of sanctification. He himself, the Son of God and man, beseeching this Spirit of sanctification, says: “Sanctify them in the truth” — that is, in me, who am the truth, who for their sakes sanctify myself in my humanity, though I am holiness itself in my divinity — “that they also might be sanctified in me.” From which it is truly gathered that it is by sanctification alone that human things are joined to divine. Therefore, if the ministers and servants of Christ become one with Christ in God, because they are sanctified in him, it is manifest that whatever belongs to the ministers of Christ is one with them in Christ, because it has been sanctified in them through Christ. And if the ",[15,10926,10927],{},"peculium"," [the private property] of a carnal slave is united to and passes to the lord through the slave who belongs to him, how much more is everything belonging to Christ’s own united to and passes to Christ — especially those for whom there is no possession except what is re-given to them from his own gifts, and whose share of their inheritance is furthermore the Lord himself, to whom they in turn are an inheritance.",[1898,10930,10932],{"id":10931},"chapter-xxiv","CHAPTER XXIV.",[2034,10934,10936],{"id":10935},"on-the-model-of-the-indivisible-trinity-in-all-created-things","On the model of the indivisible Trinity in all created things.",[11,10938,10939],{},"But alas! Those who are divided and separated from him seek to divide this delightful and indivisible union — even as it contains sanctification within itself, so is it contained by that sanctification. Indeed, like the bleary-eyed with muddy glaucoma or those sodden with excessive drink, they believe that not only the sun or moon or any lamp is doubled for them, but multiplied,",{"title":28,"searchDepth":29,"depth":29,"links":10941},[10942],{"id":10931,"depth":29,"text":10932,"children":10943},[10944],{"id":10935,"depth":2057,"text":10936},"schismatics and heretics alike. For it is without doubt a schism or heresy to attempt to divide God and his own from one another — as blessed Paul testifies to the Corinthians, saying: “I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith: I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided?” — the answer being: certainly not. For otherwise — God forbid — that prayer of his would be fruitless which he poured out to God the Father as he went to his passion; wherein, among other things, he besought especially for his own, that they might be one in him, saying: “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one.” Do you see, O blaspheming divider, that the things that are Christ’s cannot be divided, for they are indivisible? Indeed Christ and his ministers are indivisible. And what should astonish you further: pure men are indivisible from God the Father — who is God alone — through the mediation of Christ, who is both God and man, as he himself says: “I in them, and thou in me, that they may be made perfect in one.” Yet this wonderful and desirable unity is owed to him [Christ] as to the only-begotten by nature, while it is granted to man as to an adopted son by grace alone. Finally, just as Christ Jesus appears as a singularly faithful mediator between God and man, uniting both parties: to his divine nature and holiness, whereby he was in accord with God, he united the human nature and sanctification by which he was born holy and without sin — so that through the one he might accord with man conceived in sin, in order to counsel him, and through the other he might come to his aid in such a way as also to restore his lost sanctification. This sanctification, divinely bestowed on the son of virgin earth and diabolically taken away, is restored by the Son of the Virgin Mary; by it the same true man was predestined to be the Son of God in power according to the Spirit of sanctification. He himself, the Son of God and man, beseeching this Spirit of sanctification, says: “Sanctify them in the truth” — that is, in me, who am the truth, who for their sakes sanctify myself in my humanity, though I am holiness itself in my divinity — “that they also might be sanctified in me.” From which it is truly gathered that it is by sanctification alone that human things are joined to divine. Therefore, if the ministers and servants of Christ become one with Christ in God, because they are sanctified in him, it is manifest that whatever belongs to the ministers of Christ is one with them in Christ, because it has been sanctified in them through Christ. And if the peculium [the private property] of a carnal slave is united to and passes to the lord through the slave who belongs to him, how much more is everything belonging to Christ’s own united to and passes to Christ — especially those for whom there is no possession except what is re-given to them from his own gifts, and whose share of their inheritance is furthermore the Lord himself, to whom they in turn are an inheritance.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F228",{"description":10945},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F228","sfpkvbMbpeK0g2YIKStbWR4Bqc3rpcRIxbBHCv6gjqA",{"id":10952,"title":5899,"body":10953,"description":10957,"extension":33,"meta":10972,"navigation":38,"page":5899,"path":10973,"pdf_page":5921,"reading":34,"seo":10974,"sortable_pagination_id":5921,"stem":10975,"__hash__":10976},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F229.md",{"type":8,"value":10954,"toc":10970},[10955,10958,10961,10964,10967],[11,10956,10957],{},"as the distinguished Prudentius says in refutation of the Marcionites, who fabricated for themselves two gods, namely a good and an evil one:",[11,10959,10960],{},"No one has seen two suns except under glaucoma.",[11,10962,10963],{},"Wherefore, if they are able, let them consider how far they stray from God who labor to divide what is indivisible. For God himself commends his own indivisible trinity by its unity, and he imparts and preserves this pattern of his own immutable and invisible nature not only to his invisible and mutable creatures, but also to his visible ones. For everything that God made in his one wisdom he has marked with the trinity by which all things subsist, giving to all things measure, number, and weight. These three are present in all creatures simultaneously and inseparably, and no one of them can be found prior or posterior to the other two, nor can it be sensibly separated from them. Whether you consider measure, number, or weight in any bodily natures whatsoever, you will perceive through the bodily senses alike and inseparably that in the same three things they are born, exist, grow, diminish, and perish. These things you will likewise understand, if you observe them, in incorporeal creatures. For they have measure by which they are bounded, the weight of their merits, and the number of their diverse effects. As the diversity of members or parts gives bodies their number, so the diversity of effects [gives number] to created spirits. Thus, as the venerable Prosper says:",[11,10965,10966],{},"So the character of his works proclaims the maker,\nWho fashions for things their forms, places, times, and motions\nWith their proper measures, numbers, and weights.",[11,10968,10969],{},"Although these three are present in all creatures equally, they nevertheless produce a single effect and are bound together by unity — so that according to their mode each is expanded through its trinity in such a way that each is also constrained by its unity; and thus they have number and yet do not have it, after the manner of their author, who is said to be both three in the highest sense and one. Moreover, just as the blessed and incorruptible Trinity is rightly called and held to be one God, so also that corruptible trinity in each individual creature is called and held to be one spirit or one body. From all of which we are taught in many ways that God, both in himself and in all his works, commends and above all loves the monad, and supremely detests and hates anything that cuts itself off from him as a dyad. For the monad, being indivisible by the gift of its own nature, restores even what is divided to indivisible unity and connects it indivisibly. But the dyad, being divisible by the evil of its own vice, seeks to divide even what is indivisible. The monad, as if inviolable and peaceable, knows nothing but how to draw back from things that are divided, diverse, and private, and to unite them all in its own common and present indivisible [principle]. The dyad, on the contrary, as if violated, violating, and schismatic, attempts nothing but to tear away and cut off from what is indivisible, from what is similar, and from the common good. This [the dyad], without doubt, departing of its own accord from that immutable and indivisible monad, first explored a place for its private and solitary seat in the sides of the north, and then divided man from God. This too, in its own manner, spoke through the harlot: “Let it be neither mine nor yours, but let it be divided.” [3 Kings 3:26] This too in the gospel seeks to persuade the eternal monad to division through another, saying: “Speak to my brother, that he divide the inheritance with me” [Luke 12:13]; to which the blessed monad, proclaiming the impassibility of its own nature, replied: “Man, who made me a judge or divider over you?” [Luke 12:14] And if you consider all the works of the divinity, you will find that they subsist altogether by the monad, but perish by the dyad. As the monad is the principle of subsistence for these, so the dyad is the beginning of dissolution. For as long as the diversity and multiplicity of members or parts is bound together in unity or connected in its whole, it subsists; but when it approaches the dyad, it begins to dissolve and perish. Moses also hints at this when, having recorded that God saw the works of each individual day that they were good, he nevertheless kept silent on this point when speaking of the second day, signifying that it does not appear good to God when anything, departing from his immutable unity, begins and falls into the mutability of plurality.",{"title":28,"searchDepth":29,"depth":29,"links":10971},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F229",{"description":10957},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F229","mWSdxz2TAbBe0Q2iUCX8TpefTsBOSyNZnspRENurG2E",{"id":10978,"title":5927,"body":10979,"description":28,"extension":33,"meta":10992,"navigation":38,"page":5927,"path":10993,"pdf_page":5943,"reading":34,"seo":10994,"sortable_pagination_id":5943,"stem":10995,"__hash__":10996},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F230.md",{"type":8,"value":10980,"toc":10989},[10981,10983,10986],[1898,10982,9170],{"id":9169},[11,10984,10985],{},"that sanctification is inseparable from what it sanctifies, and how things are sanctified.",[11,10987,10988],{},"Since, therefore, from these and many other testimonies of holy scripture it is clear that it pleases the Lord God supremely, in the whole of his creation, to have the universal and common good, and that conversely it displeases him to have the particular and private: whose knowledge — or rather whose brazenness — belongs to those who assert that anything sanctified to God can without penalty and without sacrilege be divided from the very sanctification by which it cleaves to God? The old law, which is a type of the new, shows in many ways how these things are sanctified: either by obligation, or by offering, or by vow. By obligation, as with firstborn, firstfruits, and tithes, which are required as things already sanctified to the Lord before they are born; by offering, as with the breast, the shoulder, an animal, or anything whatsoever that is sanctified to the Lord when it is duly offered; by vow, however, whatever is freely vowed — for from the very vow these things are known to be sanctified to the Lord. These are briefly encompassed together in Leviticus, where it is commanded thus: “No man may sanctify and vow a firstborn, which pertains to God, whether it be ox or sheep; it belongs to the Lord. But if it be an unclean animal, he who offered it shall redeem it according to its valuation, and shall add a fifth part of the price; but if he will not redeem it, it shall be sold for whatever it is valued at. Everything consecrated to the Lord, whether it be man or animal or field, shall not be sold nor redeemed. Whatever has been once consecrated shall be most holy to the Lord. All tithes of the land, whether from the fruits of the field or from the fruits of trees, belong to the Lord and are sanctified to him. If anyone wishes to redeem his tithes, he shall add a fifth part. Of all tithes of ox and sheep and goat, whatever passes under the shepherd’s rod at the tenth, it shall be sanctified to the Lord. He shall not choose whether it be good or bad, nor shall he exchange it for another. If any man makes a substitution, both what he changes and what he changes it for shall be sanctified to the Lord and shall not be redeemed.” [Leviticus 27:26–33] If you examine this carefully, you will find that the tabernacle and all its vessels, anointed with the oil of sanctification, are called the holy of holies, while the other external things that pertain to it or to its ministers are called simply holy. Hence it is understood that these latter have received the sanctification by which they are holy from the communion whereby through the devotion of the faithful they are connected to the holy of holies. From this connection they derived and possessed so great a sanctification that, according to the degree of the admonition [i.e., their closeness to the sanctuary], some of these things were due to the priests alone within the sanctuary, others also to the males of their lineage, others again to their entire household whether purchased or home-born — excluding every foreigner, the sojourning guest of the priest, the hired servant, and also the leper and the unclean. If a transgressing soul sinned by mistake against the ceremonies concerning these sanctified things, he was to offer for his trespass a ram without blemish from the flocks, obtainable for two shekels according to the weight of the sanctuary; and he was to restore the loss he had caused, adding a fifth part on top, and hand it to the priest — and thus it was forgiven him. And if anyone ate of the sanctified things in ignorance, he was to add a fifth part to what he had eaten and give it to the priest at the sanctuary, “so that they not defile the holy things of the children of Israel, which they offer to the Lord, lest they perhaps bear the iniquity of their trespass, who eat of the sanctified things. I am the Lord who sanctifies them.” [Leviticus 22:15–16] From all this it is clearly proven that the Lord sanctifies his tabernacle and his ministers in such a way that whatever belongs to them remains sanctified. From this it follows that if anyone, however slightly, presumed to take from them by mistake or ignorance, he would either add to it in restitution or perish from the midst of his people; but if through pride, he would by no means escape the sentence of dreadful death. Hence, since the Lord, the sanctifier of all things, establishes — now by gentle warning, now by harsh deterrence — that his sanctification is inseparable from those whom or which he sanctifies: who are those who speak iniquity against the Most High, asserting that they have bought or received as a gift the sanctified things apart from their sanctification? Such persons ought at least to have been taught by visible things,",{"title":28,"searchDepth":29,"depth":29,"links":10990},[10991],{"id":9169,"depth":29,"text":9170},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F230",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F230","S1fer_8GW6g5HuCx_BfAVIVWI_toHL9vhpICW81o200",{"id":10998,"title":5949,"body":10999,"description":11003,"extension":33,"meta":11018,"navigation":38,"page":5949,"path":11019,"pdf_page":5971,"reading":34,"seo":11020,"sortable_pagination_id":5971,"stem":11021,"__hash__":11022},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F231.md",{"type":8,"value":11000,"toc":11013},[11001,11004,11006,11010],[11,11002,11003],{},"which are established as incapable of being sold or given away without their measure, number, and weight — which God implanted in them once and simultaneously. But if this is granted even to those whose use and service he leaves and permits even to his own enemies, namely that they cannot be possessed without their inherent qualities, how much more is it granted to those things which by his sanctification he has decreed to belong to the sole support of his holy Church and of his holy ministers — not only from his enemies but also from his lay friends? Beyond doubt, against schismatics of this kind it is not unfitting to direct that complaint of Christ: “They divided my garments among them.” [Psalm 21:19] For are not these men also like profane soldiers who, for the wages of their mockeries and injuries which they persistently heap upon Christ in order to please his enemies and turn away his friends from him, continually divide his garments whenever they presume to take for themselves and divide among themselves things dedicated by the devotion of the faithful to him alone, and sanctified to feed and clothe his members still in want here below — bringing themselves not any sanctification but only a curse and everlasting damnation? Moreover, they feed him with gall and give him vinegar to drink, because by withholding from his poor the food owed to them, they fill their lives with intolerable bitterness from hunger and thirst; and even if they are seen sometimes to give something of their own to these members, it is like the scarlet cloak placed upon the more dishonored — so it is reckoned — members of Christ. For they do not thereby consult Christ’s honor, but their own, since they come to the aid of the miserable in their calamities for this sole reason: that they may not appear inhumane, or at any rate that they may not blush to be accused of not being embarrassed by those who importune them.",[1898,11005,9198],{"id":9197},[2034,11007,11009],{"id":11008},"on-the-punishment-of-those-who-divide-and-that-only-the-followers-of-the-apostles-faith-receive-the-holy-spirit","On the punishment of those who divide, and that only the followers of the apostles’ faith receive the Holy Spirit.",[11,11011,11012],{},"Since these things are so, what God has joined let not man put asunder — for he will do so at great peril — according to what Christ himself forbids in the gospel when questioned about divorce between spouses. For just as those two, who before marriage were two, are after marriage no longer two but one flesh, as the Lord attests; or as a rational soul and flesh make one man: so too the clerical order and the Church’s possessions are one sanctification of the Lord, and whoever divides them in a worldly manner produces nothing but spiritual destruction — just as if by adultery one dissolved a marriage, or by killing dissolved a man. Once this is done, it is inevitably the case that in dividing one thing you make two parties aggrieved: namely God and the husband, if you [wrong] the wife; and likewise God and the inner man, if you divide the outer. So you sin against God and against his servants when you separate their sanctified possessions from the sanctification that belongs to them. You do this more dangerously here than in adultery, because there you scandalize one person, but here you scandalize many thousands of men. And if whoever scandalizes one of God’s little ones is to be drowned in the depths of the sea with a millstone hung about his neck, what do we suppose he deserves who by his ambition and usurpation scandalizes so many of God’s little ones together with their elders? By this scandal he dissolves the marriage of Christ and the Church through his adultery, homicide, and sacrilege as well, when by his malicious zeal he drives from the Church the pledge of the divine marriage — the Holy Spirit — by whom it was sanctified, vivified, and adorned. The Holy Spirit, just as he