[{"data":1,"prerenderedAt":5843},["ShallowReactive",2],{"reading-prierias-summa-sylvestrina-simony":3,"authors":50,"doc-prierias-summa-sylvestrina-simony":1681,"transcription-cols-prierias-summa-sylvestrina-simony":1739,"translation-cols-prierias-summa-sylvestrina-simony":3166},{"id":4,"title":5,"author":6,"body":7,"description":30,"document":31,"extension":32,"key":33,"meta":34,"navigation":37,"page_end":38,"page_start":39,"path":40,"pdf_page_end":41,"pdf_page_start":42,"section":43,"seo":44,"stem":45,"title_en":46,"translator":47,"year":48,"__hash__":49},"readingsMeta\u002Freadings\u002Fmeta\u002Fprierias-summa-sylvestrina-simony.md","De simonia","prierias",{"type":8,"value":9,"toc":26},"minimark",[10],[11,12,13,14,17,18,21,22,25],"p",{},"The entry ",[15,16,5],"em",{}," from the ",[15,19,20],{},"Secunda pars"," of Sylvester Prierias's ",[15,23,24],{},"Summa Sylvestrina",", his alphabetical compendium of moral and canonical cases of conscience. Prierias treats the question in roughly thirty numbered articles, beginning from the term's derivation from Simon Magus and the canonical definition of simony as the studied will to buy or sell things spiritual or annexed to the spiritual. He works through the classification of spiritual things, the species of simoniacal pact, the question of when simony arises in ordinations and the conferral of benefices, the role of patron and presenter, the limits of papal dispensation, the obligation of restitution, and the penalties — drawing throughout on Aquinas, Hostiensis, Innocent IV, Antoninus, Cajetan and the canonist tradition. The article is among the most thorough confessor's-manual treatments of simony to appear in print on the eve of the Reformation, and through its forty-plus editions became a standard reference for sixteenth-century moral theology.",{"title":27,"searchDepth":28,"depth":28,"links":29},"",2,[],"The entry De simonia from the Secunda pars of Sylvester Prierias's Summa Sylvestrina, his alphabetical compendium of moral and canonical cases of conscience. Prierias treats the question in roughly thirty numbered articles, beginning from the term's derivation from Simon Magus and the canonical definition of simony as the studied will to buy or sell things spiritual or annexed to the spiritual. He works through the classification of spiritual things, the species of simoniacal pact, the question of when simony arises in ordinations and the conferral of benefices, the role of patron and presenter, the limits of papal dispensation, the obligation of restitution, and the penalties — drawing throughout on Aquinas, Hostiensis, Innocent IV, Antoninus, Cajetan and the canonist tradition. The article is among the most thorough confessor's-manual treatments of simony to appear in print on the eve of the Reformation, and through its forty-plus editions became a standard reference for sixteenth-century moral theology.","prierias-summa-sylvestrina-1539","md","prierias-summa-sylvestrina-simony",{"start_text":35,"end_text":36},"Simonia a simone mago dicta est","dispensat in pena simoniae",true,"3.268ra","3.259rb","\u002Freadings\u002Fmeta\u002Fprierias-summa-sylvestrina-simony",1119,1101,"Secunda pars, s.v. Simonia",{"title":5,"description":30},"readings\u002Fmeta\u002Fprierias-summa-sylvestrina-simony","On Simony",null,1515,"nORJ3-HHd5ykJKgxBHlqTHvkORnh-gREu5DXc0eRvcE",[51,89,131,168,195,213,233,271,301,337,364,407,452,503,525,549,579,606,640,674,700,731,758,787,814,854,885,911,932,953,987,1013,1034,1069,1089,1119,1140,1161,1182,1215,1244,1274,1304,1329,1358,1377,1413,1438,1463,1491,1520,1547,1577,1606,1626,1652],{"id":52,"title":53,"body":54,"born":77,"description":78,"died":79,"extension":32,"image":80,"key":81,"meta":82,"name":61,"name_en":83,"navigation":37,"path":84,"seo":85,"stem":86,"wikipedia":87,"__hash__":88},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":55,"toc":75},[56],[11,57,58,59,62,63,66,67,70,71,74],{},"Albert the Great (",[15,60,61],{},"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 ",[15,64,65],{},"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 ",[15,68,69],{},"Commentary on the Sentences"," of Peter Lombard, a ",[15,72,73],{},"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":27,"searchDepth":28,"depth":28,"links":76},[],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":78},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":90,"title":91,"body":92,"born":119,"description":120,"died":121,"extension":32,"image":122,"key":123,"meta":124,"name":99,"name_en":125,"navigation":37,"path":126,"seo":127,"stem":128,"wikipedia":129,"__hash__":130},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":93,"toc":117},[94],[11,95,96,97,100,101,104,105,108,109,112,113,116],{},"Alexander of Hales (",[15,98,99],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[15,102,103],{},"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 ",[15,106,107],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[15,110,111],{},"Summa Theologica"," (the ",[15,114,115],{},"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":27,"searchDepth":28,"depth":28,"links":118},[],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":120},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":132,"title":133,"body":134,"born":155,"description":156,"died":157,"extension":32,"image":158,"key":159,"meta":160,"name":161,"name_en":162,"navigation":37,"path":163,"seo":164,"stem":165,"wikipedia":166,"__hash__":167},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":135,"toc":153},[136],[11,137,138,139,142,143,142,146,142,149,152],{},"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 (",[15,140,141],{},"De fide",", ",[15,144,145],{},"De Spiritu Sancto",[15,147,148],{},"De mysteriis",[15,150,151],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":27,"searchDepth":28,"depth":28,"links":154},[],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":156},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":169,"title":170,"body":171,"born":182,"description":183,"died":184,"extension":32,"image":185,"key":186,"meta":187,"name":188,"name_en":189,"navigation":37,"path":190,"seo":191,"stem":192,"wikipedia":193,"__hash__":194},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":172,"toc":180},[173],[11,174,175,176,179],{},"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 ",[15,177,178],{},"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":27,"searchDepth":28,"depth":28,"links":181},[],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":183},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":196,"title":197,"body":198,"born":47,"description":202,"died":47,"extension":32,"image":205,"key":206,"meta":207,"name":208,"name_en":197,"navigation":37,"path":209,"seo":210,"stem":211,"wikipedia":47,"__hash__":212},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":199,"toc":203},[200],[11,201,202],{},"Author unknown.",{"title":27,"searchDepth":28,"depth":28,"links":204},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":202},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":214,"title":215,"body":216,"born":223,"description":220,"died":224,"extension":32,"image":225,"key":226,"meta":227,"name":215,"name_en":215,"navigation":37,"path":228,"seo":229,"stem":230,"wikipedia":231,"__hash__":232},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":217,"toc":221},[218],[11,219,220],{},"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":27,"searchDepth":28,"depth":28,"links":222},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":220},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":234,"title":235,"body":236,"born":259,"description":260,"died":261,"extension":32,"image":262,"key":263,"meta":264,"name":265,"name_en":235,"navigation":37,"path":266,"seo":267,"stem":268,"wikipedia":269,"__hash__":270},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":237,"toc":257},[238],[11,239,240,241,244,245,248,249,252,253,256],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[15,242,243],{},"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 ",[15,246,247],{},"Demonstrations"," (",[15,250,251],{},"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 (",[15,254,255],{},"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":27,"searchDepth":28,"depth":28,"links":258},[],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":260},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":272,"title":273,"body":274,"born":47,"description":289,"died":290,"extension":32,"image":291,"key":292,"meta":293,"name":294,"name_en":295,"navigation":37,"path":296,"seo":297,"stem":298,"wikipedia":299,"__hash__":300},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":275,"toc":287},[276],[11,277,278,279,282,283,286],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[15,280,281],{},"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 ",[15,284,285],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":27,"searchDepth":28,"depth":28,"links":288},[],"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":289},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":302,"title":303,"body":304,"born":324,"description":325,"died":326,"extension":32,"image":327,"key":328,"meta":329,"name":330,"name_en":331,"navigation":37,"path":332,"seo":333,"stem":334,"wikipedia":335,"__hash__":336},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":305,"toc":322},[306],[11,307,308,309,312,313,142,315,142,318,321],{},"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 ",[15,310,311],{},"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 ",[15,314,311],{},[15,316,317],{},"The City of God",[15,319,320],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":27,"searchDepth":28,"depth":28,"links":323},[],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":325},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":338,"title":339,"body":340,"born":351,"description":352,"died":353,"extension":32,"image":354,"key":355,"meta":356,"name":357,"name_en":358,"navigation":37,"path":359,"seo":360,"stem":361,"wikipedia":362,"__hash__":363},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":341,"toc":349},[342],[11,343,344,345,348],{},"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 (",[15,346,347],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":27,"searchDepth":28,"depth":28,"links":350},[],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":352},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":365,"title":366,"body":367,"born":396,"description":397,"died":398,"extension":32,"image":399,"key":400,"meta":401,"name":374,"name_en":366,"navigation":37,"path":402,"seo":403,"stem":404,"wikipedia":405,"__hash__":406},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":368,"toc":394},[369],[11,370,371,372,375,376,379,380,382,383,142,386,389,390,393],{},"Bonaventure of Bagnoregio (",[15,373,374],{},"Bonaventura",", c. 1217–1274), known as the ",[15,377,378],{},"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 ",[15,381,107],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[15,384,385],{},"Itinerarium mentis in Deum",[15,387,388],{},"Breviloquium",", the ",[15,391,392],{},"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":27,"searchDepth":28,"depth":28,"links":395},[],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":397},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":408,"title":409,"body":410,"born":440,"description":441,"died":442,"extension":32,"image":443,"key":444,"meta":445,"name":446,"name_en":446,"navigation":37,"path":447,"seo":448,"stem":449,"wikipedia":450,"__hash__":451},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":411,"toc":438},[412],[11,413,414,415,418,419,422,423,426,427,430,431,434,435,437],{},"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 ",[15,416,417],{},"Vita Nuova",", the philosophical ",[15,420,421],{},"Convivio",", the Latin treatises ",[15,424,425],{},"De vulgari eloquentia"," and ",[15,428,429],{},"Monarchia",", and above all the ",[15,432,433],{},"Commedia",", completed shortly before his death in Ravenna. The ",[15,436,433],{}," 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":27,"searchDepth":28,"depth":28,"links":439},[],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":441},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":453,"title":454,"body":455,"born":440,"description":492,"died":493,"extension":32,"image":494,"key":495,"meta":496,"name":462,"name_en":497,"navigation":37,"path":498,"seo":499,"stem":500,"wikipedia":501,"__hash__":502},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":456,"toc":490},[457],[11,458,459,460,463,464,467,468,470,471,474,475,478,479,482,483,485,486,489],{},"John Duns Scotus (",[15,461,462],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[15,465,466],{},"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 ",[15,469,107],{}," at both universities; his successive lecture courses survive as the ",[15,472,473],{},"Lectura"," (Oxford), the ",[15,476,477],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[15,480,481],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[15,484,477],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[15,487,488],{},"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":27,"searchDepth":28,"depth":28,"links":491},[],"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":492},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":504,"title":505,"body":506,"born":513,"description":510,"died":514,"extension":32,"image":515,"key":516,"meta":517,"name":518,"name_en":519,"navigation":37,"path":520,"seo":521,"stem":522,"wikipedia":523,"__hash__":524},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":507,"toc":511},[508],[11,509,510],{},"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":27,"searchDepth":28,"depth":28,"links":512},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":510},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":526,"title":527,"body":528,"born":539,"description":540,"died":184,"extension":32,"image":541,"key":542,"meta":543,"name":527,"name_en":527,"navigation":37,"path":544,"seo":545,"stem":546,"wikipedia":547,"__hash__":548},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":529,"toc":537},[530],[11,531,532,533,536],{},"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 ",[15,534,535],{},"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":27,"searchDepth":28,"depth":28,"links":538},[],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":540},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":550,"title":551,"body":552,"born":567,"description":568,"died":569,"extension":32,"image":570,"key":571,"meta":572,"name":573,"name_en":551,"navigation":37,"path":574,"seo":575,"stem":576,"wikipedia":577,"__hash__":578},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":553,"toc":565},[554],[11,555,556,557,560,561,564],{},"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 ",[15,558,559],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[15,562,563],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":27,"searchDepth":28,"depth":28,"links":566},[],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":568},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":580,"title":581,"body":582,"born":47,"description":596,"died":47,"extension":32,"image":597,"key":598,"meta":599,"name":600,"name_en":601,"navigation":37,"path":602,"seo":603,"stem":604,"wikipedia":47,"__hash__":605},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":583,"toc":594},[584],[11,585,586,587,590,591,593],{},"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 ",[15,588,589],{},"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 ",[15,592,107],{},". 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":27,"searchDepth":28,"depth":28,"links":595},[],"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":596},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":607,"title":608,"body":609,"born":627,"description":628,"died":629,"extension":32,"image":630,"key":631,"meta":632,"name":633,"name_en":634,"navigation":37,"path":635,"seo":636,"stem":637,"wikipedia":638,"__hash__":639},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":610,"toc":625},[611],[11,612,613,614,389,617,620,621,624],{},"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 ",[15,615,616],{},"Liber de edificio Dei",[15,618,619],{},"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 ",[15,622,623],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":27,"searchDepth":28,"depth":28,"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":32,"image":665,"key":666,"meta":667,"name":668,"name_en":642,"navigation":37,"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":27,"searchDepth":28,"depth":28,"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":32,"image":691,"key":692,"meta":693,"name":694,"name_en":676,"navigation":37,"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":27,"searchDepth":28,"depth":28,"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":32,"image":721,"key":722,"meta":723,"name":724,"name_en":725,"navigation":37,"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":27,"searchDepth":28,"depth":28,"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":32,"image":748,"key":749,"meta":750,"name":751,"name_en":752,"navigation":37,"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":27,"searchDepth":28,"depth":28,"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":32,"image":779,"key":780,"meta":781,"name":760,"name_en":760,"navigation":37,"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":27,"searchDepth":28,"depth":28,"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":32,"image":804,"key":805,"meta":806,"name":807,"name_en":808,"navigation":37,"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":27,"searchDepth":28,"depth":28,"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":77,"description":842,"died":843,"extension":32,"image":844,"key":845,"meta":846,"name":847,"name_en":848,"navigation":37,"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 ",[15,823,589],{}," on the titles of the Decretals of Gregory IX (later called the ",[15,826,827],{},"Summa aurea",") and the ",[15,830,473],{}," (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":27,"searchDepth":28,"depth":28,"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":47,"description":875,"died":47,"extension":32,"image":876,"key":877,"meta":878,"name":879,"name_en":880,"navigation":37,"path":881,"seo":882,"stem":883,"wikipedia":47,"__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":27,"searchDepth":28,"depth":28,"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":899,"died":900,"extension":32,"image":901,"key":902,"meta":903,"name":904,"name_en":905,"navigation":37,"path":906,"seo":907,"stem":908,"wikipedia":909,"__hash__":910},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":889,"toc":897},[890],[11,891,892,893,896],{},"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 ",[15,894,895],{},"Libri tres adversus simoniacos"," (ca. 1058) that the simoniacal ordination of clergy was heretical and void — a position more radical than most of his contemporaries. He also played a central role in the 1054 schism between Rome and Constantinople, personally delivering the bull of excommunication against Patriarch Michael Cerularius. His writings exercised a lasting influence on the theory of papal authority and the separation of clerical and lay power.",{"title":27,"searchDepth":28,"depth":28,"links":898},[],"Humbert of Silva Candida (ca. 1015–1061) was a Benedictine monk from Lorraine who became one of the foremost intellectual architects of the eleventh-century Gregorian Reform. Appointed cardinal-bishop of Silva Candida by Pope Leo IX around 1050, he served as the papacy's most forceful polemicist against simony and lay investiture, arguing in his Libri tres adversus simoniacos (ca. 1058) that the simoniacal ordination of clergy was heretical and void — a position more radical than most of his contemporaries. He also played a central role in the 1054 schism between Rome and Constantinople, personally delivering the bull of excommunication against Patriarch Michael Cerularius. His writings exercised a lasting influence on the theory of papal authority and the separation of clerical and lay power.",1061,"\u002Fa\u002Fhumbert-of-silva-candida.jpg","humbert-of-silva-candida",{},"Humbertus Silvae Candidae Episcopus","Humbert of Silva Candida","\u002Fauthors\u002Fhumbert-of-silva-candida",{"description":899},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":912,"title":913,"body":914,"born":921,"description":918,"died":922,"extension":32,"image":923,"key":924,"meta":925,"name":926,"name_en":913,"navigation":37,"path":927,"seo":928,"stem":929,"wikipedia":930,"__hash__":931},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":915,"toc":919},[916],[11,917,918],{},"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":27,"searchDepth":28,"depth":28,"links":920},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":918},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":933,"title":934,"body":935,"born":942,"description":939,"died":943,"extension":32,"image":944,"key":945,"meta":946,"name":947,"name_en":934,"navigation":37,"path":948,"seo":949,"stem":950,"wikipedia":951,"__hash__":952},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":936,"toc":940},[937],[11,938,939],{},"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":27,"searchDepth":28,"depth":28,"links":941},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":939},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":954,"title":955,"body":956,"born":977,"description":978,"died":121,"extension":32,"image":205,"key":979,"meta":980,"name":981,"name_en":955,"navigation":37,"path":982,"seo":983,"stem":984,"wikipedia":985,"__hash__":986},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":957,"toc":975},[958],[11,959,960,961,964,965,967,968,971,972,974],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[15,962,963],{},"Apparatus"," on Gratian's ",[15,966,654],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[15,969,970],{},"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 ",[15,973,658],{}," through the early modern period.",{"title":27,"searchDepth":28,"depth":28,"links":976},[],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":978},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":988,"title":989,"body":990,"born":1001,"description":1002,"died":1003,"extension":32,"image":1004,"key":1005,"meta":1006,"name":1007,"name_en":989,"navigation":37,"path":1008,"seo":1009,"stem":1010,"wikipedia":1011,"__hash__":1012},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":991,"toc":999},[992],[11,993,994,995,998],{},"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 ",[15,996,997],{},"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":27,"searchDepth":28,"depth":28,"links":1000},[],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":1002},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1014,"title":1015,"body":1016,"born":1023,"description":1020,"died":1024,"extension":32,"image":1025,"key":1026,"meta":1027,"name":1028,"name_en":1015,"navigation":37,"path":1029,"seo":1030,"stem":1031,"wikipedia":1032,"__hash__":1033},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1017,"toc":1021},[1018],[11,1019,1020],{},"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":27,"searchDepth":28,"depth":28,"links":1022},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1020},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1035,"title":1036,"body":1037,"born":1056,"description":1057,"died":1058,"extension":32,"image":1059,"key":1060,"meta":1061,"name":1062,"name_en":1063,"navigation":37,"path":1064,"seo":1065,"stem":1066,"wikipedia":1067,"__hash__":1068},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1038,"toc":1054},[1039],[11,1040,1041,1042,1045,1046,1049,1050,1053],{},"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 ",[15,1043,1044],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[15,1047,1048],{},"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 ",[15,1051,1052],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":27,"searchDepth":28,"depth":28,"links":1055},[],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":1057},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1070,"title":1071,"body":1072,"born":1079,"description":1076,"died":569,"extension":32,"image":1080,"key":1081,"meta":1082,"name":1083,"name_en":1071,"navigation":37,"path":1084,"seo":1085,"stem":1086,"wikipedia":1087,"__hash__":1088},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1073,"toc":1077},[1074],[11,1075,1076],{},"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":27,"searchDepth":28,"depth":28,"links":1078},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1076},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1090,"title":1091,"body":1092,"born":1107,"description":1108,"died":1109,"extension":32,"image":1110,"key":1111,"meta":1112,"name":1113,"name_en":1091,"navigation":37,"path":1114,"seo":1115,"stem":1116,"wikipedia":1117,"__hash__":1118},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1093,"toc":1105},[1094],[11,1095,1096,1097,1100,1101,1104],{},"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 ",[15,1098,1099],{},"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 (",[15,1102,1103],{},"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":27,"searchDepth":28,"depth":28,"links":1106},[],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":1108},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1120,"title":1121,"body":1122,"born":1129,"description":1126,"died":1130,"extension":32,"image":205,"key":1131,"meta":1132,"name":1133,"name_en":1134,"navigation":37,"path":1135,"seo":1136,"stem":1137,"wikipedia":1138,"__hash__":1139},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1123,"toc":1127},[1124],[11,1125,1126],{},"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":27,"searchDepth":28,"depth":28,"links":1128},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1126},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1141,"title":1142,"body":1143,"born":513,"description":1147,"died":1150,"extension":32,"image":1151,"key":1152,"meta":1153,"name":1154,"name_en":1155,"navigation":37,"path":1156,"seo":1157,"stem":1158,"wikipedia":1159,"__hash__":1160},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1144,"toc":1148},[1145],[11,1146,1147],{},"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":27,"searchDepth":28,"depth":28,"links":1149},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1147},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1162,"title":1163,"body":1164,"born":1171,"description":1168,"died":1172,"extension":32,"image":1173,"key":1174,"meta":1175,"name":1176,"name_en":1163,"navigation":37,"path":1177,"seo":1178,"stem":1179,"wikipedia":1180,"__hash__":1181},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1165,"toc":1169},[1166],[11,1167,1168],{},"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":27,"searchDepth":28,"depth":28,"links":1170},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1168},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1183,"title":1184,"body":1185,"born":77,"description":1204,"died":843,"extension":32,"image":1205,"key":1206,"meta":1207,"name":1208,"name_en":1209,"navigation":37,"path":1210,"seo":1211,"stem":1212,"wikipedia":1213,"__hash__":1214},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1186,"toc":1202},[1187],[11,1188,1189,1190,1193,1194,1197,1198,1201],{},"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 ",[15,1191,1192],{},"Summa de Virtutibus"," and the ",[15,1195,1196],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[15,1199,1200],{},"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":27,"searchDepth":28,"depth":28,"links":1203},[],"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":1204},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1216,"title":1217,"body":1218,"born":79,"description":1233,"died":1234,"extension":32,"image":1235,"key":1236,"meta":1237,"name":1238,"name_en":1217,"navigation":37,"path":1239,"seo":1240,"stem":1241,"wikipedia":1242,"__hash__":1243},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1219,"toc":1231},[1220],[11,1221,1222,1223,1226,1227,1230],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[15,1224,1225],{},"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 ",[15,1228,1229],{},"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":27,"searchDepth":28,"depth":28,"links":1232},[],"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":1233},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1245,"title":1246,"body":1247,"born":1262,"description":1263,"died":1264,"extension":32,"image":1265,"key":1266,"meta":1267,"name":1268,"name_en":1246,"navigation":37,"path":1269,"seo":1270,"stem":1271,"wikipedia":1272,"__hash__":1273},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1248,"toc":1260},[1249],[11,1250,1251,1252,1255,1256,1259],{},"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 ",[15,1253,1254],{},"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 ",[15,1257,1258],{},"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":27,"searchDepth":28,"depth":28,"links":1261},[],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":1263},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1275,"title":1276,"body":1277,"born":1292,"description":1293,"died":1294,"extension":32,"image":1295,"key":1296,"meta":1297,"name":1298,"name_en":1276,"navigation":37,"path":1299,"seo":1300,"stem":1301,"wikipedia":1302,"__hash__":1303},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1278,"toc":1290},[1279],[11,1280,1281,1282,1285,1286,1289],{},"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 ",[15,1283,1284],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[15,1287,1288],{},"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":27,"searchDepth":28,"depth":28,"links":1291},[],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":1293},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1305,"title":1306,"body":1307,"born":1318,"description":1319,"died":664,"extension":32,"image":1320,"key":1321,"meta":1322,"name":1323,"name_en":1306,"navigation":37,"path":1324,"seo":1325,"stem":1326,"wikipedia":1327,"__hash__":1328},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1308,"toc":1316},[1309],[11,1310,1311,1312,1315],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[15,1313,1314],{},"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":27,"searchDepth":28,"depth":28,"links":1317},[],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":1319},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1330,"title":1331,"body":1332,"born":1347,"description":1348,"died":1349,"extension":32,"image":1350,"key":6,"meta":1351,"name":1352,"name_en":1352,"navigation":37,"path":1353,"seo":1354,"stem":1355,"wikipedia":1356,"__hash__":1357},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1333,"toc":1345},[1334],[11,1335,1336,1337,1340,1341,1344],{},"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 ",[15,1338,1339],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[15,1342,1343],{},"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":27,"searchDepth":28,"depth":28,"links":1346},[],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",{},"Silvester Prierias","\u002Fauthors\u002Fprierias",{"description":1348},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1359,"title":1360,"body":1361,"born":1368,"description":1365,"died":1369,"extension":32,"image":1370,"key":1371,"meta":1372,"name":1360,"name_en":1360,"navigation":37,"path":1373,"seo":1374,"stem":1375,"wikipedia":47,"__hash__":1376},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1362,"toc":1366},[1363],[11,1364,1365],{},"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":27,"searchDepth":28,"depth":28,"links":1367},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1365},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1378,"title":1379,"body":1380,"born":1401,"description":1402,"died":513,"extension":32,"image":1403,"key":1404,"meta":1405,"name":1406,"name_en":1407,"navigation":37,"path":1408,"seo":1409,"stem":1410,"wikipedia":1411,"__hash__":1412},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1381,"toc":1399},[1382],[11,1383,1384,1385,248,1388,1391,1392,1394,1395,1398],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[15,1386,1387],{},"Decretales Gregorii IX",[15,1389,1390],{},"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 ",[15,1393,654],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[15,1396,1397],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":27,"searchDepth":28,"depth":28,"links":1400},[],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":1402},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1414,"title":1415,"body":1416,"born":1426,"description":1427,"died":493,"extension":32,"image":1428,"key":1429,"meta":1430,"name":1431,"name_en":1432,"navigation":37,"path":1433,"seo":1434,"stem":1435,"wikipedia":1436,"__hash__":1437},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1417,"toc":1424},[1418],[11,1419,1420,1421,1423],{},"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 ",[15,1422,107],{},", 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":27,"searchDepth":28,"depth":28,"links":1425},[],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":1427},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1439,"title":1440,"body":1441,"born":664,"description":1451,"died":1452,"extension":32,"image":1453,"key":1454,"meta":1455,"name":1456,"name_en":1457,"navigation":37,"path":1458,"seo":1459,"stem":1460,"wikipedia":1461,"__hash__":1462},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1442,"toc":1449},[1443],[11,1444,1445,1446,1448],{},"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 ",[15,1447,589],{}," (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":27,"searchDepth":28,"depth":28,"links":1450},[],"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":1451},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1464,"title":1465,"body":1466,"born":1480,"description":1481,"died":398,"extension":32,"image":1482,"key":1483,"meta":1484,"name":1485,"name_en":1465,"navigation":37,"path":1486,"seo":1487,"stem":1488,"wikipedia":1489,"__hash__":1490},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1467,"toc":1478},[1468],[11,1469,1470,1471,1474,1475,1477],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[15,1472,1473],{},"Doctor Angelicus",". His ",[15,1476,73],{}," 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":27,"searchDepth":28,"depth":28,"links":1479},[],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":1481},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1492,"title":1493,"body":1494,"born":513,"description":1508,"died":1509,"extension":32,"image":1510,"key":1511,"meta":1512,"name":1513,"name_en":1514,"navigation":37,"path":1515,"seo":1516,"stem":1517,"wikipedia":1518,"__hash__":1519},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1495,"toc":1506},[1496],[11,1497,1498,1499,1502,1503,1505],{},"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 ",[15,1500,1501],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[15,1504,107],{}," 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":27,"searchDepth":28,"depth":28,"links":1507},[],"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":1508},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1521,"title":1522,"body":1523,"born":1534,"description":1535,"died":1536,"extension":32,"image":1537,"key":1538,"meta":1539,"name":1540,"name_en":1541,"navigation":37,"path":1542,"seo":1543,"stem":1544,"wikipedia":1545,"__hash__":1546},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1524,"toc":1532},[1525],[11,1526,1527,1528,1531],{},"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 ",[15,1529,1530],{},"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":27,"searchDepth":28,"depth":28,"links":1533},[],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":1535},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1548,"title":1549,"body":1550,"born":1565,"description":1566,"died":1567,"extension":32,"image":1568,"key":1569,"meta":1570,"name":1571,"name_en":1549,"navigation":37,"path":1572,"seo":1573,"stem":1574,"wikipedia":1575,"__hash__":1576},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1551,"toc":1563},[1552],[11,1553,1554,1555,1558,1559,1562],{},"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 ",[15,1556,1557],{},"Medulla Theologica"," (1627) and ",[15,1560,1561],{},"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":27,"searchDepth":28,"depth":28,"links":1564},[],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":1566},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1578,"title":1579,"body":1580,"born":1593,"description":1594,"died":1595,"extension":32,"image":1596,"key":1597,"meta":1598,"name":1599,"name_en":1600,"navigation":37,"path":1601,"seo":1602,"stem":1603,"wikipedia":1604,"__hash__":1605},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1581,"toc":1591},[1582],[11,1583,1584,1585,1587,1588,1590],{},"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 ",[15,1586,827],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[15,1589,107],{}," 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":27,"searchDepth":28,"depth":28,"links":1592},[],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":1594},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1607,"title":1608,"body":1609,"born":1616,"description":1613,"died":1617,"extension":32,"image":1618,"key":1619,"meta":1620,"name":1608,"name_en":1608,"navigation":37,"path":1621,"seo":1622,"stem":1623,"wikipedia":1624,"__hash__":1625},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1610,"toc":1614},[1611],[11,1612,1613],{},"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":27,"searchDepth":28,"depth":28,"links":1615},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1613},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1627,"title":1628,"body":1629,"born":77,"description":1640,"died":1641,"extension":32,"image":1642,"key":1643,"meta":1644,"name":1645,"name_en":1646,"navigation":37,"path":1647,"seo":1648,"stem":1649,"wikipedia":1650,"__hash__":1651},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1630,"toc":1638},[1631],[11,1632,1633,1634,1637],{},"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 ",[15,1635,1636],{},"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":27,"searchDepth":28,"depth":28,"links":1639},[],"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":1640},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1653,"title":1654,"body":1655,"born":1670,"description":1671,"died":1672,"extension":32,"image":1673,"key":1674,"meta":1675,"name":1654,"name_en":1654,"navigation":37,"path":1676,"seo":1677,"stem":1678,"wikipedia":1679,"__hash__":1680},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1656,"toc":1668},[1657],[11,1658,1659,1660,1663,1664,1667],{},"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 ",[15,1661,1662],{},"The Obedience of a Christian Man"," (1528) and ",[15,1665,1666],{},"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":27,"searchDepth":28,"depth":28,"links":1669},[],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":1671},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1682,"title":1343,"authors":1683,"body":1684,"cover":1714,"description":1715,"document":1716,"editors":47,"extension":32,"filesize":1717,"key":31,"language":1718,"meta":1719,"navigation":37,"ocr_model":1720,"pages":1721,"pagination_starts":1722,"path":1731,"seo":1732,"stem":1733,"title_en":1734,"typeface":1735,"url":1736,"year":1737,"__hash__":1738},"documentsMeta\u002Fdocuments\u002Fprierias-summa-sylvestrina-1539.md",[6],{"type":8,"value":1685,"toc":1712},[1686],[11,1687,1688,1689,1692,1693,1696,1697,1700,1701,426,1704,1707,1708,1711],{},"Sylvester Prierias's ",[15,1690,1691],{},"Summa summarum, quae Silvestrina nuncupatur",", an alphabetical Latin confessor's manual conceived as a \"summa of summas.\" Compiled by the Dominican theologian Silvestro Mazzolini da Prierio (1456–1527), Master of the Sacred Palace under Leo X, it draws on the established confessor's-manual tradition (Pisanella, Astesana, Angelica) to treat moral and canonical cases of conscience in roughly 700 entries from ",[15,1694,1695],{},"Abbas"," to ",[15,1698,1699],{},"Zelus",". First printed at Bologna in 1514–15, it went through more than forty editions before the close of the sixteenth century. This Lyon edition was printed by Théobald Payen (Theobaldus Paganus) in 1539; like the original, it is divided in two parts (",[15,1702,1703],{},"prima",[15,1705,1706],{},"secunda pars","), each followed by its own alphabetical ",[15,1709,1710],{},"repertorium",".",{"title":27,"searchDepth":28,"depth":28,"links":1713},[],"\u002Fd\u002Fprierias-summa-sylvestrina-1539\u002Fcover.jpg","Sylvester Prierias's Summa summarum, quae Silvestrina nuncupatur, an alphabetical Latin confessor's manual conceived as a \"summa of summas.\" Compiled by the Dominican theologian Silvestro Mazzolini da Prierio (1456–1527), Master of the Sacred Palace under Leo X, it draws on the established confessor's-manual tradition (Pisanella, Astesana, Angelica) to treat moral and canonical cases of conscience in roughly 700 entries from Abbas to Zelus. First printed at Bologna in 1514–15, it went through more than forty editions before the close of the sixteenth century. This Lyon edition was printed by Théobald Payen (Theobaldus Paganus) in 1539; like the original, it is divided in two parts (prima and secunda pars), each followed by its own alphabetical repertorium.","\u002Fd\u002Fprierias-summa-sylvestrina-1539.pdf","108.9MB","latin",{},"10.5281\u002Fzenodo.11113737",1268,[1723,1728,1729],{"pdf_page":1724,"printed_page":1725,"numeral_type":1726,"pagination":1727},5,1,"roman","folio-two-column",{"pdf_page":690,"printed_page":1725,"numeral_type":1726,"pagination":1727},{"pdf_page":42,"printed_page":1730,"numeral_type":1726,"pagination":1727},259,"\u002Fdocuments\u002Fprierias-summa-sylvestrina-1539",{"title":1343,"description":1715},"documents\u002Fprierias-summa-sylvestrina-1539","Summa of Summas, Called the Silvestrina","gothic","https:\u002F\u002Farchive.org\u002Fdetails\u002Fbub_gb_7e1TEjggc_YC",1539,"G97Z6jAH2nSNR6TJrfkTLT-38EXN1gn4fW_kd-_EyBY",[1740,1768,1828,1877,1927,1960,2011,2028,2104,2127,2159,2193,2227,2286,2310,2361,2387,2419,2457,2526,2582,2617,2676,2736,2760,2789,2819,2863,2895,2912,2936,2953,2997,3048,3121,3150],{"id":1741,"title":5,"body":1742,"description":1750,"extension":32,"meta":1762,"navigation":37,"page":39,"path":1763,"pdf_page":42,"reading":33,"seo":1764,"sortable_pagination_id":1765,"stem":1766,"__hash__":1767},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.259rb.md",{"type":8,"value":1743,"toc":1759},[1744,1748,1751,1756],[1745,1746,5],"h1",{"id":1747},"de-simonia",[11,1749,1750],{},"Simonia a simone mago dicta est: qui potestatem dandi spiritum sanctum comparare pecunia vt postea reuendendo signa lucraretur: vt patet act. viij. et j. q. j. saluator. Non autem sic dicta est giezia a giezi qui donum dei reuendidit solum. De hac s. Tho. per tractat. ij. ij. q. c. et in iiij. dist. xxv. et in quodl. ij. et similiter in. vij.",[1752,1753,1755],"h2",{"id":1754},"primo-queritur","Primo queritur",[11,1757,1758],{},"Primo autem queritur quid sit simonia et quomodo in",{"title":27,"searchDepth":28,"depth":28,"links":1760},[1761],{"id":1754,"depth":28,"text":1755},{},"\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F259rb",{"title":5,"description":1750},1101.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.259rb","OWUXbsqVS8O6LQJvnTYPSS1Sn8l311-Am9AJYI77cFE",{"id":1769,"title":1770,"body":1771,"description":1775,"extension":32,"meta":1820,"navigation":37,"page":1821,"path":1822,"pdf_page":1823,"reading":33,"seo":1824,"sortable_pagination_id":1825,"stem":1826,"__hash__":1827},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.259va.md","259va",{"type":8,"value":1772,"toc":1812},[1773,1776,1781,1784,1788,1791,1795,1798,1802,1805,1809],[11,1774,1775],{},"telligitur eius diffinitio dico multa. Primum.\nSimonia fm. s. Thom. ii. ii. q. c. et pene ois t theologos ac iuristas coiter est studiosa voluntas emendi aut vendendi aliquid spuale aut spuali annexum, addit Pan. in. c. nemo. co. ti. ope subsecuto. quod non fuit necesse quo ad deum: quia in voluntate studiosa, i. deliberata pctm psummat, sed soli quo ad iudicium ecclie quia non iudicat de occultis: nisi procedat ab extra.",[1777,1778,1780],"h3",{"id":1779},"secundum","Secundum",[11,1782,1783],{},"Nomine autem emptionis et venditionis fm. s. tho. ii. ii. intelligit ois contractus non gratuitus: vt. s. transactio, renunciatio et permutatio. licet plat9 ex officio suo possit pmutare bnficia vel pbendas: vt. s. pmutatio. ii. §. iiii. bmoi etia est remissio: quia fm Dir. remittere ide est quod dare. s. q. s. si qui sunt. limitat tn gl. in. c. s. de tef. qfi ex remissione commodi applicat pti. limitat etia ibi pa. quando debitum est liqdum r ide ibi. Adde quod noie eptionis venit etia redemptio: vnde fm Ray. spualia sicut non dnt vendi vel emi: ita nec redimi. quod v9. limitat ab eo q iuste possidebat: extra eo. querelam. secus a possidente iniuste. sicut redimuntur decime. sed ista limitatio non est necessaria nec redemptio decimarum est redemptio spūalis alicui9 sed tpalis: vt. s. decime. in fin. r. s. §. iii. reg. iiii.",[1777,1785,1787],{"id":1786},"tertium","Tertium",[11,1789,1790],{},"Spirituale autem fm. s. Tho. ii. ii. et in. iiii. vbi. s. et fm Richar. r pan. in. c. consulere. de simo. r ast. dr tripliciter primo. scz essentialr. vt gra et virtutes per quas intellige omnia alia spualia vel supnaturalia Dona: r causaliter vt sacta que sunt causa gfe r pir virtutum et effectualr seu effectiue vt act9 ex spuali gra r sacro offo vel qcunque spuali dono pcedentes. vt baptizare, offm diuinum celebrare miracula facere. r bmoi. que etia dici pnt spualia per cām inquantum a spuali causant r ad spuale disponunt.",[1777,1792,1794],{"id":1793},"quartum","Quartum",[11,1796,1797],{},"Spūali vero annexum fm. s. tho. in. iiii. et alios bt dupliciter. primo sicut ad spuale ordinatum: sicut ius patronat9 quod ordinaf ad psentandum clericos ad bnficia r vasa sacra ordinata ad sacroz vsum: adde et gnāl'r omne in q spuale ministrat vt sacra vestis, ecclia, cemiterium: reliquie sanctoz, et ois sacra res. Licet autem ius sepulture non sit annexum isto modo: sed sequenti tn cemiterium est annexum isto modo scdo sicut ex spualibz dependens. vt bnc ecclesiastica bnficia. quod non competit nisi habēti officium clericale vel ius pcipiendi decimas primitias: oblationes r ius sepulture et quicqd competit clericis ratione ordinis vt pulsare campanas: claudare hostia ecclesie r similia. r ius etia primogeniture.",[1777,1799,1801],{"id":1800},"quintum","Quintum",[11,1803,1804],{},"Nomine autem pecunie qua emptio r venditio 3bif intelligif fm. s. tho. ii. ii. ofne illud cui9 pcium pot pecunia estimari: vt ptz in. iii. et b.",[1777,1806,1808],{"id":1807},"sextum","Sextum",[11,1810,1811],{},"Predicta autem intellige dicta de spūali supnaturali siue vt alii dicunt in ordine ad spm̄ scām loquendo vero de spūali naturali siue in ordine ad spiritum humanum dico quod hoc",{"title":27,"searchDepth":28,"depth":28,"links":1813},[1814,1816,1817,1818,1819],{"id":1779,"depth":1815,"text":1780},3,{"id":1786,"depth":1815,"text":1787},{"id":1793,"depth":1815,"text":1794},{"id":1800,"depth":1815,"text":1801},{"id":1807,"depth":1815,"text":1808},{},"3.259va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F259va",1102,{"description":1775},1102.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.259va","d_Q9cBeI3rLMEKlurM9SHYdR9jHd2YObcvknZqD-KUc",{"id":1829,"title":1830,"body":1831,"description":1835,"extension":32,"meta":1870,"navigation":37,"page":1871,"path":1872,"pdf_page":1823,"reading":33,"seo":1873,"sortable_pagination_id":1874,"stem":1875,"__hash__":1876},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.259vb.md","259vb",{"type":8,"value":1832,"toc":1863},[1833,1836,1840,1843,1847,1850,1853,1856,1860],[11,1834,1835],{},"spuale duplex est fm. s. t. per essentiam vt ols sciam r virtutes naturales acqsite: et scdo p causam vt doctrina talium scientiarum: et idem vt de actibz talium virtutum: vt iudicare est actus iustitie. annexum autem huic spūali sunt libri schole. r bmoi. r de his dicef. s. co. ti.",[1752,1837,1839],{"id":1838},"secundo-queritur","Secundo queritur",[11,1841,1842],{},"Scdo qrif q inter pdicta vendi possunt aut non possunt sine vitio simonie. Et dico qntum ad spūale supnaturale quod vendi non potest de iure spūale per essentiam: imo nec super eo cadere pot deliberata voluntas emptionis fm. s. Tho. in. iiii. quod intellige recte sentiendo: r de hoc. s. q. s. c. s. r ibi glof. Nec spūale p cām. vt in. c. non satis. et in. c. cum in ecclie. co. ti. licet inquātum est corporale habeat quādā speciem q vendi pot non ex hoc quod est spūale: vnde fm. s. Tho. ii. ii. simonia est accipere pecuniam quasi precium consecrationis eucharistie vel misse cantate: non autem quasi stipēdium sustētationis. Nec spūale effectiue, nec redimi pecunia aut resignari: extra eodem querelam. r. s. q. s. null9 eps. d. ii. nisi fm quod. s. dicetur. Nec annexum tali spūali antecedēter ea ratione qua est annexum siue qua ordinaf ad spūale circa quod mens. s. Tho. vt ptz. ii. ii. q. c. ar. iiii. per totum est quod ipa corporalia seu tpalia vendere licet sed non ordine eorum ad spūalia: r si vendanf alteri ecclie: quod licitum est in necessitate redi possunt sub ppria forma. si vero vendanf laicis destrueda sunt et eorum materia solum vendenda est: et de hoc. s. §. xi. de iure autem patronatus quod non est corporale dictum est. §. i. r ipa. §. v. quomodo vendi non possit fm se nec dari in feudum sed transeat cum aliis reditis. Nec annexum eidem consequenter: quia cum non competat nisi habenti officium clericale fm. s. Tho. sine spūali esse non potest: et consequenter eo redito intelligif spūale subici venditioni. Nec spūale naturale dictum p essentiam: imo hoc etiam de facto vendi non potest dicente scriptura prouer. xxii. quod prodest stulto habere diuitias cum sapientiam emere non possit: nec etiam dictum p causam potest vendi semper sed solum aliqn. vt infra. §. x. annexum autem tali spirituali vendi potest de iure nisi ecclesia loci scholarum doctori assignasset.",[1752,1844,1846],{"id":1845},"tertio-queritur","Tertio queritur",[11,1848,1849],{},"Tertio queritur quibus clauibus et regulis vtendum sit ad sciendum an in aliquo casu sit simonia necne. et dico quod multis.",[1777,1851,1852],{"id":1703},"Prima",[11,1854,1855],{},"Prima est diffinitio supradicto modo exposita que intelligitur de simonia in se siue ex sua natura. de qua statim.",[1777,1857,1859],{"id":1858},"secunda","Secunda",[11,1861,1862],{},"Secunda est quod quedam sunt simoniaca ex sua natura vt omnia predicta limitando tamen quo ad beneficia si habent administrationem ordinis vel clauium executionem in quibus papa dispensare non potest vt licite fiant. licet dispensare possit quo ad penas iure positiuo inde contractas vel ɔtrahendas ne. s. ɔtrahaf puta excomunicationem, suspensionem, resignationem beneficium r bmoi: quedam vero sunt simoniaca quia prohibita siue ex solo iure positiuo: vt vendere vicariam, castal",{"title":27,"searchDepth":28,"depth":28,"links":1864},[1865,1866],{"id":1838,"depth":28,"text":1839},{"id":1845,"depth":28,"text":1846,"children":1867},[1868,1869],{"id":1703,"depth":1815,"text":1852},{"id":1858,"depth":1815,"text":1859},{},"3.259vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F259vb",{"description":1835},1102.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.259vb","P68zoamrEcCvuI61N22voUJm6Bc7YvKQqa52yH_gx9w",{"id":1878,"title":1879,"body":1880,"description":1884,"extension":32,"meta":1919,"navigation":37,"page":1920,"path":1921,"pdf_page":1922,"reading":33,"seo":1923,"sortable_pagination_id":1924,"stem":1925,"__hash__":1926},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260ra.md","260ra",{"type":8,"value":1881,"toc":1913},[1882,1885,1889,1892,1896,1899,1903,1906,1910],[11,1883,1884],{},"...ionatu: aduocatia: et huiusmodi. s.q.iiii. saluator. extra co. ad nostra.",[1777,1886,1888],{"id":1887},"pro-quo-aduerte","Pro quo aduerte",[11,1890,1891],{},"Pro quo aduerte quod quantum ex Panor. in c.i. eo.ti. colligit circa beneficia bñtia administrationē ordinis vel clauium creationē committit simonia primo modo: secus in aliis vt sunt ista spiritalia et alie administrationes tpales: sed ista regula non est a s.Tho. nec vt de mente Ray.",[1777,1893,1895],{"id":1894},"tertia-regula","Tertia regula",[11,1897,1898],{},"Tertia regula est quod ad euitandum simoniam coram deo et in coscia sufficit quod quis non intendat pro spualibus vel eis annexis aliquid tpale recipe quasi precium et si intendat recipe quasi fundamentum coceßionis iuris vel pie consuetudinis vt patet xxv. vbi s. ar.ii. quo ad sacrameta. et ar.iiii. quo ad spuales actus et hoc etiā si talis intetio sit sine qua non: puta sine qua pdicator pro tunc non pdicaret ibi quod patz per s.Tho. viii. qðli. q.vi. et ii. ii. q.vi. quo ad actus spuales. tertio modo. i. effectiue puta quo ad celebrationem officii ppter distributiones: et quo ad pdicationem quo ad tpalia: vt habes etiā I. § iiii. et xv. clare.",[1777,1900,1902],{"id":1901},"et-ex-bis-patet","Et ex bis patet",[11,1904,1905],{},"Et ex bis patet quod aliquādo est simonia quo ad deum tan. si: aliquando quo ad ecclesiam tantum. vt quando aliquis presumit vendere aut emere spuale quo tamen hoc non intendit: vt in sequētibus patebit. aliquando quantum ad vtrumque aliquando quantum ad neutrum. Et idem dicere oportet quo ad sacra seu eorum administrationem: puta confessor aliter non audiret modo istum: nisi quia eleemosynam sperat secluso tamen casu necessitatis sacrorum et obligationis ad ea ministrāda: quando cum predictis in spualitate non differat nisi secundum magis et minus in vtrisque eodem modo est vel non est simonia nulla interueniere differentia nisi secundum magis et minus.",[1777,1907,1909],{"id":1908},"quantum-ad-ecclesiam","Quantum ad ecclesiam",[11,1911,1912],{},"Quantum ad ecclesiam vero que de intentione non iudicat boc non sufficit sed ad euitandam simoniam et penam simonie oportet omne pactum abesse: et omnes species exactionis: vt patet xxv. vbi supra. ar.iii. ad secundum. Unde s.Tho. dicit in quodlib. quod in dispensatione spiritualium ad euitandam simoniam tria sunt necessaria si quid recipiatur scilicet concessio iuris vel pie consuetudinis intentio pia scilicet non corrupta et forma honesta scilicet vt non requiratur ante pii officii exhibitionem nec pactum interuenire videatur: sed expleto officio poterit erigi. Hec ex illo. De cetera tamen regula s.tho. vt ex locis allegatis patet intelligit quo ad indigentes sustentatione id est eos qui aliter viuere comode non possunt imo et videtur quo ad eos qui deum babent pro fine suo: intelligitur secundo quantum ad non obligatos ad talia secus in parochianos quantum ad subditos a quibus etiam pro victu non potest accipere. s.q.iii. vendentes. nec potest babere talem intentionem non faciendi: sed tenet pius gratis exbibere spiritualia. Sed prima limitatio scilicet quo ad indigentes est necessaria ad hoc quod sine peccato auaritie: non autem ad hoc qð",{"title":27,"searchDepth":28,"depth":28,"links":1914},[1915,1916,1917,1918],{"id":1887,"depth":1815,"text":1888},{"id":1894,"depth":1815,"text":1895},{"id":1901,"depth":1815,"text":1902},{"id":1908,"depth":1815,"text":1909},{},"3.260ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F260ra",1103,{"description":1884},1103.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260ra","4H9jdbOZKnlnK17byN7CvBwwCnDXgVRjLWJyi9ITZA0",{"id":1928,"title":1929,"body":1930,"description":1934,"extension":32,"meta":1953,"navigation":37,"page":1954,"path":1955,"pdf_page":1922,"reading":33,"seo":1956,"sortable_pagination_id":1957,"stem":1958,"__hash__":1959},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260rb.md","260rb",{"type":8,"value":1931,"toc":1949},[1932,1935,1939,1942,1946],[11,1933,1934],{},"sine peccato simonie fiat: vnde dicit Ray. et Hostiensis. quod si sacerdos non obligatus ex officio habens sumptus necessarios aliunde debet gratis cantare: et si facit pro pecunia aut erit simonia: aut certe auaritia: vnde cum non possit esse simonia: quia non intendit vendere spuale. et nemo tenet suis stipendiis militare. extra co. cum sit. videtur turpe lucrum vt in c.iu dices.s.q.f.vel ad minus habet speciem mali.",[1777,1936,1938],{"id":1937},"quarta-regula","Quarta regula",[11,1940,1941],{},"Quarta regula est quod non est simonia dare pecuniam pro redimēda vexatione in re spsiali: extra co. dilectus el.j. quod limita quando certum est quod fiat in iustitia: non autem quando est dubium secundum s.tho. ii.ii. vbi s. ar.vlti. et pet. et glo. ray. vnde potest dari pecunia vt prebenda mea pro iniuria data alteri recuperetur et siliter vt quis reuocet iniustam sententiam excoicationis vel ab ea absoluat secundum gl. in c.ad aures. eo.ti. Innoc. tamen ibi tenet contrarium: sed pan. post Joan.an. dicit quod potest si ex dilatione solutionis imminet preiudicium graue: quia tunc redimitur vexatio. alias non. sed dos adiri superior et idem de suspensione et interdicto.",[1777,1943,1945],{"id":1944},"pan","Pan",[11,1947,1948],{},"Pan. tamen in c.dilectus filius. el.j.eo.ti. coprehendendo totam materiam huius questionis dicit quod in talibus licite redimitur vexatio: tam pro ÿsito quod pro qrendo iure: si intelligente data pecunia: non aut dato spuali: sed recipiens inquit pecuniam indebite tenet restituere. l.f. et l.gñaliter. ff. de calu. in spualibus vero pro iure querendo non est licitum aliquid dare etiā vt cesset impedimentum facti. extra co. matheus. nec sic redimitur vexatio: sed dat vt facilius acquirat ius spuale: pro ÿsito autem ei quod est in possessione. f. illius iuris: et de facto molestat. f. iniuste sed aliquid dare. et vt in d.c.dilectus. si recipiens tenet restituere: sed pro quesito si quis iuste vexat: vt quia eps vult cum iuste deponere vel alius iuste accusare aut pretendit ius in beneficio nibil dare licet: quia non redimitur vexatio facti. extra co.nemo: imo nec si vexatur iniuste et non est in possessione iuris illius sed dat vt babeat possessionem illicite detentam: vt not. Innoc. in c.ad aures. extra cod. et tenet glof. xvi. q.vii. decimas. quia possessio est quid spirituale vnde non cadit in laicum. de prescrip. causam et si saltem est connexa spiritualibus propter administrationē que inde sequitur. s.q.iii. si quis oblecerit. putat autem pan. quod dare possit quando non possit de facili eam consequi apud superiorem et ad euitandum magnum preiudicium. ar. eius quod de absolutione ab excommunicatione dictus est: sed tamen aduerte secundum bost. quod licet dans possit sine simonia redimere: tamen is qui pro pecunia reddit spirituale quod vsurpabat est simoniacus: quod dictum est in se verum licet non in proposito. de quo. supra decime. in fine puta etiam sum. ange. hoc dictus quod pro recuperanda iuris alicuius. possessione nibil possit dari esse limitandum quando detinebatur a superiore: secus si a tyran-",{"title":27,"searchDepth":28,"depth":28,"links":1950},[1951,1952],{"id":1937,"depth":1815,"text":1938},{"id":1944,"depth":1815,"text":1945},{},"3.260rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F260rb",{"description":1934},1103.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260rb","02Xyl4qeQ1wjD1OG5CdMizBz4QDzMVlnLTfB81qh4pY",{"id":1961,"title":1962,"body":1963,"description":1967,"extension":32,"meta":2003,"navigation":37,"page":2004,"path":2005,"pdf_page":2006,"reading":33,"seo":2007,"sortable_pagination_id":2008,"stem":2009,"__hash__":2010},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260va.md","260va",{"type":8,"value":1964,"toc":1996},[1965,1968,1972,1975,1979,1982,1986,1989,1993],[11,1966,1967],{},"non: sed ego credo quod semper sit simonia quia semper praedat pro re spirituali vel annexa consequenda: quod non est redimere, id est repellere vexationem, sed consequi aliquid boni. Licitum est tamen proprium ius teneri. Nec est simile de absolutione ab excommunicatione iniusta: quia ibi nihil acquiritur sed abusus ligaminis et repellitur ligans iniuste quod est redimere, id est repellere vexationem, scilicet iniquam.",[1777,1969,1971],{"id":1970},"quinta-regula-est-quam-ponit","Quinta regula est quam ponit",[11,1973,1974],{},"sanctus Thomas viii. quodl. v. bi. s. f. quod si actus sit spiritualis ex parte principali, id est competens alicui propter aliquid spirituale quod est in eo ut diacono legere evangelium, simonia est si quis intendat actum suum vendere: non autem si sit spiritualis ex parte finis tantum, ut docere liberales artes quarum veritas est spiritualis: sed est simonia si vendatur finis qui est spiritualis, id est veritas. Ubi etiam patet quod locans operas vendit actum.",[1752,1976,1978],{"id":1977},"quarto-quaeritur-utrum-simonia-cadere-possit-in-quemlibet-etiam-in-papa-et-in-summum-pontificemn-zhentem-cum-papa","Quarto quaeritur utrum simonia cadere possit in quemlibet etiam in papa et in summum pontificemn zhentem cum papa",[11,1980,1981],{},"et dico quod quoad papam dicit quaedam opinio quod non: sed secundum sanctum Thomam et alios theologos et canonistas communiter si papa pecuniam pro aliquo spirituali vel ei annexo recipiat simoniam committit: etiam si illa pecunia sit de redditibus alicuius ecclesiae: quia licet res ecclesiae sint eius principalis dispensatoris, non tamen ut domini: sed sanctus Thomas loquitur in his quae sunt simoniaca per diffinitionem simoniae sive ex sua natura: unde istam opinionem, scilicet quod in papa cadat simonia, quae communis est, bene limitat Ant. de bu. post Tho. esse veram quantum ad prohibita: quia simoniaca, scilicet ex sua natura: non autem quantum ad simoniaca: quia prohibita scilicet iure positivo: quia talis constitutio non ligat promulgantes: limitat etiam Pe. de pa. causam esse veram quoad peccatum non quoad poenas simoniacis iure illatas: quia eas semper evadit.",[1777,1983,1985],{"id":1984},"quantum-autem-ad-ʒhentes-cum-papa-dico-quod-secundum","Quantum autem ad ʒhentes cum papa dico quod secundum",[11,1987,1988],{},"aliquos excusant a pena simoniae: unde dicit Pe. quod emens simoniace beneficium vel ordinem a papa penas iuris non incurrit: quia sicut in pausia incursis: ita et ne incurrant dispensare potest: sicut posset alicui privilegium concedere quod paucitiendo clericum non esset excommunicatus: quando autem dat beneficium per pecuniam ut dispensare quod liceat retinere: unde qui habuit beneficium in curia per simoniam: si habet conscientiam quod emanaverit de scientia papae conferentis: penitendo de praecepto non tenetur resignare sed retinere potest. Haec ex illo. Imo secundum aliquos excusant a praecepto simoniae in simoniacis quia prohibitis: quia dicit Io. de lig. extra eod. c. f. quod nec papa nec alii existentes in curia committunt simoniam si papa scit et ex certa scientia tolerat: quod intelligitur in simoniacis quia prohibitis et hoc sequitur Archi. et tenendum est: licet Panor. in d. capit. f. aliter sentiat: et sum. ro. det concordiam quae non vadit ad mentem discordantium.",[1752,1990,1992],{"id":1991},"quinto-quaeritur-utrum-sola-voluntate-committatur-simonia","Quinto quaeritur utrum sola voluntate committatur simonia",[11,1994,1995],{},"et dico quod si loquamur quantum ad conscientiam et de voluntate deliberata emendi aut vendendi spiritualia sum.",{"title":27,"searchDepth":28,"depth":28,"links":1997},[1998,1999,2002],{"id":1970,"depth":1815,"text":1971},{"id":1977,"depth":28,"text":1978,"children":2000},[2001],{"id":1984,"depth":1815,"text":1985},{"id":1991,"depth":28,"text":1992},{},"3.260va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F260va",1104,{"description":1967},1104.