fills the whole world and contains all things as creator, so that they may be able to subsist, also fills and contains the Church and all her things as sanctifier, so that they may be able not only to subsist but also to be holy. This sanctification a good will or devotion and prayer invites to sanctify whatever the faithful offer to the holy Church — those who, keeping the Lord’s commandments, lift earthly patrimonies from the earth to the heavenly treasuries and transfer them through the hands of the poor in spirit, of whom is the kingdom of heaven, and whose advocate and comforter is the Holy Spirit, from whom all sanctification comes, or rather who is sanctification itself. By him the whole body of the Church is sanctified and governed; he serves as vicar of Christ for his disciples and all the faithful everywhere in place of Christ’s bodily presence. The Son asked the Father to give this other Paraclete to his own, that he might remain with them forever. This Spirit of truth, who is Christ, the world lying in evil cannot receive —",{"title":28,"searchDepth":29,"depth":29,"links":11014},[11015],{"id":9197,"depth":29,"text":9198,"children":11016},[11017],{"id":11008,"depth":2057,"text":11009},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F231",{"description":11003},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F231","gp5xQxSMywo4mNQIvH-1xIlbdNX4Sc5jQABSNnV9dAI",{"id":11024,"title":5977,"body":11025,"description":11029,"extension":33,"meta":11044,"navigation":38,"page":5977,"path":11045,"pdf_page":5999,"reading":34,"seo":11046,"sortable_pagination_id":5999,"stem":11047,"__hash__":11048},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F232.md",{"type":8,"value":11026,"toc":11039},[11027,11030,11032,11036],[11,11028,11029],{},"that is, heretics, Jews, unbelievers, and pagans. For otherwise, if the world — which consists of such people — can, while persisting in its infidelity, receive the Spirit of truth, either the Church does not exist, or if it does, Truth itself is convicted of falsehood for asserting that the Holy Spirit cannot be received outside of it. For if heretics and the rest of the faithless can receive the Spirit of truth, it follows that Catholics either do not receive him, or that they are no different from heretics — indeed that Catholics and heretics are the very same thing. But let this perversity be far from Christian minds! For the inviolable Truth confirmed the sentence of its inviolable promise with inviolable attestation, adding at once: “Because it seeth him not, neither knoweth him.” [John 14:17] Since then it is more to receive something than merely to see it or know it, it is established that the lying world does not receive the Spirit of truth, seeing that it is said to neither see nor know him. He who does not merit even the least — is it doubtful whether he merits the greatest? And he who is judged unworthy even of the last spark — is he worthy to receive the whole flame? But the same Truth, assuring his own concerning his Spirit, added: “But ye know him; for he dwelleth with you, and shall be in you.” [John 14:17] By this it is proven that the Holy Spirit is known by the disciples of Christ, and that he dwells among them and within them forever. And lest any caviller still prevaricate, let him recall what we took as an example a little above, where Christ, praying to the Father to sanctify his disciples, said: “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one.” [John 17:20–21] Furthermore, sanctification is neither given nor held without the Holy Spirit. It is therefore established that the apostles and their successors, who believe in their hearts and confess with their mouths the apostolic faith, know the Holy Spirit, receive him, and have him dwell among them and within them. Hence — to leave aside the other plagues for the moment — let simoniacs prove that, by following apostolic faith and teaching, they are selling and buying the Holy Spirit: and without controversy let it be conceded to them that they receive and possess the Holy Spirit, and can obtain or give him to whomever they wish, whether for payment or free of charge. But if they are unable to prove this — as in truth they cannot — especially since they know from the very founders of the primitive and whole Church, namely Peter the prince of the apostles and John the beloved apostle and evangelist of the Lord, and cannot deny, that their own progenitor was irrecoverably struck down for the mere estimation of so wicked a transaction: let them acknowledge that they are of that world which cannot receive the Spirit of truth, and repenting, let them hasten to become of that world which Christ chose out of their world.",[1898,11031,9237],{"id":9236},[2034,11033,11035],{"id":11034},"on-the-grace-of-the-holy-spirit-poured-upon-the-disciples-after-the-resurrection-and-on-the-punishment-of-ananias","On the grace of the Holy Spirit poured upon the disciples after the resurrection, and on the punishment of Ananias.",[11,11037,11038],{},"Now the Father sent this Paraclete in the name of his Son, so that he himself might teach the faithful all things and suggest to them all things whatsoever the same Son had said to them. This Spirit of his — who proceeds from the Father — Truth sent to his own, that he might bear testimony through them concerning them; he would neither be sent from the Son to them nor would he come, if the Son himself had not departed from here. Which was of the greatest benefit to them, so that they would not remain carnal, if they cared to know Christ only according to the flesh. Coming then, he convicts the unclean world of the sin of unbelief, of the righteousness of his own, and of the judgment passed on the devil who has been cast out. This Spirit of truth also, coming, teaches all truth to the disciples of Christ, so that having been made spiritual through him they may learn many things that Christ had to tell them — but because they were still carnal, they were not able to bear them. Nor does he speak of himself, but whatsoever he hears he speaks, and he announces to them what is to come. He glorifies the Son, who before the Son’s passion had not been given, because Jesus had not yet been glorified. This is that living water to whose drawing the thirsty",{"title":28,"searchDepth":29,"depth":29,"links":11040},[11041],{"id":9236,"depth":29,"text":9237,"children":11042},[11043],{"id":11034,"depth":2057,"text":11035},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F232",{"description":11029},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F232","18VnaGSvq2bN9D6gN9TeZbwGhyaqIG49Wx4gDAv7sLk",{"id":11050,"title":6005,"body":11051,"description":11055,"extension":33,"meta":11070,"navigation":38,"page":6005,"path":11071,"pdf_page":6027,"reading":34,"seo":11072,"sortable_pagination_id":6027,"stem":11073,"__hash__":11074},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F233.md",{"type":8,"value":11052,"toc":11065},[11053,11056,11058,11062],[11,11054,11055],{},"the same Son invites those who thirst; he also is the Spirit of truth who speaks before kings and governors as a faithful advocate within the disciples, so that they need not premeditate how they will answer — for in that hour it is given to them what they shall say, and it is not they who speak but the Holy Spirit. It was he who made the apostles witnesses of Christ in Jerusalem and from there in every direction to the ends of the earth. He also visibly enkindled them and bestowed upon them the gift of all tongues and of his sevenfold grace. It was he who, working through the apostles — ordinary and unlettered men — withstood the chief priests and rulers of the Jews, so that when forbidden to speak they replied with constancy: “We must obey God rather than men,” and: “Whether it is right in the sight of God to listen to you rather than to God, you judge. For we cannot but speak of what we have heard and seen” — and they went away from the council rejoicing that they had been counted worthy to suffer dishonor for the name of Jesus. It was he who, when they prayed, shook the place where they were gathered and filled them so that they spoke the word of God with boldness. He performed many signs and wonders through the hands of the apostles. He made the multitude of believers one heart and one soul. He slew with the word of Peter those who had defrauded the community of money owed to it, Peter saying: “Ananias, why has Satan tempted your heart to lie to the Holy Spirit? You have not lied to men but to God.” And indeed it is fitting that you should tempt the Spirit of the Lord. In these words it is plainly declared that the money with which those communal members were supported in temporal sustenance — so that no one among them should be in want — belonged not to men but to the Holy Spirit. Those who are accused of lying to him and who promptly die are those who attempted to divert from that money what the Holy Spirit had consecrated to the support of his community members in their very vow of dedication, and because they sought fraudulently, while outwardly presenting a portion for the poor of Christ’s food and clothing, to retain something secretly for themselves. He condemned Simon Magus by the mouth of Simon Peter with an irrevocable condemnation, because he supposed that the grace of the Holy Spirit could be bought and sold. In this irrevocable sentence it is worth considering how much less grave was the guilt of Ananias in defrauding the community of his own transitory money than the guilt of the faithless magician in merely entertaining the thought of fraudulent traffic in eternal grace. Hence the former, tempting the Holy Spirit in defrauding him of an outward and visible thing which he had consecrated, is punished only by the death of the outer man; but the latter, having plotted fraud against the inner and invisible grace, is struck down by the death of the inner man. Thus, although both sinned against the Holy Spirit, yet in proportion to the measure of their guilt Ananias, punished by temporal death, is thought to have escaped the everlasting death, while Simon, condemned to everlasting death, merely deferred the temporal, since the blasphemy against the Holy Spirit was not to be forgiven him in this age or in the age to come. Ananias was not permitted to live in the flesh for a single moment, so that his death might serve as a hidden remedy for himself and a manifest example for the living; but Simon, dead in soul, is permitted to live for a while in the temporal realm, to the increase of his future torments and for the exercise of the good, even as he was removed, crushed and destined for crushing, from among men. In their punishment it must be observed, as blessed Prosper says: “Nothing is more wretched than the good fortune of sinners, since their impunity fosters guilt, and the evil will is strengthened as an inner enemy. For that which is neither punished nor cut away by temporal chastisement is reserved for eternal torment.”",[1898,11057,9282],{"id":9281},[2034,11059,11061],{"id":11060},"how-greatly-the-same-spirit-has-worked-and-continues-to-work-in-the-church-until-the-end-of-the-age","How greatly the same Spirit has worked and continues to work in the Church until the end of the age",[11,11063,11064],{},"To these things we add that this almighty Spirit told the apostle Peter, after the vision of the heavenly sheet, that the messengers of Cornelius had arrived, and instructed him to baptize the Gentiles, whose firstfruits",{"title":28,"searchDepth":29,"depth":29,"links":11066},[11067],{"id":9281,"depth":29,"text":9282,"children":11068},[11069],{"id":11060,"depth":2057,"text":11061},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F233",{"description":11055},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F233","Uey9yed9492Z-7sgeTZA1ZzVJhbLR8DzU3A_KXKOFLY",{"id":11076,"title":6033,"body":11077,"description":11081,"extension":33,"meta":11084,"navigation":38,"page":6033,"path":11085,"pdf_page":6043,"reading":34,"seo":11086,"sortable_pagination_id":6043,"stem":11087,"__hash__":11088},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F234.md",{"type":8,"value":11078,"toc":11082},[11079],[11,11080,11081],{},"he cleansed even before baptism by the outpouring of the Spirit and the inspiration of all tongues. It was he who removed from the Gentiles the burden of circumcision and Jewish ceremonies, Peter declaring: “It has seemed good to the Holy Spirit and to us.” This Spirit of Jesus did not permit the apostles to go to Bithynia or to preach the gospel in Asia. He commanded Paul and Barnabas to be set apart for the work of the gospel. He forewarned the same Paul to cross into Macedonia, and afterwards foretold that he would be bound in the chains of the Jews and handed over to the Romans. The same Spirit bears witness with our spirit that we are children of God, and heirs — heirs together with Christ. Through him who searches all things, even the deep things of God, God has revealed to his own what no eye has seen, nor ear heard, nor has entered the heart of man. He through Paul gives counsel to virgins, and to the married and to widows as well. We have him as the pledge of Christ, crying in our hearts: “Abba, Father.” In him we are sealed on the day of redemption. Whoever does not have him does not belong to Christ. Finally, this same Spirit, as the same apostle attests, helps our weakness. For we do not know how to pray as we ought, but the Spirit himself intercedes for us with groanings too deep for words; and he who searches hearts knows what the mind of the Spirit is, because he intercedes for the saints according to God. From the mouth of Christ after the resurrection the apostles received him, so that they might forgive and retain the sins of men. What more need be said? He himself taught the rites and solemn celebrations of catechesis and scrutiny, of baptism itself, of Masses and the canonical hours. He himself instituted holy chrism; he himself arranged the various orders and offices of clerics and ministers in the Church. He himself distinguished people of different callings not only in their dwelling places and sustenance but also in their dress. He himself set over each calling rulers to be gradually perfected in unity. He himself dictated whatever is fitting for the service of the Deity and whatever is honestly and usefully expedient for human conduct. He himself preordained all the sacraments of the Church that have ever been, are now, or will be. He himself adorns the paradise of the Church with the roses of martyrs and the lilies of confessors. He himself, finally, imbued, guided, and directed the pens and minds of the evangelists and apostles and of all the orthodox, so that wherever his impulse led, they too followed in his steps. He himself is the spirit of life in the wheels — that is, in the canonical scriptures — so that when the living creatures go, they go; and when they stand, they stand; and when they are lifted from the earth, they are lifted, because his words are spirit and life. He himself so vivifies those scriptures that through them he also vivifies men. Without him not only does their letter profit nothing, but it even kills — as does the flesh of Christ when understood in a carnal sense. He himself promulgated through his own authority all the decrees of apostolic men and all the canons of the holy fathers in their various councils, issued generally and specifically for the correction and discipline of the churches of God — as blessed Pope Damasus attests, writing to Aurelius, archbishop of Carthage: “Those who willfully violate the canons are severely judged by the holy fathers and condemned by the Holy Spirit, by whose impulse and gift they were composed, since they who act or presume to speak willfully and not under compulsion against those same holy canons — or who freely consent to those who wish to do so — are not unfittingly seen to blaspheme the Holy Spirit. For such presumption is plainly one form of blasphemy against the Holy Spirit, since, as was said above, it acts against him by whose effort and grace those same holy canons were issued. For the devil’s wickedness is wont to deceive many with subtlety, and very often deludes the imprudence of certain persons under the guise of piety, so as to persuade them to embrace what is harmful instead of what is wholesome. Therefore the norm of the holy canons, which are founded in the Spirit of God and consecrated by the reverence of the whole world, is what we must faithfully know and diligently handle as authority, lest in any way we transgress the decrees of the holy fathers without unavoidable necessity — which God forbid — but rather, faithfully walking in them together with those who established them by divine inspiration, we may deserve, with the Lord’s help, through their merits to share in the glory of their reward and the fullness of their labor,” and so on.",{"title":28,"searchDepth":29,"depth":29,"links":11083},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F234",{"description":11081},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F234","6S1elegonNBiKvvescJ-YsCU7KDw1dARraD2D6tav-U",{"id":11090,"title":6049,"body":11091,"description":28,"extension":33,"meta":11106,"navigation":38,"page":6049,"path":11107,"pdf_page":6065,"reading":34,"seo":11108,"sortable_pagination_id":6065,"stem":11109,"__hash__":11110},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F235.md",{"type":8,"value":11092,"toc":11103},[11093,11097,11100],[1898,11094,11096],{"id":11095},"chapter-xxviiii","Chapter XXVIIII.",[11,11098,11099],{},"The opinion of Saint Augustine on the power of the soul and a reconsideration derived from it, and the character of those promoted by laypeople and of their metropolitans.",[11,11101,11102],{},"Whether the sanctification of this Spirit sanctifies and governs the whole body of the Church — if this is still doubted — or how it does so — if this is questioned — let it be known that this is ineffable and beyond human comprehension. It is therefore necessary to believe and understand it piously, lest if it is impiously examined, offense be given. Yet the soul, insofar as a creature is permitted, can preach to man so great an artisan Spirit, that from whatever little the mind can grasp, it may form some conjecture of that ineffable diffusion, through which it gains some degree of approach to a tenuous contemplation of the incomprehensible power of the Savior. For the soul, as blessed Augustine writes to the holy Jerome, extends through the whole body which it animates — not by local diffusion but by a kind of vital intentionality. For it is present as a whole simultaneously in all the body’s parts: not smaller in the smaller parts nor larger in the larger, but more intently in some places, more laxly in others, and in all as a whole and in each one as a whole. Nor indeed does it perceive what happens in the body in any other mode than wholly, yet it perceives as a whole. For when something touches the tiniest point in living flesh — though that place is not only not the whole body but can scarcely be seen in the body — yet the whole soul takes notice of it. Nor does what is perceived course through all the members of the body, but is perceived only where it occurs. How, then, does what happens not throughout the whole body reach the whole soul immediately, unless because the soul is also present where it happens, and does not abandon the rest in order to be wholly present there? For those other parts also live with it present, as though nothing had occurred. But if that were to happen, and both things happened simultaneously, both simultaneously would equally not escape the whole soul. Thus it could not be wholly present simultaneously in all and each of the body’s individual parts, if it were diffused through them in the way we see bodies diffused over spatial extents, occupying smaller portions with their smaller parts and larger portions with their larger parts. That the soul does this is attested both by the opinion of so great a doctor and by daily experience. Who among the faithful can any longer doubt, then, that the Holy Spirit