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260va","RyeAHq4k0gIjDgnSKaiVijYyl-Ldr_Jebwl5rtucSj8",{"id":2012,"title":2013,"body":2014,"description":2018,"extension":32,"meta":2021,"navigation":37,"page":2022,"path":2023,"pdf_page":2006,"reading":33,"seo":2024,"sortable_pagination_id":2025,"stem":2026,"__hash__":2027},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260vb.md","260vb",{"type":8,"value":2015,"toc":2019},[2016],[11,2017,2018],{},"ang. ascribit Tancr. et Ber. sentire quod non: extra eod. v.l. sed illi loquuntur quantum ad forum iudiciale nec loquuntur de voluntate emendi: sed de illa de qua infra quantum vero ad dei et conscientiam patrum simoniam sola voluntate ʒbit: sed hoc ecclesia non puniat: ut in c. tua nos. eo. ti. utrum autem sit necessario restitutio facienda. vide. s. §. v.l. Si vero loquamur de voluntate, id est intentione accipiendi aliquid aut vendendi pacto spirituali: distinguit quia si sit intentio secundaria, id est sine qua actio fieret sed omnes non est simonia et coram deo et ratio est: quia eo casu non datur temporale pro spirituali et econtrario quia remoto temporali nihilominus daret spirituale et econtrario: si vero sit intentio principalis, id est sine qua non fieret actio sed indistincte sum. ro. post aliquos summistas tamen sum. ang. quod sit simonia: sed tamen hoc est verum solum ubi quis temporale intenderet dare vel accipere directe per ipso spirituali quasi eius pretium vel mercedem. sicut fecit giezi. vel etiam per suo labore quod aut non potest locari de quo. s. §. ix. prati. ii. et iii. secus si pro sua sustentatione: quod patet primo ex tertia regula. 3 ii. secundo ex diffinitione simoniae: tertio quia ray. in tit. de simo. §. quer. f. idem tenet et similiter sua gl. ut etiam patebit ex dicendis. s. §. viii. et §. ix. unde arch. dicit cum dat temporale pro spirituali si licet pro dicat appretiationem vel commutationem vel causam principaliter moventem ita inquit quod illud temporale sit pro pretio rei spiritualis vel propter hoc principaliter detur ipsum spirituale est simonia: secus si dicat causam finalem seu adminiculativam: ut. l. inquit si hoc faciat ob reverentiam sacrorum: vel servandam piam consuetudinem: vel ad sustentationem ministrorum et non ut precium ita tamen cesset omnis pactio et conventio. s. q. ii. quapropter et exadio a non valente et non volente dare: precipue ante collationem spiritualium. Hec ex illo. qui licet subdat quod dans spirituale pro pecunia alias non daturus: est simoniacis: tamen loquitur de eo qui spiritualia exhibere tenetur qui ante dationem exigere non potest sed postea: qui autem non tenetur nec alias habet unde sustentetur scilicet decenter secundum Ray. Locare potest operas suas in actibus spiritualibus ad sensum qui dicetur infra parti. ii. et. iii. §. ix. Et hoc etiam servatur in usu quia continue religiosi procedunt ad funera et predicationes cum spe sustentationis sine qua non irent: unde et sum. ros. virtualiter hoc tenet in verbo simonia. iiii. §. iii. 3 primum dictum suum: ut infra §. ix. parti. iiii. Et hoc sequitur sum. an. contra Ro. et est indubitanter verum in his qui ex officio ad talia non tenentur nec habent unde sustententur et se deo dedicaverunt ex suis laboribus non quaerentes divitias: sed sustentationem: in aliis autem quomodo se habeat veritas patebit ex dicendis. Quantum ad ecclesiam vero et humanum iudicium nullus contrahit simoniam quacunque voluntate nisi aliquid superaddatur.",{"title":27,"searchDepth":28,"depth":28,"links":2020},[],{},"3.260vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F260vb",{"description":2018},1104.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.260vb","hbN2D36GxIIkwUzdxTDFmgFLrIK03MfaUH6oENF5g6A",{"id":2029,"title":2030,"body":2031,"description":2035,"extension":32,"meta":2096,"navigation":37,"page":2097,"path":2098,"pdf_page":2099,"reading":33,"seo":2100,"sortable_pagination_id":2101,"stem":2102,"__hash__":2103},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261ra.md","261ra",{"type":8,"value":2032,"toc":2085},[2033,2036,2040,2043,2047,2050,2054,2057,2061,2064,2068,2071,2075,2078,2082],[11,2034,2035],{},"extra co. tua nos. r. c. si. quod quidem superadditum est pactum ut patet in. d. c. si. sed intellige expressum vel tacitum: quia quocumque modo innotescat quod quis dederit vel acceperit temporale pro spirituali, est simoniacus: unde ut patet extra co. et si quaestiones. si dubitetur utrum gratis vel corrupta intentione datum sit: tria sunt principue attendenda: dantis scilicet et accipientis: qualitas scilicet an diviti a paupere vel econtrario: muneris quantitas, ut si res magni vel parvi sit: partis et donationis tempus, an scilicet instante necessitate vel alias conferatur: et hoc ideo quia ex his fundatur praesumptio: quae tamen locum non habet in conscientia.",[1752,2037,2039],{"id":2038},"sexto","Sexto",[11,2041,2042],{},"Sexto queritur quot modis committatur simonia.",[1777,2044,2046],{"id":2045},"et-dico","Et dico",[11,2048,2049],{},"Et dico quod ex parte rei datae committitur tripliciter secundum triplex munus scilicet a manu ab obsequio, et a lingua de quo s. gabella. §. f. et infra §. ix. f.",[1777,2051,2053],{"id":2052},"ex-parte-vero-committentium","Ex parte vero committentium",[11,2055,2056],{},"Ex parte vero committentium similiter committitur quadrupliciter. aliquando scilicet solum ex parte conferentis spirituale: ut quando ipse recipit temporale ignorante eo cui confert spirituale: aliquando econverso solum ex parte recipientis spirituale: ut quando ipse confert aliquid non danti sed amico vel consiliario eius: aliquando ex parte utriusque scilicet quando recipiens dat aliquid danti: aliquando ex parte neutrius ut si amicus recipientis det aliquid amico danti eis ignorantibus, scilicet q. f. statuimus. et ca. si quis a simoniacis.",[1777,2058,2060],{"id":2059},"ex-parte-vero-modi","Ex parte vero modi",[11,2062,2063],{},"Ex parte vero modi committendi etiam committitur quadrupliciter cogitatione, locutione, opere, et omissione, de qua infra §. iii. parti. v. et. ix.",[1752,2065,2067],{"id":2066},"septimo","Septimo",[11,2069,2070],{},"Septimo queritur utrum sit simonia dare temporale vel accipere pro spirituali per essentiam puta eterna vita vel remissione peccatorum: et dico quod non secundum Dur. et omnes secundum illud Danielis quarto peccata tua eleemosynis redime: cuius rationem assignat s. Tho. quia hic est emptio large sumpta pro merito. non autem perfecta: tum quia non sunt condignae etc. Rom. viii. tum quia meritum non consistit principaliter in exteriori dono, vel actu aut passione, sed in interiori affectu.",[1752,2072,2074],{"id":2073},"octauo","Octauo",[11,2076,2077],{},"Octauo oritur utrum sit simonia dare aliquid pro spirituali per consequens, idest pro aliquo sacro vel sacramentali: et dico multa.",[1777,2079,2081],{"id":2080},"primum","Primum",[11,2083,2084],{},"Primum ut probat s. Tho. in. iiii. dist. xxv. q. iii. ar. ii. q. f. cum sacra gratiam contineant licite vendi non possit aut emi, scilicet de iure sine vitio simoniae: vel ut dicit. xxiii. q. c. ar. ii. pro eorum gratia pecuniam accipere est crimen simoniae quod nulla consuetudine potest excusari: tamen ut ibi subditur accipere aliquid ad sustentationem eorum qui rpi sacramenta ministrant secundum ordinationem ecclesie et consuetudinem approbatam non est simonia neque peccatum non autem sumitur tanquam pretium mercedis: sed tanquam stipendium necessitatis. Hec ille: qui etiam ad ortum ibi subiungit quod si ex consuetudine exigant aliqua: quasi pretium rei spiritualis cum intentione emendi aut vendendi est manifeste simonia: quia consuetudo non praeiudicat iuri na-",{"title":27,"searchDepth":28,"depth":28,"links":2086},[2087,2092,2093],{"id":2038,"depth":28,"text":2039,"children":2088},[2089,2090,2091],{"id":2045,"depth":1815,"text":2046},{"id":2052,"depth":1815,"text":2053},{"id":2059,"depth":1815,"text":2060},{"id":2066,"depth":28,"text":2067},{"id":2073,"depth":28,"text":2074,"children":2094},[2095],{"id":2080,"depth":1815,"text":2081},{},"3.261ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F261ra",1105,{"description":2035},1105.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261ra","TwJoMLRdysgG1ZQvfSG93qn7jXAU0JnKssCTts_IG2A",{"id":2105,"title":2106,"body":2107,"description":2111,"extension":32,"meta":2120,"navigation":37,"page":2121,"path":2122,"pdf_page":2099,"reading":33,"seo":2123,"sortable_pagination_id":2124,"stem":2125,"__hash__":2126},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261rb.md","261rb",{"type":8,"value":2108,"toc":2117},[2109,2112,2114],[11,2110,2111],{},"-turali aut divino quo simonia prohibetur: et praecipue si ab invito exigant: si tamen exigant quasi stipendium et desit intentio emendi et vendendi: sed intentio se referat ad solam consuetudinis observantiam non est simonia praecipue quando quis voluntarie soluit. In his solicite cavendum est quod habent speciem simoniae vel cupiditatis: secundum illud f. ad Thessalonicenses ultimo ab omni specie mala etc. Hec ille. Sed pro huiusmodi consuetudinis intellectu nota quod secundum Pan. in. c. sua. co. ti. consuetudine introduci potest ut aliquid det pro spirituali sine simonia quando non praecessit exactio sed ex mera liberalitate et devotione populi talis consuetudo est introducta. facit. c. ad apostolica. co. ti. ubi dicitur compellendos ad laudabilem consuetudinem observandam: si vero exactio praecedens dedit causam consuetudini non valet cum habeat initium vitiosum: et sic intelligitur c. cum in ecclesie. si bene ponderetur. Sed hec intellige si ex consuetudine debetur aliquid clericis a laicis. Ubi vero est consuetudo quod a clericis aliquid exigatur, sic secundum Pan. in. c. iacobus. co. ti. quod ad privatum commodum clericorum non valet: sed bene in favorem divini cultus. intellige si non praecessit exactio ante sacramentorum exhibitionem: unde dicit Inno. et Joh. de ligna. in. d. c. ad apostolica. quod consuetudo qua datur aliquid ante sacramentorum receptionem est corrupta: nec valet quantumcumque longa. Unde ut non praecessit exactio quare valeat in laicis et non in clericis: ratio diversitatis est: quia laici videntur se obligasse sub nomine cuiusdam obligationis. ar. no. in. c. novum genus de deci. Aduertendum est autem quod ut innuit s. Tho. ubi s. ar. iiii. praetextu consuetudinis non potest aliquid exigi per subtractionem sacramentorum, nec propria autoritate, sed spiritualibus prius inquit exhibitis licite possunt statutae et consuetae oblationes et quaecumque alii proventus exigi a nolentibus et valentibus solvere autoritate superioris interveniente.",[1777,2113,1780],{"id":1779},[11,2115,2116],{},"Secundum. pro matrimonio: licet sit sacramentum licite datur et accipitur pecunia secundum Archi. post s. tho. absque simonia. non quia ibi gratia non conferatur, ut no. gl. et male i. q. i. quicquid. sed quia non est sacramentum solum sed officium naturae: et secundum hoc datur ad sublevandum onera eius et non inquantum est sacramentum in dispensatione ministrorum ecclesie consistens: unde secundum iura est simonia pro benedictione nuptiarum aliquid exigere: licet sponte oblatum possit recipi. extra co. cum in ecclesie. nec est verum quod dicit glo. in. c. sua. co. ti. quod posset pro ea aliquid peti si non esset sacramenti: quia ut dicit Pan. ibi non solum pro sacramentis sed generaliter pro omni officio ecclesiastico exercendo non debet aliquid peti, ut in. c. ad nostram. co. ti. Dicat tamen v. v. quod si sacerdos ad quem spectat non vult alteri dare licentiam benedicendi nuptias nisi pro pecunia. si quidem non intendit licentiam vendere sed providere sibi de portione oblationis cum contingente non est simonia: et idem secundum eundem est de licentia confitendi et communicandi",{"title":27,"searchDepth":28,"depth":28,"links":2118},[2119],{"id":1779,"depth":1815,"text":1780},{},"3.261rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F261rb",{"description":2111},1105.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261rb","GhPkDBZzOZpBt1JxlG0EnQce9PJyJ_7PMx1ISNkqJOE",{"id":2128,"title":2129,"body":2130,"description":2134,"extension":32,"meta":2151,"navigation":37,"page":2152,"path":2153,"pdf_page":2154,"reading":33,"seo":2155,"sortable_pagination_id":2156,"stem":2157,"__hash__":2158},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261va.md","261va",{"type":8,"value":2131,"toc":2147},[2132,2135,2137,2140,2144],[11,2133,2134],{},"licet possit presumi quod licentiam vendere voluerit si exigit maiorem summam quam dicta portio valere presumat. Si autem sacerdos nolit benedicere nisi data pecunia, secundum Alex. recurrendum est ad superiorem. Quod si cogere eum noluerit tutius est abstinere quam dare occasionem peccati. Sed Pan. in c. dilectus. el. ii. eo. ti. tenet quod pro habendis sacramentis necessariis licet aliquid dare non pro voluntariis, et sic tenendo opinionem quod sine benedictione matrimonium consummare non licet ubi est consuetudo licite dabitur pecunia pro ea cum intentione dandi prediminendam vexationem.",[1777,2136,1787],{"id":1786},[11,2138,2139],{},"Pro baptismo, scilicet dando non est dandum vel exigendum pecunia, ut patet expresse j. q. j. baptizandis, quibus sum. ange. et ro. contra supple. post panor. in c. cum in ecclesie. eo. titu. limitant quantum ad adultum qui ex quo habet baptismum in voto habetur pro baptizato, et saluat ar. c. debitum. de baptismo. r. cu. de presbyteris non bap. quantum vero ad infantem secus quando presbyter aliter non vult baptizare et non est alius qui sciat et possit, quia non emit spirituale, nec hoc debet intendere sed redimit vexationem; sed quia secundum eosdem redemptio vexationis habet locum solum ubi quis repellitur de iusta possessione alicuius iuris quod non est hic ubi ut bene dicit supple. non est aliqua vexatio sed sacramenti negatio, qui etiam si aqua emi possit in se non tamen ut ea utatur qui baptizat, quia sic est spiritualis cum sit pars, id est materia sacramenti in actu, et dato quod emi possit non tamen intendit sacerdos eam vendere sed baptismum, nec proinde sequenter quod soluit intendit eam emere quia inde nihil faceret, ideo melius dicit Archi. post s. tho. pe. de tara, pet. de pe. et gl. j. q. j. baptizandis. et Richar. ut refert archi. licet eum sum. ange. pro se male adducat, quod eo casu alius debet baptizare si potest, alioquin potius est permittere puerum mori sine baptismo quia non sunt facienda mala ut eueniant bona.",[1777,2141,2143],{"id":2142},"posset-tamen-hoc-casu","Posset tamen hoc casu",[11,2145,2146],{},"Posset tamen hoc casu secundum s. tho. et alios emere quis a sacerdote aquam que est puri elementi corporale, imo secundum supple. in verbo baptismus. etiam si esset consecrata, quod tamen esset falsum secundum archi. post vide. r. j. q. j. dictum, quia esset simonia. Infidelibus autem utrum sit dandum vel permittenda pecunia ut baptizentur, quidam dicunt ut dicit gl. in c. qua pio. j. q. ii. quod sic exemplo beati Siluestri quia bona temporalia paganis pollicebatur ut fierent christiani, alliciendo scilicet ad fidem, et hoc tenet ray. quod quidem verum est si fiat gratis ad beniuolentiam captandam vel etiam ad diffundendum bonum odorem christianitatis ut facilius quis eos conuertat, quia hoc non est emere sed causare dispositiue eorum conuersionem. ar. xxxii. q. iii. dz homo. et q. vii. quod aut di. xlv. qui sincera. cum pacto vero non licet secundum r. r. Licite etiam secundum Ray. inducuntur per grauiorem exactionem pensionis a principio locationis, postea autem non liceret. xxiii q. v. j. iam vero. Hoc tamen licitum est cum pacto qn auertuntur a fide",{"title":27,"searchDepth":28,"depth":28,"links":2148},[2149,2150],{"id":1786,"depth":1815,"text":1787},{"id":2142,"depth":1815,"text":2143},{},"3.261va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F261va",1106,{"description":2134},1106.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261va","jHfh_cCuNuKKlc4pCLfLR_zuq2jcHUuDJP-V83032gs",{"id":2160,"title":2161,"body":2162,"description":2166,"extension":32,"meta":2186,"navigation":37,"page":2187,"path":2188,"pdf_page":2154,"reading":33,"seo":2189,"sortable_pagination_id":2190,"stem":2191,"__hash__":2192},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261vb.md","261vb",{"type":8,"value":2163,"toc":2182},[2164,2167,2169,2172,2174],[11,2165,2166],{},"solum timore paupertatis, quia hoc non est emere conuersionem et baptismum sed impedimenta eius remouere; non autem quando auertuntur, quia fides sibi non placet, quia hoc esset emere spirituale, et iuxta hec intellige pan. in c. cum in ecclesie. eo. ti. Et eodem modo secundum pan. in c. dilectus. el. ii. eo. ti. potest sine pacto ad alliciendum dari pecunia pro ingressu religionis et receptione sacramentorum.",[1777,2168,1794],{"id":1793},[11,2170,2171],{},"Eodem modo et eadem ratione nec pro confirmatione, imo nec pro chrismate, nec pro extrema unctione, nec pro eucharistie collatione licet aliquid exigere vel ex pacto seu quasi paciscendo dare. j. q. j. dictum sit potest tamen oblata licet recipere. j. q. ii. sicut episcopus. nec similiter pro penitentia seu absolutione licet exigere pecuniam secundum s. Tho. quasi pretium absolutionis, quia esset simoniacum, sed bene potest exigi quasi pena peccati vel culpe precedentis imposita pecuniaria pena, in quo tamen inquit in quarto cauendum est ne talis exactio magis cupiditati quam correctioni ascribatur. Hec ex illo, qui loquitur de absolutione tam a peccato quam a censuris ex peccato inductis, et idem petrus et hostiensis. Qui autem exigit aliquid aliter non auditurus confessionem simoniam committit etiam per ecclesiam puniendam. j. q. ii. quapio. imo secundum Ray. etiam sacerdos qui suo parochiano non uult dare licentiam alteri confitendi nisi pro pecunia. Quod intellige ut s. parti. ii. imo secundum Archi. his qui nihil exigit sed tamen audit confessiones principaliter intendens lucrum committit simoniam mentalem, quod intellige quando audire ex officio tenebatur, uel quando hoc intendit quasi precium non quasi eleemosynale sustentamentum, uel quod idem est intellige quando pecunia est causa audiendi simpliciter, non tamen quando est causa audiendi potius hunc a quo aliquid speratur quam alium cum tamen si nihil speraretur aliquis audiretur. ar. dicendo num. j. §. iz. particu. tertia.",[1777,2173,1801],{"id":1800},[11,2175,2176,2177,2181],{},"Pro sacramento vero ordinis etiam nihil exigi potest, extra eo. c. j. ubi dicit do. and. quod cum in ordinatione tres persone requiruntur scilicet episcopus, minister et notarius, sicut principalis ordinatio debet esse gratuita, ita et omne accedens ad illam. Et de episcopo quidem clarum est quod si quid pro ordinatione recipiatur pacto, conuentione vel exactione, simonia est. j. q. ii. q",[2178,2179,2180],"span",{},"uod"," pro. et c. sicut episcopum. imo et si detur ei aliquid ne ordinet per simoniam, est simonia ex parte eius et si non dantis secundum tanc. et bar. b. ii. q. j. j. nullus. et similiter si detur ne spiritualia det simoniaco secundum pan. in d. c. cum in ecclesie. et similiter est simonia si ordinandus permittat ordinatori quod usque ad tot annos nihil patet secundum pan. in c. per tuas. el. ii. eo. ti. quia ex quo ordinator post ordinationem tenetur ei assignare portionem que consideratis fructibus est quid temporale talis",{"title":27,"searchDepth":28,"depth":28,"links":2183},[2184,2185],{"id":1793,"depth":1815,"text":1794},{"id":1800,"depth":1815,"text":1801},{},"3.261vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F261vb",{"description":2166},1106.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.261vb","RVjF0_XOWehcFhVtsOAiQSW-sNFh9eitBwd0FuD4N8c",{"id":2194,"title":2195,"body":2196,"description":2200,"extension":32,"meta":2219,"navigation":37,"page":2220,"path":2221,"pdf_page":2222,"reading":33,"seo":2223,"sortable_pagination_id":2224,"stem":2225,"__hash__":2226},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262ra.md","262ra",{"type":8,"value":2197,"toc":2215},[2198,2201,2205,2208,2212],[11,2199,2200],{},"remittit temporale propter spirituali consequendo: et similiter si det pecuniam ne quis ordinetur:eligatur aut confirmetur: aut ne ecclesia consecretur et huiusmodi:extra eo.nemo.",[1777,2202,2204],{"id":2203},"minister-autem","Minister autem",[11,2206,2207],{},"Minister autem de quo loquitur illa decretalis:vel est archidiaconus examinans promouendos:vel is qui promouendos vocat secundum doctores:vel qui respondet in scrutinio ordinandi secundum formam.c.ij.de scrut. vel qui legit euangelium cum sit ordinatio secundum Hoff. quorum quilibet si pro ministerio illo pecuniam reciperet: simonia est.",[1777,2209,2211],{"id":2210},"de-notario","De notario",[11,2213,2214],{},"De notario autem qui promouendos scribit et facit literas ordinis iam collati sunt opiniones vt ibi recitat do.Ant.et Archi.iiij.parte.titu.j.sed panor.eo.tit.c.j.post glo. et doc.coiter dicit quod si est salariatus de publico:puta ab episcopo:nihil debet exigere:similiter et si non habet salarium sed tamen suum officium vestrum est adeo necessarium in ordinatione:et nisi ipse scriberet ordo non diceret rite collatus:quia tunc suum officium est de conferentibus ad ordinem:quia tamen non video inquit quod ita sit necessarium. simpliciter dici potest quod ex quo non habet salarium de publico licite potest pecuniam pro suo labore exigere:considerata.s.laboris seu negocii qualitate:et non ordinis:quia et simonia fiat cum plus exigitur pro ordine digniori.ar.x.q.ij. pcarie.r.d.c.j. voluit em Inn. tollere consuetudinem quorundam locorum in quibus omnes officiales et ministri pecuniam expetebant. Adde primo secundum Ray. quod si quis habens titulum:rogat presbyterum vt presentet eum ad ordines ad titulum ecclesie sue:promittens quod nunquam in ea aliquid petet simoniam committit. extra co p tuas. et ordinator triennio si collationem ordinum et presentator ab eorum executione est suspensus. extra co.si quis ordinauerit. Adde secundo qui pro mea ordinatione data est pecunia ordinatori non habeo executionem etiam si ignoraui aut contradixi quia eam non haberem etiam si pro mea ordinatione non esset data sed pro alia priore:quia ille esset simoniacus in ordinis collatione:nec posset dare executionem sim.bo.f.q.j.si quis a simoniacus.si vero me ignorante alius dedit pecuniam non ordinatori sed alteri secundum Inn.in capit. tanta.extra eod.non sum simoniacus.etiamsi sine pecunia non eram obtenturus.si vero ego dedi est simonia etiam si sine pecunia ordinem habiturus eram. Adde tertio secundum quod si detur pecunia alicui pro ingressu ad prelatum intentione habendi aliquid spirituale ab eo non est simonia secus si detur vt suadatur eu.f.qd.j.si quis. Adde quarto secundum .quod si me nesciente promissa est pecunia pro mea promotione quam postea solui vel solutam restitui sed grauiter peccem et in malefico ratihabitio retrotrahat dispensare tamen potest episcopus:quia re vera non fuit simoniacus in receptione beneficii vel ordinis sicut not. Tancre. Adde quinto quod secundum Ray. simonia sit si ab ordinando ante ordinationem prestetur cau-",{"title":27,"searchDepth":28,"depth":28,"links":2216},[2217,2218],{"id":2203,"depth":1815,"text":2204},{"id":2210,"depth":1815,"text":2211},{},"3.262ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F262ra",1107,{"description":2200},1107.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262ra","-awFSwxEWrdYFa-2y5HhtttnIjg_L4JqaV5EqGFG-r4",{"id":2228,"title":2229,"body":2230,"description":2234,"extension":32,"meta":2279,"navigation":37,"page":2280,"path":2281,"pdf_page":2222,"reading":33,"seo":2282,"sortable_pagination_id":2283,"stem":2284,"__hash__":2285},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262rb.md","262rb",{"type":8,"value":2231,"toc":2271},[2232,2235,2237,2240,2244,2247,2251,2254,2256,2259,2263,2266,2268],[11,2233,2234],{},"tio vel promissio. viij.q.iij.talia.non autem si postea nisi ex precedenti fiat pactione.ca.q.artalde.",[1777,2236,1808],{"id":1807},[11,2238,2239],{},"Sextum. Pro sacramentalibus quoque vt pro benedictione abbatum:abbatissarum:velatione virginum:aqua benedicta adde vel omni benedictione et huiusmodi nihil recipere licet secundum pe.de pal. et idem de aliis de quibus supra sacramentale sicut nec etiam ratione materie potest vendi sacrum.f.q.f.placuit.ij. et .iij. vnde et secundum panor.extra eo.in.c.ca que simonia est pro chrismate aliquid exigere habito respectu ad licorem:quia non solum est spirituale inquantum sacramentum sed etiam inquantum liquor.d.c.placuit.el. secundo similiter nec pro pane benedicto vel candelis. similiter secundum gof. et Host. nec pro benedictione calicis et vestium.",[1777,2241,2243],{"id":2242},"vendere-tamen-officium","Vendere tamen officium",[11,2245,2246],{},"Vendere tamen officium portandi aquam benedictam secundum v. v. non est simonia si ex consuetudine habet sacerdos quod etiam per alium exerceat et percipiat prouentus. alias secus.vel melius dic absolute secundum rodo. quod licitum est vendere prouentum. vendere autem illud officium est turpe lucrum.",[1777,2248,2250],{"id":2249},"queritur","Queritur",[11,2252,2253],{},"Queritur vtrum liceat aliquid dare vel accipere pro spirituali effectiue:siue pro spiritualibus actibus et viz.q. co multa.",[1777,2255,2081],{"id":2080},[11,2257,2258],{},"Primum.s.Tho.in.iiij.rbi.et.ar.ij.qd.iiij.r.viij.quodl.q.vj.distinguit dicens quod actus spiritualis spiritualis est dupliciter.primo scilicet ex parte principii:quando actus competit persone propter aliquod spirituale donum vel officium quod in ipso est sicut episcopo consecrare basilicas et diacono euangelium legere:et secundo ex parte finis tantum et non principii: vt docere artes liberales. quarum veritas spiritualis est. sed huiusmodi doctrina non competit alicui propter aliquod spirituale officium cum etiam gentilibus liceat. Et in primis quidem si quis intendat vendere actum suum:vt dicit in quodl. aut vendere quod in eis spirituale est et dicit.xx. locare actus suos.simonia est.vt ait in.iiij.sed accipere aut dare aliquid pro sustentatione ministrantium spiritualia in ordinatione ecclesie et consuetudine approbata:vt dicit.xx.licitum est.ita tamen quod desit intentio emptionis et venditionis:et quod ab inuitis non exigantur per spiritualium subtractionem qui haberent spe redditionis: gratis vero spiritualibus prius exhibitis liate possent statute et consuete oblationes et que actualis prouentus exigi a nolentibus et valentibus soluere autoritate superioris interueniente.",[1777,2260,2262],{"id":2261},"hec-ille","Hec ille",[11,2264,2265],{},"Hec ille. In secundis actibus:vt dicit in.iiij.quia spiritualitas non est ex parte agentis.potest quis vendere et locare opera: licet illud spirituale quod ex opere acquiritur sed est simonia vendiat in quodl. Et intellige quod in primis potest accipi in sustentatione etiam ex intentione principalis: sine no.si quis sit indigens et ex officio non obligetur patuit.s.§.iiij.reg.iij.et similiter vt patebit parti et sequente.",[1777,2267,1780],{"id":1779},[11,2269,2270],{},"Secundum Jde.s.Tho.in d.quodl.viij.ea.q. quaerit formaliter vtrum ille qui vadit ad ecclesiam propter distributiones alis non iturus peccet: et dicit sic Celebrare diuinum officium in ecclesia est",{"title":27,"searchDepth":28,"depth":28,"links":2272},[2273,2274,2275,2276,2277,2278],{"id":1807,"depth":1815,"text":1808},{"id":2242,"depth":1815,"text":2243},{"id":2249,"depth":1815,"text":2250},{"id":2080,"depth":1815,"text":2081},{"id":2261,"depth":1815,"text":2262},{"id":1779,"depth":1815,"text":1780},{},"3.262rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F262rb",{"description":2234},1107.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262rb","cCJPRa8GHv5xTBAibRkZX7DUj4iA8VXzukiq3kLrShw",{"id":2287,"title":2288,"body":2289,"description":2293,"extension":32,"meta":2302,"navigation":37,"page":2303,"path":2304,"pdf_page":2305,"reading":33,"seo":2306,"sortable_pagination_id":2307,"stem":2308,"__hash__":2309},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262va.md","262va",{"type":8,"value":2290,"toc":2299},[2291,2294,2296],[11,2292,2293],{},"actus spualis ex parte principu: quia copetit alicui ex hoc quod est clericus: et ideo simoniam comittit qui huiusmodi actum vendere intendit in qualibet enim venditione precium accipitur quasi finis. Et ideo in predicto casu distinguendum est. Si enim huiusmodi distributiones recipit quasi fine sui operis principaliter intentum: simoniam comittit et ita mortaliter peccat: si autem habet principale finem deseruire in tali actu: ad huiusmodi autem distributiones respicit secundario: non quasi in fine: sed sicut in id quod est necessarium ad suam sustentationem: constat quod non vendit actum spualem et ita simoniam non comittit nec peccat: sic enim acceptio distributionum non erit causa quare ad ecclesiam vadat sed proprie huius determinatio quare nunc vadat et non alia vice. Hec ille in forma. Ex quibus simul cum dictis particula superiori et et § precedente et particula sequente elicio quod non obligatus ad actum spualem ex parte principu ratione salarii vel officii alicui indigens ad sustentationem necessario vel de bene esse honesto: licite intendit illud in tali actu: non vt precium sed vt eleemosynale sustentamentum intentione sine qua non sit simonia: si tamen talis intentio deduceret in pactum tacite vel expresse simonia esset quoad ecclesiam que de intentione non considerat.",[1777,2295,1787],{"id":1786},[11,2297,2298],{},"Pro celebratione autem misse vel aliis diuinis officiis vel processionibus et huiusmodi nunquam licitum est aliquid accipere vel dare tanquam precium: si autem sacerdos tenetur celebrare vel exequias aut talia officia facere secundum Ray. aliquid exigere simonia est. f. q. f. vendentes. si vero non tenetur et deficit ei sumptus potest accipere. j. q. f. duces. nam operas suas locare potest siue ad diem siue ad annum: extra ne pla. vi. su. c. fi. quod si sumptus habet et ad hec non tenetur: aut debet facere gratis aut cessare: alias videtur facere ex auaritia: et licet quando ad hec non tenetur forte non sit simonia: eo quod non debeat suis stipendiis militare. xv. q. ii. charitatem. extra eod. cum sit. tamen est turpe lucrum quando fit ex auaritia: vel si in sumptus recipit: etiam si diues sit: et non fit ex auaritia saltem habet speciem mali vt dictum est. § Sed tamen nota. quia in huiusmodi nullus potest licite locare operas suas proprie secundum s. Tho. et glo. in. d. c. vl. et patet quia in spualibus in quibus debet cessare omnis pactio et conuentio extra de pac. c. fi. locum non habet locatio vel conductio: vnde secundum gl. eius sicut nec officium spuale ita nec labor in officio vendi debet aut locari proprie nec iura allegata hoc probant: nec ipse Ray. hoc intendit: sed solum quod talibus oblatis pro spiritualibus potest acceptare et cum intentione non prosequendi: nisi talia sibi darent quibus substentaretur: dummodo nihil pacifcatur aut exigatur ante spualium exhibitionem. Quod autem dicit s. Tho. in. iiij. quod si sacerdos non habet alios sumptus et non tenetur ex officio missam cantare potest accipere denarios sicut conductitii sacerdotes faciunt non quasi precium misse sed quasi sustentamentum vite non est sic intelligendum quasi illa conductio sit emendo: vendendo: aut paciscendo: vt patet ex dictis: sed est per modum eleemosyne dum aliquis",{"title":27,"searchDepth":28,"depth":28,"links":2300},[2301],{"id":1786,"depth":1815,"text":1787},{},"3.262va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F262va",1108,{"description":2293},1108.