fills the whole Church far more ineffably with his sanctification, sanctifying each thing connected to it and owed to it in proportion to the quality of its ministers and affairs? For the clerical order in the Church is preeminent like the eyes in the head, of which the Lord says: “Whoever touches you touches the apple of my eye.” And the lay power is like the chest and arms, vigorous and outstretched to obey and defend the Church. Then the common people are like the lower or more peripheral members, equally subject and entirely necessary to both ecclesiastical and secular powers. Furthermore, the possessions of the Church can fittingly be taken as the hairs of the head, and the resources of the secular world as the nails or the other hairs of the body. He who removes these indiscriminately or violently from the outer man must needs gravely offend the inner man, through the injury of dishonor or presumption. This is what the Holy Spirit, who in the universality of the Church operates in all things far more excellently than the soul, must undoubtedly do — distributing to each as he wills and announcing to the disciples many things which before the passion of Christ they could not bear. Hence, just as when the soul departs the body is at once seized by corruption and worms, which dissolve it into ash with the greatest loathing and rejection by men, so too when ecclesiastical things are deprived of their sanctification they are at once abandoned to the dominion of demons under the supreme curse of God and the holy fathers, and perish. Wherefore, according to what the Lord says in the gospel to the man demanding the division of an inheritance: “Take heed and beware of all covetousness.” O you who are divided, dividers — learn at last, if belatedly, that what cannot be divided cannot be divided, and cease to yield to those who would divide, if you desire to take counsel for your souls and theirs according to God. For by pursuing things that are seen and despising things that are not seen, you grasp for a time the reed of vain honor, and do not look ahead a little to the court of supreme blessedness or the prison of extreme misery. If the greater part of you were to ponder such things with a Christian heart, the Church would not be continually afflicted by so great an evil. But alas! Those who have attained ecclesiastical",{"title":28,"searchDepth":29,"depth":29,"links":11104},[11105],{"id":11095,"depth":29,"text":11096},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F235",{"description":28},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F235","viVyzsaV7lp0d_pIcYomUiW0BliYsmCFTdNHNbqB5UM",{"id":11112,"title":6071,"body":11113,"description":11117,"extension":33,"meta":11132,"navigation":38,"page":6071,"path":11133,"pdf_page":6093,"reading":34,"seo":11134,"sortable_pagination_id":6093,"stem":11135,"__hash__":11136},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F236.md",{"type":8,"value":11114,"toc":11127},[11115,11118,11120,11124],[11,11116,11117],{},"dignity from lay powers — when according to canonical authority they ought to be deprived not only of communion at the altar but even of entry into the church along with their authors and abettors — such men attain the first place in it and the dispensation of the sacraments of Christ and the governance and administration of all things, the very threshold of which they are forbidden to touch. They are perjurers toward the princes to whom they prove faithless by consenting to or persisting in such great presumption; sacrilegious thieves and robbers before God, from whom they steal and violently plunder his sacred things; murderers, moreover, toward the poor of Christ, whose patrimonies and goods they defraud and seize for their own use; excommunicated from God and from all his saints past, present, and future, whose discipline they destroy and trample underfoot, and whom they do not scruple to scandalize and offend. These men are truly no longer to be regarded as other undisciplined Christians within the Church, but as genuine blasphemers of the Holy Spirit and heretics, inasmuch as they willfully and voluntarily transgress the laws inscribed and subscribed by the finger of God. Primates and metropolitans who quickly and without canonical examination lay hands upon such men are without doubt partakers in their sins — as the apostle protests in his letter to Timothy. What the Church even visibly sometimes suffers on account of the sins of such princes and priests and their supporters is plainly declared by the prophet Micah: “Hear this, you heads of the house of Jacob and rulers of the house of Israel, who abhor justice and pervert all that is right; who build Zion with bloodshed and Jerusalem with wickedness. Its rulers judge for bribes, its priests teach for a price, its prophets divine for money; yet they lean on the Lord saying: ‘Is not the Lord in our midst? No evil shall come upon us.’ Therefore, on your account Zion shall be plowed as a field, and Jerusalem shall become a heap of rubble, and the mountain of the temple as the wooded heights.”",[1898,11119,9369],{"id":9368},[2034,11121,11123],{"id":11122},"a-recapitulation-concerning-the-deposition-of-heretics-and-the-testimony-of-ezekiel","A recapitulation concerning the deposition of heretics and the testimony of Ezekiel",[11,11125,11126],{},"Now, although I have with the Lord’s help for the most part either repelled, deflected, or blunted the darts hurled against the Catholics by their adversaries, I think it still necessary at the close of this book to blunt that dart steeped in the deadliest poison, with which the ecclesiastical rule is stubbornly assailed — namely, that if according to that rule it follows that heretics are to be deposed, it should likewise follow according to their assertion that these same heretics have acquired ecclesiastical grace, from the height of which it is necessary that they be deposed. Wherefore, on this point too, I ask those who weigh words to bear with me for a moment, and to tell me: from what degree of divine grace are they deposed, against whom the psalmist prays thus: “Scatter them in your power and cast them down, O Lord my protector”? And again, from what ecclesiastical degree are they deposed, for whom the Catholic [Church] prays thus on the day of the Lord’s passion: “Almighty and everlasting God, who savest all and willest that none should perish, look upon the souls deceived by diabolical fraud, that laying aside all heretical depravity the hearts of those who err may return and come back to the unity of your truth.” Behold, here the Catholic [Church] prays that heretical depravity may be deposed from the souls deceived by diabolical fraud. The psalmist likewise, above, [prays] that his enemies may be cast down. In which casting down we can understand no demotion from the heights of any grace or dignity they previously held, but only the presumption of heretical falsehood, which they pertinaciously claim for themselves under the appearance of Catholic truth. So too when simoniacs or any heretics are commanded to be deposed, they are commanded to be deposed not from any grace of ecclesiastical ordination that they have hitherto held, but only from the outward appearance of ecclesiastical grades, which they abuse for their own perdition and the deception of the Christian people by means of imposture. To them the fable of the little donkey clothed in a lion’s skin may most fittingly be applied — a donkey who, having assumed (or, more aptly, simulated) the lion’s vigor, was troubling the frightened cattle through his fields, when he could not in any way acquire for himself or anyone else any of the lion’s actual strength from those hides and spoils, beyond mere empty terror. And when a peasant stripped the lion’s skin from him,",{"title":28,"searchDepth":29,"depth":29,"links":11128},[11129],{"id":9368,"depth":29,"text":9369,"children":11130},[11131],{"id":11122,"depth":2057,"text":11123},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F236",{"description":11117},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F236","lP_GRCc9OkjYxT47wdWnbbekyazKs_FjQsisrvTwzfY",{"id":11138,"title":6099,"body":11139,"description":11143,"extension":33,"meta":11170,"navigation":38,"page":6099,"path":11171,"pdf_page":6133,"reading":34,"seo":11172,"sortable_pagination_id":6133,"stem":11173,"__hash__":11174},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F237.md",{"type":8,"value":11140,"toc":11168},[11141,11144,11147,11150,11153,11156,11159,11162,11165],[11,11142,11143],{},"he took away nothing at all of the lion’s power that the donkey had acquired or possessed from that skin, but only the presumption which he had contracted from that imposture — just as the peasant, it is said, remarked to the same donkey while beating the stripped beast:",[11,11145,11146],{},"Perhaps by your borrowed roar you deceive the ignorant,",[11,11148,11149],{},"But to me, who have always known you, you will ever be a donkey.",[11,11151,11152],{},"There is also another thing asked for in that prayer, namely that heretics and schismatics may return to the unity of divine truth. In the preface to that prayer we are also enjoined to pray for them, that God our Lord may deign to recall them from all their errors to the holy catholic and apostolic mother Church. Hence it is clearer than light that heretics are not present in the unity of the catholic and apostolic Church, to which the universal Church prays that they may be recalled and to which they may return. Therefore either simoniacs are not heretics and are within the Church, or they are certainly heretics and are outside the Church. Now if they are within the Church, they are Catholics and can receive the Holy Spirit, and so they are no longer to be reckoned or called heretics. But if they are outside the Church, they are certainly either heretics or pagans and therefore cannot receive the Holy Spirit, because he cannot be received outside the Church — as the Lord protests above, whose sentence without doubt all the orthodox have followed; and the distinguished Prosper, following the same, says: “Just as one must consider what and to whom you vow, so too must one consider where you vow, because the place of true sacrifice is nowhere outside the catholic Church.” And declaring this also in verse he adds:",[11,11154,11155],{},"He who renders pious vows to the Lord who thunders knows",[11,11157,11158],{},"That there is one place for divine worship",[11,11160,11161],{},"Throughout the whole world, which the true Church alone provides,",[11,11163,11164],{},"And without which there is no merit of righteousness.",[11,11166,11167],{},"In which words it is plainly declared that neither the true Church, nor the true sacrifice, nor divine worship exists or is found outside the catholic [Church]. And so either simoniacs will be not merely proclaimed but actually held to be Catholics, or they will certainly be convicted of possessing neither the true sacrifice, nor the place of the true sacrifice, nor divine worship — just as other heretics do not. What then do they equally possess? Only falsehood and the worship of demons. But let it be granted, one says, that among them there is sacrifice, priesthood, and the other sacraments and insignia of Catholics. And oh, how many things are said to exist which are demonstrated to contain within themselves absolutely none of the realities whose names are used to indicate them! Since this has been shown abundantly above, it can also be shown from the words of the prophet Ezekiel, where he says of those who prophesy from their own heart: “Woe to the foolish prophets who follow their own spirit and have seen nothing. Like foxes in the desert, your prophets have been, O Israel. You have not gone up into the breaches, nor built a wall for the house of Israel, that you might stand in battle on the day of the Lord. They see vain things and divine lies, saying: ‘The Lord has said,’ when the Lord has not sent them; and they persist in confirming the message. Is it not a false vision you have seen, and a lying divination you have uttered? You say: ‘The Lord has said,’ when I have not spoken. Therefore thus says the Lord God: Because you have spoken vanity and seen lies, behold, I am against you, says the Lord God, and my hand shall be against the prophets who see vain things and divine lies. They shall not be in the assembly of my people, nor be enrolled in the register of the house of Israel, nor shall they enter the land of Israel; and you shall know that I am the Lord God, because they have led my people astray, saying: Peace — and there is no peace. And when the people built a wall, they smeared it with whitewash.” [The prophet continues:] “Say to those who smear it with whitewash that it is about to fall; for there shall be a flooding rain, and I will send great hailstones crashing down upon it, and a stormy wind shall scatter it. And behold, when the wall falls, will it not be said to you: Where is the coating with which you smeared it?” Therefore thus says the Lord",{"title":28,"searchDepth":29,"depth":29,"links":11169},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F237",{"description":11143},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F237","X_5SUjXUcgmInsXFk_BhM6EIPJLd5Szjo1sS3BmKPAk",{"id":11176,"title":6139,"body":11177,"description":11181,"extension":33,"meta":11204,"navigation":38,"page":6139,"path":11205,"pdf_page":6161,"reading":34,"seo":11206,"sortable_pagination_id":6161,"stem":11207,"__hash__":11208},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F238.md",{"type":8,"value":11178,"toc":11199},[11179,11182,11184,11188],[11,11180,11181],{},"God: “I will cause a stormy wind to break out in my indignation, and a flooding rain in my wrath, and great hailstones in anger, for destruction. And I will break down the wall that you have smeared without proper mortar, and level it to the ground, and its foundation shall be laid bare, and it shall fall and be consumed in the midst thereof; and you shall know that I am the Lord. And I will spend my wrath upon the wall and upon those who have smeared it without proper mortar, and I will say to you: The wall is no more, and those who smeared it are no more. The prophets of Israel who prophesy to Jerusalem and see for it visions of peace — and there is no peace, says the Lord God. And you, son of man, set your face against the daughters of your people who prophesy out of their own hearts, and prophesy against them and say: Thus says the Lord God: Woe to those who sew cushions under every armpit and make pillows for the heads of persons of every stature in order to snare souls. When they snared the souls of my people, they kept the souls of others alive for themselves, and violated me before my people for handfuls of barley and scraps of bread, killing souls that should not die and keeping alive souls that should not live, lying to my people who listen to lies. Therefore thus says the Lord God: Behold, I am against your cushions with which you catch souls as they flutter, and I will tear them from your arms, and will let the souls go — the souls you have caught to make them fly. And I will tear apart your pillows and deliver my people from your hand, and they shall be no more as prey in your hands; and you shall know that I am the Lord. Because with falsehood you have grieved the heart of the righteous, whom I have not saddened, and have strengthened the hands of the wicked, that he should not turn from his evil way and live, therefore you shall see no more vain visions, and you shall divine no more divinations. And I will deliver my people from your hand; and you shall know that I am the Lord” — with the words that follow.",[1898,11183,9397],{"id":9396},[2034,11185,11187],{"id":11186},"on-the-proper-meanings-of-the-words-in-the-above-quoted-prophet-and-in-blessed-gregory","On the proper meanings of the words in the above-quoted prophet and in blessed Gregory",[11,11189,11190,11191,11194,11195,11198],{},"We have inserted these words of the prophet here in order, because even if all other arguments were lacking, these alone would suffice for the confutation of heretics and especially for the rebuttals of the simoniacs’ objections. To pass over the rest of the foregoing prophecy, let us touch briefly on the one point that is of value to the present work — namely, the wall built by the people, which the false prophets smear with mortar without straw. For in many regions, especially in the East, bricks are made by mixing straw into the clay, which binds the material together so that the heat cannot later dissolve what the moisture had congealed. Hence the straw is there called the “tempering” [",[15,11192,11193],{},"temperatura","], because it tempers the dissolvable clay lest it crumble. The people therefore builds itself into a wall when it strives to become the Church of Christ. But since it is smeared by false prophets — that is, by heretics — with the clay of visible sacraments without the tempering of invisible grace, it is about to fall. This wall is precisely said to be no wall, and the plaster no plaster, and the prophets no prophets, and the souls made alive [to be] not living, and the souls put to death [to be] not dying. There too is foretold the punishment of those who grieve the heart of the righteous whom God has not saddened, and who strengthen the hands of the wicked lest he turn from his evil way and live. Moreover, that the things pertaining to visible sacraments found among heretics are not only detrimental but even refuse is shown by the words of the apostle to the Philippians, where he proclaims how highly he had previously valued, and how highly he now values, the sacrifices and ceremonies which heretics of Judaism were observing after the passion of Christ: “As to the righteousness which is in the law, I was blameless; but what was gain to me, these I have counted as loss for Christ’s sake. Indeed I even count all things as loss because of the surpassing worth of knowing Jesus Christ my Lord, for whose sake I have suffered the loss of all things and count them as refuse, that I may gain Christ.” The Lord too, through Malachi, rejecting the Jewish priesthood, says: “Behold, I will throw to you the arm and scatter dung over your faces from the dung of your solemn feasts, and you shall be taken away with it.” This blessed Jerome expounds, adding: “Because he is speaking to priests: ‘I will throw,’ he says, ‘your faces’ — that is, those things which you consider the holier things in the law and which have been granted to you by God as a reward for virtuous acts from the sacrificial offerings. For from the offerings the priests received the shoulder — that is, the arm — and the brisket and the tongue and the stomach and those things described in Leviticus. All these things, on account of their sins, he protests he will cast away and throw into the faces of the priests, so that those who offer such things may be of the same quality as the things which are offered.” [He adds:] “’And he shall take you away with him’ — that is, with the dung of your solemn feasts — so that your fetid faces may be confounded by the putrid mixture of dung.” To this, from the words also of blessed Gregory — whose improper expressions the defenders of simoniacs take as proper — it is shown how many things are said improperly. For he says in his homily on the gospel of Epiphany: “All the elements bore witness that their creator had come. To speak of them in terms of human usage: the heavens recognized him as God, because they immediately sent a star. The sea recognized him, because it offered itself walkable beneath his feet. The earth recognized him, because it trembled at his death. The sun recognized him, because it hid the rays of its light. The rocks and walls recognized him, because they were split at the time of his death. Hell recognized him, because it gave back the dead it was holding.” And yet him whom all these insensible elements sensed as God, the hearts of the faithless Jews still do not in the least recognize as God, and — harder than rocks — they refuse to be split for repentance and deny confessing him whom the elements, as we said, proclaim as God by signs or splittings. Therefore simoniacs and their obstinate defenders must admit that blessed Gregory here spoke improperly. For if they contend that he spoke properly, they must confess that he was a Manichean who believed and taught that insensible things possess not only a vital soul but even a sensitive soul. But if they are afraid to confess this, they must in the end confess along with us that the heavens, the sea, the earth, the sun, the rocks, the walls, and hell neither recognized nor proclaimed their creator, nor performed all those things which are said to have been performed in obedience to him — but that by a sudden and unusual transformation or commotion of theirs he was recognized and proclaimed by men ",[15,11196,11197],{},"kata tropon metonomian"," [by the trope of metonymy], through which what is accomplished is customarily indicated by that by which it is accomplished — as a man is called dust, and the sky is called air. By this same trope God is said to have known something when he brings it about that it is known by men. By this trope blessed Gregory admits that spiritual grace or the dove was sold, when it is thought to be sold. For he, as he himself asserts, spoke in the manner of human usage — just as he said that insensible things perceived, so also he said that what cannot be sold was sold.",{"title":28,"searchDepth":29,"depth":29,"links":11200},[11201],{"id":9396,"depth":29,"text":9397,"children":11202},[11203],{"id":11186,"depth":2057,"text":11187},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F238",{"description":11181},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F238","Kg2w6zMgOTDvXlxoscg51YQCKVVWvOdrq3buJkomVFk",{"id":11210,"title":6167,"body":11211,"description":11233,"extension":33,"meta":11234,"navigation":38,"page":6167,"path":11235,"pdf_page":6189,"reading":34,"seo":11236,"sortable_pagination_id":6189,"stem":11237,"__hash__":11238},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F239.md",{"type":8,"value":11212,"toc":11228},[11213,11219,11221,11225],[11,11214,11215,11216,11218],{},"the arm and scatter dung upon the face of your solemnities, and it shall carry you away with it.” Blessed Jerome, expounding this, adds: “Because he speaks to priests: ‘I will cast down,’ he says, ‘your faces’ — those things which you reckon holier in the law, and which God has granted you from the sacrificial offerings as a gift of virtues. For the priests received from the offerings the shoulder, that is the arm, and the breast, and the tongue, and the stomach, and those things described in Leviticus. He declares that he will throw all these away on account of their sins and hurl them in the faces of the priests, so that those who offer such things may be just like the things they offer. ‘And it shall carry you away with it,’ he says, ‘that is, the dung of your solemnities, so that your stinking faces may be confounded by the putrid mixture of dung.” To these proofs, from the words also of blessed Gregory — whose improper figures of speech the defenders of simoniacs take as proper — it is shown how many things are spoken improperly. For he says in his homily on the Gospel of Epiphany: “All the elements bore witness that their Author had come. To speak of these things in the manner of human usage: the heavens recognized this one as God, because they immediately sent a star. The sea recognized him, because it offered itself to be trodden under his feet. The earth recognized him, because it trembled at his death. The sun recognized him, because it hid the rays of its light. The rocks and walls recognized him, because they were split at the hour of his death. Hell recognized him, because it gave back the dead whom it held.” And yet this one, whom all the insensible elements perceived as God, the hearts of the unbelieving Jews still refuse to acknowledge as God, and — harder than rocks — they are unwilling to be broken open in repentance, and they deny confessing the one whom the elements, as we said, proclaim as God by their signs and their splitting. Accordingly, the simoniacs and their obstinate defenders must confess that blessed Gregory here spoke improperly. Otherwise, if they maintain he spoke properly, they must profess that he was a Manichean, who believed and taught that insensible things possess not only a vital soul but a sensory soul as well. But if they fear to profess this, they must confess with us that neither the heavens, nor the sea, nor the earth, nor the sun, nor the rocks, nor the walls, nor hell, recognized or proclaimed their Author, nor did all those things that are said to have been done in his service truly occur — but that by a sudden and unprecedented transformation or shaking of themselves, he was recognized and proclaimed by human beings, according to the trope of metonymy [",[15,11217,11197],{},"], by which that which is made is usually signified by that which makes it; as man is called “dust,” and the sky “air.” By this same trope God is said to have been recognized when he brought it about that he was recognized by human beings. By this same trope blessed Gregory admits that spiritual grace, or the dove, was sold when it was thought to be sold. For he himself, as he asserts, spoke in the manner of human usage — as he declared that insensible things had sense perception, so likewise he declared that what cannot be sold was sold.",[1898,11220,9425],{"id":9424},[2034,11222,11224],{"id":11223},"on-criminal-catholics-promoted-or-having-lapsed-after-promotion-and-on-their-ministry-and-deposition","On Criminal Catholics Promoted or Having Lapsed After Promotion, and on Their Ministry and Deposition.",[11,11226,11227],{},"And so, from these and very many other arguments, it is established that simoniacs have obtained nothing of ecclesiastical dignity — although their defenders shamelessly labor to persuade others that the honor received by them endures, unless the head of the Roman and Apostolic See or the metropolitan bishops of their province have cast them down by synodal action. For how can that which was never received endure in them? As for what they add — that the same consideration must apply to all crimes, so that if a priest commits adultery he should be deposed — they should know that this case must be understood and treated very differently. For heretics differ from Catholics so greatly that however criminal a Catholic may be, he is more acceptable to God and more tolerable to men than however just, if one can say so, a heretic may be. Hence whatever good a Catholic, even a criminal one, does or possesses is, beyond all doubt, good by virtue of faith — without which it would not exist. But a heretic, even if considered just, whatever good he may seem to do or have is, beyond",{"title":28,"searchDepth":29,"depth":29,"links":11229},[11230],{"id":9424,"depth":29,"text":9425,"children":11231},[11232],{"id":11223,"depth":2057,"text":11224},"the arm and scatter dung upon the face of your solemnities, and it shall carry you away with it.” Blessed Jerome, expounding this, adds: “Because he speaks to priests: ‘I will cast down,’ he says, ‘your faces’ — those things which you reckon holier in the law, and which God has granted you from the sacrificial offerings as a gift of virtues. For the priests received from the offerings the shoulder, that is the arm, and the breast, and the tongue, and the stomach, and those things described in Leviticus. He declares that he will throw all these away on account of their sins and hurl them in the faces of the priests, so that those who offer such things may be just like the things they offer. ‘And it shall carry you away with it,’ he says, ‘that is, the dung of your solemnities, so that your stinking faces may be confounded by the putrid mixture of dung.” To these proofs, from the words also of blessed Gregory — whose improper figures of speech the defenders of simoniacs take as proper — it is shown how many things are spoken improperly. For he says in his homily on the Gospel of Epiphany: “All the elements bore witness that their Author had come. To speak of these things in the manner of human usage: the heavens recognized this one as God, because they immediately sent a star. The sea recognized him, because it offered itself to be trodden under his feet. The earth recognized him, because it trembled at his death. The sun recognized him, because it hid the rays of its light. The rocks and walls recognized him, because they were split at the hour of his death. Hell recognized him, because it gave back the dead whom it held.” And yet this one, whom all the insensible elements perceived as God, the hearts of the unbelieving Jews still refuse to acknowledge as God, and — harder than rocks — they are unwilling to be broken open in repentance, and they deny confessing the one whom the elements, as we said, proclaim as God by their signs and their splitting. Accordingly, the simoniacs and their obstinate defenders must confess that blessed Gregory here spoke improperly. Otherwise, if they maintain he spoke properly, they must profess that he was a Manichean, who believed and taught that insensible things possess not only a vital soul but a sensory soul as well. But if they fear to profess this, they must confess with us that neither the heavens, nor the sea, nor the earth, nor the sun, nor the rocks, nor the walls, nor hell, recognized or proclaimed their Author, nor did all those things that are said to have been done in his service truly occur — but that by a sudden and unprecedented transformation or shaking of themselves, he was recognized and proclaimed by human beings, according to the trope of metonymy [kata tropon metonomian], by which that which is made is usually signified by that which makes it; as man is called “dust,” and the sky “air.” By this same trope God is said to have been recognized when he brought it about that he was recognized by human beings. By this same trope blessed Gregory admits that spiritual grace, or the dove, was sold when it was thought to be sold. For he himself, as he asserts, spoke in the manner of human usage — as he declared that insensible things had sense perception, so likewise he declared that what cannot be sold was sold.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F239",{"description":11233},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F239","PMDMKqGC_t-1rpnanrgKap5GzcKE6rz5nQraC3FzdL0",{"id":11240,"title":6195,"body":11241,"description":11262,"extension":33,"meta":11263,"navigation":38,"page":6195,"path":11264,"pdf_page":6214,"reading":34,"seo":11265,"sortable_pagination_id":6214,"stem":11266,"__hash__":11267},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F240.md",{"type":8,"value":11242,"toc":11259},[11243,11250,11252,11256],[11,11244,11245,11246,11249],{},"all doubt, evil by virtue of his own faithlessness, with which, whatever he does, is sin. This has been demonstrated above by so many testimonies that there is no need to dwell on it further here. Now, either through ignorance of, or through disregard or neglect of, the sins and failings of human frailty, the dignity of the priesthood is sometimes granted to unworthy persons; through whose promotion, either the necessity or benefit of their neighbors in the Catholic Church is temporarily served, or their wishes are complied with. Since these persons belong to the Catholic faith, it must be believed that when they are promoted by Catholics, the Holy Spirit is conferred upon them — whom they possess, if not for their own salvation, yet for the perfecting of the salvation of others. The Holy Spirit is therefore present to them in their ministry and absent from them in their transgressions. He is present to the ministry, which he acknowledges as belonging to their faith, recognized by the faithful; he is absent from their iniquity, which he does not acknowledge. He deigns to be present in his sacraments to those who serve him therein, and he disdains to be present in the corruption of morals to those who resist him. And so, by whatever small measure of faith in their hearts the Holy Spirit is invited and poured out through the ministry of their mouth and hands for the sanctification of things unto the salvation of his own people, yet he is provoked to condemn the wicked, being offended by the faithlessness of their crimes. Since they are ministers and yet wicked, he accepts their ministry, despises and punishes their crimes — present to them as ministers, absent from them as wicked. To such persons that saying of the prophet can fittingly be applied, where he says to the Lord: “You are near to their mouth and far from their heart.” For the Holy Spirit, presiding in the hearts of such ministers according to the faith of which he is the author, makes petition before God on behalf of the saints and obtains whatever is fitting for them before God. This is indeed said metonymically to be his action, because he causes the petition to be made and obtained, since he himself, together with the Father and the Son, is petitioned and gives — even through the ministry imposed upon criminals, but yet Catholics, by Catholics — so that the necessity or benefit of Catholics may be served in that time and place. These ministers, to be sure, while many evils accuse them, yet certain goods excuse them: namely faith, which is capable of hope and charity in its own measure; then necessity and utility; the devotion and petition of the Church; and finally, their ordination free of charge [",[15,11247,11248],{},"gratuita ordinatio","] by those who received it free of charge. If in their case the innocence of life required by canonical discipline is absent, yet obedience is present, or at least their promotion alone to ecclesiastical ministry without any trafficking — in accordance with the rule given by the Lord Jesus Christ himself — by which the whole is certainly confirmed on one side, even if it is weakened on the other. If this dominical rule were absent, no one, however innocent in other respects, could give or receive any grace at all. It is clear, therefore, that by this rule alone even the wicked are directed in some measure, so long as they consent to it; and without it even the upright are not a little corrupted, so long as they dissent from it. Accordingly, in ministers promoted in the manner described, or those who have fallen into some crime after promotion, the received honor endures so long as the Church either does not know of their faults, or disregards them and tolerates such persons, out of hope for their repentance, for the benefit of others. So long as their deposition is for any reason delayed by those whose concern it is, they are permitted to perform the office which they no longer deserve; and everything that they do in the meantime is held sacred by virtue of the ministry previously entrusted to them, or subsequently permitted. This, though it redounds to their own punishment, yet profits others unto life. Such persons are truly deposed when they are deposed, because, even if not by merit, they are recognized to have received a true promotion in terms of office. Nor are those who are canonically promoted by them before their deposition condemned or deposed along with them, nor are the things administered by them in a Catholic manner invalidated.",[1898,11251,9450],{"id":9449},[11,11253,11254],{},[15,11255,6205],{},[11,11257,11258],{},"But not so the wicked simoniacs, not so — whose deposition is not the stripping of an honor actually held, but the exposure or refutation of a feigned or supposed promotion. For while many things accuse them, nothing excuses them. For in their [supposed] ordination, as it is thought, neither the necessity nor the utility of the Church is served, nor the devotion or petition",{"title":28,"searchDepth":29,"depth":29,"links":11260},[11261],{"id":9449,"depth":29,"text":9450},"all doubt, evil by virtue of his own faithlessness, with which, whatever he does, is sin. This has been demonstrated above by so many testimonies that there is no need to dwell on it further here. Now, either through ignorance of, or through disregard or neglect of, the sins and failings of human frailty, the dignity of the priesthood is sometimes granted to unworthy persons; through whose promotion, either the necessity or benefit of their neighbors in the Catholic Church is temporarily served, or their wishes are complied with. Since these persons belong to the Catholic faith, it must be believed that when they are promoted by Catholics, the Holy Spirit is conferred upon them — whom they possess, if not for their own salvation, yet for the perfecting of the salvation of others. The Holy Spirit is therefore present to them in their ministry and absent from them in their transgressions. He is present to the ministry, which he acknowledges as belonging to their faith, recognized by the faithful; he is absent from their iniquity, which he does not acknowledge. He deigns to be present in his sacraments to those who serve him therein, and he disdains to be present in the corruption of morals to those who resist him. And so, by whatever small measure of faith in their hearts the Holy Spirit is invited and poured out through the ministry of their mouth and hands for the sanctification of things unto the salvation of his own people, yet he is provoked to condemn the wicked, being offended by the faithlessness of their crimes. Since they are ministers and yet wicked, he accepts their ministry, despises and punishes their crimes — present to them as ministers, absent from them as wicked. To such persons that saying of the prophet can fittingly be applied, where he says to the Lord: “You are near to their mouth and far from their heart.” For the Holy Spirit, presiding in the hearts of such ministers according to the faith of which he is the author, makes petition before God on behalf of the saints and obtains whatever is fitting for them before God. This is indeed said metonymically to be his action, because he causes the petition to be made and obtained, since he himself, together with the Father and the Son, is petitioned and gives — even through the ministry imposed upon criminals, but yet Catholics, by Catholics — so that the necessity or benefit of Catholics may be served in that time and place. These ministers, to be sure, while many evils accuse them, yet certain goods excuse them: namely faith, which is capable of hope and charity in its own measure; then necessity and utility; the devotion and petition of the Church; and finally, their ordination free of charge [gratuita ordinatio] by those who received it free of charge. If in their case the innocence of life required by canonical discipline is absent, yet obedience is present, or at least their promotion alone to ecclesiastical ministry without any trafficking — in accordance with the rule given by the Lord Jesus Christ himself — by which the whole is certainly confirmed on one side, even if it is weakened on the other. If this dominical rule were absent, no one, however innocent in other respects, could give or receive any grace at all. It is clear, therefore, that by this rule alone even the wicked are directed in some measure, so long as they consent to it; and without it even the upright are not a little corrupted, so long as they dissent from it. Accordingly, in ministers promoted in the manner described, or those who have fallen into some crime after promotion, the received honor endures so long as the Church either does not know of their faults, or disregards them and tolerates such persons, out of hope for their repentance, for the benefit of others. So long as their deposition is for any reason delayed by those whose concern it is, they are permitted to perform the office which they no longer deserve; and everything that they do in the meantime is held sacred by virtue of the ministry previously entrusted to them, or subsequently permitted. This, though it redounds to their own punishment, yet profits others unto life. Such persons are truly deposed when they are deposed, because, even if not by merit, they are recognized