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262va","P1AKbwrpgJz6heRX3RWqd1bsItftvoc6mCN9qmEsQr0",{"id":2311,"title":2312,"body":2313,"description":2317,"extension":32,"meta":2354,"navigation":37,"page":2355,"path":2356,"pdf_page":2305,"reading":33,"seo":2357,"sortable_pagination_id":2358,"stem":2359,"__hash__":2360},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262vb.md","262vb",{"type":8,"value":2314,"toc":2347},[2315,2318,2320,2323,2325,2328,2330,2333,2337,2340,2344],[11,2316,2317],{},"tamen offert si vult in tali loco celebrare et ille acceptat: etiam alias non celebraturus ibi nisi sub tali spe: quam tamen spem deduceret in pactum expressum vel tacitum esset simoniacus presumptus quo ad ecclesiam.",[1777,2319,1794],{"id":1793},[11,2321,2322],{},"De actu presentandi et predicandi idem est iudicium sicut de actu celebrandi diuina cum sint actus spuales ex parte principu.",[1777,2324,1801],{"id":1800},[11,2326,2327],{},"Correctio etiam et visitatio secundum s. Tho. est actus spualis ex parte principu: quia ex spuali officio petitur: vnde simoniam comittit qui pecunias accipit vt eam quod tenetur reuelare aut punire: non reuelet nec puniet pro visitatione etiam non est accipienda pecunia quasi precium: sed quasi debita ex ordinatione ecclesie ad sustentationem: et idem de procuratione moderata quam accipere possent epi in consecratione ecclesiarum secundum determinationem ecclesie.",[1777,2329,1808],{"id":1807},[11,2331,2332],{},"Oratio secundum s. Tho. in. fij. xxv. est spualis ex parte principu et ex parte finis: quia ex spuali deuotione efficaciam habet et aliquid spirituale debet in ea peti: vnde nullo modo debet sub precio poni: nec quod ob hoc dant pecuniam pauperibus orationem emunt sed alios pauperum alliciunt ad gratis orandum pro se et eos sibi faciunt debitores. hec ex illo. Vnde secundum Pet. de pal. simonia est dare ex pacto pecuniam pro psalterio dicendo: non autem si daretur pro vigilando. s. defunctum. s. ratione laboris: esto quod ad vigilias sequatur dicere psalterium: et orationes secundum Host.",[1777,2334,2336],{"id":2335},"septimum","Septimum",[11,2338,2339],{},"Anniuersarium celebrare secundum s. Tho. in. iiij. est actus spualis ex parte principu: ideo quod pro eo celebrando vllo modo pacisci non licet si tamen cum deuotione aliquid detur ecclie ipsa tenetur celebrare pro illis pro quibus rogatur. Hec ille. sed intellige: vt § parti. iu. dictum est et adde quod licite acceptat legatum et eleemosynam pro anniuersario faciendo: sed si interueniat pactio est simonia. Sed si contra hoc arguatur: primo per c. significati. de prebe. vbi quidam canonici cuidam sacerdoti prebendam dederunt in ecclesia vt missam de beata Virgine quotidie celebraret et papa illam pactionem confirmauit: dicit s. Tho. in. iiij. ibi non fuisse aliquam pactionem sed illi prebende annexum fuisse illud officium cantandi missam talem: et idem sentit Ant. de but. et glo. Si etiam arguatur secundo quod secundum Inn. laicus eg potest instituere reditum cum onere celebrandi anniuersarii: dico quod hoc non est verum. Si arguatur tertio quia pollicitatio que fit in statuendo reditu cum onere transit in pactum quando acceptat is qui habet exequi. l. pactum. ff. de polli. dico quod ibi non est policitatio sed donatio sub modo vel causa. Vide de his omnibus diffuse in aur. ro. casu. lviii.",[1777,2341,2343],{"id":2342},"octauum","Octauum",[11,2345,2346],{},"Cum religiosi precedentes sanctitatem petunt quod sacerdos procuret eis eleemosynas in parochia cum hoc quod ipse habeat partem secundum s. Tho. in quodli. simonia est ex parte sacerdotis si interueniat pa-",{"title":27,"searchDepth":28,"depth":28,"links":2348},[2349,2350,2351,2352,2353],{"id":1793,"depth":1815,"text":1794},{"id":1800,"depth":1815,"text":1801},{"id":1807,"depth":1815,"text":1808},{"id":2335,"depth":1815,"text":2336},{"id":2342,"depth":1815,"text":2343},{},"3.262vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F262vb",{"description":2317},1108.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.262vb","xaDVLRz06U-Zxtx7dD2QNcgUj2kI75Ig_0nvJol4V3E",{"id":2362,"title":2363,"body":2364,"description":2368,"extension":32,"meta":2379,"navigation":37,"page":2380,"path":2381,"pdf_page":2382,"reading":33,"seo":2383,"sortable_pagination_id":2384,"stem":2385,"__hash__":2386},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263ra.md","263ra",{"type":8,"value":2365,"toc":2376},[2366,2369,2373],[11,2367,2368],{},"cum quia eius persuasio est res spiritualis et creditur ei quia sacerdos est, et sacrilegium respectu talium religiosorum quia est defraudatio eleemosynarum respectu dantium, et tam illi quam isti tenentur de simonia et ad restitutionem, quod intellige si fingunt.",[1777,2370,2372],{"id":2371},"nonum","Nonum",[11,2374,2375],{},"Generaliter aliquid accipere pro usu spiritualis potestatis seu prelature est simonia, secus pro temporali iurisdictione, ut in fi. huius particule responsione 8. Tho. 4.4. sic dicit: Ille autem committit cui spiritualis potestas ex officio obligatur ad usum eius in spiritualium dispensatione, et etiam pro sua sustentatione habet statuta stipendia ex reditibus ecclesie, et ideo si aliquid acciperet pro usu eius, non intelligeretur locare opas suas quas ex debito suscepti officii debet impendere, sed intelligeretur vendere ipsum spiritualis gratie usum. Et propter hoc non licet pro quacunque dispensatione aliquid accipere, nec pro hoc quod vices suas committat aut subditos corrigat vel a corrigendo desistat, licet tamen accipere procurationem qua visitat non quasi precium correctionis sed quasi debitum stipendium. Hec ille. Et idem quando consecrat: si tamen ecclesia propter paupertatem procurare non potest suis sumptibus, consecrabit, 1.q.iiij. cau. dum, secundum Ber. et Host. Adde primo ex Arc. quod non licet accipere pecuniam pro crimine minus puniendo, nec pro crimine celando in iudicio ecclesiastico, nec pro eo purgando, nec ut minus digne penitentem reconciliet, vel ut digne penitentem repellat: sed in omnibus his est simonia secundum Pe. de pa. et extra eo. nemo. Et similiter secundum Pe. de pa. et Ray. simonia est dare aliquid superiori ut servet iustitiam in causa spirituali et iurisdictione ecclesiastica, quia sunt accessoria spiritualibus, et idem secundum W. si agat super temporalibus et persona iudicans sit ecclesiastica que ratione ecclesiastice iurisdictionis tenetur ad tale ius reddendum: si autem iudex sit laicus et iudicet super re temporali, non est simonia, licet sit peccatum, et similiter simonia est pro pecunia testificari in causa spirituali ut est matrimonialis, de deci. et huiusmodi: in aliis autem non licet, sed iniustum. Ex quo sequitur quod cum sigillum iudicis non sit nisi testimonium iudicum, non apparet quo pro eo iudex possit aliquid petere, nisi forte expensas cere et sigillatoris et clericorum ad hoc deputatorum secundum Dur. in quarto. Imo in causa spirituali ex iurisdictione ecclesiastica est simonia, cum prestare autem consilium ut iuris peritus, vel procinium ut procurator et advocatus facit non solum in causa temporali sed etiam in spirituali pro pecunia non est simonia, cum nec peccatum secundum Pe. de pa. et Dur., et ratio: quia cum non teneantur ex officio operas exhibere, non coguntur de suo facere beneficium, 1.q.iij. precario. Hec ille. Sed pro celebrationem peccati, adde quod est simonia si fiat propter pecuniam vel secundum aliquos propter gratiam aut consanguinitatem, d.c. nemo, et ratio est secundum Inno. et gl. quia tenetur quilibet alterius peccatum iudicare ad penam, xxiij. q. iij. sed maxime Sic., presertim sacerdotes, tamen quando facit ex gratia non dicit Inn. quod sit proprie simoniacus, sed quod debet puniri sicut simoniacus. Adde etiam quod pro indicatione furis aut servi fugitivi licite merces accipitur, ff. de offic.",{"title":27,"searchDepth":28,"depth":28,"links":2377},[2378],{"id":2371,"depth":1815,"text":2372},{},"3.263ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F263ra",1109,{"description":2368},1109.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263ra","SLM2vdu_Vb2VtCbyALgy_io8wR5tiOa5fFk2ElRE4V8",{"id":2388,"title":2389,"body":2390,"description":2394,"extension":32,"meta":2412,"navigation":37,"page":2413,"path":2414,"pdf_page":2382,"reading":33,"seo":2415,"sortable_pagination_id":2416,"stem":2417,"__hash__":2418},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263rb.md","263rb",{"type":8,"value":2391,"toc":2407},[2392,2395,2399,2402,2404],[11,2393,2394],{},"prefec. ut l. solet. et ff. de condi. ob tur. cau. l. iij. § ulti. quod limita secundum gl. quando quis revelare non tenetur propter officium vel actionem vel iudicem, limita etiam de revelatione ordinata ad penam: secus de ordinata ad emendationem qua tenetur indicare, et sic nihil potest accipere: arg. ff. de condi. ob tur. cau. l. j. in fi. et l. ij. § fi. quod autem accipit ut non indicet turpiter accipit quia contra publicam utilitatem que est maleficia puniri, ff. de fideiuss. l. si quis a reo § pe. Adde tertio quod dare pecuniam pro temporali iurisdictione habenda non est simonia secundum Pan. in c. j. ne prela. vi. fu. et gl. § in c. quoniam ne pla. vi. fu. dicens quod est simonia, intelligit secundum Pan. ibi quando temporalis iurisdictio habet dependentiam ab officio ecclesiastico, quia per talem conexionem simonia committitur, c. consulere. eo. ti., quando vero non habet illam dependentiam secundum aliquos est turpe lucrum et contra leges secundum Pan. in d.c. j., ut in auf. ut iudi. sine quoquo suffra. et in aut. de mad. prin. § illud, imo secundum Host. est simonia dare pecuniam ut quis promoveatur in imperatorem, regem, potestatem, vel rectorem alicuius civitatis, quia iurisdictio est spiritualis, j. q. iij. ex multis. Vnde vendere caltaldionatum vel oeconomatum est simonia, j. q. j. si quis episcopus, et j. q. iij. saluator, omnis enim potestas a deo est, sed verior est opinio Pan. quod non est simonia sed turpe lucrum, nec que adducunt in contrarium aliquid probat nisi de ecclesiastica iurisdictione, imo verior est opi. Se. quod etiam non sit simonia sed liceat dare aliquid pro habendo officio temporali, de quo supra dignitas § iiij. et iiij. quod verum est si officium sit temporale omnino, id est datum a domino temporali et exercitium circa temporalia, ut tabellionatus datur ab imperatore et exercendus in palatio: si vero sit ecclesiasticum omnino, ut quod datur a prelato circa spiritualia conscribenda est simonia, quia iurisdictio ex qua prelatus dat est spiritualis nisi esset dominus temporalis aliter quam per ecclesiam, et idem est eadem ratione si sit ecclesiasticum ex parte datis qui dat spirituali iurisdictione licet det ad temporalia, sed si econverso sit temporale ex parte datis sed spirituale ex parte finis, ut quia notarius imperatoris assumitur ab episcopo ad spiritualia conscribenda si detur aliquid ut ab episcopo assumatur, vel ut ab imperatore fiat assumendus ab episcopo, puto quod non sit simonia, sicut nec aliqua iurisdictio datur, et tali licet locare operas et consequenter emere locum sive gradum ubi locet, vide infra § iij. parti. iiij. utrum autem liceat aliquid dare pro sententia iudicis, vide § sequenti.",[1752,2396,2398],{"id":2397},"decimo-quaeritur","Decimo quaeritur",[11,2400,2401],{},"Decimo quaeritur utrum sit simonia vendere spirituale naturale, puta scientiam, infamiam vel huiusmodi, et dico multa recapitulando quaedam dicta supra. Doctor pene per totum, sed maxime § ix.",[1777,2403,2081],{"id":2080},[11,2405,2406],{},"Quomodo magistris vel doctoribus liceat vel non liceat pecunias exigere dictum est, ubi supra, quomodo etiam sit simonia circa hoc patet ex dictis ibi et dicendis particula sequenti, hoc addito quod secundum Pet. de palu. pro doctrina theologie",{"title":27,"searchDepth":28,"depth":28,"links":2408},[2409],{"id":2397,"depth":28,"text":2398,"children":2410},[2411],{"id":2080,"depth":1815,"text":2081},{},"3.263rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F263rb",{"description":2394},1109.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263rb","9TCEeTBgFJdCWEXhumFqo_cJAwMvmSDXEf5f6PFlyTc",{"id":2420,"title":2421,"body":2422,"description":2426,"extension":32,"meta":2449,"navigation":37,"page":2450,"path":2451,"pdf_page":2452,"reading":33,"seo":2453,"sortable_pagination_id":2454,"stem":2455,"__hash__":2456},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263va.md","263va",{"type":8,"value":2423,"toc":2444},[2424,2427,2429,2432,2434,2437,2441],[11,2425,2426],{},"aliquid accipere est simonia etiam si non de aliis scientibus, quod verum puto concurrentibus duobus: primo quod legat ex officio magisterii, quo casu actus est spiritualis ex parte principii, secundo quod incidat pactum vel exactio, quibus concurrentibus intelligitur vendere ipsam veritatem in presumptione ecclesie, alias forte ita non intendat, sicut et de spirituali iudice dicit s. Tho. in tertio. Si vero deficit primum tantum, ut si laicus doctus legat, et si alias sit illicitum, dictum est simoniacum nisi eo modo quo alius scientes, id est si intendat vendere veritatem, et a fortiori si deficit utrumque, quia actus non est spiritualis ex parte principii, vel si quo ad ecclesiam non presumit vendere veritatem, si vero deficit secundum tantum, scilicet pactum vel exactio, dicendum quod idem de predicatore.",[1777,2428,1780],{"id":1779},[11,2430,2431],{},"Secundum s. Tho. in tertio, iudex ex officio suo tenetur iudicium reddere, et similiter quilibet tenetur ex hoc quod est iudicio subditus ad verum testimonium reddendum, sed advocatus non tenetur patrocinium cause prestare nec iuris peritus dare consilium, ideoque sicut dixit Aug. ad Macedonium, non debet iudex vendere verum iudicium aut testis verum testimonium, quia advocatus reddit iustum patrocinium et iuris peritus verum consilium, quia advocatus non vendit iustitiam que est spiritualis, sed actum suum, et similiter dicitur de consilio iuris periti, sed iudex vendendo iudicium simoniam committit si sit spiritualis iudex, alias non sed graviter peccat, et idem de teste. Hec ille, et intellige quo ad testem sive ipse sive causa sit spiritualis. Idem Alex. de Ales, qui etiam dicit quod patrocinium et consilium adminiculantur cause exterius, sed testimonium est de eius substantia, unde Res cogunt non advocati. Et sic cum iudicare sit in seculari iudice actus spiritualis ex parte finis tantum, sicut et docere artes liberales, sequitur quod doctor artium obligatus docere non sit simoniacus si aliquid accipiat pro doctrina, quod verum est quantum ad presumptionem iudicialem, quantum vero ad deum est simoniacus si intendat vendere ipsam veritatem, ut si nolit communicare aliquod pulchrum et subtile nisi data pecunia.",[1777,2433,1787],{"id":1786},[11,2435,2436],{},"Dans pecuniam pro sententia simoniam non committit secundum gl. j. q. iij. vendentes, quia in profanis non committitur simonia, quod limita secundum mentem Pan. in c. cum ab omni, De si. rebus eccl., nisi velit per sententiam consequi spirituale vel annexum, adde vel nisi sententia sit a persona spirituali. Et eodem modo simonia est corrumpere iudicem vel testem in causa spirituali secundum Pan. in c. tua nos post Host. propter conexionem quam habet cum spiritualibus, sed in causa mere temporali. Unde secundum Ray. simonia est dare aliquid superiori ut servet iustitiam in spiritualibus, et beatus Tho. dicit idem esse etiam si agatur in temporalibus ex quo persona ecclesiastica ratione concesse iurisdictionis tenetur ad tale ius reddendum, sed si sit iudex laicus super re temporali non erit simonia sed grave peccatum, quod limita nisi iuste redimatur vexatio respectu iuris iam in tali requisiti, quia nec simonia nec peccatum erit, ut quia aliter iudex non vult iudicare.",[1752,2438,2440],{"id":2439},"undecimo-quaeritur","Undecimo quaeritur",[11,2442,2443],{},"Undecimo queritur specialiter quid iuris de spiritualibus",{"title":27,"searchDepth":28,"depth":28,"links":2445},[2446,2447,2448],{"id":1779,"depth":1815,"text":1780},{"id":1786,"depth":1815,"text":1787},{"id":2439,"depth":28,"text":2440},{},"3.263va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F263va",1110,{"description":2426},1110.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263va","ErtYHl-lltRZAYrz4Jy_FhL_1xGb8P_FoL-YO0NFZZU",{"id":2458,"title":2459,"body":2460,"description":2464,"extension":32,"meta":2519,"navigation":37,"page":2520,"path":2521,"pdf_page":2452,"reading":33,"seo":2522,"sortable_pagination_id":2523,"stem":2524,"__hash__":2525},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263vb.md","263vb",{"type":8,"value":2461,"toc":2508},[2462,2465,2467,2470,2472,2475,2477,2480,2482,2485,2487,2490,2492,2495,2499,2502,2505],[11,2463,2464],{},"quantum ad funera: et dico multa.",[1777,2466,2081],{"id":2080},[11,2468,2469],{},"De sepultura quantum ad ipsam terram, vide supra, sequenti parti. iiij. Quantum ad reliqua vero dicit Ray. Hof. et Hosti. quod pro huiusmodi nihil debet exigi, sed pie debent consuetudines observari extra de simonia ad nostram, et c. cum in ecclesie, scilicet facta prius gratia collatione spiritualium, alias esset simonia. d. c. cum in ecclesie.",[1777,2471,1780],{"id":1779},[11,2473,2474],{},"Si apud ecclesiam sint diversa cemiteria et taxetur pro quanta pecunia quis ponatur in tali cemiterio, secundum Host. simonia est extra de simonia audivimus, et idem si pro pecunia crux specialis portetur ad funus. d. c. audivimus. Idem Dur.",[1777,2476,1787],{"id":1786},[11,2478,2479],{},"Si clerici consueverunt habere lectos, pannos, equos, et similia de mortuis, et ante portationem pactum faciunt de redimendo, secundum Host. quia hec temporalia sunt licitum est, sed si nollent sepelire corpus nisi fieret eis cautio de redimendo talia simonia est, unde in talibus prius sepeliatur corpus, deinde agatur contra heredem extra de simonia ad apostolicam.",[1777,2481,1794],{"id":1793},[11,2483,2484],{},"De processionibus quas faciunt alique ecclesie collegiate in exequiis mortuorum data vel promissa aliqua pecunia sive quacumque re temporali, alias non facture, dicat Archi. post spil. et Ray. quod si ad huiusmodi tenetur ex officio, sic aliquid exigere simonia est. j. q. ij. vendentes, si vero non tenentur et deficit sumptus, tunc non est simonia dummodo non intendant hoc recipere tanquam precium officii, sed restipendium sumptus. Et consentit sum. ros. supra.",[1777,2486,1801],{"id":1800},[11,2488,2489],{},"Si statuatur ut processio fiat pro pecunia, si quidem statutum sit per verba affirmativa, puta quicumque reliquerit collegio x. habeat processionem et alias ad eam non teneatur, non est simonia, si vero sit per verba negativa, ut nulli fiat processio nisi reliquerit tantum, simonia est, quia tollit officium pietatis scilicet quod processio gratis vel minori precio non fiat. de iureiuran. sicut primo et secundo. Concor. s. Tho. et Vincentius. ratio diversitatis est, quia in primo casu non est exactio, quia non negatur quin fiat pro non legantibus. ar. de iureiuran. sicut. el. s. et li. in secundo aut est species exactionis, quia presupponitur ut pro minori non fiat. Quantum ad deum tamen potest esse simonia in primo casu quo ad statuentes, non in secundo, et in secundo non in primo secundum intentionem.",[1777,2491,1808],{"id":1807},[11,2493,2494],{},"Si statuat capitulum ecclesie matricis quod nullus de sua parochia vocet ad funus aliquos religiosos nisi vocet totum capitulum habiturum aliquid temporale, quod tamen vocare non tenetur, constitutio est simoniaca, quia negativa, et contra ecclesiasticam libertatem, ut habes ex dictis supra immunitas. v. §. ij. et in aut. ro. casu. lviij. diffuse.",[1752,2496,2498],{"id":2497},"duodecimo-quaeritur","Duodecimo quaeritur",[11,2500,2501],{},"Duodecimo queritur utrum licitum sit aliquid dare pro annexis spiritualibus antecedenter aut consequenter: et dico multa.",[1777,2503,2081],{"id":2504},"primum-1",[11,2506,2507],{},"Vasa sacra fol. s. Thom. in iiij. ratione consecrationis",{"title":27,"searchDepth":28,"depth":28,"links":2509},[2510,2511,2512,2513,2514,2515,2516],{"id":2080,"depth":1815,"text":2081},{"id":1779,"depth":1815,"text":1780},{"id":1786,"depth":1815,"text":1787},{"id":1793,"depth":1815,"text":1794},{"id":1800,"depth":1815,"text":1801},{"id":1807,"depth":1815,"text":1808},{"id":2497,"depth":28,"text":2498,"children":2517},[2518],{"id":2504,"depth":1815,"text":2081},{},"3.263vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F263vb",{"description":2464},1110.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.263vb","8013gvfv-at6vDSkiOeracLM40B5T7d73L5NQADAOQ4",{"id":2527,"title":2528,"body":2529,"description":2533,"extension":32,"meta":2574,"navigation":37,"page":2575,"path":2576,"pdf_page":2577,"reading":33,"seo":2578,"sortable_pagination_id":2579,"stem":2580,"__hash__":2581},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264ra.md","264ra",{"type":8,"value":2530,"toc":2566},[2531,2534,2538,2541,2543,2546,2548,2551,2553,2556,2558,2561,2563],[11,2532,2533],{},"vendenda non sunt: ut si pro consecratione eorum aliquid plus exigatur: tamen in necessitate ecclesie vendi possent ex parte eius quod est in eis non spirituale, scilicet materia auri et argenti: et tunc si vendantur ecclesiastice persone possent integra vendi. Si autem vendantur aliis non ad usum ecclesie debent prius frangi oratione premissa: nec sancta ab aliis tractentur quam a ministris ecclesie. Hec ille et idem .x. q. ii. § hoc ius. Si tamen aliquis laicus emeret calicem non ad usum prophanum, sed ut interdum faceret in eo sacramentum confici reverenter: non video quod sit necesse eum confringi aut conflagrari: possent tamen secundum Petrum de Palude vasa sacra laicis obligari: et idem dicit esse de reliquis que gratia metalli vendi et obligari possunt: non aliter: quia nemo martyres distrahat nemo mercetur. C. de sac. san. eccl. l. nemo.",[1777,2535,2537],{"id":2536},"secundo","Secundo",[11,2539,2540],{},"De vestibus sacris cum eadem sit ratio sicut et de vasis est etiam idem ius.",[1777,2542,1787],{"id":1786},[11,2544,2545],{},"Secundum sanctum Thomam in iiij. de terra consecrata in sepultura est similis ratio sicut et de redditione sacrorum vasorum: quia cemiterii consecratum vendi potest ratione terre in necessitate ecclesie sicut et castrum: non autem ratione consecrationis ut si alicui pro pecunia ibi sepeliatur. Abraham autem non peccavit emens speluncam duplicem: quia non erat consecrata in sepulturam: vel si erat consecrata transfuit possessio eius in iurisdictionem cum universitate agri. Hec ille cum multis aliis ad excusandum Abraham condemnandum emor. Unde supra sepultura. Su. § iiij.",[1777,2547,1794],{"id":1793},[11,2549,2550],{},"Ius autem primogeniture Iacob emendo non peccavit secundum sanctum Thomam in iiij. quia debebat sibi ex divina institutione ideoque sua vexatione intelligitur redemisse.",[1777,2552,1801],{"id":1800},[11,2554,2555],{},"Ius patronatus item secundum sanctum Thomam in iiij. per se vendi non potest nec dari in feudum: licet transeat cum villa si redatur vel detur in feudum: ut supra ius patro. § v. Et adde secundum Panor. in c. querela. de simo. quod vendens villam et ius patro. quod habet in ea est simoniacus: quia copulativa facit venire copulatum principaliter et non accessorie: secus si dicat vendo villam cum iure patronatus, sed in conscientia tamen ad intentionem attende. Adde etiam quod si patronus aliquid accepit pro presentatione est simoniacus secundum Panor. in c. veniens. cl. f. de testi. ter. est bonum in causa. Preterea quod inter de transactio.",[1777,2557,1808],{"id":1807},[11,2559,2560],{},"Ius percipiendi decimas item secundum sanctum Thomam in iiij. consequitur spirituale officium: quia debet ministris ecclesie nec laici possunt habere huiusmodi ius quamvis aliquando ad tempus sit eis concessus fructus decimarum propter aliquam ecclesie necessitatem: et tunc hoc modo quo laicis dari potest ab eis potest redimi ex auctoritate episcopi: et una ecclesia emere non potest ab alia ius percipiendi decimas. Hec ex illo. De quo vide supra decima. § x. Et idem dic de oblationibus et obventionibus et iure percipiendi talia. Dicit tamen sanctus Thomas quod si laicus decimam restituere non vult nisi pro pecunia simonia committeret ex parte sua: sed ecclesia bene potest redimere: sed dicit contrarium: sed vide supra decima. § x.",[1777,2562,2336],{"id":2335},[11,2564,2565],{},"Dans pecuniam pro admini-",{"title":27,"searchDepth":28,"depth":28,"links":2567},[2568,2569,2570,2571,2572,2573],{"id":2536,"depth":1815,"text":2537},{"id":1786,"depth":1815,"text":1787},{"id":1793,"depth":1815,"text":1794},{"id":1800,"depth":1815,"text":1801},{"id":1807,"depth":1815,"text":1808},{"id":2335,"depth":1815,"text":2336},{},"3.264ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F264ra",1111,{"description":2533},1111.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264ra","iuB7ED4GNrcR0iUvh9KwdFzQ3OEcy6UJH89xpHyocvc",{"id":2583,"title":2584,"body":2585,"description":2589,"extension":32,"meta":2610,"navigation":37,"page":2611,"path":2612,"pdf_page":2577,"reading":33,"seo":2613,"sortable_pagination_id":2614,"stem":2615,"__hash__":2616},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264rb.md","264rb",{"type":8,"value":2586,"toc":2604},[2587,2590,2594,2596,2599,2601],[11,2588,2589],{},"stratione rerum ecclesiasticarum simoniam committit secundum Pan. in c. consulere. eo. ti. et ibi text. quod limita secundum gl. i. c. salvator. § q. iii. quasi talis administratio habet aliquid spirituale annexum: alias non: quia temporalis iurisditio dari posset sub annua pensione: de quo etiam § seque. parti. vii. et § iiii. particula iiii.",[1752,2591,2593],{"id":2592},"decimotertio-queritur-specialiter-utrum-sit-licitum-dare-vel-accipere-pecuniam-aliquo-modo-pro-beneficiis-seu-dignitatibus-ecclesiasticis","Decimotertio queritur specialiter utrum sit licitum dare vel accipere pecuniam aliquo modo pro beneficiis seu dignitatibus ecclesiasticis",[1777,2595,2081],{"id":2080},[11,2597,2598],{},"Si electione iam facta a maiori parte detur aliquid alicui contradicenti electioni ut quiescat de voluntate electi etiam turbata simonia est et resignare tenetur extra eo. Mattheus etiam si contradictio erat iniusta secundum Inno. de elect. significasti et multofortius si non erat facta extra eo. nobis. Et similiter si ante electionem Petri detur pro ea pecunia ab alio eo ignorante: imo secundum Vin. et Host. et gl. Ray. etiam eo contradicente est simoniaca etiam si alias erat eligendus secundum Dire. i. q. i. placuit et extra eo. simoniace. et c. de regularibus. et c. nobis nisi hoc fuisset dolose factum in dispendium electi ne ex dolo reportetur commodum. d. c. nobis ipse tamen petrus non est proprie simoniacus licet teneatur secundum iura predicta renunciare: secus si data esset post electionem ipsi confirmatori pro confirmatione vel benedictione aut consecratione contradicente electo extra eo. sicut tuis vel etiam ignorante secundum Arc. post dir. quia nihil ei nocet nisi recesserit a sua prohibitione, vel nisi postea consenterit solvendo pecuniam vel reddendo solutam. d. c. sicut vel nisi esset consanguineus. ar. ibidem. Et similiter simonia est si pro confirmatione electionis electo consentiente secundum Petrum de Palude. nisi vexatio redimat quod locum habet in iure quesito. Si ergo aliquid alicui detur ne molestet electionem distinguendum est quia si detur ne impediat quin fiat electio iuridica in qua nullum ius habet: non est simonia: sed redemptio vexationis si vero detur ne impediat electionem de isto vel illa facienda sic est simonia quia datur pro spirituali si vero erat iam electus non est simonia sed redemptio: quia iam erat ei ius acquisitum extra eo. dilecto. Princeps autem et alii recipientes pecuniam ut consentiant electioni vel promotioni ad dignitatem ecclesiasticam sunt simoniaci secundum Pan. de hoc. c. ti. et tenentur restituere illi ecclesie de cuius dignitate agebatur: licet non esset de bonis ecclesie: ut paret in. d. c. de hoc.",[1777,2600,1780],{"id":1779},[11,2602,2603],{},"Pro investitura ecclesiarum aliquid accipere simonia est tex. cit. i. c. in tantum. eo. ti. ubi dicit Pan. non tantum pro investitura iuris sed etiam facti, scilicet pro inductione in corporalem possessionem: etiam si ibi sit consuetudo. Sed secundum Archi. post sanctum Thomam in sum. et in iiii. non est simonia si ante collationem beneficii vel prebende ex causa iusta sine conventione ordinavit episcopus aliquid subtra-",{"title":27,"searchDepth":28,"depth":28,"links":2605},[2606],{"id":2592,"depth":28,"text":2593,"children":2607},[2608,2609],{"id":2080,"depth":1815,"text":2081},{"id":1779,"depth":1815,"text":1780},{},"3.264rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F264rb",{"description":2589},1111.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264rb","bCKyd0zUjGFzE6X4WR74EFwLWAAA0PhDOaregczYn-U",{"id":2618,"title":2619,"body":2620,"description":2624,"extension":32,"meta":2668,"navigation":37,"page":2669,"path":2670,"pdf_page":2671,"reading":33,"seo":2672,"sortable_pagination_id":2673,"stem":2674,"__hash__":2675},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264va.md","264va",{"type":8,"value":2621,"toc":2659},[2622,2625,2627,2630,2632,2635,2639,2642,2646,2649,2651,2654,2656],[11,2623,2624],{},"potest esse laicus: et consequenter nihil habet spiritualitatis. Unde secundum eundem Ray. si quis seruit in hospitali vel in ecclesia puta ad pulsandum campanas et huiusmodi pro pecunia: si quidem tali officio sit annexum aliquod ius spirituale: adde vel consueuit exerceri per solum clericum simonia est: alias non: sed posset ibi esse turpe lucrum: quando scilicet non est consuetum talia emere aut vendere: secus si est consuetum. ix. q. iii. conquestus.",[1777,2626,2343],{"id":2342},[11,2628,2629],{},"Qui beneficium ecclesiasticum simoniace recipit secundum Archi. post. s. Tho. et Ray. et alios renunciare beneficio tenetur: et si commissa est simonia per ipsum vel alium eo sciente et non contradicente: tenetur de omnibus fructibus etiam qui percipi potuissent a diligenti possessore. xiiii. q. vi. si res aliena et de rest. spo. grauis quia generaliter possidens sine titulo tenetur de omni damno et lucro percepto et percipiendo. ff. de rei vendi. l. si nauis. sed intellige de ductis expensis gratia fructuum et fructibus ac expensis gratia fructuum in utilitatem ecclesie factis. Et idem videtur de eo qui nesciuit prius: sed postquam sciuit non statim renunciauit. ar. extra eo. de simoniace qui tenetur de extantibus postquam sciuit non de consumptis bona fide. C. de rei ven. l. certum. Secundum tamen Anto. de bu. in c. de regularibus. eo. tit. si talis sit episcopus non renunciabit sine licentia pape: alii inferiores sine licentia suorum prelatorum: exempti vero sine licentia pape vel legati.",[1777,2631,2372],{"id":2371},[11,2633,2634],{},"Secundum Ray. etiam glossa eius si quis scit aut credit collatum sibi esse ordinem vel beneficium principaliter propter obsequia seu preces carnales a se vel ab alio interpositas: distinguit: quia si alias erat dignus resignare non tenetur sed debet penitere de intentione corrupta extra eo. mandato si vero erat indignus resignare tenetur quia tunc huiusmodi preces vel obsequia succedunt loco precum. s. q. i. sunt nonulli et concor. Vide.",[1777,2636,2638],{"id":2637},"decimum","Decimum",[11,2640,2641],{},"Dare aliquid prelato ne renouetur a prioratu vel beneficio secundum Rodo. est simonia si necesse vel utile sit quod quis amoueatur alias non: modo intentio non sit corrupta: ita tamen quod collationem non precedat pactio vel conuentio. i. q. ii. quam pio.",[1752,2643,2645],{"id":2644},"decimoquarto","Decimoquarto",[11,2647,2648],{},"Decimoquarto queritur specialiter quid iuris de simonia quo ad fructus beneficiorum locandos aut aliter distrahendos et prelatorum vices: et dico multa.",[1777,2650,2081],{"id":2080},[11,2652,2653],{},"Si locatio fiat a clerico ultra tempus rite locationis non valet ultra secundum Hosti. quia clericus in beneficio comparatur usufructuario: qui scilicet non est nisi ad vitam. xv. q. vi. illud dicit tamen Inn. quod si facta sit ultra vita locatis nomine ecclesie et utiliter successor tenetur ad illam de sol. c. f. et. xii. q. ii. hoc habuissemus secus si facta est nomine proprio et non intendebat ecclesiam obligare: si tamen conductor vel emptor tamen aliquid soluit secundum Hosti. tenetur successor habere ratum inquantum pecunia versa est in utilitatem ecclesie. Et licet aliquando rector possit ecclesiam locare ultra tempus rite nunquam tamen potest canonicus ultra locare prebendam.",[1777,2655,1780],{"id":1779},[11,2657,2658],{},"Fructus beneficii sui clericus ad modicum tempus vendere",{"title":27,"searchDepth":28,"depth":28,"links":2660},[2661,2662,2663,2664],{"id":2342,"depth":1815,"text":2343},{"id":2371,"depth":1815,"text":2372},{"id":2637,"depth":1815,"text":2638},{"id":2644,"depth":28,"text":2645,"children":2665},[2666,2667],{"id":2080,"depth":1815,"text":2081},{"id":1779,"depth":1815,"text":1780},{},"3.264va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F264va",1112,{"description":2624},1112.