to have received a true promotion in terms of office. Nor are those who are canonically promoted by them before their deposition condemned or deposed along with them, nor are the things administered by them in a Catholic manner invalidated.",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F240",{"description":11262},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F240","hFDnFkX4GA-WCFB66zkl1bqydnT_3RGguAHUhuGKdAo",{"id":11269,"title":6220,"body":11270,"description":11274,"extension":33,"meta":11316,"navigation":38,"page":6220,"path":11317,"pdf_page":6257,"reading":34,"seo":11318,"sortable_pagination_id":6257,"stem":11319,"__hash__":11320},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F241.md",{"type":8,"value":11271,"toc":11309},[11272,11275,11277,11280,11283,11285,11300,11302,11306],[11,11273,11274],{},"of [the faithful] is heeded; instead, avarice on both sides is provided for. No heed is given to Catholic faith or apostolic teaching, but to heretical faithlessness and simoniac ambition; no heed to any innocence of life, but to money alone. Hence they strive to sell and to buy what can only be given and received freely. To whose benefit, then, are such ordinations, if not to the avarice of both parties? For the one does not first move his hand or open his mouth, whether for God or for neighbor, before the other has moved his hand toward his purse or opened his mouth to a promise. And with what boldness is it maintained that even the most just men can receive any grace freely from such persons, in whom it is plain that nothing of the Christian faith, but all of daemonic faithlessness, has cooperated or continues to cooperate? Even if they sometimes seem to promote some persons free of charge, it is established that they do not do so freely, but are merely seeking, in a worldly manner, the service of the one promoted or the favor of others. And if these two things are openly absent, one may nonetheless surmise that in the supposedly gratuitous promotion of noble or religious persons they are covertly angling for their favor or authority — so that those already promoted by them may be more secure about their own promotion, those yet to be promoted may be readier to buy, and the simoniacs themselves may be bolder to sell. Thus either the present transaction is practiced by them, or the past is confirmed by the present, or at the very least the future is invited. From all these species of gifts, the hands of churchmen must be shaken free — but above all from money, which was expressly condemned by the Apostle Peter",[2034,11276,7855],{"id":7854},[11,11278,11279],{},"and damned together with Simon Magus himself. Moreover, it does not seem out of place here to preemptively meet yet another argument of those who speak in vain. For they say:",[11,11281,11282],{},"The law of the emperors decrees that, if someone does this or that, he shall be punished by death. Now it happens that some layman commits that crime for which, by the given law, he ought to suffer capital punishment. But so long as the judge, whose business it is, delays carrying out the sentence — whether out of mercy or negligence — does he not live in the meantime? Does he not carry the head which he justly deserves to lose? And if, in the meanwhile, he should beget a son, will the son be guilty of bloodguilt on account of the father’s crime? Certainly not. For he who committed the crime alone will bear the sentence of punishment.",[2034,11284,7862],{"id":7861},[11,11286,11287,11288,11291,11292,11295,11296,11299],{},"This argument is shown to work in our favor, not against us — in favor of the “headed” [",[15,11289,11290],{},"cephali","], that is, those who still have their head, not in favor of the “headless” [",[15,11293,11294],{},"acephali","]. For it was shown sufficiently a little above that those promoted freely by Catholics, even if found to be criminal before or after their promotion, are not without a head; and also that those promoted by them before their deposition do not perish on their account. Hence it is established that the foregoing argument provides no defense for the headless, nor for their offspring — because they neither have nor have had a head, that is, ecclesiastical office, of which they could be deprived. For a law is shown to be superfluous by which someone is decreed to be deprived of what he does not possess. It is as if one were to say: “If someone who has been beheaded does this or that, let him be deprived of his head.” Indeed, every heretic is beheaded, cut off from the head of the Church, Christ, by his own heresy; and so too are all those who are subsequently seen to be promoted by them. Hence the dead are born from the dead, and therefore no one receives from them anything but a dead thing [",[15,11297,11298],{},"morticinum","]; and what is taken away from them at their deposition has been amply shown above.",[1898,11301,9478],{"id":9477},[2034,11303,11305],{"id":11304},"arguments-from-civil-law-against-simoniac-promoters-and-those-promoted","Arguments from Civil Law Against Simoniac Promoters and Those Promoted.",[11,11307,11308],{},"And so, by their own judgment, the case made by these defenders is shown to be undermined. For they are not dealing with the one with whom they ought to deal, nor on behalf of the one whose defense they have undertaken, but against him. For while they labor to prove that the headless possess and carry a head, or that those justly beheaded can lawfully beget offspring — a superfluous argument drawn from the “headed” —",{"title":28,"searchDepth":29,"depth":29,"links":11310},[11311,11312,11313],{"id":7854,"depth":2057,"text":7855},{"id":7861,"depth":2057,"text":7862},{"id":9477,"depth":29,"text":9478,"children":11314},[11315],{"id":11304,"depth":2057,"text":11305},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F241",{"description":11274},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F241","f-yXPb65lcVta4P8xs43spzf6niA12GR4VM9Jb8pkVM",{"id":11322,"title":6263,"body":11323,"description":11337,"extension":33,"meta":11338,"navigation":38,"page":6263,"path":11339,"pdf_page":6276,"reading":34,"seo":11340,"sortable_pagination_id":6276,"stem":11341,"__hash__":11342},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F242.md",{"type":8,"value":11324,"toc":11335},[11325,11332],[11,11326,11327,11328,11331],{},"[they have] — that they carry a head and beget before they are beheaded — they conceived and, after a long labor, have aborted from the womb of their own iniquity. Therefore, this argument being rejected as truly frivolous, let arguments be drawn from cases that are joined to the matter and analogous to it. Consider: suppose someone, through a judge corrupted by money and through that judge’s favor and unjust sentence, obtains the property of another. If a just judge subsequently discovers this and ejects him, and the property rightfully passes to the original owner or his heirs — does the legitimate owner retain the portions distributed [",[15,11329,11330],{},"sortes","], or things sold or donated, or the titles, ministries, and rights conferred by the intruder in that place? Or does he rather, looking out for himself and his posterity, expel them from there? Otherwise, if he permits these things out of reverence or favor for the intruder — as though the intruder had legitimately arranged anything there — his own negligence weakens and alienates his right, while confirming and reversing it in favor of his adversary. By this argument of unjust acquisition and just loss, or just recovery, one can be taught what is sold by simoniacs, what is bought, what is conferred by those promoted by them whether freely or not, and what is profitably arranged and transacted in another’s possession either for themselves or others. For even though the intruder professes, with an unjust judge as his witness, that he received his just claim, held it, and donated or sold it to others — or that it was afterwards unjustly taken from him — it is nonetheless established that neither he nor anyone through him ever acquired anything in such estates beyond sheer injustice and his own loss. When they are expelled, penalized by the laws and fined with multiple restitution of the things presumed upon, both the actors and their abettors alike are not deprived of any justice, for they had none; but only of the injustice they incurred. Finally, the judge — to be stripped of the crime of perjury and falsehood through penance — is cast down; while the intruders are no less cleansed of the leprosy of falsehood and rapine; otherwise, to the last farthing, what is contracted here in time shall be repaid in eternity. For “a false witness shall not go unpunished” [Proverbs 19:5]; and “No one long enjoys what he gains through an unjust judge.”",[11,11333,11334],{},"Furthermore: if someone is caught having stolen any thing, shall he not, as Solomon testifies, restore it fourfold and deliver the whole substance of his house [cf. Proverbs 6:31]? And if someone knowingly purchases stolen goods, he both loses the price paid and is nonetheless liable to the penalty due a thief. But if someone buys unknowingly, he also loses the price paid and must restore the purchased goods without the thief’s stigma — provided he proves by oath to those who bring the charge that he did not know, at the time of purchase, that it had been taken by theft; otherwise, if he tries to keep it by force or delays in clearing himself of the theft, he will bear the liability of a thief together with the stigma and the penalty. This the person who received stolen goods freely must of necessity also suffer. From all this one may conclude that, if no one who acquires stolen goods from any thief escapes without disgrace, loss, and punishment — whenever those goods are found in his possession — how much more so those who acquire from simoniac thieves the dove of God, stolen as it appears, whether knowingly or unknowingly, for a price or as a gift; and all the more so, by how much divine things are greater and more precious than human. Therefore, either let it be proved that simoniacs, like other heretics, are not thieves and robbers — or let it be conceded that nothing received from them, or receivable from them, can be had without disgrace, loss, and penalty, which assuredly cannot be escaped without legal satisfaction. But if it is still insufficiently established whether simoniacs are thieves and robbers, let this be carefully considered and faithfully believed: that if they are heretics, they are beyond all doubt thieves and robbers; if, however, they are Catholics, they will be either shepherds or hirelings. But lest we remain stuck on this ambiguity any longer, let the supremely Good Shepherd himself be heard, resolving this point expressly. For in his own words, as by an index, he shows shepherds, hirelings, thieves and robbers, sheep and wolves, one by one. Indicating the true shepherds he says: “He who enters through the gate is the shepherd of the sheep; to him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out, and when he has brought out his own sheep, he goes before them”; and: “The good shepherd lays down his life for his sheep.” Then, showing the hirelings, he says: “The hireling, and he who is not the shepherd, whose own the sheep are not,",{"title":28,"searchDepth":29,"depth":29,"links":11336},[],"[they have] — that they carry a head and beget before they are beheaded — they conceived and, after a long labor, have aborted from the womb of their own iniquity. Therefore, this argument being rejected as truly frivolous, let arguments be drawn from cases that are joined to the matter and analogous to it. Consider: suppose someone, through a judge corrupted by money and through that judge’s favor and unjust sentence, obtains the property of another. If a just judge subsequently discovers this and ejects him, and the property rightfully passes to the original owner or his heirs — does the legitimate owner retain the portions distributed [sortes], or things sold or donated, or the titles, ministries, and rights conferred by the intruder in that place? Or does he rather, looking out for himself and his posterity, expel them from there? Otherwise, if he permits these things out of reverence or favor for the intruder — as though the intruder had legitimately arranged anything there — his own negligence weakens and alienates his right, while confirming and reversing it in favor of his adversary. By this argument of unjust acquisition and just loss, or just recovery, one can be taught what is sold by simoniacs, what is bought, what is conferred by those promoted by them whether freely or not, and what is profitably arranged and transacted in another’s possession either for themselves or others. For even though the intruder professes, with an unjust judge as his witness, that he received his just claim, held it, and donated or sold it to others — or that it was afterwards unjustly taken from him — it is nonetheless established that neither he nor anyone through him ever acquired anything in such estates beyond sheer injustice and his own loss. When they are expelled, penalized by the laws and fined with multiple restitution of the things presumed upon, both the actors and their abettors alike are not deprived of any justice, for they had none; but only of the injustice they incurred. Finally, the judge — to be stripped of the crime of perjury and falsehood through penance — is cast down; while the intruders are no less cleansed of the leprosy of falsehood and rapine; otherwise, to the last farthing, what is contracted here in time shall be repaid in eternity. For “a false witness shall not go unpunished” [Proverbs 19:5]; and “No one long enjoys what he gains through an unjust judge.”",{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F242",{"description":11337},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F242","5F1RtIl-AguKplZFucwukRf1iahgSjvkHz7dEo9TPPA",{"id":11344,"title":6282,"body":11345,"description":11349,"extension":33,"meta":11384,"navigation":38,"page":6282,"path":11385,"pdf_page":6304,"reading":34,"seo":11386,"sortable_pagination_id":6304,"stem":11387,"__hash__":11388},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F243.md",{"type":8,"value":11346,"toc":11379},[11347,11350,11352,11356],[11,11348,11349],{},"sees the wolf coming and abandons the sheep and flees. But the hireling flees, because he is a hireling, and has no concern for the sheep.” Then, indicating the thieves and robbers, he says: “Amen, amen, I say to you, he who does not enter through the gate into the sheepfold, but climbs in from elsewhere — he is a thief and a robber. And all those who came” — it is understood: not through the gate — “were thieves and robbers. The thief comes only to steal and slaughter and destroy.” Designating the sheep in particular, he says: “The sheep follow their shepherd, because they know his voice; but a stranger they do not follow — rather they flee from him, because they do not know the voice of strangers, and they do not hear thieves and robbers.” Then, expressing the wolves, he says: “The wolf seizes and scatters the sheep.”",[1898,11351,9506],{"id":9505},[2034,11353,11355],{"id":11354},"a-recapitulation-of-the-lords-teaching-on-good-shepherds-and-hirelings","A Recapitulation of the Lord’s Teaching on Good Shepherds and Hirelings.",[11,11357,11358,11359,11362,11363,11366,11367,11370,11371,11374,11375,11378],{},"Although the Lord’s words suffice for the full discernment of the good and the bad, we think they should nonetheless be briefly recapitulated for the sake of some slower minds. First, concerning the good shepherds, we note only this: that they are members of the Supreme Shepherd himself, in whom alone, as in a single head, all are made perfect — through him, under him, with him — one shepherd of one fold. These, whether bishops or other rectors and ministers of the Church, as sons and household-born servants [",[15,11360,11361],{},"vernaculi","] of the great Father of the household, feed his sheep not for themselves but for him; not seeking their own gain but his, content with simple food and clothing, which the Father of the household has allotted them from the milk and wool of his own sheep. For they exact tithes and firstfruits and the offerings of the faithful, and the reverence of due subjection, for this purpose alone: that they may be sufficiently able to feed the sheep, lest they fail along the way through hunger and nakedness. They go before the sheep and know them and are known by them. They provide the sheep with wholesome and life-giving pasture, and for the season now coax, now rebuke. They diligently guard the sheep that are fat and strong, and assiduously labor to heal, restore, and strengthen those that are weak and feeble or broken. They drive wolves away from the sheep with staves and loud cries, opposing their vigilance, in defense of the sheep, against spiritual or earthly powers — lest the devil, tempting spiritually, or any secular aggressor, persecuting carnally, seize and scatter them. Hence they sometimes bravely face grave dangers in resisting such forces, and cheerfully lay down their own bodies’ lives for their devoted sheep. By this sign above all they are recognized as good shepherds: that they do not flee when they see the wolf coming. Such persons evidently enter the sheepfold through the gate, Christ — freely chosen and promoted to this ministry, they freely and sincerely preach Christ in word and deed. For they do not receive temporal stipends from the sheep because they preach the Gospel, but in order that they may be able to preach it; and not so that they may grow rich or shine in temporal things, but that they may provide for their temporal necessity unto the everlasting salvation of Christ’s sheep. For them, in their homeland [",[15,11364,11365],{},"in patria","], nothing is an obstacle on account of the expenses they bore on the way, since they did not seek from those expenses to fill their own temporal purses, but to live temporally among their brethren in Christ — having made use here of the stipends due them in such a way that they may there enjoy their full reward. We have spoken of the very few elect; let us now speak of the many who are called to the ministry of pastoral care. And first, something must be said about the name “hireling.” “Hireling” [",[15,11368,11369],{},"mercennarius","] is a name compounded from “wage” [",[15,11372,11373],{},"merces","] and “year” [",[15,11376,11377],{},"annus","], because he is hired for an annual wage to manage affairs or to feed the sheep of his employer. Although he feeds them, he is declared by the Lord not to be a shepherd, because the sheep are not his own. For he does not seek their salvation and increase in them as in his own property, but only his own wage from them as from another’s. This the coming wolf makes plain, because the moment it is seen it puts the hireling to flight; he would not flee if the sheep were his own, or if he were himself the shepherd. But because he is a hireling, he flees; for he has no concern for the sheep, whose life and good health he does not seek to profit by, but only the wage for pasturing — and since it is this that concerns him, and not the sheep, he does not free them or defend them at any risk to himself from the dangers that press in upon them, but reserves himself only for the agreed wage, on account of which occasion he was pasturing the sheep.",{"title":28,"searchDepth":29,"depth":29,"links":11380},[11381],{"id":9505,"depth":29,"text":9506,"children":11382},[11383],{"id":11354,"depth":2057,"text":11355},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F243",{"description":11349},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F243","irh5EqF-qpdfrJ_0BHYsK0dg-_dnz3BAlbO7pn8o1YY",{"id":11390,"title":6310,"body":11391,"description":11395,"extension":33,"meta":11410,"navigation":38,"page":6310,"path":11411,"pdf_page":6332,"reading":34,"seo":11412,"sortable_pagination_id":6332,"stem":11413,"__hash__":11414},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F244.md",{"type":8,"value":11392,"toc":11405},[11393,11396,11398,11402],[11,11394,11395],{},"Just