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264va","XSX6oygtkbYiFoHOmyB1_iNNsiJCniEZg6LTa-OcDOg",{"id":2677,"title":2678,"body":2679,"description":2683,"extension":32,"meta":2729,"navigation":37,"page":2730,"path":2731,"pdf_page":2671,"reading":33,"seo":2732,"sortable_pagination_id":2733,"stem":2734,"__hash__":2735},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264vb.md","264vb",{"type":8,"value":2680,"toc":2720},[2681,2684,2686,2689,2691,2694,2696,2703,2705,2708,2712,2715,2717],[11,2682,2683],{},"potest. ne pla. vi. fu. c. fi. ad totum autem tempus rite quamuis non sit honestum non tamen est prohibitum ita tamen quod nihil spirituale interueniet in venditione. de rer. permu. ad quaestiones. potest autem gratis curam committere ei cui vendit fructus et ita determinat sum. ros. sed dic ut s. alienatio. §. iiii.",[1777,2685,1787],{"id":1786},[11,2687,2688],{},"Nec episcopi nec Archidiaconi nec alii prelati possunt committere vices suas sub annuo censu. extra ne pla. vi. fu. c. f. ii. et. iii. sed est simonia: quia tale ius est spirituale: secus si episcopus simpliciter et pure alicui committat vices suas tali vicario constituens salarium: quia non est pactio: sed potius ad hoc tenetur. xii. q. ii. charitate. et sicut dicit Hosti. si pro commissione iurisdictionis non licet recipere multam quantitatem: multo minus licet recipere quotam .i. partem prouentuum: sacerdotibus tamen quos prelatus vel rector ecclesie conducit aut quibus locet fructus ecclesie potest etiam curam alarum committere gratis sine pactione interueniente auctoritate episcopi. de offic. vic. ad hoc. imo et sine dicta autoritate imminente perfectione necessaria ad modicum tempus .i. unum vel paucos dies: sed non diu. e. q. f. per totum. Nota tamen secundum Pan. in c. fi. ne pla. vi. fu. quod obuentiones ecclesie possent locari laico: modo ponat clericum loco sui pro recolligendis ne presumptuose accedat ad altare ubi fiunt oblationes. ar. e. f. et. ii. ne cleri. vel mo.",[1777,2690,1794],{"id":1793},[11,2692,2693],{},"Cum autem prelatus vendit omnes obuentiones ecclesie: commodum iurisdictionis transit cum aliis nisi fuerit excepta per se tamen iurisdictio vendi nec potest nec debet secundum Hosti. intellige sine simonia: imo secundum Archi. post gl. sup. c. ii. ne prela. vi. fu. est simonia si prelatus vendat iurisdictionem temporalem: quod tamen Ant. de bu. limitat de temporali habita ab ecclesia que iudicatur quod spirituale vel annexum spirituali respectu eius a quo habet dependentiam: si autem iurisdictionem temporalem prelatus haberet in feudum a principe seu ratione temporali: si esset simonia vendere illam et si peccatum: et sic intelligitur quod de iurisdictione dicit Inn. et Hosti. sup. c. f. eo. ti. de ex Archi.",[1777,2695,1801],{"id":1800},[11,2697,2698,2699,2702],{},"Non est autem simonia secundum Archi. si loco tibi sacerdoti ecclesiam meam et tu operas tuas mihi ut ibi officies: non habiturus ibi alias aliquam iurisdictionem. ar. xii. q. ii. charitate. sed tamen secundum ",[2178,2700,2701],{},";;;"," non est ibi proprie locatio sed presbyter debet gratis officiare et ille gratis facere expensas vel dic quod potius est ibi institutio clericis in beneficio reditus annui cum onere officiandi.",[1777,2704,1808],{"id":1807},[11,2706,2707],{},"Non est simonia si clericus vel religiosus vendat panem oblatum in altari vel ceram et alia eleemosynas aliter data et fructus decimarum: nec peccatum secundum Arch. in Ro. quia non sunt spiritualia: panem autem benedictum vendere est simonia secundum Ul. et multo magis ius percipiendi decimas ut dictum est.",[1752,2709,2711],{"id":2710},"decimoquinto","Decimoquinto",[11,2713,2714],{},"Decimoquinto queritur specialiter quid iuris de simonia quo ad religionis ingressum: et dico multa.",[1777,2716,2081],{"id":2080},[11,2718,2719],{},"Si receptio ad habitum est quedam promotio ad gradum spirituale esset diuisa a sustentatione recepti sicut olim aliqui religiosi recipiebant ad",{"title":27,"searchDepth":28,"depth":28,"links":2721},[2722,2723,2724,2725,2726],{"id":1786,"depth":1815,"text":1787},{"id":1793,"depth":1815,"text":1794},{"id":1800,"depth":1815,"text":1801},{"id":1807,"depth":1815,"text":1808},{"id":2710,"depth":28,"text":2711,"children":2727},[2728],{"id":2080,"depth":1815,"text":2081},{},"3.264vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F264vb",{"description":2683},1112.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.264vb","oLIeOgJc61LmYcYsy4pmgVV1lMgjjq5GpkGm42WiCs8",{"id":2737,"title":2738,"body":2739,"description":2743,"extension":32,"meta":2752,"navigation":37,"page":2753,"path":2754,"pdf_page":2755,"reading":33,"seo":2756,"sortable_pagination_id":2757,"stem":2758,"__hash__":2759},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265ra.md","265ra",{"type":8,"value":2740,"toc":2749},[2741,2744,2746],[11,2742,2743],{},"habitum religionis in eremo et tamen non erant obligati alimentare receptum: sed tamen illum docebant sicut Romanus recepit beatum Benedictum: et Macharius duos adolescentes: et etiam nunc canonici eleuant aliquem ad dignitatem vel gradum canonicatus quem tamen non alunt: ista questio non haberet difficultatem: quia plane esset simonia si ad exigeret aut reciperet preceptionem: et plane non esset si quid acciperet pro victu sicut nunc licite a religiosis recipiunt hospites: licet quia nunc ista regulariter sunt predicta et iura clamant contra eos qui vere aut presumptiue aliquid exigunt gratia receptionis: aliqua existimant loqui de alimentatione et canoniste se in iuris presumptione fundantes implent quaternos et materiam aliqui non bene resoluunt.",[1777,2745,1780],{"id":1779},[11,2747,2748],{},"Quidam igitur vt etiam refert Arch. u. par. ti. s. dicit quod ingresso monasterium competit duplex scilicet spirituale quo habet dignitatem clericatus et vocem in capitulo: et participat bona ibi facta et huiusmodi corporale scilicet quo debet cibari et vestiri a monasterio: et iura nunc regulariter coniungunt de facto sed per intentionem possunt diuidi. Et dicit ista opinio quod pro secundo iure licet pacisci: non pro primo vbi monasterii ad victum non sufficit. Et ista opinio est sancti Thomae. Nam dicit y. ij. vbi s. quod pro ingressu monasterii non licet aliquid accipere et exigere quasi precium si tamen monasterium sit tenue non sufficiens ad tot personas nutriendas licet exhibere ingressum quidem gratis sed accipere aliquid pro victu persone recipiende: si ad hoc non sufficiant opes monasterii. Haec ex illo. Et intellige quod licet accipere id est exigere: vnde in iiii. dicit quod tunc potest exigi ab eo qui in loco illo vult deo seruire non quasi precium religionis: sed vt habeat monasterium vnde possit illi prouidere si autem sine grauamine ecclesie potest recipi simoniacum est aliquid pro receptione exigere. Hec ille. Et sic patet stare cum stante rectitudine intentionis pacisci pro victu. Et hanc etiam opinionem tenuit Ul. dicens quod in casu tenuitatis possent habere intentionem ad temporalia pro sustentatione et oblatis spiritualibus gratis exprimere ac pacisci de determinata summa temporalium vbi no. verbum oblatis: quia non dicit prius exhibitis. Et eandem tenuit Rodo. dicens quod quando monasterium est tenue non est simoniacum etiam pacisci in talibus expresso nomine et quantitate muneris modo non fiat pro spiritualibus conferendis. Et idem post Ray. dicit quod si recipiendus promittat annuatim tantum pro sua vita non est illicitum. Et hanc etiam in effectu tenuit Dur. et asscribit eam Tanc. Vinc. Ray. et Hosti. secundum quos dicit quod receptores possunt hec verba dicere: nos libenter et gratis recepimus te ad consortium spirituale sed cum bona nostra non sufficiant nobis et tibi porta tecum vnde possis viuere. Que verba in effectu et coram deo sonant quod nisi afferas tecum vnde viuas: te non recipiemus quod est pacisci vel exigere. Et hoc etiam sequitur sum. ang. post sum. Pis. extra sup.",{"title":27,"searchDepth":28,"depth":28,"links":2750},[2751],{"id":1779,"depth":1815,"text":1780},{},"3.265ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F265ra",1113,{"description":2743},1113.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265ra","d51cz3BFekrB9aB7eW6aVrdVRkwIZDKxy5rzvkXMwLE",{"id":2761,"title":2762,"body":2763,"description":2767,"extension":32,"meta":2782,"navigation":37,"page":2783,"path":2784,"pdf_page":2755,"reading":33,"seo":2785,"sortable_pagination_id":2786,"stem":2787,"__hash__":2788},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265rb.md","265rb",{"type":8,"value":2764,"toc":2778},[2765,2768,2770,2773,2775],[11,2766,2767],{},"et Ros. qui volunt quod pacisci sit simonia sed male. Et ita oportet etiam dicere in conscientia per rationem: quia licet ipsa receptio actiua ad religionem vel canonicatum huiusmodi sit actus spiritualis ex parte principii: tamen ius alimentorum non est aliquid spirituale nec annexum spirituali antecedenter aut consequenter vt patet ex dictis: vnde pro eo licitum est pacisci etiam quantum ad ecclesiam si per coniecturas appareat quod quis propter hoc et non propter aliud scilicet ingressum moueat. Si autem monasterium esset opulentum secundum omnes predictos esset simonia: sed intellige presumptiue sicut semper fecerunt ac faciunt aliquae moniales que de diuitiis superbientes quanto sunt ditiores volunt dotes maiores de statu religionis quasi de statu mundani sponsi iudicantes. Ad capitula autem que adducunt in contrarium generaliter dico quod loquitur quo ad presumptiones consideratas in foro contentioso que locum non habent in conscientia vt dictum. §. lex-Sed specialiter autem ad. c. quoniam. eo. ti. vbi dicitur quoniam simonia sub paupertatis pretextu: dico quod secundum Ray. loquitur quando hoc dicebatur in fraude: vel secundum Hosti. quando spiritualia non offeruntur gratis sed sit pactum de temporalibus ad spiritualia id est ad ius spirituale. Ad. c. autem periculoso de sta. reg. lib. vj. vbi secundum Archi. alia opinio quam ipse sequitur determinatur dum dicitur districtius inhibemus ne in monasterio ordinum non mendicantium mulierum de cetero aliquae recipiantur sorores nisi quot poterunt de ipsorum monasteriorum bonis vel prouentibus absque penuria sustentari: si secus factum fuerit irritum decernentes. Ad hoc inquam. c. dico quod est pro me: quia ratio istius prohibitionis vt patet ibi expresse in tex. et in glos. est ne propter inopiam cogant exire clausuram: et sic intentio legis est vt habeant vnde viuant. Et re vera si intentio sit pura laudabile est exigere a volentibus ingredi victum quando monasterii numerum maiorem non potest commode sustentare: quia dilatatur dei cultus et seruitorum eius numerus augetur.",[1777,2769,1787],{"id":1786},[11,2771,2772],{},"Secundum sanctum Thomam etiam licitum est propter deuotionem quam aliquis ostendit ad monasterium largas eleemosynas faciendo: facilius in monasterio recipiatur sicut etiam licitum est econuerso aliquem prouocare ad deuotionem monasterij per temporalia beneficia: vt ex hoc inclinetur ad ingressum monasterij: licet non sit licitum ex pacto aliquid dare vel recipere pro ingressu monasterij: vt habetur. s. q. s. quam pio hec ille qui loquitur de ingressu gratia iuris spiritualis vt patet ex precedentibus ex. cap. quod allegat liceret tamen accipere sponte oblata sine corrupta intentione. s. q̃ō. ii. sicut episcopum.",[1777,2774,1794],{"id":1793},[11,2776,2777],{},"Si puella gratis recepta est et monasterium tenue et tamen parentes nihil volunt dare secundum Tho. Hostien. possent moniales agere contra patres pro-",{"title":27,"searchDepth":28,"depth":28,"links":2779},[2780,2781],{"id":1786,"depth":1815,"text":1787},{"id":1793,"depth":1815,"text":1794},{},"3.265rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F265rb",{"description":2767},1113.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265rb","cbwdTtqtN_koE0qYESuO2emx2F-QJbt3rhu71UJ9QpQ",{"id":2790,"title":2791,"body":2792,"description":2796,"extension":32,"meta":2811,"navigation":37,"page":2812,"path":2813,"pdf_page":2814,"reading":33,"seo":2815,"sortable_pagination_id":2816,"stem":2817,"__hash__":2818},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265va.md","265va",{"type":8,"value":2793,"toc":2807},[2794,2797,2799,2802,2804],[11,2795,2796],{},"alimentis filie vel si est mortuus ad partem hereditatis vt in aut. de san. epi. nulla. col. ix. q quia priuari non potest licentia per ingressum religionis nisi ipsa sponte suo iuri renunciasset. xix. q. iii. c. pe. Quintum. Circa ingressum religionis et eius promotionem ad ecclesiastica dignitate multa sunt simoniaca secundum doctores, que intelligunt vel presumptiue quantum ad forum contentiosum vel in conscientia si habeat respectum non ad iudicatum sz ad ipsum ingressum siue eleuationem ad clericatum, sicut primo si nullus fiat pactum sed tacitus sit quod sibi debeat dari secundum Hosti. extra co. sicut pro certo. Secundo si fiat pactum de seruanda consuetudine extra co. veniens. Tertio si gratis recipiat et postea compellat ad seruandam consuetudinem extra eod. Iacobus. Quarto si quis seruit religiosis propter promissionem sibi factam de receptione secundum v. v. rt. f. q. f. quapio sz patet quod omnia predicta iura loquuntur de ipsa receptione seu promissione non de victu, quinto si recipiens exprimit conditionem de aliquo dando et recipiendus tacet timens repelli secundum v. v. v. q quia taciturnitas habetur pro consensu de reg. iur. que tacet. lib. vj. Sexto cum timens non recipiat dicit abbati si vellet me recipere dare omnia bona mea secundum v. v. v. et hoc ex parte offerentis etiam si non intuitu promissionis sit receptus, vt not. Iac. extra eo. nobis. vide Ber. et hosti. nec potest ibi manere tenetur tamen ad aliud monasterium transire si se religioni obligasset secundum illos de reg. porro si tamen talis hoc simpliciter dixisset non intendens per temporalia assequi religionis ingressum sed exprimeret suam intentionem scilicet transeundi cum bonis suis et recipientes ad temporalia principaliter non respiciant non videt archi. bene quo in foro penitencie sit simonia. Secundo quando monachi dant aliquid abbati vel episcopo pro prioratibus habendis vel pro habitis non perdendis secundum v. v. si in illis est aliquid spirituale licet pro dicat appreciatione vel tantum prima et principaliter, imo est simonia etiam si ibi habeat sola iurisdictio temporalis vt patet ex dictis s. v. iiii. parti. iiii.",[1777,2798,1808],{"id":1807},[11,2800,2801],{},"Si admittat alicui receptio post biennium si si interim dicent talem artem vel steterunt in scholis secundum v. v. et vide non est simonia, quidam si diceret induemus te si interim reddideris te idoneis putauit Arc. esse simonia si haberet intentio ad lucrum illius artis sed non est verum quia ad illud lucrum non potest haberi intentio nisi mediate idoneitate persone ad quam haberi potest intentio alioquin boni religiosi quotidie simoniam comitterent recipientes aliquos quos sperat eos vtiles religioni.",[1777,2803,2336],{"id":2335},[11,2805,2806],{},"Si quis in ingressu alicuius societatis ex statuto promittit aut iurat soluere aliquid annuatim non est simonia, quia nec illa fraternitas est religio sed congregatio ad benefaciendum, imo est laudabile si tale quid imponatur per eleemosynis faciendis vel expensis quas faciunt dum conueniunt ad tractadum de salute animarum, talis cofraternitas bona est di. 14. si quis despi-",{"title":27,"searchDepth":28,"depth":28,"links":2808},[2809,2810],{"id":1807,"depth":1815,"text":1808},{"id":2335,"depth":1815,"text":2336},{},"3.265va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F265va",1114,{"description":2796},1114.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265va","EiCAIOS4JBv4a0bj1jn_IME4BoCV8hKMLHSteZYQyYg",{"id":2820,"title":2821,"body":2822,"description":2826,"extension":32,"meta":2856,"navigation":37,"page":2857,"path":2858,"pdf_page":2814,"reading":33,"seo":2859,"sortable_pagination_id":2860,"stem":2861,"__hash__":2862},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265vb.md","265vb",{"type":8,"value":2823,"toc":2849},[2824,2827,2829,2832,2836,2839,2841,2844,2846],[11,2825,2826],{},"cit iuramentum tamen secundum Ray. in huiusmodi non approbat propter periculum periurii.",[1777,2828,2343],{"id":2342},[11,2830,2831],{},"Si quis est receptus in religione simoniace secundum Arc. post. s. Th. et Ray. si ipse sciuit debet expelli sine spe restitutionis et in locis ardioris regule detrudi eo. ti. c. si simonia, et si non inuenit ardios debet mutari in aliud monasterium eiusdem regule salte ad tempus si non potest comode fieri. ar. lxxxi. di. rf. et postea recipiat de nouo mutato priori loco et inferiori assignato. Si vero ignorauit sufficit quod renuciet loco et postea poterit nouiter recipi mutato priori loco, extra co. ex insinuatione. Et intellige Raymundum et vide. quod predius rigor seruandus est etiam in occultis simonia, et in foro penali licet non constet de crimine per inquisitionem et in forma iudicii. ar. d. c. quia quod de accusatione vel inquisitione nihil dicit, sed non intelligas de occulta. i. metali sz qm ad extra precedit per pactione vel huiusmodi, licet alius sit occulti secundum Ray. tamen in fauore religionis posset episcopus cum talibus dispensare in ordine et in loco et capitulo religionis premissionis cum ex hoc sint puniendi non debet ex eodem facto priuilegium obtinere, imo videtur amisisse potestate recipiendi et illis quod non peccauerit acquisiuisset. ar. de elec. bone. Tales etiam qui simoniam comiserunt in huiusmodi et qui sunt participes vt parentes dantes dotes sunt excomunicati per extrauagante vrbani qua tamen martino quintus secundum fidedignos vt refert Arch. declarauit non extendi ad dotes que monialibus dantur pro ingressu monasterii.",[1752,2833,2835],{"id":2834},"decimosexto-queritur-quid-iuris-de-simonia-qui-non-committitur","Decimosexto queritur quid iuris de simonia qui non committitur",[11,2837,2838],{},"data pecunia sed munere aliquo. l. a manu. a lingua ab obsequio et dico multa.",[1777,2840,2081],{"id":2080},[11,2842,2843],{},"Pecunia sumit primo proprie et numerata siue per numismatis, sic non computatur inter ista munera sed est principium quo ita munera mesurantur in se vel in suo effectu sicut talia venialia, secundo improprie sic et omne mesurabile pecunia per illa improprie vtriusque comprehendendo et sic ponit in diffinitione simonie.",[1777,2845,1780],{"id":1779},[11,2847,2848],{},"Igitur munus a manu secundum Arch. est omnis res mobilis aut immobilis temporaliter possessa vt etiam colligit f. q. iii. c. totum. Inducit autem simoniam si per eo det vel accipiat spualem vt patet ex diffinitione simonie. declarat ad hoc cora deo qui videt intentionem quantumcumque sit modica secundum b. To. Dur. in. iiii. r. f. q. j. duces al. iudices non sunt qui ad ecclesiam et iudicat quantum ad exteriora nisi munus sit magni quia vt dicit s. To. vbi s. non est probabile quod animus iudicis spualis fictat ad aliquid faciendum per munere paruo vnde in paruis muneribus iudicia datis non iudicat simoniam comitti. vnde secundum bo. encenia simonia non inducitur nisi extendatur ad quantitate munerum. Et secundum Ray. si dubitatur an quis mente corrupta munera dederit, attendenda sunt tria precipue qualitas scilicet datis et accipientis,",{"title":27,"searchDepth":28,"depth":28,"links":2850},[2851,2852],{"id":2342,"depth":1815,"text":2343},{"id":2834,"depth":28,"text":2835,"children":2853},[2854,2855],{"id":2080,"depth":1815,"text":2081},{"id":1779,"depth":1815,"text":1780},{},"3.265vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F265vb",{"description":2826},1114.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.265vb","a064wEK0Mh4xyuKD9HQS1GziwU_olUieNJegmwcipUM",{"id":2864,"title":2865,"body":2866,"description":2870,"extension":32,"meta":2887,"navigation":37,"page":2888,"path":2889,"pdf_page":2890,"reading":33,"seo":2891,"sortable_pagination_id":2892,"stem":2893,"__hash__":2894},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266ra.md","266ra",{"type":8,"value":2867,"toc":2883},[2868,2871,2873,2876,2880],[11,2869,2870],{},"quantitas dati, et tempus donationis, et secundum hec presumit pro vel contra: extra eo et si questiones intellige in foro contentioso: quia in penitentiali attendenda est intentio, et secundum eam iudicatur etiam si omnes presumptiones essent in contrarium secundum Arch.",[1777,2872,1787],{"id":1786},[11,2874,2875],{},"Munus autem a lingua secundum sanctum Thomam in .xxij. et in .iiij. est duplex, scilicet consistens in actu lingue ut laus pertinens ad humanum favorem que sub precio cadit, et ex actu lingue initium sumens sicut cum quis ex hoc quod precibus alicuius satisfacit favorem expectat. Unde etiam munus a lingua dicitur preces ex quibus acquiritur favor humanus, vel etiam ex quibus evitatur periculum ut quando sunt armate cum carere malo sit quoddam bonum .v. ethy. Et sic hoc munus secundum mentem eius totum mediate vel immediate consistit in favore humanorum. Dare propter preces hic est dare propter favorem speratum a precante. Inducit autem simonia hoc munus sine dubio ut dicit si propter hoc detur spirituale: quia ordinatur ad utilitatem temporalem mensurabilem pecunia: vel si dans principaliter ad hoc intendit est simonia: quod facit inquit qui preces pro indigno exaudit: vel si cum eo sic distinguunt doctores circa preces. Si enim quis preces porrigit pro se ad obtinenda sacramenta et spiritualia alia a beneficiis non reperitur prohibitum si quis sit dignus: excepto religioso qui non habet velle, et ad ordines precipue promoveri non debet nisi de voluntate prelati de tempore ordi. ad aures. Si vero porrigit pro se obtinendo beneficio vel ecclesia aut dignitate habente curam animarum simonia est secundum Hu. Ray. Do. dir. et sanctum Thomam etiam si alias esset dignus: quia se ingerendo presumptuosus et ambitiosus est, et per consequens indignus est, secundum sanctum Thomam in quodl. sine gratia dei quam nullus scit se habere non potest quis exercere curam animarum digne: cum peccet mortaliter indigne faciendo ea que pertinent ad curam: vide supra episcopus .§.iiij. Et multomagis est simonia si alias est indignus: puta quia illiteratus vel notorius fornicator: sed si porrigit pro se ad obtinendum beneficium simplex non est simonia nec peccat si eget et non est indignus propter aliquod impedimentum secundum Ray. sanctum Thomam et alios de prebe. c.ij. sed si non eget peccat secundum Ray. .j.q.ij. clericos et multomagis si esset indignus: imo tunc videtur simonia. Quidam tamen ut glo. Ray. et vide. hanc opinionem dicunt esse duram: quia promotus ad sacros ordines cum huiusmodi promotio titulum ecclesiasticum requirat: potest si est dignus sine peccato petere beneficium ecclesiasticum etiam si abundet in temporalibus cum nemo cogatur suis stipendiis militare: exemplo Esaie dicentis .c.vj. ecce ego mitte me. pro quo etiam facit tolerantia pape: alias fere totus mundus esset in statu damnationis et hanc opinionem sum. ro. sequitur, et ascribit ipsa. in .c. tua nos. co. ti. Sed hec opinio quantum ad illud verbum etiam si abundet temporalibus evertitur per iura ut de rescrip. ad aures, et .j.q.ij. clericos et c. pastor, et .iij.q.j. illud autem nec responsio gl. Ray.",[1777,2877,2879],{"id":2878},"vide","Vide",[11,2881,2882],{},"dicentis quod iura illa loquitur in statu",{"title":27,"searchDepth":28,"depth":28,"links":2884},[2885,2886],{"id":1786,"depth":1815,"text":1787},{"id":2878,"depth":1815,"text":2879},{},"3.266ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F266ra",1115,{"description":2870},1115.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266ra","wD1tBRsK8Kc3xBZEJqtm_UyOvlZUPn8Yx1fTv4HSugk",{"id":2896,"title":2897,"body":2898,"description":2902,"extension":32,"meta":2905,"navigation":37,"page":2906,"path":2907,"pdf_page":2890,"reading":33,"seo":2908,"sortable_pagination_id":2909,"stem":2910,"__hash__":2911},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266rb.md","266rb",{"type":8,"value":2899,"toc":2903},[2900],[11,2901,2902],{},"ecclesie primitive quando reditus erant tenues, et distribuebat de facultatibus ecclesie prout cuique opus erat: valet: quia hieronymus qui loquitur in .d.c. clericos non fuit in ecclesia primativa: et multo minus Prosper qui loquitur in .d.c. pastor. Et quod dicit de stipendiis et dico quod si talis servit populo, ab eo stipendia debet habere; si non servit, non debet habere stipendium nisi a deo a quo habet temporalia quibus abundat, et habebit eterna et si temporalia non habet potest ab ecclesia vel episcopo petere sustentationem in genere vel beneficium simplex in specie. Et ideo sum. An. magis limitans dictam opinionem dicit eam esse veram si sit indigens modo sit dignus: et non intendat prodesse sed prodesse. Sed contra hoc videtur quia ratio sancti Thome quo ad curam animarum non solvitur ab his, nec est solubilis ea quam ponit in secundo quodl. ar.x.q.j. talis est presumptuosus vel superbus si omnibus quibus vult prefici se credit meliorem: aut iniustus si hoc non credit: et fundatur in scriptura. Hebre. v. nemo assumit sibi honorem: sed qui vocatur a deo tamquam aaron. Que autem alii adducunt in contrarium non concludunt nec habent apparentiam: quia hec opinio non est dura humilibus et parcis et amatoribus sapientie ut sanctus Thomas, qui renunciavit bullis Archiepiscopatus Neapolitani cum reditibus .s. Petri de ara. propter humilitatem, parcitatem, et quietem religionis: sed ambitiosis et deliciosis et non habentibus interiorem virtutum delectationes nec promotio ad ordines requirit titulum cum cura: nec tolerantia pape excusat in his que sunt prohibita: quia mala nec inconvenit maiorem partem cleri beneficiati esse in malo statu si vacat ambitioni populis et lasciviis. Nec exemplum Esaie est ad propositum: quia secundum sanctos viderat se purgatum ab angelo, et non obtulit se prelationi sed predicationi: adde quod cum audivit deum dicentem quem mittam et quis ibit nobis, intellexit se a deo dulciter invitari ad officium: ad quod se obtulit. Si vero porrigit quis preces pro alio distinguitur an sint spirituales an carnales id est fundate in parentela aut amicitia: et an sint pro digno vel indigno. Sed distinctio prima non est necessaria: quia ceteris paribus non est peccatum consanguinibus providere secundum Dir. et de coba. cle. et mu. c.j. unde simpliciter dicit sanctus Thomas quod preces pro alio si sint indignus factum est simoniacum: si vero sit dignus ipsum factum non est simoniacum, licet possit inquit esse simonia in intentione si non attendatur ad dignitatem persone sed ad humanum favorem: et intendit quod non est simonia quo ad ecclesiam licet esse possit quo ad deum sed quando preces sunt pro indigno satis apparet ut dicit in quarto quod nihil aliud moveat ad dandum nisi favor aut periculum vitandum. Adde vero circa hoc munus quod aliquando est simonia ex parte exaudientis tamen ut quando is qui peccat non intendit prebere aliquid",{"title":27,"searchDepth":28,"depth":28,"links":2904},[],{},"3.266rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F266rb",{"description":2902},1115.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266rb","NGuTIIMk22mDiQZ8W-pISoAlbttdn4WC5xIU0bG9otk",{"id":2913,"title":2914,"body":2915,"description":2919,"extension":32,"meta":2928,"navigation":37,"page":2929,"path":2930,"pdf_page":2931,"reading":33,"seo":2932,"sortable_pagination_id":2933,"stem":2934,"__hash__":2935},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266va.md","266va",{"type":8,"value":2916,"toc":2925},[2917,2920,2922],[11,2918,2919],{},"fauorem exaudienti: vnde dicit Dur. quod porrigens preces etiam pro indigno non est simoniacus nisi intendat obligari collatori ex precibus, vel cum per exaudicionem exonerare ab aliquo seruitio ei facto vel faciendo cum remittere sit dare. s.q.i. si qui sunt. Aliquando vero est tum ex parte precantis vt qui rogat pro digno intendens in consequi spuale propter ipsas preces: vnde secundum Dur. si platus in promotione solum dum attendit licet sit simoniacus qui male rogat extra eo. tua. non tamen platus nisi secutus preces propter eas dederit: vt colligit a contrario sensu: de electione et qualitate. tua. Adde secundum Pan. in.c. tua nos. eo.ti. quod humiles preces emisse a digno.s. per se non inducunt simoniam nec possunt parte ex.d.c.tua.r.c.latorem. quod est verum solum in paupere et in beneficio simplici aut in genere petito. Dicit etiam ibidem quod donans aliquid platis cui rogans per aliquo beneficio modo non ducat principali intentione: vt per talia exenia et preces assequatur. quamuis secundario habeat talem spem extra omne noxam iudicat: quia iuste ista possunt fieri sine spe primaria. vt dicit Inn. et host. et facit.c.quod pderit.lxr.dist.r.s.q.i.sunt nonnulli.et.c.tua.de electione et qualitate. quod dictum limita vt precedens licet vtruque indistincte sequatur sum.ang. imo et ro. etiam si petens abundet. De quo particula priore. Adde etiam quod idem est porrigeret preces collatori beneficij: et alteri vt intercedat apud collatorem: quia quod per alium facit. rc. de regu.iur.lib.vi.",[1777,2921,1794],{"id":1793},[11,2923,2924],{},"Munus ab obsequio vt colligit a.s. Tho. in.iiii. est actus corporaliter exercitus in bonum alicuius, ad quod sim. Archi. reducat si quis adulet: licet talis non teneatur renunciare beneficio sic acquisito secundum Inn. Ber. Inno. et host. quos sequit sum.ro. contra ang. de quo. s. adulatio.§.iiii. Inducit autem hoc munus simoniam secundum s.Tho.in.iiii. quia est commodum temporale ab alio expectabile et numismate appreciabile. Distinguitur autem sic secundum s. Tho. et alios. Si enim obsequium sit inhonestum vt quia seruit quis plato in vsuris aut mercantijs aut lenocinijs: vel si sit ad carnalia deputatum vt ad vtilitatem consanguineorum vel sui patrimonij: simonia est seruire pro beneficio et spuali quocunque aut hoc per tali seruitio conferre.s.q.iii. saluator. secundum.s.tho. Dur. et Ricar. Si vero inquit.ii.li. sit honestum ad spualia ordinatum, puta ad vtilitate ecclesie vel ministroru eius auxilium: ex ipsa deuotione obsequij reddit dignus ecclesiastico beneficio sicut et propter alia bona opera: vnde non intelligit esse munus ab obsequio: et addit in quarto quod si pactio non interuenit potest absque simonia prelatus dare illi beneficium vt non habeat oculus ad beneficium principaliter: sed ad dignitatem persone et sic dicit Grego. in regi. quod ecclesiasticis vtilitatibus deseruientes ecclesiastica dignum est remuneratione gaudere. Hec.s.tho. et intelligit si alias sit idoneus. Et idem Dur. et Ricar. subdens quod si cle",{"title":27,"searchDepth":28,"depth":28,"links":2926},[2927],{"id":1793,"depth":1815,"text":1794},{},"3.266va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F266va",1116,{"description":2919},1116.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266va","lPtTQNf6UettWTUtyeoHEDm5n1_ePuy3XgCTn1XuIyA",{"id":2937,"title":2938,"body":2939,"description":2943,"extension":32,"meta":2946,"navigation":37,"page":2947,"path":2948,"pdf_page":2931,"reading":33,"seo":2949,"sortable_pagination_id":2950,"stem":2951,"__hash__":2952},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266vb.md","266vb",{"type":8,"value":2940,"toc":2944},[2941],[11,2942,2943],{},"ricus sit seruiat sine pacto quod debet, sed principaliter intentione consequendi beneficij committit simoniam mentale: sed non ea quod obligat ad resignationem quod probat a simili per illud quod habetur in.c. mandato. co.ti.et.gl.ibi: etiam si intentione secundaria intendat beneficij seruitium: imo secundum host. etiam si intentione principali non cesset pactio: quod verum est primo quantum ad ecclesia et iudiciale presumptione: et secundo etiam in quia qua est intentio ad beneficiu incertum in genere et non ad certum secundum do. Ant. inter qua est diuersitas licet Pan. dicat ea se non videre: quia beneficij incertum idem est quod remuneratio hoc loco. quia licet principaliter intendere. licet non ista quod est per beneficij ecclesiastici: nisi secundario. Si vero obsequium sit oino spuale vt celebrare missam: si quidem esset impositum alicui beneficio secundum vv. indubitanter ex pacto potest conferri beneficium. ita quod is cui confert pmittat tale obsequium: puta celebrando tale vel tale missam: de preben. significatum. et similiter secundum Tho. si esset ei annexu onus docendi posset fieri pactio seu exactio promissionis de tali obsequio exhibendo. Et cum vacat potest ei tale onus annecti. Dic tamen quod non est proprie pactum. sed ex parte instituentis redditu fuit donatione ex causa vel sub modo inter viuos aut causa mortis. ex parte vero eius cui confert est acceptatio rei cum onere adimplendi causam siue onus. Si vero seruitij sit partim spuale partim teporale. vt si eps recipit clericum ad seruitio spirituale et teporale sibi prestandum cum pmissione quod annuatim soluet sibi certum salarii donec puident de beneficio: secundum host. hoc licet modo specialiter non se obligauerit ad seruitium tpale prestandum: nec committit simonia postmodum remittendo salariu dum beneficij confert quia salarium erat sub conditione: facta collatione beneficij expirat conditio: insti. de verb. obli.