as he did not seek the sheep’s welfare before the wage was agreed, so he does not seek it after it has been paid. If they perish even while being pastured, he does not care — so long as he himself is not deprived of his wage. He is, nonetheless, necessary to the Father of the household in leading his sheep to and from pasture, but useless in fleeing from wolves.",[1898,11397,9537],{"id":9536},[2034,11399,11401],{"id":11400},"on-the-wage-of-hirelings-and-their-promotion","On the Wage of Hirelings and Their Promotion.",[11,11403,11404],{},"Without doubt all are of this kind who, bearing the name of shepherd and sitting upon the pastoral throne, govern the Church of Christ, yet seek only their own interests and not Christ’s. And what are their interests? The first places at banquets and the chief seats in synagogues, and greetings in the choir, and to be called “rabbi” by men [cf. Matthew 23:6–7]. Then the wool and milk of the sheep — that is, all the revenues of the faithful people, which they convert to their own use and profit, which they exact with such violence out of devotion to their own luxury and avarice, that they sometimes wring and extort from the sheep not only milk and wool but their very blood as well, compelling the destitute by tyrannical lordship to render what they do not have. Such men thrust themselves forward against no attack on behalf of the sheep, nor do they even murmur if they sense that the wolves might harm them in any way, or if they fear that the wool and milk may for a time be withheld by sheep in poor health that refuse to be healed. Yet they are not blamed for justly receiving what the Lord has delegated to them, but because they love and seek only the giving and use of these things, not their fruit — and pasture the sheep for no other reason than these things, which are so owed to shepherds that it goes ill for those who do not render them, even if it does not go well for those who receive only them. Since such men preach Christ by Catholic profession, they enter through the gate into the sheepfold, to lead the sheep out and bring them back; yet because they are servants and not sons, they do not remain in the house forever. For they are not to be said to have climbed in from elsewhere, or to pasture the sheep outside the Church, or to have come in order to steal and slaughter and destroy; but for this purpose alone, invited by others, that they may guard and pasture [the sheep] in order to receive their wage. Yet because they do this more out of love of temporal wage than of everlasting [reward], they are not shepherds but hirelings — because, not content with food and clothing as household servants of the Father, they seek annual wages by which to stuff their private purses, lest if at some point they are removed from care of the sheep — which are not their own — they be left empty-handed. To such persons, since they receive in this life everything they seek from the sheep, it will be said in the homeland: “Amen, I say to you, you have received your reward” [Matthew 6:2]. These, then, are certainly not among the few who are saved, because they do not strive now to enter through the narrow gate — but among the many who afterwards seek to enter and will not be able. For when, as Luke testifies, the Father of the household has entered and shut the door, they will begin to stand outside and knock at the door, saying: “Lord, open for us”; and he who answers will say to them: “I do not know you or where you come from.” Then they will begin to say: “We ate and drank before you, and you taught in our streets” — or, as Matthew says: “We prophesied in your name, and cast out demons in your name, and performed many mighty works in your name” [Matthew 7:22]. And then he will declare to them: “I never knew you. Depart from me, all you workers of iniquity” [Matthew 7:23]. Yet these hirelings, so long as they are permitted to preside over the faithful, are necessary — because they dispense and preach the sacraments of the Church and the Catholic faith, on the occasion of their wage. Hence their corrupt life is tolerated, and the office by which necessary things are provided to the flocks is honored. That consent was given to their promotion — since the common necessity, and not private greed, was the intermediary — must not be doubted: it was granted by many of the faithful consulting their own salvation according to the necessity of the time, in accordance with what the Lord promises to two who consent together, saying: “If two of you agree on earth about any matter they ask, it shall be done for them by my Father” [Matthew 18:19]. Hence, with necessity compelling, their present or past conduct is not scrutinized, but sole regard is given to the ministry and preaching of the Christian faith in such persons. Their conduct even after promotion is sometimes tolerated by the Church — unless by chance they deviate from the faith. For just as the hirelings of secular men are examined not by the faults whereby they harm only themselves, but by the",{"title":28,"searchDepth":29,"depth":29,"links":11406},[11407],{"id":9536,"depth":29,"text":9537,"children":11408},[11409],{"id":11400,"depth":2057,"text":11401},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F244",{"description":11395},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F244","ouUeWffItVQdmCEjw8k2o1LZGE7106uAzjsH8m4F_Pc",{"id":11416,"title":6338,"body":11417,"description":11421,"extension":33,"meta":11450,"navigation":38,"page":6338,"path":11451,"pdf_page":6372,"reading":34,"seo":11452,"sortable_pagination_id":6372,"stem":11453,"__hash__":11454},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F245.md",{"type":8,"value":11418,"toc":11442},[11419,11422,11425,11429,11432,11435,11439],[11,11420,11421],{},"care for the sheep’s welfare before the agreed wage was sought, so too he does not seek it afterward. If the sheep perish along the way, he does not care, even while they are being fed — so long as he himself is not without his wage. He is, however, necessary to the master of the house in leading the sheep to and from the pasture, yet useless when it comes to driving off wolves.",[1898,11423,11424],{"id":9568},"CHAPTER XXXVII.",[2034,11426,11428],{"id":11427},"that-catholics-promote-no-one-on-account-of-crime-whereas-simoniac-promoters-promote-all-on-account-of-crime-alone","That Catholics promote no one on account of crime, whereas simoniac promoters promote all on account of crime alone.",[11,11430,11431],{},"In this matter, the simoniac promoters neither give nor promise any payment to those who ordain them; rather, they receive it — after the manner of worldly hired hands, who will bind themselves to serve no one unless they have been assured of the agreed wage. For otherwise they are charged with plotting theft from another’s property, which they scheme to appropriate for themselves under the pretense of another’s benefit. Whether dealing with the one type or the other, it is out of necessity and not superfluity, by free request and not by price, that they are summoned and bound to serve others’ interests. Hence, whether they are regarded as criminals or as innocent, they must necessarily be placed in charge of those to be governed without payment. That this does not occur among simoniac promoters, no one can be ignorant — for among them it is not the necessity or devotion of the people, but money alone, that commends candidates, whether criminal or blameless. For such promoters cannot truly say to those they are about to promote: “Come, that you may be promoted, because you are necessary or acceptable to the Church” — but only: “because you have given or will give us a hundred gold coins, or however many.” Has it ever been heard, even among Catholics of whatever wickedness, that anyone was told before ordination: “Come, that you may be promoted, because you have committed adultery, perjury, and the like”? God forbid! Rather: “You are necessary to the ministry and acceptable to the Church.” Nor does the candidate say: “Give me an ecclesiastical rank because I am a fornicator or a sacrilegious man” — but “because I wish to render service to the Church of God, so that I may merit the stipend owed from it.” Finally, in the manner of the prince of demons, who — as we read — promotes and crowns his own followers for the deception by which he hurls good people into sin, simoniac promoters likewise advance their accomplices. Their impudence is so great that they proclaim their guilt openly before all, saying to the seller: “We have given you the price; now give us the rank we sought, or return the price you received.” It is therefore established, according to the judgment of blessed Gregory, that among simoniac promoters vices are rewarded — namely, avarice, the root of all evils, and heretical perfidy — which are so much graver than fornication or adultery, as it is graver to sin against God than against one’s own body or against another person. Indeed, by such simoniac promoters the sinner is praised for the desires of his soul, and the wicked man is blessed. God forbid that this should be done in any way by Catholics, even when sinners are promoted by them.",[1898,11433,11434],{"id":9639},"CHAPTER XXXVIII.",[2034,11436,11438],{"id":11437},"in-what-respects-the-hired-hands-are-to-be-heeded-and-in-what-respects-not","In what respects the hired hands are to be heeded and in what respects not.",[11,11440,11441],{},"From this point, let the sheep themselves learn from the shepherd in what respect they ought to heed even the hired hands. Concerning those hired hands, the Gospel says: “The scribes and Pharisees have sat upon the seat of Moses. All things, therefore, whatsoever they shall say to you, observe and do.” Behold what great obedience the supreme good Shepherd requires to be paid to wicked hired hands — that the people should not only keep their words in mind, but also fulfill them in deed. Immediately afterward, he adds in what respect they are not to be attended to: “But according to their works, do ye not.” Why this, O Lord? Did you not command your people to observe and do all that they say? He adds: “For they say and do not.” As if to say: “Attend to the fact that they speak, and do not attend to the fact that they do not do what they say.” Here he briefly admonished that the teaching of their mouth and their ministry — which they received from God — is to be honored and received for the salvation of others; and that their carnal works, which they have from the evil one, are to be guarded against only for one’s own protection from perdition. Either let the sheep not follow the works of the hired hands, lest, since those hired hands say and do not, the sheep likewise hear them and do not act, because they observe that those hired hands speak and do not practice. As for the intention with which these hired hands do their works, the Lord makes clear when he says: “All their works they do for the sake of being seen by men” — thus showing summarily that they seek nothing, whether through preaching or through their ministry, except to be known and to please men. Then he discloses what works of theirs he means: “They bind heavy and insupportable burdens, and lay them on men’s shoulders, but with a finger of their own they will not move them. And they widen their phylacteries, and enlarge their fringes. And they love the first places at feasts, and the first chairs in the synagogues, and salutations in the market place, and to be called by men, Rabbi.” By these words of our Redeemer they are not reproached for imposing the burdens of God’s commandments upon people — for that is recognized as belonging to their office — but for making them insupportable, and for not relieving them by even the smallest act of their own. Nor because they have phylacteries and fringes, but because they widen the one and magnify the other; nor because they recline first as masters, or sit, or are greeted, or called Rabbi — but because they love these things alone. And yet, although so many ministers of Christ are of this kind — seeking nothing of Christ’s but only the world’s advantage in Christ’s ministry which they administer — Christ nonetheless wills that what belongs to them be faithfully rendered: that is, that they be heard, honored, and remunerated with the tithes and offerings of the faithful. Such men who are so corrupt in the sight of people — what must they be in the sight of God? And yet God tolerates them, both openly and secretly, whether they are truly wicked or merely feigning goodness, and he does not defraud them of the wage they seek. For since they are ministers of Christ, though they do not preside well, they are worthy of simple present honor. For “the presbyters who rule well,” as the Apostle says, “are worthy of double honor, especially those who labor in word and doctrine. For the scripture says: ‘Thou shalt not muzzle the ox that treadeth out the corn’; and: ‘The laborer is worthy of his hire.’” As for what the Apostle’s judgment is of the hired hands, if it is required, his letter to the Colossians [i.e., Philippians] shows it thus: “Some indeed preach Christ even out of envy and contention, and some also out of good will. Some out of charity, knowing that I am set for the defense of the gospel. And some out of contention preach Christ not sincerely, supposing that they raise affliction to my bonds. But what then? So that by all means, whether by occasion or by truth, Christ is preached: and in this I rejoice, yea, and will rejoice.” From the judgment of so great a teacher we learn how necessary the hired hands are; concerning those who preach Christ even insincerely, he expresses such joy that so great an Apostle testifies that he rejoices and will rejoice, whether Christ is preached out of envy, through contention and deriding of good men — so long as Christ is proclaimed. And who does not know how great a sin envy is? Yet if Christ is preached even through envy itself, as through contention and disparagement of the good, the Apostle rejoices. And how great an imperfection it is to seize upon the occasion of preaching for the sole benefit of the body! And yet the Apostle rejoices no less over such preaching. Therefore, let neither good works be assumed on account of good preaching and ministry, nor let the goods of holy preaching and ministry be despised on account of evil works. Hence, if a cluster of grapes hanging from a hedge is to be plucked, the thorns of the hedge must be avoided.",{"title":28,"searchDepth":29,"depth":29,"links":11443},[11444,11447],{"id":9568,"depth":29,"text":11424,"children":11445},[11446],{"id":11427,"depth":2057,"text":11428},{"id":9639,"depth":29,"text":11434,"children":11448},[11449],{"id":11437,"depth":2057,"text":11438},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F245",{"description":11421},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F245","Nb7fO0A8196gL-T9SZFBMbIXjfcBLP94levF76b2AA4",{"id":11456,"title":6378,"body":11457,"description":11461,"extension":33,"meta":11475,"navigation":38,"page":6378,"path":11476,"pdf_page":6397,"reading":34,"seo":11477,"sortable_pagination_id":6397,"stem":11478,"__hash__":11479},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F246.md",{"type":8,"value":11458,"toc":11472},[11459,11462,11466,11469],[11,11460,11461],{},"sheep do not follow the works of the hired hands, lest — since those hired hands say and do not — the sheep likewise, observing them to say and not to practice, hear them and likewise do not act. The intent with which those hired hands perform their works the Lord makes clear when he says: “All their works they do for the sake of being seen by men” — showing in sum that they seek nothing through their preaching or their ministry except to become known to people and to please them. He then discloses what works of theirs he means: “They bind heavy and insupportable burdens and lay them upon men’s shoulders, but with their own finger they will not move them. And they widen their phylacteries and enlarge their fringes. And they love the first places at feasts, and the first chairs in the synagogues, and salutations in the marketplace, and to be called by men, Rabbi.” By these words of our Redeemer they are not reproached for laying the burdens of God’s commandments upon people — for that is recognized as the function of their office — but for making them insupportable, and for not relieving them by so much as a finger of their own effort. Nor for possessing phylacteries and fringes, but for widening the one and magnifying the other; nor because as masters they recline first, or sit in the first place, or are greeted, or called Rabbi — but because they love these things alone. And yet, even though very many ministers of Christ are of such a kind that they seek nothing of Christ’s — only the world’s advantage — in the ministry of Christ which they administer, Christ nonetheless wills that what belongs to them be faithfully rendered: that is, that they be heard, honored, and remunerated with the tithes and offerings of the faithful. Such men who are so corrupt in the sight of people — in the sight of God, what must they be? And yet God tolerates them, both in secret and openly, whether truly evil or merely feigning goodness, and he does not defraud them of the wage they seek. For since they are ministers of Christ, though they do not preside well, they are worthy of simple present honor. “For presbyters who rule well,” as the Apostle says, “are worthy of double honor, especially those who labor in word and doctrine.” “For the scripture says: ‘Thou shalt not muzzle the ox that treadeth out the corn’; and: ‘The laborer is worthy of his hire.’” As for the Apostle’s judgment concerning the hired hands — should it be required — his letter to the Colossians [i.e., Philippians] shows it thus: “Some indeed preach Christ even out of envy and contention, and some also out of good will — some out of charity, knowing that I am set for the defense of the gospel; and some out of contention preach Christ, not sincerely, supposing that they add affliction to my bonds. But what then? So that by all means, whether by occasion or by truth, Christ is preached; and in this I rejoice, yea, and will rejoice.” From the judgment of so great a teacher we learn how necessary the hired hands are; of those who preach Christ even insincerely, he expresses such joy that this great Apostle testifies he rejoices and will rejoice, whether Christ is preached out of envy — even through contention and disparagement of good men — so long as Christ is proclaimed. And who does not know how great a crime envy is? Yet if Christ is proclaimed even through envy, as through contention and disparagement of the good, the Apostle rejoices. And how great an imperfection it is to seize upon an occasion for preaching solely for bodily advantage! And yet the Apostle rejoices no less over such preaching. Therefore, let neither good preaching and ministry occasion the endorsement of wicked works, nor let wicked works occasion the contempt of holy preaching and ministry’s goods. Hence, if a cluster of grapes hanging from a hedge is to be gathered, the thorns of the hedge must be avoided.",[1898,11463,11465],{"id":11464},"chapter-xxxix","CHAPTER XXXIX.",[11,11467,11468],{},"On those promoted knowingly or unknowingly to evil, and on their ministry: the judgment of Paschasius.",[11,11470,11471],{},"For in order to show that such persons would exist in his Church until the end of the age, and that they are sometimes to be overlooked by the masters of the Church — whether in being promoted or in ministering — the Lord willed to advance the sacrilegious thief Judas to the rank of apostle, even though from the beginning he knew what was in the man. Likewise the holy Apostles unknowingly promoted to the diaconate Nicholas — chosen from among so many thousands of holy monks, a pig from Epicurus’s herd, to so speak. In these two figures it was clearly prefigured that some are known and others not known when they are promoted in the Church, yet whose office is either approved on its own account