§. omnia secus si promissio salarij fuisset pura et perpetua. arg. c. veniens. eo.ti. quod quidem Pan. in.c. cum esset. eo.ti. credit verum quia platus non inducit principaliter propter seruitium sed quia ille meretur. aliter si causa finalis sit seruitium non licet. ar.c. graue. de prebe. secus si sit causa impulsiua, sed dic quod hoc est verum eo modo quo conducunt sacerdotes.s. episcopo instituente annuum redditum cum onere et intentioe spualis seruitij principaliter et teporalis secundario. Adde autem secundum vv. non esse simoniam si duo sacerdotes conducunt inuicem ex causa quod vnus dicat missam que alterum tangit: et econtrario quando nullum pretium vel teporalis merces interuenit. Adde etiam Ricar. licitum non esse quod duo adulti paciscant de se inuicem baptizando. quia in talibus omnis pactio et conuentio cessare debet: extra eo. tua. et dare aliquid ex pacto pro sacramento quamuis spirituale est illicitum, licet non eo modo quo teporale: quia res a non domino emit: et est extra rationem etc.",{"title":27,"searchDepth":28,"depth":28,"links":2945},[],{},"3.266vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F266vb",{"description":2943},1116.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.266vb","SE-aKTDhqkGHznszF7FJJOZ-s6UrCxnhiz-2Idcz98M",{"id":2954,"title":2955,"body":2956,"description":2960,"extension":32,"meta":2989,"navigation":37,"page":2990,"path":2991,"pdf_page":2992,"reading":33,"seo":2993,"sortable_pagination_id":2994,"stem":2995,"__hash__":2996},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267ra.md","267ra",{"type":8,"value":2957,"toc":2983},[2958,2961,2965,2968,2971,2973,2976,2980],[11,2959,2960],{},"Dicens autem orabo pro vobis, rogo oretis pro me, non est reprehensibile, quia non est hic emptio sicut nec pactio. Adde etiam secundum eundem quod licet episcopus fecerit pactum pro beneficio dando, si postea oblitus talis pacti pure confert, non est simoniacus quo ad ecclesiam; nec etiam recipiens si pactum ignorabat, unde resignare non tenetur.",[1752,2962,2964],{"id":2963},"decimoseptimo-queritur","Decimoseptimo queritur",[11,2966,2967],{},"Decimoseptimo queritur utrum aliquo modo liceat pacisci de temporalibus ad spiritualia vel econtrario; et dico quod sic duplici casu quantum occurrit.",[11,2969,2970],{},"Primo cum annectitur onus rei temporali traditae, quia in traditione rei sue quilibet potest quod sibi placuerit apponere pactum. de condi. appo. verum. Unde potest dari terra cum pacto ut in ea construatur ecclesia et reservato censu aliquo. de resti. spo. olim. Unde etiam potest dari licentia construendi ipsam ecclesiam sub certo pacto, ut in c. quanto. de censi. et in c. ex insinuatione. eo. tit. sicut. et in c. significatum. de prebendis. ubi datur prebenda cum pacto quotidie celebrandi in tali ecclesia. In predictis tamen non est pactum proprie, ut existimavit sum. ange., quia oppositum dicit s. Tho. ut s. § ix. parti. ix. et plus per Pan. in c. olim. el. f. de resti. spo., sed est donatio sub modo vel causa et acceptatio donationis.",[1777,2972,2537],{"id":2536},[11,2974,2975],{},"Secundo quando aliquid exigitur iure permittente, quia exprimere quod eis permittit non inducit simoniam. ut no. Pan. in d. c. olim. et sic licet consecranti aut visitanti, licet talis actus sit spiritualis, ex parte principum exigere procurationem. extra eo. cum sit romana. de censi. cum apostolus. de prescri. cum ex officii. r.q.iii. relatum. Quod non est sic intelligendum quasi ius humanum possit dispensare in simonia, sed in presumptione simonie, sicut ubi quis facit licite actum, puta predicat cum intentione principali ad temporalia ut ad sustentamentum, si fiat pactum presumitur simonia, quod non presumeretur iure concedente. Ex hoc autem dico quod licet exigere iure permittente. Sum. ange. reprobat dictum s. tho. in titulo per ro. supple. acceptatum, quod est simonia dare spirituale ad obtinendum debitum temporale quod suum est, licet in hoc fallatur, quia licet ius puniat exactionem proprii debiti non tamen permittit eius emptionem per spirituale datum. Imo si ius hoc concederet, concessio esset contra ius divinum et non valeret, quia nunquam potest concedere ius humanum quod temporale ematur per spirituale aut econtrario; sed potest dispensare super presumptione ut dictum est, et super penis et super quibusdam, forte solo humano iure, simoniacis.",[1752,2977,2979],{"id":2978},"decimooctavo-queritur","Decimooctavo queritur",[11,2981,2982],{},"Decimooctavo queritur quid iuris de mediatoribus in simonia; et dico quod si neque ministrans neque accipiens spirituale aliquid recipit vel dat aut paciscitur, sed ipsis ignorantibus amicus accipientis spirituale dat aliquid ex pacto consiliario ministrantis, licet illi non sint simoniaci ex quo nihil sciunt, isti tamen simoniaci sunt. f.q.f. statuimus. et capi. si quis a simoniacis. de quo dic ut s. § xiii. parti i. Et quo ad penam",{"title":27,"searchDepth":28,"depth":28,"links":2984},[2985,2988],{"id":2963,"depth":28,"text":2964,"children":2986},[2987],{"id":2536,"depth":1815,"text":2537},{"id":2978,"depth":28,"text":2979},{},"3.267ra","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F267ra",1117,{"description":2960},1117.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267ra","vTHvqWi_YEXpTLcHkoHEmDHvAkBWJMR8HWlbpXsfltA",{"id":2998,"title":2999,"body":3000,"description":3004,"extension":32,"meta":3041,"navigation":37,"page":3042,"path":3043,"pdf_page":2992,"reading":33,"seo":3044,"sortable_pagination_id":3045,"stem":3046,"__hash__":3047},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267rb.md","267rb",{"type":8,"value":3001,"toc":3034},[3002,3005,3009,3012,3015,3017,3020,3024,3027,3031],[11,3003,3004],{},"et dispensationem idem est de mediatoribus et de aliis per regulam accessorium. de regu. iur. lib. vi.",[1752,3006,3008],{"id":3007},"decimonono-queritur","Decimonono queritur",[11,3010,3011],{},"Decimonono queritur quotuplex sit pena simoniacorum; et dico quod multiplex.",[11,3013,3014],{},"Prima est suspensio ab executione ordinum et beneficiorum administratione. de qua infra suspensio § ru.",[1777,3016,1859],{"id":1858},[11,3018,3019],{},"Secunda est depositio et infamia; et hec debet imponi si in iudicio constiterit. xv.q.iii. sane. et de accu. inquisitionis.",[1777,3021,3023],{"id":3022},"tertia","Tertia",[11,3025,3026],{},"Tertia est excommunicatio papalis per extravagantem Martini in concilio constantiensi, que incipit sacro, quia ordinati simoniace ab executione suorum ordinum sunt suspensi; et electiones, postulationes, confirmationes et quevis provisiones ecclesiarum, monasteriorum, dignitatum, personatuum, officiorum et beneficiorum sunt ipso iure nullae; et dans, accipiens ipso facto sententiam excommunicationis incurrit, etiam si pontificali aut cardinalatus prefulgeat dignitate; et per aliam extravagantem eiusdem factam mantue anno ii. sui pontificatus, que incipit damnabilis, qua confirmant omnes censure a quibuscunque summis pontificibus late contra simoniacos, et incurrit eas ipso facto etiam occultus ubicunque simoniam commiserit, et quacunque ecclesia etiam episcopatus aut cardinalatus aut temporali prefulgeat dignitate, absolutionem pape reservans, nisi in mortis articulo, non obstante quocunque indulto vel facultate absolvendi concessa vel concedenda a sede apostolica, nisi specialiter autoritatem contineat absolvendi a peccato simonie; et idem ange. in extravagan. que incipit cum detestabile data apud s. Crisogonum sui ponti. anno iii.; et idem paulus ii. in processu cene domini de simoniacis in ordine vel beneficio reservans absolutionem ut s.; et idem Sixtus quartus, sive in curia romana sive extra. Et sic conclude quod omnes simoniaci in ordine vel beneficio Rome vel alibi, occulti vel publici, sunt excommunicati a solo papa absolvendi nisi in mortis articulo, secus de aliis simoniacis. Non obstante c. reperiuntur et c. quicunque et c. placuit. f.q.f. que sub anathemate prohibent, quia loquuntur de omni simonia solum in ordine et beneficio; et sic de aliis iuribus.",[1777,3028,3030],{"id":3029},"quarta","Quarta",[11,3032,3033],{},"Quarta pena est communis eis et non revelantibus eos, quia per d. extravagan. Marti. et Euge. damnabile precipitur sub pena excomunicationis late sententie omnibus cuiuscunque dignitatis aut status, qui sciunt aliquos comisisse simoniam vel procurasse aut fuisse mediatores. Quod si sunt presentes in romana curia, teneantur revelare pape vel sedis apostolice camerario aut cui ipse dixerit committendum, in unius vel duorum testium presentia, quam citius possunt per se vel per alios; nec possunt absolvi donec revelaverint, quod intellige si sciunt veraciter et comode possunt revelare. Credo tamen quod",{"title":27,"searchDepth":28,"depth":28,"links":3035},[3036],{"id":3007,"depth":28,"text":3008,"children":3037},[3038,3039,3040],{"id":1858,"depth":1815,"text":1859},{"id":3022,"depth":1815,"text":3023},{"id":3029,"depth":1815,"text":3030},{},"3.267rb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F267rb",{"description":3004},1117.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267rb","nYCnJv0lXZ6Gm7nHMPqQ6RulOsOQz2u4L_2HfKpwFjA",{"id":3049,"title":3050,"body":3051,"description":3112,"extension":32,"meta":3113,"navigation":37,"page":3114,"path":3115,"pdf_page":3116,"reading":33,"seo":3117,"sortable_pagination_id":3118,"stem":3119,"__hash__":3120},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267va.md","267va",{"type":8,"value":3052,"toc":3106},[3053,3082,3086,3092,3094,3101,3103],[11,3054,3055,3056,3058,3059,3062,3063,3065,3066,3068,3069,3072,3073,3075,3076,3078,3079,1711],{},"hodie ista pena non ligat quia est abrogata per usum: maxime quia iste non usus est prescriptus iam. ca.pl.",[2178,3057,2701],{}," annorum ",[2178,3060,3061],{},"tribus?"," aplis ",[2178,3064,2701],{},": et ligavit solum existentes in curia si ligavit. vide supra excommunicatio.vii. excommunicatis ",[2178,3067,2701],{},". Sed neque iste neque alie pene sunt secundum Astensem ligant alioquin simoniacos mentales: adde etiam quod non ligat simoniacos cum quecunque si interveniat autoritas pape dispensantis: quod intervenire ",[2178,3070,3071],{},"oportet"," secundum Joannem de Lignano in c. eo. titulo, eo ipso quod ex certa scientia scit et tolerat: quod limita quando simonia committit cum ipso papa: ut quia ab eo habuit beneficium eo sciente et consentiente: quia tunc scientia principis hoc vitium purgat quantum ad penam et tantum ",[2178,3074,2701],{}," quantum ad simoniam iure positivo si que sunt etiam quantum ad culpam secus si cum aliis curialibus, quod nisi aliud appareat ex sola tolerantia non presumitur dispensatio quia forte timet opponere se torrenti: unde habent ibi locum pene predicte. argumento c. omnis ",[2178,3077,2701],{}," que dicta sunt supra dispensatio §. ",[2178,3080,3081],{},"iii",[1752,3083,3085],{"id":3084},"vigesimo","Vigesimo",[11,3087,3088,3089,3091],{},"Vigesimo queritur quid iuris de simonia quantum ad restitutionem et dico multa propter ea que supra eadem §. ",[2178,3090,2701],{},". dicta sunt de fructibus beneficii habiti per simoniam.",[1777,3093,2081],{"id":2080},[11,3095,3096,3097,3100],{},"Primum. Simonia conventionalis secundum omnes obligat ad restituendum acceptum: sed simonia mentalis si iii. q",[2178,3098,3099],{},"uestione"," scilicet ex sola intentione et voluntate committitur sine pactione: sola penitentia abolet nec obligat ad restitutionem acceptorum, co. ti. mandato. Quod licet quidam quos sequitur Innocentius et Hostiensis et summa angelica dicant verum esse in simonia que est de iure positivo: tamen melius alii quos sequitur Joannes Andreae et Panormitanus tenent indistincte et necessariam restitutionem p.d.c.mandato, quod non loquitur de simonia que est de iure positivo ut putant dicta summa angelica sed de ea que est de iure divino .i. ar. ea receptione ad religionem qua est ad acquirendum spiritualia ex parte principum: secus in usura mentali in qua sola intentio obligat ad restitutionem: ut notatur gl. in d.c.mandato et facit c. consuluit de usura, et est communis doctrina. Ratio diversimode assignatur a doctoribus in d. ca. mandato et non plene satisfaciunt unde dicit summa angelica quod sunt inefficaces: et dicit solum ita esse quia ius hoc declaravit, quod non bene dicitur: quia iura non declarant sine ratione cum subalternentur philosophie morali. Unde dico quod ea que restituenda sunt ratione simonie non sunt restituenda necessario rigore naturalis aut divini iuris: sed de consilio solum: quia si dans non dedit turpiter dedit voluntarie et libere: et sic iam non debentur sibi: et similiter si dedit turpiter: unde non habet nec habuerunt ex quo data sunt dominium certum et sic non sunt necessario restituenda iuxta dicta supra q. restitutio.viii.§.iiii. Si qua autem obligatio ad restituendum est: ex lege humana est que de interioribus non disponit: vel est ex dispositione habentis: qui per penitentias potest se disponere, secus in usuris.",[1777,3102,1780],{"id":1779},[11,3104,3105],{},"Secundum. Pecunia quomodocunque simoniace accepta scilicet simonia exteriori",{"title":27,"searchDepth":28,"depth":28,"links":3107},[3108],{"id":3084,"depth":28,"text":3085,"children":3109},[3110,3111],{"id":2080,"depth":1815,"text":2081},{"id":1779,"depth":1815,"text":1780},"hodie ista pena non ligat quia est abrogata per usum: maxime quia iste non usus est prescriptus iam. ca.pl.;;; annorum tribus? aplis ;;;: et ligavit solum existentes in curia si ligavit. vide supra excommunicatio.vii. excommunicatis ;;;. Sed neque iste neque alie pene sunt secundum Astensem ligant alioquin simoniacos mentales: adde etiam quod non ligat simoniacos cum quecunque si interveniat autoritas pape dispensantis: quod intervenire oportet secundum Joannem de Lignano in c. eo. titulo, eo ipso quod ex certa scientia scit et tolerat: quod limita quando simonia committit cum ipso papa: ut quia ab eo habuit beneficium eo sciente et consentiente: quia tunc scientia principis hoc vitium purgat quantum ad penam et tantum ;;; quantum ad simoniam iure positivo si que sunt etiam quantum ad culpam secus si cum aliis curialibus, quod nisi aliud appareat ex sola tolerantia non presumitur dispensatio quia forte timet opponere se torrenti: unde habent ibi locum pene predicte. argumento c. omnis ;;; que dicta sunt supra dispensatio §. iii.",{},"3.267va","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F267va",1118,{"description":3112},1118.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267va","ZYkcA0ZMYUaBkauqPSggCD0SRjGo65xGawKgrODWSvQ",{"id":3122,"title":3123,"body":3124,"description":3128,"extension":32,"meta":3143,"navigation":37,"page":3144,"path":3145,"pdf_page":3116,"reading":33,"seo":3146,"sortable_pagination_id":3147,"stem":3148,"__hash__":3149},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267vb.md","267vb",{"type":8,"value":3125,"toc":3139},[3126,3129,3131,3134,3136],[11,3127,3128],{},"secundum doc. retineri non potest, sed neque reddi debet ei qui dedit, quia turpiter dedit. sed secundum Ber. illi ecclesie dari debet in cuius contumeliam data est, extra eo. de hoc ar. xxv. q. iiii. si quis in atrio. et hoc si quomodo potest, alioquin secundum Archi. erit pauperum. ar. eorum que dicta sunt. §. potentia per totum. Unde si est accepta ab ordinato ad nullum titulum, dabitur ecclesie cathedrali. si ab ordinato ad titulum alicuius ecclesie vel beneficii illi applicatur secundum v. t. xxl. et si est accepta per ecclesiam vel beneficio illi applicabitur nisi ecclesia fuisset in culpa, puta si totum collegium consensit simonie: quia tunc debet erogari pauperibus ne ecclesia de malo reportet lucrum: posset tamen ex misericordia reddi illi qui dedit secundum Ray. si transiret ad religionem cum ea transiret vel etiam si esset pauper et non sufficerent sua: vel etiam si dedisset ex ignorantia secundum host. Et idem de pecunia accepta pro aliis spiritualibus dicendum est: ut. l. de ecclesie in qua simonia commissa est: ita tamen quod qui dedit comodum non reportet.",[1777,3130,1787],{"id":1786},[11,3132,3133],{},"Si autem pro ingressu monasterii vel ecclesie sit accepta si loquamur de ecclesia seculari secundum Pan. in c. de hoc eo. tit. si is qui dedit non habet unde vivat restituet ei, ar. c. veniens. eo. ti. si autem habet unde vivat, tunc si omnes de ecclesia deliquerunt debet dari ecclesie et criminosi expelli: et si non expellantur debet dari fisco pape secundum host. que distribuat in pias causas: quia turpia lucra a fisco extorquentur l. fiscus in q. ff. de iur. fis. si vero non omnes deliquerunt sed solus prelatus vel particularis tunc dabitur ecclesie in cuius ignominiam erit datum. Si vero loquamur de ecclesia regulari: si omnes deliquerunt datur ei qui dedit ut inter secundum monasterium. et dicto. c. veniens. cum non possit stare in primo. ut in c. quoniam. eo. ti. si vero solus prelatus aut particulares dei: querunt et non capiuntur: tunc si est professus secundum monasterium ad quod transit habebit usumfructum illorum bonorum et eo mortuo revertentur libere ad primum monasterium: et sic intellige glo. in d. ca. de hoc et concor. host. et do. ant. sed limitat archi. in his que usu non consumuntur vel distrabuntur ut sunt possessiones. Si autem aliquo eo dispensetur quod remaneat in eodem monasterio putat arch. posse dispensari quod illa pecunia remaneat monasterio.",[1777,3135,1794],{"id":1793},[11,3137,3138],{},"Si pecunia simoniaca ex pacto sit data pape secundum Panor. in c. si e. nt. nihilominus talis non poterit retinere beneficium acceptum etiam in casu in quo papa non committeret simoniam: sicut in simili disputat Jo. an. in regu. cum licet. de regu. iur. lib. vi. in mercu. de ludente cum episcopo ad azarum statuto eiusdem episcopi excommunicante ludentes: quia licet episcopus non ligetur statuto illo ligatur tamen secum ludens: et idem in proposito. ut disputat Panor. in c. extirpande. de prebendis. sed Zenzelinus dixi supra §. xix. ad fi. et est verius. Nec obstat similitudo de episcopo: quia ipse non potest sed aliquos facere quod stante statuto suo contravenientibus non",{"title":27,"searchDepth":28,"depth":28,"links":3140},[3141,3142],{"id":1786,"depth":1815,"text":1787},{"id":1793,"depth":1815,"text":1794},{},"3.267vb","\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F267vb",{"description":3128},1118.2,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.267vb","YuwrwxgIGdvkvGVjFOPweL0fsTKQkvIeHJ58nTt0TAw",{"id":3151,"title":3152,"body":3153,"description":3157,"extension":32,"meta":3160,"navigation":37,"page":38,"path":3161,"pdf_page":41,"reading":33,"seo":3162,"sortable_pagination_id":3163,"stem":3164,"__hash__":3165},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.268ra.md","268ra",{"type":8,"value":3154,"toc":3158},[3155],[11,3156,3157],{},"ligetur. quod tamen potest papa, vel dico quod lucedo cum aliquo dispensat presumptiue, vt ille impune ludat cum eo sicut papa conferendo beneficium simoniace dispensat in pena simoniae.",{"title":27,"searchDepth":28,"depth":28,"links":3159},[],{},"\u002Freadings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F268ra",{"description":3157},1119.1,"readings\u002Ftranscription\u002Fprierias-summa-sylvestrina-simony\u002F3.268ra","w8qp66JqL3E0WJBHTal__nBXZfGrKPkHZBXhCeSLOE0",[3167,3197,3284,3348,3428,3521,3586,3635,3728,3788,3866,3938,4012,4106,4150,4208,4269,4390,4454,4575,4682,4780,4889,4992,5024,5078,5151,5232,5297,5330,5408,5454,5560,5671,5742,5829],{"id":3168,"title":46,"body":3169,"description":3191,"extension":32,"meta":3192,"navigation":37,"page":39,"path":3193,"pdf_page":42,"reading":33,"seo":3194,"sortable_pagination_id":1765,"stem":3195,"__hash__":3196},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.259rb.md",{"type":8,"value":3170,"toc":3188},[3171,3174,3181,3185],[1745,3172,46],{"id":3173},"on-simony",[11,3175,3176,3177,3180],{},"Simony is so named from Simon Magus, who tried to buy with money the power of giving the Holy Spirit so that he might afterwards profit by reselling the signs, as is plain from Acts 8 and from ",[15,3178,3179],{},"j. q. j. saluator",". By contrast, “Gehazianism” is not so called from Gehazi, who merely resold a gift of God. On this topic see Thomas throughout the tract in II-II, q. 100, and in IV, dist. xxv, and in Quodlibet II, and likewise in VII.",[1752,3182,3184],{"id":3183},"first-question","First question",[11,3186,3187],{},"First, then, it is asked what simony is and how its definition is to be un-",{"title":27,"searchDepth":28,"depth":28,"links":3189},[3190],{"id":3183,"depth":28,"text":3184},"Simony is so named from Simon Magus, who tried to buy with money the power of giving the Holy Spirit so that he might afterwards profit by reselling the signs, as is plain from Acts 8 and from j. q. j. saluator. By contrast, “Gehazianism” is not so called from Gehazi, who merely resold a gift of God. On this topic see Thomas throughout the tract in II-II, q. 100, and in IV, dist. xxv, and in Quodlibet II, and likewise in VII.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F259rb",{"title":46,"description":3191},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.259rb","2mT41_Ejt5MSk_dqcsYKS4ZgY3ykbnwmXhe0DGy5pXk",{"id":3198,"title":1770,"body":3199,"description":3278,"extension":32,"meta":3279,"navigation":37,"page":1821,"path":3280,"pdf_page":1823,"reading":33,"seo":3281,"sortable_pagination_id":1825,"stem":3282,"__hash__":3283},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.259va.md",{"type":8,"value":3200,"toc":3271},[3201,3208,3212,3239,3243,3250,3254,3257,3261,3264,3268],[11,3202,3203,3204,3207],{},"derstood. I say many things. First.\nSimony, according to Thomas (II-II, q. 100) and nearly all theologians and jurists in common, is the deliberate will to buy or sell something spiritual or annexed to something spiritual. Panormitanus, on ",[15,3205,3206],{},"c. nemo, eodem titulo",", adds “the act having followed,” which was not necessary as regards God, since in a deliberate (that is, considered) will the sin is consummated, but only as regards the judgment of the Church, since the Church does not judge hidden things unless they proceed outwardly.",[1777,3209,3211],{"id":3210},"second","Second",[11,3213,3214,3215,3218,3219,3222,3223,3226,3227,3230,3231,3234,3235,3238],{},"Under the name of “buying and selling,” according to Thomas (II-II), is understood every non-gratuitous contract — such as, for example, a settlement, a renunciation, or an exchange (although a prelate may by virtue of his office exchange benefices or prebends, as in ",[15,3216,3217],{},"permutatio",", ii, § iiii). Of this same kind is also remission, since according to the ",[15,3220,3221],{},"Director"," to remit is the same as to give (",[15,3224,3225],{},"s. q. s. si qui sunt","). The Gloss, however, limits this on ",[15,3228,3229],{},"c. s. de tef.",", when from the remission a benefit is applied to the party. Paulus also limits it there, when the debt is liquid, and likewise there. Add that under the name of “buying” comes also redemption: whence according to Raymundus, just as spiritual things are not to be sold or bought, so neither are they to be redeemed. This is true; he limits it, however, to one who possessed justly (",[15,3232,3233],{},"extra eo. querelam","), and it is otherwise for one possessing unjustly, as when tithes are redeemed. But that limitation is not necessary, nor is the redemption of tithes the redemption of anything spiritual, but rather of something temporal — as in ",[15,3236,3237],{},"decime",", at the end, and § iii, rule iv.",[1777,3240,3242],{"id":3241},"third","Third",[11,3244,3245,3246,3249],{},"The “spiritual” itself, according to Thomas (II-II, and in IV, in the place noted), and according to Richardus and Panormitanus on ",[15,3247,3248],{},"c. consulere, de simonia",", and Astesanus, is said in three ways. First, essentially — namely grace and the virtues, by which understand all other spiritual or supernatural gifts. Second, causally — as the sacraments, which are the cause of grace and virtues. And third effectually or effectively — as acts proceeding from spiritual grace, sacred office, or any spiritual gift, such as baptizing, celebrating the divine office, working miracles, and the like. These may also be called spiritual by way of cause, inasmuch as they are caused by something spiritual and dispose toward the spiritual.",[1777,3251,3253],{"id":3252},"fourth","Fourth",[11,3255,3256],{},"What is “annexed to the spiritual,” according to Thomas (in IV) and others, is twofold. First, as ordered to the spiritual — such as the right of patronage, which is ordered to presenting clerics to benefices, and sacred vessels ordered to the use of holy things. Add also, generally, everything in which something spiritual is administered, such as a sacred vestment, a church, a cemetery, the relics of the saints, and every sacred object. Although the right of burial is not annexed in this way but in the following way, the cemetery itself is annexed in this first way. Second, as depending on something spiritual — for example, ecclesiastical benefices, which befit only one having clerical office or the right to receive tithes, first-fruits, oblations, the right of burial, and whatever befits clerics by reason of orders, such as ringing the bells, closing the doors of the church, and the like — and also the right of primogeniture.",[1777,3258,3260],{"id":3259},"fifth","Fifth",[11,3262,3263],{},"Under the name of “money,” by which buying and selling are reckoned, is understood, according to Thomas (II-II), everything whose price can be estimated in money, as appears in iii and b.",[1777,3265,3267],{"id":3266},"sixth","Sixth",[11,3269,3270],{},"Understand the foregoing as said of the supernatural spiritual, or, as others say, in relation to the holy spirit. But speaking of the natural spiritual, or in relation to the human spirit, I say that this",{"title":27,"searchDepth":28,"depth":28,"links":3272},[3273,3274,3275,3276,3277],{"id":3210,"depth":1815,"text":3211},{"id":3241,"depth":1815,"text":3242},{"id":3252,"depth":1815,"text":3253},{"id":3259,"depth":1815,"text":3260},{"id":3266,"depth":1815,"text":3267},"derstood. I say many things. First.\nSimony, according to Thomas (II-II, q. 100) and nearly all theologians and jurists in common, is the deliberate will to buy or sell something spiritual or annexed to something spiritual. Panormitanus, on c. nemo, eodem titulo, adds “the act having followed,” which was not necessary as regards God, since in a deliberate (that is, considered) will the sin is consummated, but only as regards the judgment of the Church, since the Church does not judge hidden things unless they proceed outwardly.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F259va",{"description":3278},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.259va","GRMk4jcPBF7SK5PxlJxH9A_e8OjBaAJcnNgTA9uHy_c",{"id":3285,"title":1830,"body":3286,"description":3290,"extension":32,"meta":3343,"navigation":37,"page":1871,"path":3344,"pdf_page":1823,"reading":33,"seo":3345,"sortable_pagination_id":1874,"stem":3346,"__hash__":3347},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.259vb.md",{"type":8,"value":3287,"toc":3336},[3288,3291,3295,3317,3321,3324,3328,3331,3333],[11,3289,3290],{},"spiritual is twofold, according to Thomas: by essence, as all the sciences and acquired natural virtues; and second by cause, as the teaching of such sciences, and likewise the acts of such virtues — as judging is an act of justice. What is annexed to this spiritual are the books of the school and the like. Of these things more will be said below at the proper title.",[1752,3292,3294],{"id":3293},"second-question","Second question",[11,3296,3297,3298,3301,3302,426,3305,3308,3309,3312,3313,3316],{},"Second it is asked which of the foregoing may, or may not, be sold without the vice of simony. And I say, as regards the supernatural spiritual, that the spiritual by essence cannot be sold by right; indeed, not even a deliberate will to buy can fall upon it, according to Thomas (in IV) — understand this in a sound sense; on this see ",[15,3299,3300],{},"s. q. s. c. s."," and the Gloss there. Nor can the spiritual by cause be sold, as in ",[15,3303,3304],{},"c. non satis",[15,3306,3307],{},"c. cum in ecclesie, eodem titulo",", although insofar as it is corporeal it has a certain aspect which can be sold, but not because it is spiritual. Whence according to Thomas (II-II), it is simony to take money as a price for the consecration of the Eucharist or for a Mass sung, but not as a stipend for sustenance. Nor can the spiritual effectively be redeemed by money or resigned (",[15,3310,3311],{},"extra eodem querelam",", and ",[15,3314,3315],{},"s. q. s. nullus episcopus, d. ii","), except in the way to be stated below. Nor can what is annexed to such a spiritual antecedently — by that reason whereby it is annexed, or by which it is ordered to the spiritual. About this Thomas’s view, as is plain in II-II, q. 100, art. 4, throughout, is that to sell the corporeal or temporal things themselves is permitted, but not under their ordering to spiritual things. And if they be sold to another church, which is permitted in case of necessity, they can be redeemed under their proper form; but if they be sold to lay persons, they must be destroyed and only their matter sold — on which see § xi. As to the right of patronage, which is not corporeal, it was discussed at § i, and at § v itself: how it cannot be sold in itself nor given in fief, but passes along with other returns. Nor what is annexed to it consequently, since, not befitting anyone except one having clerical office (according to Thomas), it cannot exist without the spiritual, and consequently when that is returned the spiritual is understood to be subjected to sale. Nor can the natural spiritual called by essence be sold; indeed not even in fact, since Scripture says (Proverbs 22) “what profits the fool to have riches, since he cannot buy wisdom”; nor can the spiritual by cause always be sold, but only sometimes, as below at § x. But what is annexed to such a spiritual can be sold by right, unless the church of the place has assigned it to a teacher of the schools.",[1752,3318,3320],{"id":3319},"third-question","Third question",[11,3322,3323],{},"Third it is asked which keys and rules must be used to know whether in some given case there is simony or not. And I say that there are many.",[1777,3325,3327],{"id":3326},"first","First",[11,3329,3330],{},"The first is the definition expounded above, which is understood of simony in itself or by its own nature — on which immediately.",[1777,3332,3211],{"id":3210},[11,3334,3335],{},"The second is that some things are simoniacal by their own nature, namely all the foregoing — limiting this, however, as regards benefices, if they carry the administration of orders or the execution of the keys, in which the pope cannot dispense so that they may lawfully be done. He can, however, dispense as regards the penalties contracted from positive law, or to be contracted, lest it be contracted, such as excommunication, suspension, resignation of the benefice, and the like. Other things are simoniacal because prohibited, that is, by positive law alone, such as selling a vicarage, a chapla[incy]",{"title":27,"searchDepth":28,"depth":28,"links":3337},[3338,3339],{"id":3293,"depth":28,"text":3294},{"id":3319,"depth":28,"text":3320,"children":3340},[3341,3342],{"id":3326,"depth":1815,"text":3327},{"id":3210,"depth":1815,"text":3211},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F259vb",{"description":3290},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.259vb","GZsuOA9E2AtFkkokuTr268wa_Mj2gy9erHyEydayp7E",{"id":3349,"title":1879,"body":3350,"description":3422,"extension":32,"meta":3423,"navigation":37,"page":1920,"path":3424,"pdf_page":1922,"reading":33,"seo":3425,"sortable_pagination_id":1924,"stem":3426,"__hash__":3427},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260ra.md",{"type":8,"value":3351,"toc":3416},[3352,3361,3365,3372,3376,3391,3395,3398,3402],[11,3353,3354,3355,426,3358,1711],{},"...such as a deaconship, advocacy, and the like — see ",[15,3356,3357],{},"j. q. iiii. saluator.",[15,3359,3360],{},"extra de simonia ad nostra",[1777,3362,3364],{"id":3363},"to-this-note","To this note",[11,3366,3367,3368,3371],{},"To this note that, so far as Panormitanus gathers in ",[15,3369,3370],{},"c. i. eo. ti.",", as regards benefices that involve the administration of an order or the exercise of the power of the keys, he commits simony in the first manner; it is otherwise in other matters, such as those spiritualities and other temporal administrations. But this rule is not from Thomas, nor as representing the mind of Raymond.",[1777,3373,3375],{"id":3374},"third-rule","Third rule",[11,3377,3378,3379,3382,3383,3386,3387,3390],{},"The third rule is that, in order to avoid simony before God and in conscience, it suffices that one does not intend to receive any temporal thing for spirituals or for what is annexed to them as a price, even if one does intend to receive it as a foundation, namely a concession of right or of pious custom, as appears at ",[15,3380,3381],{},"xxv. ubi supra ar. ii."," with respect to the sacraments, and ar. iiii. with respect to spiritual acts. And this holds even if such an intention is a ",[15,3384,3385],{},"sine qua non"," — for example, the intention without which a preacher would not at that time preach — as is plain from Thomas in ",[15,3388,3389],{},"Quodlibet"," viii q. vi and in II-II q. vi., with respect to spiritual acts in the third manner, i.e. effectively, as for example with respect to the celebration of the office on account of distributions, and with respect to preaching on account of temporals, as you also have at § iiii. and xv. clearly.",[1777,3392,3394],{"id":3393},"from-these-things-it-is-plain","From these things it is plain",[11,3396,3397],{},"From these things it is plain that sometimes there is simony with respect to God only; sometimes only with respect to the Church, as when one presumes to sell or buy a spiritual thing yet does not intend it, as will appear in what follows; sometimes with respect to both; and sometimes with respect to neither. And the same must be said with respect to sacred things or their administration — for example, a confessor would not otherwise hear this particular person now except because he hopes for alms, setting aside the case of necessity for the sacraments and the obligation to administer them. When in spirituality there is no difference from the foregoing except in degree, then in both cases there is simony or no simony in the same way, no difference intervening except in degree.",[1777,3399,3401],{"id":3400},"as-regards-the-church","As regards the Church",[11,3403,3404,3405,3408,3409,3411,3412,3415],{},"But as regards the Church, which does not judge of intention, this does not suffice; rather, to avoid simony and its penalty, every pact and every species of exaction must be absent, as is plain at ",[15,3406,3407],{},"xxv. ubi supra ar. iii. ad secundum",". Hence Thomas says in his ",[15,3410,3389],{}," that in the dispensing of spirituals, in order to avoid simony, three things are necessary if anything is to be received: namely a concession of right or of pious custom; a pious, i.e. uncorrupted, intention; and an honest form, that is, that it not be required before the discharge of the pious office, nor that a pact appear to intervene; but, the office once performed, it may be exacted. So far from him. As to the rest of Thomas’s rule, however — as is plain from the passages cited — he understands it of those who are in need of sustenance, that is, those who otherwise cannot live decently; indeed, even of those who hold God for their end. It is understood secondly with respect to those not obliged to such offices; it is otherwise with parish priests with respect to their subjects, from whom one cannot even take for one’s sustenance — see ",[15,3413,3414],{},"j. q. iii. uendentes",". Nor can one have such an intention of not doing the office, but is bound piously to provide spirituals freely. But the first limitation, namely “with respect to the needy,” is necessary in order that the act be without the sin of avarice, not however in order that",{"title":27,"searchDepth":28,"depth":28,"links":3417},[3418,3419,3420,3421],{"id":3363,"depth":1815,"text":3364},{"id":3374,"depth":1815,"text":3375},{"id":3393,"depth":1815,"text":3394},{"id":3400,"depth":1815,"text":3401},"...such as a deaconship, advocacy, and the like — see j. q. iiii. saluator. and extra de simonia ad nostra.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F260ra",{"description":3422},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260ra","iyYhpCAtadobgde4V5kTsVH2VUIAReaH0SkJLCkdU3I",{"id":3429,"title":1929,"body":3430,"description":3515,"extension":32,"meta":3516,"navigation":37,"page":1954,"path":3517,"pdf_page":1922,"reading":33,"seo":3518,"sortable_pagination_id":1957,"stem":3519,"__hash__":3520},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260rb.md",{"type":8,"value":3431,"toc":3511},[3432,3443,3447,3462,3464],[11,3433,3434,3435,3438,3439,3442],{},"it be done without the sin of simony. Hence Raymond and Hostiensis say that if a priest not obliged by office, who has the necessary means from elsewhere, ought to chant the office freely, and if he does so for money, it will either be simony or certainly avarice; and since it cannot be simony — because he does not intend to sell a spiritual thing, and no one is bound to serve at his own expense (",[15,3436,3437],{},"extra de simonia cum sit",") — it appears to be base gain, as in ",[15,3440,3441],{},"c. iudices j. q. j.",", or at least has the appearance of evil.",[1777,3444,3446],{"id":3445},"fourth-rule","Fourth rule",[11,3448,3449,3450,3453,3454,3457,3458,3461],{},"The fourth rule is that it is not simony to give money to redeem vexation in a spiritual matter (",[15,3451,3452],{},"extra de simonia dilectus el. j.","). Limit this to when it is certain that justice is being done, but not when it is doubtful, according to Thomas ",[15,3455,3456],{},"II-II ubi supra ar. ult.",", Peter, and the gloss of Raymond. Hence money can be given so that my prebend may be recovered from an injury done to another, and likewise so that someone may revoke an unjust sentence of excommunication or absolve from it, according to the gloss on ",[15,3459,3460],{},"c. ad aures eo. ti."," Innocent there, however, holds the contrary; but Panormitanus, following John Andreae, says that one may, if from delay in payment grave prejudice threatens, since then vexation is being redeemed — otherwise not, but one’s superior should be approached. And the same applies in cases of suspension and interdict.",[1777,3463,1163],{"id":1174},[11,3465,3466,3467,3470,3471,3474,3475,3478,3479,3482,3483,3486,3487,3490,3491,3494,3495,3498,3499,3502,3503,3506,3507,3510],{},"Panormitanus, however, in ",[15,3468,3469],{},"c. dilectus filius el. j. eo. ti.",", comprehending the whole matter of this question, says that in such cases vexation may lawfully be redeemed, both as regards what is possessed and as regards a right to be sought, if it is understood that money is being given, not a spiritual thing; but the one receiving the money unduly is bound to restitution (",[15,3472,3473],{},"l. fin. and l. generaliter ff. de calumniatoribus","). In spirituals, however, for a right to be sought, it is not lawful to give anything even to remove an impediment of fact (",[15,3476,3477],{},"extra de simonia matheus","), nor is vexation redeemed thereby, but rather the giver gives so that he may more easily acquire a spiritual right. As for what is already possessed — namely, of a right which one holds and is in fact unjustly molested in — one may give something, as in ",[15,3480,3481],{},"d. c. dilectus",", though the recipient is bound to restore it. But for a right being sought, if anyone vexes justly — as when a bishop wishes justly to depose him, or another justly to accuse him, or pretends a right in the benefice — it is not lawful to give anything, because vexation of fact is not being redeemed (",[15,3484,3485],{},"extra de simonia nemo","); indeed, not even if he is vexed unjustly and is not in possession of that right but gives in order to obtain a possession unlawfully detained, as Innocent notes in ",[15,3488,3489],{},"c. ad aures extra eod.",", and as the gloss holds at ",[15,3492,3493],{},"xvi. q. vii. decimas",", because possession is something spiritual and so does not fall to a layman (",[15,3496,3497],{},"de praescriptione causam","), or at least is connected to spirituals on account of the administration which follows (",[15,3500,3501],{},"j. q. iii. si quis obiecerit","). But Panormitanus thinks that one may give when one cannot easily obtain it from a superior and to avoid great prejudice, by analogy with what was said of absolution from excommunication. But still, note according to Hostiensis that, though the giver may redeem without simony, nevertheless the one who returns the spiritual thing he had usurped for money is a simoniac — which is true in itself, though not in the present case, as was said above at ",[15,3504,3505],{},"decime in fine",". The ",[15,3508,3509],{},"Summa Angelica"," even says that, in the matter that for recovering the possession of some right nothing may be given, this is to be limited to the case where it was detained by a superior; it is otherwise if by a tyr-",{"title":27,"searchDepth":28,"depth":28,"links":3512},[3513,3514],{"id":3445,"depth":1815,"text":3446},{"id":1174,"depth":1815,"text":1163},"it be done without the sin of simony. Hence Raymond and Hostiensis say that if a priest not obliged by office, who has the necessary means from elsewhere, ought to chant the office freely, and if he does so for money, it will either be simony or certainly avarice; and since it cannot be simony — because he does not intend to sell a spiritual thing, and no one is bound to serve at his own expense (extra de simonia cum sit) — it appears to be base gain, as in c. iudices j. q. j., or at least has the appearance of evil.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F260rb",{"description":3515},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260rb","ETwdThBxzLCbgytBuib0D3bZYF6QGheQLLIW-uLqVFU",{"id":3522,"title":1962,"body":3523,"description":3527,"extension":32,"meta":3581,"navigation":37,"page":2004,"path":3582,"pdf_page":2006,"reading":33,"seo":3583,"sortable_pagination_id":2008,"stem":3584,"__hash__":3585},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260va.md",{"type":8,"value":3524,"toc":3574},[3525,3528,3532,3539,3543,3546,3550,3565,3569],[11,3526,3527],{},"-ant. But I believe that it is always simony, because one always pays for the sake of obtaining a spiritual thing, or something annexed to it; and this is not to redeem — that is, to repel — vexation, but to obtain something good. It is, however, lawful to defend one’s own right. Nor is the case of absolution from an unjust excommunication parallel, because there nothing is acquired but the misuse of a binding, and the one binding unjustly is repelled, which is to redeem, that is, to repel, vexation — namely, an unjust one.",[1777,3529,3531],{"id":3530},"fifth-rule-set-forth-by","Fifth rule, set forth by",[11,3533,3534,3535,3538],{},"Saint Thomas in ",[15,3536,3537],{},"Quodlibet viii. q. v. ubi supra",", namely: that if an act is spiritual on its principal part — that is, belongs to someone on account of something spiritual in him, as it belongs to a deacon to read the Gospel — it is simony if anyone intends to sell his act; but not so if it is spiritual only on the part of its end, as in teaching the liberal arts, whose truth is something spiritual; though it is simony if the end which is spiritual, that is, the truth, is sold. From which it is also plain that one who hires out his labors sells the act.",[1752,3540,3542],{"id":3541},"fourth-question-whether-simony-can-fall-upon-anyone-even-the-pope-and-the-supreme-pontiff-dealing-with-the-pope","Fourth question: whether simony can fall upon anyone, even the pope and the Supreme Pontiff dealing with the pope",[11,3544,3545],{},"And I say that as to the pope, a certain opinion says no; but according to Saint Thomas and other theologians and canonists commonly, if the pope receives money for any spiritual thing or for what is annexed to it, he commits simony — even if that money is from the revenues of some church, because, although the things of the Church are his to dispense as principal dispensator, this is not as their owner. But Saint Thomas speaks of those things which are simoniacal by the definition of simony or by their very nature; hence this opinion, namely that simony can fall upon the pope, which is the common one, Antonius de Butrio (following Thomas) rightly limits to be true with respect to things that are prohibited because they are simoniacal, namely by their nature, but not with respect to things that are simoniacal because they are prohibited, namely by positive law, since such a constitution does not bind those who promulgate it. Petrus de Palude also limits the proposition to be true as to sin, not as to the penalties imposed by law on simoniacs, since the pope always escapes these.",[1777,3547,3549],{"id":3548},"as-regards-those-dealing-with-the-pope-i-say-that-according-to","As regards those dealing with the pope, I say that according to",[11,3551,3552,3553,3556,3557,3560,3561,3564],{},"some, they are excused from the penalty of simony. Hence Peter says that one who buys a benefice or order simoniacally from the pope does not incur the penalties of law, because, just as in penalties already incurred, so also that they should not be incurred, the pope can dispense — just as he could grant someone a privilege that, by striking a cleric, he should not be excommunicated. But when the pope confers a benefice through money, this is as if he dispenses that it be lawful to retain it. Hence one who has obtained a benefice in the Curia through simony, if he is conscientiously aware that this proceeded from the pope’s knowledge in conferring it, by repenting of the offense is not bound to resign but may retain it. So far from him. Indeed, according to some, they are excused from the precept against simony in the case of simoniacal acts that are such because prohibited, since Johannes de Lignano (",[15,3554,3555],{},"extra eod. c. f.",") says that neither the pope nor others present in the Curia commit simony if the pope knows and of certain knowledge tolerates it — which is understood of acts simoniacal because prohibited. And this Archidiaconus follows, and it is to be held, although Panormitanus in ",[15,3558,3559],{},"d. capit. f."," feels otherwise; and the ",[15,3562,3563],{},"Summa Rosella"," offers a concordance which does not capture the mind of those disagreeing.",[1752,3566,3568],{"id":3567},"fifth-question-whether-simony-is-committed-by-the-will-alone","Fifth question: whether simony is committed by the will alone",[11,3570,3571,3572],{},"And I say that, if we speak as regards conscience, and of a deliberate will to buy or sell spirituals, the ",[15,3573,589],{},{"title":27,"searchDepth":28,"depth":28,"links":3575},[3576,3577,3580],{"id":3530,"depth":1815,"text":3531},{"id":3541,"depth":28,"text":3542,"children":3578},[3579],{"id":3548,"depth":1815,"text":3549},{"id":3567,"depth":28,"text":3568},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F260va",{"description":3527},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260va","Lb0Ye2QL5VfUN8hSR3kqtHqEvsSC-KeAgdor-q9BOus",{"id":3587,"title":2013,"body":3588,"description":3629,"extension":32,"meta":3630,"navigation":37,"page":2022,"path":3631,"pdf_page":2006,"reading":33,"seo":3632,"sortable_pagination_id":2025,"stem":3633,"__hash__":3634},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260vb.md",{"type":8,"value":3589,"toc":3627},[3590],[11,3591,3592,3595,3596,3599,3600,3603,3604,3606,3607,3609,3610,3613,3614,3617,3618,3620,3621,3623,3624,3626],{},[15,3593,3594],{},"Angelica"," ascribes to Tancred and Bernard the view that it is not (",[15,3597,3598],{},"extra eod. v. l.","); but they are speaking with respect to the judicial forum, nor are they speaking of the will to buy, but of that of which more below. As regards God and the conscience of the Fathers, however, simony is committed by the will alone, although the Church does not punish this, as at ",[15,3601,3602],{},"c. tua nos eo. ti."," Whether restitution is then necessarily to be made, see above § v. But if we speak of the will, that is, the intention, of receiving or giving something by pact for a spiritual thing, a distinction must be made. For if the intention is secondary — that is, one without which the action would still be done, though not absolutely — it is not simony, even before God; and the reason is that in that case the temporal is not given for the spiritual or vice versa, since with the temporal removed one would nonetheless give the spiritual and vice versa. But if the intention is principal — that is, one without which the action would not be done — [then] indistinctly, the ",[15,3605,3563],{},", following some other summists, and the ",[15,3608,3509],{},", hold that it is simony. Yet this is true only where one would intend to give or receive the temporal directly for the spiritual itself, as its price or wage, as Gehazi did; or also for one’s labor which cannot be hired out (on which see above § ix. parti. ii. and iii.). It is otherwise if for one’s sustenance, as is plain first from the third rule above § ii., secondly from the definition of simony, thirdly because Raymond in ",[15,3611,3612],{},"tit. de simo. § quer. f."," holds the same, and similarly his gloss, as will also appear from what is to be said at § viii. and § ix. Hence Archidiaconus says that when one gives the temporal for the spiritual, if one mentions an appraisal or exchange or a principally moving cause — so that, he says, that temporal is for the price of the spiritual thing or is principally given on account of it — the spiritual itself is simony. It is otherwise if one mentions a final or auxiliary cause, as, he says, if he does this for reverence of sacred things, or to preserve a pious custom, or for the sustenance of ministers, and not as a price — provided that all pact and convention cease (",[15,3615,3616],{},"j. q. ii. quapropter","), and that exaction be absent from one unable and unwilling to give, especially before the conferral of the spiritual things. So far from him. He also subjoins that the one who gives a spiritual thing for money, which he would not otherwise give, is a simoniac; but he speaks of him who is bound to administer spirituals, who cannot exact before the giving but only afterward. But he who is not so bound and has no other means whence to be decently sustained, according to Raymond, may hire out his labors in spiritual acts, in the sense that will be said below at parts ii. and iii., § ix. And this is even observed in practice, since religious continually go to funerals and sermons with the hope of sustenance, without which they would not go. Hence the ",[15,3619,3563],{}," also virtually holds this at the word “simony” iiii. § iii., [contrary to] his first statement, as below § ix. parti. iiii. And the ",[15,3622,3509],{}," follows this against the ",[15,3625,3563],{},", and it is undoubtedly true in the case of those who are not bound by office to such acts, and have no other means of sustenance, and have dedicated themselves to God by their labors, not seeking riches but sustenance. In other cases, how the truth stands will be plain from what is to be said. But as regards the Church and human judgment, no one contracts simony by any will whatever, unless something is added.",{"title":27,"searchDepth":28,"depth":28,"links":3628},[],"Angelica ascribes to Tancred and Bernard the view that it is not (extra eod. v. l.); but they are speaking with respect to the judicial forum, nor are they speaking of the will to buy, but of that of which more below. As regards God and the conscience of the Fathers, however, simony is committed by the will alone, although the Church does not punish this, as at c. tua nos eo. ti. Whether restitution is then necessarily to be made, see above § v. But if we speak of the will, that is, the intention, of receiving or giving something by pact for a spiritual thing, a distinction must be made. For if the intention is secondary — that is, one without which the action would still be done, though not absolutely — it is not simony, even before God; and the reason is that in that case the temporal is not given for the spiritual or vice versa, since with the temporal removed one would nonetheless give the spiritual and vice versa. But if the intention is principal — that is, one without which the action would not be done — [then] indistinctly, the Summa Rosella, following some other summists, and the Summa Angelica, hold that it is simony. Yet this is true only where one would intend to give or receive the temporal directly for the spiritual itself, as its price or wage, as Gehazi did; or also for one’s labor which cannot be hired out (on which see above § ix. parti. ii. and iii.). It is otherwise if for one’s sustenance, as is plain first from the third rule above § ii., secondly from the definition of simony, thirdly because Raymond in tit. de simo. § quer. f. holds the same, and similarly his gloss, as will also appear from what is to be said at § viii. and § ix. Hence Archidiaconus says that when one gives the temporal for the spiritual, if one mentions an appraisal or exchange or a principally moving cause — so that, he says, that temporal is for the price of the spiritual thing or is principally given on account of it — the spiritual itself is simony. It is otherwise if one mentions a final or auxiliary cause, as, he says, if he does this for reverence of sacred things, or to preserve a pious custom, or for the sustenance of ministers, and not as a price — provided that all pact and convention cease (j. q. ii. quapropter), and that exaction be absent from one unable and unwilling to give, especially before the conferral of the spiritual things. So far from him. He also subjoins that the one who gives a spiritual thing for money, which he would not otherwise give, is a simoniac; but he speaks of him who is bound to administer spirituals, who cannot exact before the giving but only afterward. But he who is not so bound and has no other means whence to be decently sustained, according to Raymond, may hire out his labors in spiritual acts, in the sense that will be said below at parts ii. and iii., § ix. And this is even observed in practice, since religious continually go to funerals and sermons with the hope of sustenance, without which they would not go. Hence the Summa Rosella also virtually holds this at the word “simony” iiii. § iii., [contrary to] his first statement, as below § ix. parti. iiii. And the Summa Angelica follows this against the Summa Rosella, and it is undoubtedly true in the case of those who are not bound by office to such acts, and have no other means of sustenance, and have dedicated themselves to God by their labors, not seeking riches but sustenance. In other cases, how the truth stands will be plain from what is to be said. But as regards the Church and human judgment, no one contracts simony by any will whatever, unless something is added.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F260vb",{"description":3629},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.260vb","45Qc37PP8Q-tJJc6mKVclmWNCe7mWUAaDXqY1wmlJDI",{"id":3636,"title":2030,"body":3637,"description":3722,"extension":32,"meta":3723,"navigation":37,"page":2097,"path":3724,"pdf_page":2099,"reading":33,"seo":3725,"sortable_pagination_id":2101,"stem":3726,"__hash__":3727},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261ra.md",{"type":8,"value":3638,"toc":3711},[3639,3655,3657,3660,3664,3671,3675,3685,3689,3692,3696,3699,3703,3706,3708],[11,3640,3641,426,3644,3647,3648,3650,3651,3654],{},[15,3642,3643],{},"extra eo. tua nos.",[15,3645,3646],{},"c. si."," The “something added” is the agreement, as is plain in the said ",[15,3649,3646],{}," But understand this as either expressed or tacit: for in whatever way it becomes known that someone has given or received a temporal thing for a spiritual one, he is a simoniac. Hence, as is plain in ",[15,3652,3653],{},"extra eo. and si quaestiones",", if it is in doubt whether the gift was made freely or with a corrupt intention, three things chiefly are to be attended to: namely, the quality of giver and recipient, that is, whether a rich man gives to a poor one or the reverse; the quantity of the gift, namely whether the thing be of great or small value; and the time of the parties and of the donation, namely whether it is conferred under pressing necessity or otherwise. And this is so because on these things presumption is founded — which nonetheless has no place in conscience.",[1752,3656,3267],{"id":3266},[11,3658,3659],{},"Sixth, it is asked in how many ways simony is committed.",[1777,3661,3663],{"id":3662},"and-i-say","And I say",[11,3665,3666,3667,3670],{},"And I say that on the side of the thing given it is committed in three ways, corresponding to the threefold “gift,” namely “from the hand,” “from service,” and “from the tongue,” on which see above ",[15,3668,3669],{},"gabella §. f."," and below §. ix. f.",[1777,3672,3674],{"id":3673},"on-the-side-of-the-parties-committing","On the side of the parties committing",[11,3676,3677,3678,3681,3682,1711],{},"On the side of those committing it, it is likewise committed in four ways. Sometimes only on the side of the one conferring the spiritual thing — as when he receives a temporal thing without the knowledge of the one on whom he confers the spiritual; sometimes, conversely, only on the side of the one receiving the spiritual — as when he gives something not to the giver but to a friend or counselor of his; sometimes on both sides, namely when the recipient gives something to the giver; sometimes on neither side — as if a friend of the recipient gives something to a friend of the giver without their knowing, as in ",[15,3679,3680],{},"q. f. statuimus"," and the chapter ",[15,3683,3684],{},"si quis a simoniacis",[1777,3686,3688],{"id":3687},"on-the-side-of-the-mode","On the side of the mode",[11,3690,3691],{},"On the side of the mode of committing it, it is likewise committed in four ways: by thought, by speech, by deed, and by omission, on which see below §. iii. part v. and ix.",[1752,3693,3695],{"id":3694},"seventh","Seventh",[11,3697,3698],{},"Seventh, it is asked whether it is simony to give a temporal thing — or to receive one — for a spiritual reality essentially, such as eternal life or the remission of sins; and I say that it is not, following Durandus and all others, in accordance with Daniel 4: “Redeem thy sins with alms.” The reason is assigned by St. Thomas: this is “buying” taken broadly, for merit, not in the strict sense — both because [our sufferings] are not condign etc., Romans 8, and because merit consists principally not in the external gift, act, or passion, but in the interior affection.",[1752,3700,3702],{"id":3701},"eighth","Eighth",[11,3704,3705],{},"Eighth, it is asked whether it is simony to give something for a spiritual thing “by consequence,” that is, for some sacred or sacramental object; and I say many things.",[1777,3707,3327],{"id":3326},[11,3709,3710],{},"First, as St. Thomas proves in IV, dist. xxv, q. iii, art. ii, q. f.: since sacred things contain grace, they cannot lawfully be sold or bought — that is, by law, without the vice of simony. Or, as he says at xxiii. q. c. ar. ii., to take money for their grace is the crime of simony, which no custom can excuse. Yet, as is added there, to receive something for the sustenance of those who minister the sacraments of Christ, in accordance with the ordinance of the Church and approved custom, is not simony nor sin, provided it is not taken as the price of a wage but as the stipend of necessity. So he. He also adds there that if by custom they exact certain things as the price of the spiritual reality, with the intention of buying or selling, it is manifestly simony, because custom does not prejudice na-",{"title":27,"searchDepth":28,"depth":28,"links":3712},[3713,3718,3719],{"id":3266,"depth":28,"text":3267,"children":3714},[3715,3716,3717],{"id":3662,"depth":1815,"text":3663},{"id":3673,"depth":1815,"text":3674},{"id":3687,"depth":1815,"text":3688},{"id":3694,"depth":28,"text":3695},{"id":3701,"depth":28,"text":3702,"children":3720},[3721],{"id":3326,"depth":1815,"text":3327},"extra eo. tua nos. and c. si. The “something added” is the agreement, as is plain in the said c. si. But understand this as either expressed or tacit: for in whatever way it becomes known that someone has given or received a temporal thing for a spiritual one, he is a simoniac. Hence, as is plain in extra eo. and si quaestiones, if it is in doubt whether the gift was made freely or with a corrupt intention, three things chiefly are to be attended to: namely, the quality of giver and recipient, that is, whether a rich man gives to a poor one or the reverse; the quantity of the gift, namely whether the thing be of great or small value; and the time of the parties and of the donation, namely whether it is conferred under pressing necessity or otherwise. And this is so because on these things presumption is founded — which nonetheless has no place in conscience.