or tolerated in the meantime for the sake of others. Whatever such persons do in the divine sacraments by virtue of the office entrusted to them in the meantime is entirely holy — just as Judas [acted] before the conspiracy of betrayal, and Nicholas before the invention of his abominable sect. This is further confirmed by the treatise of Paschasius on the Body of the Lord, where it reads as follows: “Even if the priest be guilty, the office of his ministry is sacred, and the rank of priesthood is sustained by Christ the supreme pontiff, so that this mystery is in no way diminished — as regards the flesh and blood — by any unworthy person, provided that the consecration is performed in accordance with the institution of the apostolic lineage; for it is fulfilled not from the priest himself but from his office, by the supreme pontiff, with the grace that truth itself has promised, and the priesthood and the pontifical office are not diminished in any respect by the merit of any individual. For the power of consecrating resides in what he who is ordained receives. Therefore those who return, having previously been baptized, are not rebaptized; just so, those who have previously been ordained are not re-ordained when they return to Catholic unity after having departed. But either they minister, if the utility of the Church demands it, or if not, they nonetheless carry the sacrament of their ordination, and therefore hands are not laid upon them among the laity. There remains in them, therefore, the power of the sacrament — unprofitably for themselves, even when they consecrate while guilty — yet sufficiently profitable in its power and ordination of consecrating for those who communicate with faith, hope, and charity in the grace of the blessing and administration they have received. Nor do these life-giving sacraments flowing from a heavenly fountain benefit the perverse unto salvation, since there is no participation of justice with iniquity, just as there is none of light with darkness. And yet such persons — even if they are adulterers and murderers and have committed many things on the devil’s side — while they sacrifice without yet having been cut off by the evangelical sickle, one must not consider who and what they are, but what they give and what those who communicate in faith receive — nor who possesses the power of consecrating, but what he possesses. For just as in the name of Christ, as he himself testifies, even by members of the devil, demons are driven out and many mighty works are done through them, so also by the power of the same Christ the body and blood are consecrated into a sacrament by the wicked, even though it is said that God does not hear sinners — for over the water of baptism, and over the oil, and over the Eucharist, and over the heads of those upon whom hands are laid, all these things are celebrated and accomplished in the sacrament. Therefore they are valid even through murderers; and even if such persons do not have the Holy Spirit, yet God is the one who gives the same Holy Spirit through their ministry and consecrates from the office the gift of his own generosity.” Lest perhaps the objection be raised against us from this same man’s judgment — since it is said here at the end that the Holy Spirit is given through the ministry of criminals, even though they themselves do not have him — let those who raise it take note of what he set out at the head of his argument, where he speaks hypothetically thus: “This mystery is in no way diminished by any unworthy person, provided that the consecration is performed in accordance with the institution of the apostolic lineage; for it is fulfilled not from the priest himself but from his office, by the supreme pontiff, with the grace that truth itself has promised.” Whence it is clear that they possess the Holy Spirit for ministry — that is, through the ministry which they received by the institution of the apostolic lineage — yet do not possess him for themselves. They possess it for ministering good things to others, but not for turning aside evil from themselves. They possess it for believing rightly, but not for living rightly — as has been shown abundantly above, along with the demonstration that the ministry of heretics is not of Christ, nor was it received through the institution of the apostolic lineage.",{"title":28,"searchDepth":29,"depth":29,"links":11473},[11474],{"id":11464,"depth":29,"text":11465},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F246",{"description":11461},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F246","NytjB5gsMW075WbSiZiEl8M1NwnyHVX0YqjQLx3u_TM",{"id":11481,"title":6403,"body":11482,"description":11486,"extension":33,"meta":11499,"navigation":38,"page":6403,"path":11500,"pdf_page":6422,"reading":34,"seo":11501,"sortable_pagination_id":6422,"stem":11502,"__hash__":11503},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F247.md",{"type":8,"value":11483,"toc":11496},[11484,11487,11490,11493],[11,11485,11486],{},"in the Church; yet their office is either approved on its own account, or tolerated in the meantime for the sake of others. Whatever such persons do in the divine sacraments by virtue of the office entrusted to them in the meantime is entirely holy — just as Judas [acted] before the conspiracy of betrayal, and Nicholas before the invention of his abominable sect. This is confirmed also by the treatise of Paschasius on the Body of the Lord, where one reads as follows: “Even if the priest be guilty, the office of his ministry is sacred, and the rank of priesthood is sustained by Christ the supreme pontiff, so that this mystery has nothing less — as regards the flesh and blood — from any unworthy person, provided that the consecration is performed in accordance with the institution of the apostolic lineage; for it is fulfilled not from that person himself, but from his office, by the supreme pontiff, with the grace that truth itself has promised; and the priesthood and the pontifical office are not diminished in any respect by the merit of any individual. For the power of consecrating resides in what is possessed by him who is ordained. Therefore those who return, having previously been baptized, are not rebaptized; just so, those who were previously ordained are not re-ordained upon returning to Catholic unity, if they have departed from it. But either they minister, if the utility of the Church demands this, or, if not, they nonetheless bear the sacrament of their ordination, and therefore hands are not laid upon them among the laity. There remains in them, therefore, the power of the sacrament — unprofitably for themselves, even when they consecrate while guilty — yet a power and ordination of consecrating sufficiently profitable to those who communicate in faith, hope, and charity in the grace of the blessing and administration received. Nor do these life-giving sacraments flowing from a heavenly source benefit the perverse unto salvation, since there is no fellowship of justice with iniquity, just as there is none of light with darkness. And yet such persons — even if they are adulterers and murderers and have committed many things on the devil’s side — while they sacrifice without yet having been cut off by the evangelical sickle, one is not to consider who and what they are, but what they give, and what those who communicate in faith receive; nor who possesses the power of consecrating, but what he possesses. For just as in the name of Christ, by his own testimony, even by members of the devil demons are cast out and many mighty works done through them, so also by the power of the same Christ, the body and blood are consecrated into a sacrament by the wicked — although it is said that God does not hear sinners — for over the water of baptism, and over the oil, and over the Eucharist, and over the heads of those upon whom hands are laid, all these sacramental acts are celebrated and accomplished. Therefore they are valid even through murderers; and although such persons do not have the Holy Spirit, God nonetheless is the one who gives that same Holy Spirit through their ministry and, from the office, consecrates the gift of his own generosity.” Lest perhaps the objection be raised against us from the judgment of the aforementioned man — because it is said here at the end that the Holy Spirit is given through the ministry of criminals even though they do not themselves have him — those who raise it should take note of what he set out at the beginning, where he speaks hypothetically thus: “This mystery has nothing less from any unworthy person, provided that the consecration is performed in accordance with the institution of the apostolic lineage; for it is fulfilled not from the person himself, but from his office, by the supreme pontiff, with the grace that truth itself has promised.” Whence it is clear that they have the Holy Spirit for ministry — which they received through the institution of the apostolic lineage — yet do not have it for themselves. They have it for administering good things to others, but not for turning evil away from themselves; they have it for believing rightly, but not for living rightly — as has been demonstrated abundantly above — and moreover that the ministry of heretics is not of Christ, nor is it received through the institution of the apostolic lineage.",[1898,11488,11489],{"id":9731},"CHAPTER XL.",[11,11491,11492],{},"on simoniac thieves, and the manner in which they enter the sheepfold.",[11,11494,11495],{},"From this point, since the hired hands within the Church have been discussed, let us speak also of the thieves outside the Church. The foremost and primary mark of these is that they do not enter through the door but climb in from elsewhere. It is on account of this transgression and presumption that they are denounced as thieves and robbers by the Lord — so that even his own oath on the matter is recorded",{"title":28,"searchDepth":29,"depth":29,"links":11497},[11498],{"id":9731,"depth":29,"text":11489},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F247",{"description":11486},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F247","1Jmz17DIvRljGt1FrF2q6fZkoQHkZqMIDLetq3ieV0I",{"id":11505,"title":6428,"body":11506,"description":11510,"extension":33,"meta":11526,"navigation":38,"page":6428,"path":11527,"pdf_page":6450,"reading":34,"seo":11528,"sortable_pagination_id":6450,"stem":11529,"__hash__":11530},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F248.md",{"type":8,"value":11507,"toc":11523},[11508,11511,11514,11517,11520],[11,11509,11510],{},"thus: “Amen, amen, I say to you, he that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber.” And even if he had said this without an oath, who, unless a liar and an antichrist, would not believe the Truth itself, Christ himself speaking? But with an oath he took care to profess it because he wished it to be heard more attentively and held more firmly. And so the proverb of truth is true according to the letter, and no less true according to the intent of the speaker. Among men, thieves and robbers are those who do not enter the sheepfold through the door but climb in from elsewhere; and no less are they thieves and robbers before God who do not enter the Church through Christ — who, as he himself proclaims, is the door of the Church — but come in from another way. These beyond all doubt are all heretics, Jews, and pagans, for they alike do not enter the Church through Christ, whom they deny to have come in the flesh.",[11,11512,11513],{},"If it is asked how all heretics deny that Christ came in the flesh, when some of them openly confess that Christ came in the flesh, the answer is to be found in the teaching of blessed Augustine in the third book of this work. For now, let us see how they climb in from another way. Undoubtedly the Arians climb in from another way — for example, because they so distinguish the trinity of persons as also to divide the unity of the divine substance. The Sabellians climb in from another way, because they so assert the unity of the divine substance as also to confuse the trinity of persons. It would be long, and beyond the powers of our understanding, to run through each of the plagues of the remaining heresies one by one. Leaving others aside, therefore, let us show how simoniac promoters — whom our work targets most directly — climb in from another way. Indeed they too, despising Christ the door and his doorkeeper the Holy Spirit, climb in from another way: with their money as ladders and siege-engines, they assault and storm the Lord’s wall — that is, the united consent and solidarity of the people of God — in order to overthrow it, and they either scramble over it or force their way through it by subversion or sheer force. For they neither respect the law of the door, which says “freely you have received, freely give,” nor do they await the good pleasure of the doorkeeper; but, driven by headlong ambition for pre-eminence, having scaled, undermined, or broken the wall, they invade the sheep as the worst of thieves and robbers. The wall of God’s sheepfold is indeed scaled by them when, abusing secular powers, they prevail in exercising temporal lordship over the sheep; it is undermined when they extract and attach to themselves ecclesiastical persons who are joined to the foundation of the Church; and it is broken through when they detach persons of middling or lay rank from the charity of Christ and attach them to themselves. By them the roof is also stripped away, when they plunder the prelates of the Church of the integrity of their office. Whether, therefore, they rush in by scaling, undermining, or breaking through, it is manifest that they climb in from somewhere other than the door. In sum, they either buy off secular powers with money, or persons of lower ecclesiastical rank, or their superiors, or laypeople of moderate influence. For against the lesser people — weaker sheep, as it were — these four orders are stationed as a bulwark: the secular powers as a wall against visible incursions, and the ecclesiastical persons as a roof against invisible ones. It is established, therefore, that simoniac robbers, in order to prevail in slaughtering and destroying the sheep, have gained entry from within through those who were appointed as defenders from without. And these defenders do not escape punishment: like tiles or stones removed from a building, they now lie neglected and useless upon the face of the earth, outside the edifice of Christ. And the very walls and roof appear to stand or survive to no good end — now that the doorkeeper has been driven away and the sheep extinguished — for they are left to desolation and ruin, and even to wild beasts and unclean birds.",[1898,11515,11516],{"id":9772},"CHAPTER XLI.",[11,11518,11519],{},"how simoniac promoters imitate worldly thieves, and what their voice is, which the sheep do not hear.",[11,11521,11522],{},"From this point, consider how perfectly befitting the robbery of simoniac promoters is what worldly thieves sometimes do. Entering the sheepfold by violence, they first assault the doorkeeper and without delay strangle or bind him, so that they may more freely drive off and destroy the sheep for themselves. This",{"title":28,"searchDepth":29,"depth":29,"links":11524},[11525],{"id":9772,"depth":29,"text":11516},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F248",{"description":11510},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F248","lS3iG4IJ7nqicORrolZyCD0sADen7W1LVihl8ax6nPA",{"id":11532,"title":6456,"body":11533,"description":11537,"extension":33,"meta":11540,"navigation":38,"page":6456,"path":11541,"pdf_page":1730,"reading":34,"seo":11542,"sortable_pagination_id":1730,"stem":11543,"__hash__":11544},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F249.md",{"type":8,"value":11534,"toc":11538},[11535],[11,11536,11537],{},"wicked act is established by daily experience to be committed by simoniac promoters, and so much more wickedly as divine things are greater than human ones. Indeed, in order to freely devour and destroy the people of God, simoniac promoters strive first to extinguish the Holy Spirit in them, or to make him captive and subject to themselves. Are they not seen to drag him bound when they presume they can sell his grace to whomever they will as if it were a captive? Are they not seen to disregard him as if extinguished by themselves, when through their perfidy they extinguish him in the sheep whom he was giving life? For the Holy Spirit is said to be extinguished when the faith over which he presides — which is his gift — is extinguished by the approach of perfidy. Hence the Apostle warns: “Extinguish not the Spirit; despise not prophecy.” These thieves plainly extinguish the Holy Spirit in the sheep when, through the offense of their impious communion or assent, they compel him to withdraw and flee from them; and once he is extinguished, all prophecies — that is, the holy scriptures — are scorned. For with what reverence will they now receive the pronouncements of others, who so stubbornly trample upon the very decretal sentence of the great Prophet and Lord of prophets, who, giving his assent to the institution of his sacraments, says: “Freely you have received, freely give”? Such persons, even if they appear to be within the Church, it is no wonder that they are also thieves — for thieves too, when they steal, appear to be within the sheepfold. They would certainly be less condemned if they stole from outside. Do not Jews and pagans sometimes appear within the material walls of the church? And yet they enter as they are and depart as they are; indeed they are worse while inside, by reason of their presumption and the dishonoring of the sacraments and the contamination of others. “For what fellowship hath justice with iniquity?” Yet are they held to be Christians as long as they appear to be within? So undoubtedly, simoniac promoters, while they appear to be within the Church, are then more to be repudiated and regarded as thieves. And they are finally to be believed not to be thieves and robbers only when it shall be proved that they have entered the sheepfold through the door and have not climbed in from elsewhere. Otherwise — not excepting them, nor any heretics whatsoever — all who have come by any way other than the door are, as the Lord testifies, thieves and robbers. Lest perhaps they should be thought in some respect useful like the hired hands, it is added: “The thief cometh not but for to steal, and to kill, and to destroy.” Where, then, are those who preach that what good men have received from wicked simoniac promoters is not only not harmful but even beneficial — with the Lord declaring in protest that thieves come only to steal, kill, and destroy? Hence those who have only these things in them and come for these things alone — what good can they give even to any good person, unless perhaps they first come to their senses, change themselves, and receive the good which they might give to others? Of such persons I will not speak of their deeds, but their very voice is so deadly that if the sheep hear it they cannot but perish. For as soon as they hear it they cease to be Christ’s sheep — the Lord himself bearing witness that “the sheep heard them not.” It is therefore plain that those who heard the thieves are no longer sheep of the good shepherd. And what are they? Seized, slaughtered by the thieves, and destroyed — and thus nothing now but victims of robbers. They would not have miserably succumbed to these evils if they had not heard their voices. For even if robbers sometimes prevail in breaking in upon the sheep, they cannot steal, slaughter, or destroy them unless the sheep first hear them; and thieves do not accomplish what they attempt so long as the sheep do not lend them their hearing. What destruction could simoniac promoters inflict on Catholics, if the sheep — forewarned by their good shepherd Christ — were to flee from them as from shepherds and withhold their favor and consent from such thieves? For this reason, the multiplication and boldness of thieves and robbers proceeds chiefly from the wretched docility of the sheep, who perish by a just judgment of God, because — warned and instructed in advance by two signs, as many witnesses — they either neglected or despised the need to beware of thieves. Indeed the good shepherd set before his sheep two signs by which to recognize thieves, so that if perhaps one of them came about without their knowledge or will, they might at least avoid the other. The first sign of thieves and robbers is proposed from the manner of entry into the sheepfold: if it is not through the door but from another way. The second is from the voice unknown to the sheep — which must now be briefly impressed upon us, since the matter of perverted entry is judged sufficiently impressed. As, for example, the voice of the Arians is to assert that the Son is lesser than the Father, while the Son himself protests in opposition",{"title":28,"searchDepth":29,"depth":29,"links":11539},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F249",{"description":11537},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F249","O0vziO0dYwhuwXGUJaPSRYCPFtqQCGooMa0a-XpZh3g",{"id":11546,"title":6471,"body":11547,"description":11551,"extension":33,"meta":11567,"navigation":38,"page":6471,"path":11568,"pdf_page":6493,"reading":34,"seo":11569,"sortable_pagination_id":6493,"stem":11570,"__hash__":11571},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F250.md",{"type":8,"value":11548,"toc":11562},[11549,11552,11555,11559],[11,11550,11551],{},"beforehand: “I and the Father are one” — so likewise the voice of simoniac promoters is to hold the Holy Spirit as something for sale, while that same Christ, whose Spirit it is, protests in opposition: “Freely you have received, freely give.” If the sheep of Christ know and recognize this voice of Christ, they must follow their shepherd and not the thief — who is undoubtedly a stranger; and they do not follow him but flee from him, because they do not know the voice of strangers, “whose mouth speaketh vanity, and whose right hand is a right hand of iniquity.” Therefore let no one flatter himself; let no one fashion for himself, to excuse his sins, as it were leaves of a fig tree for his shameful parts. Whoever hears the voice of simoniac promoters saying: “I will not give you baptism, I will not give you the sacrament of the body and blood of Christ, I will not give you the Holy Spirit, I will not give you any ecclesiastical grade, nor will I perform the consecrations of churches or any other administrations of the divine sacraments, unless you give me a price” — that person is beyond all doubt not a sheep of Christ, against whose voice he hears and acknowledges the voice of strangers. For this reason he beyond all doubt now follows a stranger, not Christ, by whom he is no longer acknowledged — even if he is heard crying out to the one whose voice he has ceased to acknowledge: “Lord, Lord.” If he had retained that voice, he would flee as quickly as possible from the stranger uttering a voice unknown to him.",[1898,11553,11554],{"id":9806},"CHAPTER XLII.",[2034,11556,11558],{"id":11557},"with-what-vigilance-the-sheep-ought-to-resist-thieves-who-have-broken-into-the-sheepfold","With what vigilance the sheep ought to resist thieves who have broken into the sheepfold.",[11,11560,11561],{},"If, therefore, the sheep cannot resist simoniac thieves who break into the sheepfold, let them at least resist those who have entered, in the only way they can: namely, by being unwilling or compelled to hear them in such a way as to follow them as a shepherd, or even to hear them as one would hear a hired hand. But — as has been said — let them do what alone is in their power: flee from them, avoiding their communion, their services, and their establishments gathered from the blood of the sheep they slaughter and destroy. Whatever terrors from men, or damage to their bodies or possessions, Christ’s sheep are besieged or oppressed by, let them strive above all to escape injury to their souls, lest they be devoured alive by robbers, and let them not fear those who kill the body in such a way that they cannot kill the soul, but rather him who can destroy both in the gehenna of unquenchable fire. Let them consider that if those who at the end of the world follow the antichrist, seduced in the time of the greatest collapse of the Christian faith — seduced not only by great signs and wonders but also compelled by torments of universal persecution — will be without excuse, then far more without excuse are those who now, in the great glory of the Christian name, follow thieves and robbers, seduced by blandishments and terrors. For just as it was foretold to those that false prophets and false christs would arise, so also to these it was foretold that thieves and robbers would come and enter the sheepfold, the Lord thus forewarning his own in the Apostles: “Take heed that no man seduce you. For many will come in my name saying, I am he, and will seduce many. Then if any man shall say to you: Lo, here is Christ, and lo, there: believe it not; go not, neither follow. Behold I have foretold you. If therefore they shall say to you: Behold he is in the desert, go ye not out; Behold he is in the closets, believe it not. For behold, the kingdom of God is within you. You therefore take heed: behold, I have foretold you all things.” As if to say: “It is already in your power to be seduced or not seduced, and therefore you will be without excuse if you neglect or despise taking care, because I have foretold all things to you.” For he has shown beforehand where the kingdom of God is — namely, in the Catholic Church, that is, within you, who keep and retain the apostolic faith and teaching in heart and mouth. Hence where this is shipwrecked or corrupted, let not Christ nor his kingdom be believed to be there, even if it is called and appears to be a desert or a secret chamber. O how many hermits, in the time of the Arians, declared that Christ was in their desert — when, infected with the Arian plague, they harbored the antichrist among themselves! O how many, who were thought to be ecclesiastics at that time, cried out and proclaimed that Christ was in their inner chambers — when they nonetheless concealed the antichrist among themselves — such as Eusebius of Caesarea, that fiercest champion of Arius, as blessed Jerome attests; such as Didymus and Eutyches, and very many others, both from the cities and from the solitudes. What was said, therefore, concerning the aforementioned heresy, let the same be understood of the others.",{"title":28,"searchDepth":29,"depth":29,"links":11563},[11564],{"id":9806,"depth":29,"text":11554,"children":11565},[11566],{"id":11557,"depth":2057,"text":11558},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F250",{"description":11551},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F250","vcfCa1anL0A334702Z44LXbgaXypC-sh40JhUd7X708",{"id":11573,"title":6499,"body":11574,"description":11578,"extension":33,"meta":11594,"navigation":38,"page":6499,"path":11595,"pdf_page":6521,"reading":34,"seo":11596,"sortable_pagination_id":6521,"stem":11597,"__hash__":11598},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F251.md",{"type":8,"value":11575,"toc":11589},[11576,11579,11582,11586],[11,11577,11578],{},"Let it be understood the same way. But if one considers the foregoing words of the Lord, one will find that thieves and robbers are described in more explicit terms by John than pseudo-prophets and pseudo-Christs are by the other evangelists — even though those writers call the same men pseudo-prophets or pseudo-Christs whom John calls thieves and robbers. The other evangelists gave no mark by which to distinguish them, except that they would perform great signs and wonders — a criterion that not only fails to draw the unwary back from error, but can even lead the cautious into error. John, however, pointed them all out as if with a finger, by their manner of entry and their voice, so that henceforth no one could in any way excuse his own ruin by pleading ignorance, if he did not fear to hear and follow thieves who had been thus clearly identified for him. And indeed, if the sheep are at times deprived of free judgment concerning the manner of entry of one who is to rule them, they can nonetheless refuse to hear the voice of strangers and refuse to follow them, but flee from them instead. And if they see someone clothed in the appearance of a true shepherd, let them not dare to hear and follow him until they have ascertained from his manner of entry and his voice whether he is a shepherd or a robber — and let them say to him with the praiseworthy curiosity of Joshua son of Nun: “Are you one of ours, or of our adversaries?” [cf. Joshua 5:13]",[1898,11580,11581],{"id":9837},"CHAPTER XLIII.",[2034,11583,11585],{"id":11584},"on-the-difference-between-hirelings-and-thieves-and-that-heretics-are-not-to-be-tolerated-by-catholics-in-the-way-that-badly-living-catholic-ministers-are","On the difference between hirelings and thieves, and that heretics are not to be tolerated by Catholics in the way that badly-living Catholic ministers are.",[11,11587,11588],{},"From what has gone before it is now sufficiently clear how great is the distance between thieves and robbers on the one hand and hirelings on the other. Hirelings are to be obeyed in all that they say, as the Lord commands concerning them: “All things whatsoever they shall say to you, observe and do” [Matthew 23:3]; but thieves and robbers may not even be heard, because as soon as they are heard, one is lost. And indeed hirelings are such that even the Apostle rejoices in their preaching [cf. Philippians 1:18]; but thieves and robbers are such that the same Apostle, weeping, calls them corrupters of the word of God and enemies of the cross of Christ [cf. 2 Corinthians 2:17; Philippians 3:18]. Hirelings, too, though they seek their own interests and not Christ’s, yet seek for themselves no more than what is owed and commanded to be rendered to those who feed Christ’s sheep — namely, tithes and due reverence — and in demanding these they do not transgress, because they are seeking to render to God what belongs to God. They do transgress, however, in seeking these things for themselves alone, claiming them as entirely their own; yet even so, insofar as they temporarily feed the sheep of God’s pasture for the sake of these rewards, they are in this respect rendering to God what is God’s. For that tithes and other offerings of the faithful are owed and rendered to the Lord alone, and that they are divinely appointed for the temporal support of his ministers of whatever quality, blessed Jerome expounds thus on Malachi: “Who is there among you, O priests, who would shut the door and kindle my altar gratuitously? For there is no one among you, down to the last of the ministers — not the pontiff, I say, not the priest and the rest, but not even the doorkeeper or the one who lays fire to the altar to burn the holocausts — who does not receive a wage from me for his labor.” [cf. Jerome, Commentary on Malachi 1:10] He says this signifying the tithes of all the produce offered by the people — which, when robbers exact them, they are not demanding what is their own. For they are owed no stipend for divine ministry, of which they are entirely devoid, but only the gallows or extreme punishment for their banditry. Yet these men, alas, very often receive not only what they find set aside for the ministers of Christ, but over and above that what is forbidden to them — since they come and are capable of nothing other than to steal and slaughter and destroy. And who in his right mind considers that thieves and robbers of this kind are to be tolerated by Catholics, when the Lord judges that they are to be fled, testifying that those who even hear them are not his sheep? And with what face does anyone preach that the ministry of such men must be tolerated and accepted until they are deposed by a synod — and that everything done in the sheepfold by their ministry in the meantime is good and holy — when their only ministry is one of stealing, slaughtering, and destroying? If, then, it is good and holy to steal, slaughter, and destroy Christ’s sheep, let thieves and robbers be endured, who know how to do nothing else and",{"title":28,"searchDepth":29,"depth":29,"links":11590},[11591],{"id":9837,"depth":29,"text":11581,"children":11592},[11593],{"id":11584,"depth":2057,"text":11585},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F251",{"description":11578},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F251","hgrTJf8Wjk6F1lUCF83Crn_MVbKYHLParNNFbUBYliY",{"id":11600,"title":6527,"body":11601,"description":11605,"extension":33,"meta":11622,"navigation":38,"page":6527,"path":11623,"pdf_page":6546,"reading":34,"seo":11624,"sortable_pagination_id":6546,"stem":11625,"__hash__":11626},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F252.md",{"type":8,"value":11602,"toc":11619},[11603,11606,11610,11613],[11,11604,11605],{},"can do, as the Lord himself attests. And if anyone dares to contradict this, asserting that thieves and robbers know how to do or can do something else that is good, let him dare to dispute and contend in judgment with the Lord himself — and, if he can, prove him a liar. But since no Christian dares to do this, one must concede that thieves and robbers of this kind do nothing but harm to themselves and to others. For this reason, why are simoniacs thought to need repeated and almost daily synodal deposition, when they were once, simultaneously, and irrevocably deposed from the beginning by the princes of the apostles [cf. Acts 8:20–23] — just as other heretics likewise were, each at their very inception, by the orthodox and catholic fathers? For whenever an evil tree is uprooted entirely, it is vain to suppose that its branches live or will live, unless they too are torn out — since in the uprooting of their mother they are reckoned to be uprooted along with her. So too, the deposition of any heretic, as an act of excision, is not something to be sought person by person as if branch by branch, once the founder of the heresy as the root of an evil tree is established to have been thoroughly uprooted. This is certainly not the case with Catholics, however badly they may live, since their root — namely the catholic church — is never uprooted, even when some of its branches are pruned away on account of their barrenness or disorder. Such branches, for as long as they are sustained by their mother tree, either improve or at least serve to give shade to men or rest to birds. So too, wicked ministers of the good Catholic church, however badly they live for their own part, yet as long as their deposition is deferred, it either happens that they improve, or at least that some benefit is conferred on certain people in the meantime. From this it can be observed that the deposition of badly-living Catholic ministers is often deferred according to time and circumstance, and is sometimes carried out; whereas the deposition of heretics is deferred neither on account of time nor on account of any circumstance for any length of time, but is done as soon as they become known. Hence, in the case of badly-living ministers of Christ, the Catholic flock ought to await a Catholic synod and not reject them until the judgment of their fellow ministers or their superiors rejects them — in accordance with what Solomon teaches: “Let your eyes look straight ahead, and let your eyelids guide your steps” [Proverbs 4:25]. For it often happens that what seems intolerable to the imperfect seems tolerable to the perfect, and on the other hand, what is held intolerable by the perfect seems tolerable to the imperfect. Lest the church perhaps be misled or scandalized by this ambiguity, one must wait patiently and wisely until synodal judgment discerns and determines the matter. I do not know whether someone who thinks that judgment must still be awaited in the case of heretics, after councils have once been held concerning them, could truly be called a Catholic; for anyone to whom any heresy in the church seems tolerable has without doubt been shipwrecked or fallen from the Catholic faith.",[1898,11607,11609],{"id":11608},"chapter-xliv","CHAPTER XLIV.",[11,11611,11612],{},"Illustrated by examples: heretics were not tolerated by the Catholics of old even for an hour, while hirelings were tolerated.",[11,11614,11615,11616,11618],{},"Did the Catholics anywhere, in the time of the Arians or other heretics, tolerate the ministry of any heretic given to them as bishop, or hold it to be holy, until he should be synodally deposed? That this was never tolerated by Catholics is clear from many historical sources, and especially from the ",[15,11617,7079],{},", which recounts that some boys expiated with fire a ball they had been playing with, because it had accidentally rolled out among the feet of a donkey on which the heretic bishop of their city at that time was riding. The same Catholics are said to have so loathed his baths that they refused to bathe there not only with him but even without him, until the very facilities had been purified with fresh water. And lest anyone think that this admirable Catholic zeal, set before all Catholics for imitation, was displayed in a time of peace and some measure of temporal Christian power, let it be known that this happened in the time of Arian emperors and princes, by whom that very city was put to the sword on this account, and the greater part of its citizens were slaughtered. Whoever desires to know more thoroughly with what alacrity they hastened to death for the confession of the Catholic faith, and how the executioners gave out from slaughtering before the devout citizens ceased to offer and press themselves forward to those who would kill them, let him turn to the history mentioned above.",{"title":28,"searchDepth":29,"depth":29,"links":11620},[11621],{"id":11608,"depth":29,"text":11609},{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F252",{"description":11605},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F252","MJg1X-xwW59SfEKHHOS3Iip8tJOHPXWvyQz-dxtbOxM",{"id":11628,"title":39,"body":11629,"description":11633,"extension":33,"meta":11636,"navigation":38,"page":39,"path":11637,"pdf_page":42,"reading":34,"seo":11638,"sortable_pagination_id":42,"stem":11639,"__hash__":11640},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F253.md",{"type":8,"value":11630,"toc":11634},[11631],[11,11632,11633],{},"There one will find not only these things, but also very many other mockeries, blows, dangers, and losses suffered by Catholics at the hands of heretics. After such evils, who could adequately recount with what constancy the Catholic church in Africa withstood the Vandals, more savage than any beast — compelled to live on for a long while under countless exquisite torments, and barely at last permitted to die? Therefore, woe to the prosperities of the Catholics of our own time, under whom the Christian faith is surrendered and extorted without any, or with hardly any, loss of self and one’s possessions under most Christian princes — a faith which no measure of unspeakable adversity was able to make our predecessors surrender or extort, even under sacrilegious tyrants. As to how long heretics are to be endured, then, and in what manner they are to be deposed: the Lord himself first determined this when he made known that they are not to be heard by the sheep but to be fled; and the God-speaking Paul thereafter confirmed it by deeds and words. For though Paul tolerated even quarrelsome, stubborn, greedy, covetous, and envious hirelings to such an extent that he declared himself to rejoice and to expect to rejoice in their preaching, he nonetheless signals that thieves and robbers — that is, heretical men — are to be avoided after a first and second rebuke [cf. Titus 3:10].",{"title":28,"searchDepth":29,"depth":29,"links":11635},[],{},"\u002Freadings\u002Ftranslation\u002Fhumbert-3-books\u002F253",{"description":11633},"readings\u002Ftranslation\u002Fhumbert-3-books\u002F253","AW05j4YOY9me5SyWGzV_WDu6sV5eOhB2htmz7LyCnXA",1789161131933]