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F261ra",{"description":3722},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261ra","3zZo0hrr_4E7t53Gq0N3UsYHKNXwS2CybSuW9nf3C2w",{"id":3729,"title":2106,"body":3730,"description":3782,"extension":32,"meta":3783,"navigation":37,"page":2121,"path":3784,"pdf_page":2099,"reading":33,"seo":3785,"sortable_pagination_id":2124,"stem":3786,"__hash__":3787},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261rb.md",{"type":8,"value":3731,"toc":3779},[3732,3759,3761],[11,3733,3734,3735,3738,3739,3742,3743,3746,3747,3750,3751,3754,3755,3758],{},"-tural or divine law, by which simony is forbidden — and especially if they exact it from one unwilling. If, however, they exact it as a stipend, with no intention of buying or selling, but the intention is directed only to the observance of the custom, it is not simony, especially when one pays voluntarily. In these matters one must carefully beware of what has the appearance of simony or cupidity, according to 1 Thessalonians, last chapter: “From all appearance of evil,” etc. So he. But for an understanding of this kind of custom, note that, according to Panormitanus on ",[15,3736,3737],{},"c. sua eo. ti.",", custom can introduce that something be given for a spiritual thing without simony when no exaction has preceded but such a custom has been introduced from the mere liberality and devotion of the people. This is supported by ",[15,3740,3741],{},"c. ad apostolica eo. ti.",", where it is said that people are to be compelled to observe a praiseworthy custom. But if a preceding exaction gave rise to the custom, it is not valid, since it has a vicious origin; and so ",[15,3744,3745],{},"c. cum in ecclesia"," is to be understood, if it is well weighed. But understand this if by custom something is owed to clerics by laymen. Where, however, the custom is that something be exacted from clerics, then according to Panormitanus on ",[15,3748,3749],{},"c. iacobus eo. ti.",", what tends to the private advantage of clerics is not valid; but what tends to the favor of divine worship is — understand this if no exaction preceded before the administration of the sacraments. Hence Innocent and John of Lignano say, on the said ",[15,3752,3753],{},"c. ad apostolica",", that a custom by which something is given before the reception of the sacraments is corrupt, and is of no force however long-standing. So, granted that no exaction preceded — why does it hold for laymen and not for clerics? The reason for the difference is that laymen seem to have bound themselves under the name of a kind of obligation, by the argument noted on ",[15,3756,3757],{},"c. novum genus de deci."," It must also be observed, as St. Thomas indicates in the place cited, art. iv, that under pretext of custom nothing can be exacted by withholding the sacraments, nor on one’s own authority; but, he says, once the spiritual things have first been administered, the established and customary oblations and any other revenues may lawfully be exacted from those who are unwilling but able to pay, with the intervention of superior authority.",[1777,3760,3211],{"id":3210},[11,3762,3763,3764,3767,3768,3771,3772,3774,3775,3778],{},"Second. For matrimony, although it is a sacrament, money may lawfully be given and received, according to the Archdeacon following St. Thomas, without simony — not because grace is not there conferred (as is noted, and badly, in ",[15,3765,3766],{},"i. q. i. quicquid","), but because it is not a sacrament alone but also an office of nature; and on this account something is given for relieving its burdens and not insofar as it is a sacrament consisting in the dispensation of the Church’s ministers. Hence, according to the law, it is simony to exact something for the blessing of the nuptials, although what is offered spontaneously may be received. ",[15,3769,3770],{},"Extra eo. cum in ecclesia."," Nor is it true, as the gloss on ",[15,3773,3737],{}," says, that something might be requested for it if it were not a sacrament — because, as Panormitanus says there, not only for the sacraments but generally for every ecclesiastical office to be performed, nothing ought to be requested, as in ",[15,3776,3777],{},"c. ad nostram eo. ti."," Nevertheless V. V. says that if the priest to whom it pertains is unwilling to grant another the license to bless nuptials except for money, if indeed he does not intend to sell the license but to provide for himself the portion of the oblation that would fall to him, it is not simony. And the same, according to him, holds of the license to hear confessions and to give communion,",{"title":27,"searchDepth":28,"depth":28,"links":3780},[3781],{"id":3210,"depth":1815,"text":3211},"-tural or divine law, by which simony is forbidden — and especially if they exact it from one unwilling. If, however, they exact it as a stipend, with no intention of buying or selling, but the intention is directed only to the observance of the custom, it is not simony, especially when one pays voluntarily. In these matters one must carefully beware of what has the appearance of simony or cupidity, according to 1 Thessalonians, last chapter: “From all appearance of evil,” etc. So he. But for an understanding of this kind of custom, note that, according to Panormitanus on c. sua eo. ti., custom can introduce that something be given for a spiritual thing without simony when no exaction has preceded but such a custom has been introduced from the mere liberality and devotion of the people. This is supported by c. ad apostolica eo. ti., where it is said that people are to be compelled to observe a praiseworthy custom. But if a preceding exaction gave rise to the custom, it is not valid, since it has a vicious origin; and so c. cum in ecclesia is to be understood, if it is well weighed. But understand this if by custom something is owed to clerics by laymen. Where, however, the custom is that something be exacted from clerics, then according to Panormitanus on c. iacobus eo. ti., what tends to the private advantage of clerics is not valid; but what tends to the favor of divine worship is — understand this if no exaction preceded before the administration of the sacraments. Hence Innocent and John of Lignano say, on the said c. ad apostolica, that a custom by which something is given before the reception of the sacraments is corrupt, and is of no force however long-standing. So, granted that no exaction preceded — why does it hold for laymen and not for clerics? The reason for the difference is that laymen seem to have bound themselves under the name of a kind of obligation, by the argument noted on c. novum genus de deci. It must also be observed, as St. Thomas indicates in the place cited, art. iv, that under pretext of custom nothing can be exacted by withholding the sacraments, nor on one’s own authority; but, he says, once the spiritual things have first been administered, the established and customary oblations and any other revenues may lawfully be exacted from those who are unwilling but able to pay, with the intervention of superior authority.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F261rb",{"description":3782},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261rb","KCb2eUtFMIugh74iFqwikHRUzJNSYfAQJ1RV7K210AM",{"id":3789,"title":2129,"body":3790,"description":3860,"extension":32,"meta":3861,"navigation":37,"page":2152,"path":3862,"pdf_page":2154,"reading":33,"seo":3863,"sortable_pagination_id":2156,"stem":3864,"__hash__":3865},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261va.md",{"type":8,"value":3791,"toc":3856},[3792,3799,3801,3830,3834],[11,3793,3794,3795,3798],{},"although it can be presumed that he meant to sell the license if he exacts a larger sum than the said portion can be presumed to be worth. If, however, the priest refuses to bless except for money paid, according to Alexander recourse must be had to the superior. And if he refuses to compel him, it is safer to abstain than to give occasion of sin. But Panormitanus, on ",[15,3796,3797],{},"c. dilectus el. ii. eo. ti.",", holds that for obtaining necessary sacraments it is permissible to give something, but not for voluntary ones; and so, holding the opinion that it is not lawful to consummate matrimony without the blessing, where there is such a custom, money may lawfully be given for it with the intention of avoiding harassment.",[1777,3800,3242],{"id":3241},[11,3802,3803,3804,3506,3807,1193,3809,3811,3812,3815,3816,3819,3820,3823,3824,3826,3827,3829],{},"For baptism, namely when it is being administered, money is not to be given or exacted, as is expressly clear in ",[15,3805,3806],{},"j. q. j. baptizandis",[15,3808,3509],{},[15,3810,3563],{},", against the Supplement following Panormitanus on ",[15,3813,3814],{},"c. cum in ecclesia eo. titu.",", limit this in the case of an adult who, since he holds baptism ",[15,3817,3818],{},"in voto",", is held to be baptized; and this saves the argument of ",[15,3821,3822],{},"c. debitum de baptismo r. cu. de presbyteris non bap."," But with regard to an infant it is otherwise: when the priest is unwilling to baptize otherwise, and there is no one else who knows how and is able, then he does not buy the spiritual thing — nor must he intend this — but he redeems a vexation. However, since according to these same authors the redemption of a vexation has place only where someone is repulsed from the just possession of some right, which is not the case here — for, as the Supplement well says, this is not a vexation but a denial of the sacrament — and although water in itself may be bought, yet not so that the one baptizing should use it, because thus it is a spiritual thing, since it is a part, that is, the matter of the sacrament in act; and granted that it could be bought, the priest does not intend to sell it but to sell baptism, nor does the one who pays therefore intend to buy it, since he would do nothing thereby — therefore the Archdeacon, following St. Thomas, Peter of Tarantasia, Peter de Palude, and the gloss on ",[15,3825,3806],{},", and Richardus (as the Archdeacon reports, although the ",[15,3828,3509],{}," wrongly cites him for itself) says better that in such a case another should baptize if he can; otherwise it is better to let the child die without baptism, because evils are not to be done that good may come.",[1777,3831,3833],{"id":3832},"he-could-however-in-this-case","He could however in this case",[11,3835,3836,3837,3840,3841,3844,3845,426,3848,3851,3852,3855],{},"In this case, however, according to St. Thomas and others, one might buy from the priest the water, which is the corporeal stuff of a pure element — indeed, according to the Supplement, on the word “baptism,” even if it were consecrated, though this would be false according to the Archdeacon (see ",[15,3838,3839],{},"r. j. q. j. dictum","), because it would be simony. As to infidels — whether one may give or pay money so that they may be baptized — some say, as the gloss on ",[15,3842,3843],{},"c. qua pio j. q. ii."," notes, that yes, after the example of blessed Sylvester, who promised temporal goods to pagans that they might become Christians, that is, drawing them to the faith; and this is held by Raymond. This is indeed true if it is done freely, to win their goodwill or even to spread the good odor of Christianity so that one may more easily convert them, because this is not buying but disposing them by way of cause toward their conversion. Argument from ",[15,3846,3847],{},"xxxii. q. iii. dz homo",[15,3849,3850],{},"q. vii. quod aut di. xlv. qui sincera",". But with a contract it is not lawful, according to r. r. Likewise according to Raymond, infidels may lawfully be induced by a heavier exaction of rent at the beginning of the lease; afterwards it would not be lawful. ",[15,3853,3854],{},"xxiii q. v. j. iam vero."," This, however, is lawful with a contract when they turn from the faith",{"title":27,"searchDepth":28,"depth":28,"links":3857},[3858,3859],{"id":3241,"depth":1815,"text":3242},{"id":3832,"depth":1815,"text":3833},"although it can be presumed that he meant to sell the license if he exacts a larger sum than the said portion can be presumed to be worth. If, however, the priest refuses to bless except for money paid, according to Alexander recourse must be had to the superior. And if he refuses to compel him, it is safer to abstain than to give occasion of sin. But Panormitanus, on c. dilectus el. ii. eo. ti., holds that for obtaining necessary sacraments it is permissible to give something, but not for voluntary ones; and so, holding the opinion that it is not lawful to consummate matrimony without the blessing, where there is such a custom, money may lawfully be given for it with the intention of avoiding harassment.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F261va",{"description":3860},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261va","H-Pxqevnjh9unAING51IXsRLmPTLiyvEh3yToQZgK0Q",{"id":3867,"title":2161,"body":3868,"description":3932,"extension":32,"meta":3933,"navigation":37,"page":2187,"path":3934,"pdf_page":2154,"reading":33,"seo":3935,"sortable_pagination_id":2190,"stem":3936,"__hash__":3937},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261vb.md",{"type":8,"value":3869,"toc":3928},[3870,3880,3882,3901,3903],[11,3871,3872,3873,3876,3877,3879],{},"only from fear of poverty, because this is not buying conversion and baptism but removing impediments to them. It is not lawful, however, when they turn away because the faith does not please them, because this would be to buy a spiritual thing; and along these lines understand Panormitanus on ",[15,3874,3875],{},"c. cum in ecclesia eo. ti."," In the same way, according to Panormitanus on ",[15,3878,3797],{},", money may, without any contract, be given to attract someone to enter religion and receive the sacraments.",[1777,3881,3253],{"id":3252},[11,3883,3884,3885,3888,3889,3892,3893,3896,3897,3900],{},"In the same way and for the same reason, neither for confirmation, nor indeed for chrism, nor for extreme unction, nor for the conferral of the eucharist may anything be exacted, or given by way of contract or quasi-contract. ",[15,3886,3887],{},"j. q. j. dictum sit."," Nevertheless, things spontaneously offered may be received. ",[15,3890,3891],{},"j. q. ii. sicut episcopus."," Likewise, for penance or absolution money may not be exacted, according to St. Thomas, as the price of absolution, since this would be simoniacal; but it may well be exacted as a monetary penalty imposed for the preceding sin or fault. In this, however, he says in the fourth book, care must be taken that such an exaction be not ascribed more to cupidity than to correction. Thus he. He is speaking of absolution both from sin and from censures induced by sin, and Peter and Hostiensis say the same. But he who exacts something, with the intention of not otherwise hearing the confession, commits simony, and indeed one to be punished by the Church. ",[15,3894,3895],{},"j. q. ii. quapio."," Indeed, according to Raymond, even a priest who refuses to give his parishioner license to confess to another except for money — understand this as above in part ii. Furthermore, according to the Archdeacon, one who exacts nothing but nevertheless hears confessions principally intending gain commits mental simony — understand this when he was bound by his office to hear, or when he intends this as a price and not as alms-like sustenance; or, what is the same, understand it when money is the sole cause of his hearing, but not when it is the cause of his hearing this person rather than another from whom something is hoped for, while nonetheless, if nothing were hoped for, someone would still be heard. By the argument set out in ",[15,3898,3899],{},"n. j. §. iz."," particle three.",[1777,3902,3260],{"id":3259},[11,3904,3905,3906,3909,3910,426,3913,3916,3917,3920,3921,3923,3924,3927],{},"For the sacrament of orders, nothing may be exacted, ",[15,3907,3908],{},"extra eo. c. j.",", where Dominicus Andreas says that since in ordination three persons are required — namely the bishop, the minister, and the notary — just as the principal ordination ought to be gratuitous, so also everything accessory to it. Now concerning the bishop it is clear that if anything is received for ordination by contract, agreement, or exaction, it is simony. ",[15,3911,3912],{},"j. q. ii. q[uod] pro",[15,3914,3915],{},"c. sicut episcopum",". Indeed, if something is given him so that he may not ordain by simony, it is simony on his part, even if not on the giver’s, according to Tancred and Bartholomaeus; ",[15,3918,3919],{},"b. ii. q. j. j. nullus",". Likewise, if it is given so that he may not give spiritual things to a simoniac, according to Panormitanus on ",[15,3922,3745],{},". And likewise it is simony if the ordinand promises the ordainer that for so many years he will claim nothing, according to Panormitanus on ",[15,3925,3926],{},"c. per tuas el. ii. eo. ti.",", because, since the ordainer is after ordination bound to assign him a portion which, considering the fruits, is something temporal, such a one",{"title":27,"searchDepth":28,"depth":28,"links":3929},[3930,3931],{"id":3252,"depth":1815,"text":3253},{"id":3259,"depth":1815,"text":3260},"only from fear of poverty, because this is not buying conversion and baptism but removing impediments to them. It is not lawful, however, when they turn away because the faith does not please them, because this would be to buy a spiritual thing; and along these lines understand Panormitanus on c. cum in ecclesia eo. ti. In the same way, according to Panormitanus on c. dilectus el. ii. eo. ti., money may, without any contract, be given to attract someone to enter religion and receive the sacraments.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F261vb",{"description":3932},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.261vb","K89emEZxeoQ1eV19N8JeM_6Kvplz75x1k3Sk57T-sKM",{"id":3939,"title":2195,"body":3940,"description":4006,"extension":32,"meta":4007,"navigation":37,"page":2220,"path":4008,"pdf_page":2222,"reading":33,"seo":4009,"sortable_pagination_id":2224,"stem":4010,"__hash__":4011},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262ra.md",{"type":8,"value":3941,"toc":4002},[3942,3949,3953,3960,3964],[11,3943,3944,3945,3948],{},"[one] remits something temporal in order to obtain something spiritual; and likewise if one gives money so that someone may be ordained, elected, or confirmed, or that a church be consecrated, and the like (",[15,3946,3947],{},"X eo. Nemo",").",[1777,3950,3952],{"id":3951},"the-minister","The minister",[11,3954,3955,3956,3959],{},"The minister of whom that decretal speaks is either the archdeacon who examines those to be promoted, or the one who summons those to be promoted (according to the doctors), or the one who responds at the scrutiny of the ordinand according to the form of ",[15,3957,3958],{},"c. ij. de scrut.",", or the one who reads the Gospel since it forms part of the ordination, according to Hostiensis. If any of these were to receive money for that ministry, it is simony.",[1777,3961,3963],{"id":3962},"the-notary","The notary",[11,3965,3966,3967,3970,3971,3974,3975,3978,3979,3982,3983,3986,3987,3990,3991,248,3994,3997,3998,4001],{},"Concerning the notary who registers those to be promoted and draws up the letters for the order already conferred, there are several opinions, as Dominicus Antonius and the Archdeacon recite at ",[15,3968,3969],{},"iv. parte. titu. j.","; but Panormitanus, ",[15,3972,3973],{},"eo. tit. c. j.",", after the gloss, and the doctors commonly hold that if he is salaried out of the public funds — for example, by the bishop — he ought to demand nothing. Likewise, even if he has no salary but his office is so necessary to the ordination that without his recording it the order would not be said to have been duly conferred (because then his office would belong to those conferring the order) — since, however, he says he does not see this to be so necessary — it may be said in plain terms that, since he does not receive a salary from the public, he may lawfully demand money for his labor, considered with respect to the quality of the labor or task and not of the order. For [???] And it would be simony if more were demanded for a more dignified order (",[15,3976,3977],{},"ar. x. q. ij. precarie; r. d. c. j.","). For Innocent wished to abolish the custom of certain places in which all officials and ministers were demanding money. Add, first, according to Raymundus, that if someone holding a title asks a priest to present him for ordination on the title of his church, promising that he will never seek anything from it, he commits simony (",[15,3980,3981],{},"X eo. Per tuas","), and the ordainer is suspended for three years from conferring orders, and the presenter from their execution (",[15,3984,3985],{},"X eo. Si quis ordinauerit","). Add, second, that if money has been given to the ordainer for my ordination, I do not have execution [of orders], even if I was unaware of it or even objected, because I would not have it even if money had been given not for my ordination but for some other previous one, since he would be simoniacal in conferring orders and could not give execution (",[15,3988,3989],{},"sim. bo. f. q. j. Si quis a simoniacis","). But if, unbeknownst to me, another gave money not to the ordainer but to a different person, according to Innocent in ",[15,3992,3993],{},"c. Tanta",[15,3995,3996],{},"X eod.","), I am not a simoniac, even if without the money I would not have obtained [ordination]. If, however, I myself gave [the money], it is simony, even if I would have received the order without the money. Add, third, that if money is given to someone for access to a prelate with the intention of obtaining something spiritual from him, it is not simony; otherwise, if it is given to persuade him (",[15,3999,4000],{},"eu. f. qd. j. Si quis","). Add, fourth, that if, without my knowledge, money was promised for my promotion which I afterwards paid or restored after it had been paid, although I sin gravely and ratification in a wrongful act has retroactive force, the bishop can nevertheless dispense, because in reality he was not simoniacal in the reception of the benefice or order, as Tancred notes. Add, fifth, that according to Raymundus, it is simony if a pledge—",{"title":27,"searchDepth":28,"depth":28,"links":4003},[4004,4005],{"id":3951,"depth":1815,"text":3952},{"id":3962,"depth":1815,"text":3963},"[one] remits something temporal in order to obtain something spiritual; and likewise if one gives money so that someone may be ordained, elected, or confirmed, or that a church be consecrated, and the like (X eo. Nemo).",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F262ra",{"description":4006},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262ra","BCCpqse0-h-_cmTbFowTQxR6kU6m0TD3Xoj3-ZnQ_C0",{"id":4013,"title":2229,"body":4014,"description":4100,"extension":32,"meta":4101,"navigation":37,"page":2280,"path":4102,"pdf_page":2222,"reading":33,"seo":4103,"sortable_pagination_id":2283,"stem":4104,"__hash__":4105},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262rb.md",{"type":8,"value":4015,"toc":4092},[4016,4026,4028,4043,4047,4050,4054,4060,4062,4073,4077,4083,4085],[11,4017,4018,4019,4022,4023,3948],{},"—or promise is given by the ordinand before ordination (",[15,4020,4021],{},"viij. q. iij. Talia","); but not if it is made afterwards, unless arising from a previous agreement (",[15,4024,4025],{},"ca. q. Artalde",[1777,4027,3267],{"id":3266},[11,4029,4030,4031,4034,4035,4038,4039,4042],{},"Sixth. For sacramentals also — such as for the blessing of abbots and abbesses, the veiling of virgins, holy water, and indeed for every blessing and the like — it is not lawful to receive anything, according to Petrus de Palude. The same applies to the other things mentioned above under “sacramental,” just as something sacred cannot be sold even by reason of its matter (",[15,4032,4033],{},"f. q. f. Placuit ij. and iij.","). Hence also, according to Panormitanus (",[15,4036,4037],{},"X eo. in c. ca.","), it is simony to demand anything for chrism with respect to the liquid, because it is spiritual not only insofar as it is a sacrament but also insofar as it is a liquid (",[15,4040,4041],{},"d. c. Placuit, el. secundo","). Likewise, nothing may be taken for blessed bread or candles. Similarly, according to Goffredus and Hostiensis, nothing for the blessing of the chalice and vestments.",[1777,4044,4046],{"id":4045},"selling-the-office","Selling the office",[11,4048,4049],{},"To sell the office of carrying holy water, according to [???], is not simony if by custom the priest may exercise it through another and receive the proceeds; otherwise it is. Or, better, say absolutely with Rodoricus that it is lawful to sell the proceeds, but to sell the office itself is base gain.",[1777,4051,4053],{"id":4052},"it-is-asked","It is asked",[11,4055,4056,4057,3948],{},"It is asked whether it is lawful to give or receive anything for the spiritual considered effectively, that is, for spiritual acts and so forth (",[15,4058,4059],{},"q. co. Multa",[1777,4061,3327],{"id":3326},[11,4063,4064,4065,4068,4069,4072],{},"First, Saint Thomas in ",[15,4066,4067],{},"iv. and ar. ij. qd. iiij. r. viij. quodl. q. vj."," distinguishes, saying that a spiritual act is spiritual in two ways. First, on the side of the principle, when the act belongs to a person on account of some spiritual gift or office that is in him, as for a bishop to consecrate churches and for a deacon to read the Gospel. Second, only on the side of the end and not of the principle, as in teaching the liberal arts, whose truth is spiritual; but such teaching does not belong to anyone on account of some spiritual office, since it is permitted even to the Gentiles. And in the first kind, indeed, if anyone intends to sell his act (as he says in the ",[15,4070,4071],{},"quodlibet","), or to sell what is spiritual in them, and (as he says at xx.) to rent out his acts, it is simony, as he says in iv. But to receive or give something for the sustenance of those ministering in spiritual things, in the ordering of the Church and by approved custom (as he says at xx.), is lawful, provided that the intention of buying and selling is absent and that nothing is exacted from the unwilling through withholding spirituals by those who would have them in hope of payment. But once spiritual things have been freely provided beforehand, the statutory and customary offerings, and those which are the actual proceeds, may lawfully be demanded from those who are unwilling but able to pay, with the authority of the superior intervening.",[1777,4074,4076],{"id":4075},"thus-he","Thus he",[11,4078,4079,4080,4082],{},"Thus he. In the second kind of acts, as he says in iv., since the spirituality is not on the side of the agent, one can sell and rent the works; but to sell the spiritual that is acquired from the work is simony, as he says in the ",[15,4081,4071],{},". And understand that in the first kind, sustenance can be received even by principal intention, without note, if one is needy and is not bound by office, as was clear above in §. iiij. reg. iij., and likewise as will appear in the following part.",[1777,4084,3211],{"id":3210},[11,4086,4087,4088,4091],{},"Second, the same Saint Thomas in the said ",[15,4089,4090],{},"quodlibet viij. eadem q."," asks formally whether one who goes to church on account of the distributions, who otherwise would not go, sins. And he says: yes. To celebrate the divine office in church is",{"title":27,"searchDepth":28,"depth":28,"links":4093},[4094,4095,4096,4097,4098,4099],{"id":3266,"depth":1815,"text":3267},{"id":4045,"depth":1815,"text":4046},{"id":4052,"depth":1815,"text":4053},{"id":3326,"depth":1815,"text":3327},{"id":4075,"depth":1815,"text":4076},{"id":3210,"depth":1815,"text":3211},"—or promise is given by the ordinand before ordination (viij. q. iij. Talia); but not if it is made afterwards, unless arising from a previous agreement (ca. q. Artalde).",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F262rb",{"description":4100},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262rb","btLEanKNj9zD5SVY5WvsdB7NCUDa4bOxx4of1o5V7vA",{"id":4107,"title":2288,"body":4108,"description":4112,"extension":32,"meta":4145,"navigation":37,"page":2303,"path":4146,"pdf_page":2305,"reading":33,"seo":4147,"sortable_pagination_id":2307,"stem":4148,"__hash__":4149},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262va.md",{"type":8,"value":4109,"toc":4142},[4110,4113,4115],[11,4111,4112],{},"a spiritual act on the side of the principle, because it belongs to a person from the fact that he is a cleric; and therefore he who intends to sell such an act commits simony, for in every sale the price is taken as an end. And therefore in the case set forth a distinction must be made. If one receives such distributions as the principally intended end of his work, he commits simony and so sins mortally. But if his principal end is to serve in such an act, and he has regard to such distributions only secondarily — not as an end, but as something necessary for his sustenance — it is clear that he is not selling a spiritual act and so does not commit simony nor sin. For in this way the receiving of the distributions will not be the cause of his going to church, but properly the determining factor of why he goes now and not on another occasion. Thus he, in his own words. From which, together with what was said in the preceding paragraph and section, and the section following, I infer that one who is not bound to a spiritual act on the side of the principle by reason of salary or office, being in need either for necessary sustenance or for honest well-being, may lawfully intend it in such an act — not as a price, but as a charitable sustenance — with an intention without which it would be simony. Yet if such intention were brought into a pact, tacit or express, it would be simony as regards the Church, which does not consider intention.",[1777,4114,3242],{"id":3241},[11,4116,4117,4118,4121,4122,4125,4126,4129,4130,4133,4134,4137,4138,4141],{},"For the celebration of Mass or other divine offices, or processions, and the like, it is never lawful to receive or give anything as a price. But if a priest is bound to celebrate Mass, or to perform funerals or such offices, then according to Raymundus to demand anything is simony (",[15,4119,4120],{},"f. q. f. Vendentes","). But if he is not so bound and he lacks means, he may receive (",[15,4123,4124],{},"j. q. f. Duces","); for he can rent out his labor either by the day or by the year (",[15,4127,4128],{},"X ne pla. vi. su. c. fi.","). But if he has the means and is not bound to these things, he ought either to do them gratis or to desist; otherwise he seems to act out of avarice. And although, when he is not bound, this perhaps is not simony — because he need not serve at his own expense (",[15,4131,4132],{},"xv. q. ii. Charitatem; X eod. Cum sit",") — yet it is base gain when done from avarice; or if he takes something for his expenses, even if he is wealthy and does not act from avarice, it at least has the appearance of evil, as has been said. § But note nevertheless, that in such matters no one can lawfully rent out his labor properly speaking, according to Saint Thomas and the gloss on the said ",[15,4135,4136],{},"c. ult."," And this is clear because in spiritual matters, in which all pact and agreement should cease (",[15,4139,4140],{},"X de pac. c. fi.","), there is no place for letting or hiring. Hence, according to the gloss to that text, just as a spiritual office cannot be sold, neither can the labor in that office be properly sold or rented; nor do the cited authorities prove this, nor does Raymundus himself intend this. Rather, he only means that one may accept such things offered for spiritual acts, and with the intention of not proceeding unless they give such things as would sustain him, provided that nothing is agreed upon or demanded before the spiritual acts are performed. As for what Saint Thomas says in iv., that if a priest has no other means and is not bound by office to sing Mass, he may take money as the hired priests do — not as the price of the Mass, but as sustenance for his life — this is not to be understood as if such hiring were by buying, selling, or making a pact, as is clear from what has been said, but rather in the manner of an alms when someone",{"title":27,"searchDepth":28,"depth":28,"links":4143},[4144],{"id":3241,"depth":1815,"text":3242},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F262va",{"description":4112},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262va","ajzGiyq70ciEGRySXDl9eD5zFcBR7xKRPcqltD39u7g",{"id":4151,"title":2312,"body":4152,"description":4156,"extension":32,"meta":4203,"navigation":37,"page":2355,"path":4204,"pdf_page":2305,"reading":33,"seo":4205,"sortable_pagination_id":2358,"stem":4206,"__hash__":4207},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262vb.md",{"type":8,"value":4153,"toc":4196},[4154,4157,4159,4162,4164,4167,4169,4172,4174,4188,4190],[11,4155,4156],{},"nevertheless offers [something], if the priest is willing to celebrate in such a place and accepts, even though otherwise he would not have celebrated there but for such hope. Yet if he were to bring this hope into an express or tacit pact, he would be presumed simoniacal as regards the Church.",[1777,4158,3253],{"id":3252},[11,4160,4161],{},"Concerning the act of presenting and preaching, the judgment is the same as concerning the act of celebrating divine offices, since these are spiritual acts on the side of the principle.",[1777,4163,3260],{"id":3259},[11,4165,4166],{},"Correction also and visitation, according to Saint Thomas, is a spiritual act on the side of the principle, because it is sought by virtue of a spiritual office. Hence he commits simony who takes money in order not to reveal or punish what he is bound to reveal or punish. Nor for visitation should money be taken as a price, but as something due from the ordering of the Church for sustenance. And the same holds for the moderate procuration which bishops may receive at the consecration of churches according to the determination of the Church.",[1777,4168,3267],{"id":3266},[11,4170,4171],{},"Prayer, according to Saint Thomas (in fij. xxv.), is spiritual on the side of the principle and on the side of the end, because it derives its efficacy from spiritual devotion and something spiritual ought to be sought in it. Hence it must in no way be set under a price; nor do those who give money for this reason buy prayer from the poor, but rather they entice the poor to pray freely for them and make them indebted to themselves. Thus from him. Hence, according to Petrus de Palude, it is simony to give money by pact for the recitation of the psalter; but not if it is given for keeping vigil over a deceased person — that is, by reason of the labor — even though the recitation of the psalter and prayers follows upon the vigils, according to Hostiensis.",[1777,4173,3695],{"id":3694},[11,4175,4176,4177,4180,4181,4184,4185],{},"To celebrate an anniversary, according to Saint Thomas in iv., is a spiritual act on the side of the principle. Therefore, it is in no way lawful to make any pact for its celebration. Yet if something is given to the church with devotion, the church is bound to celebrate for those for whom it is requested. Thus he. But understand this as was said in § parti. iv., and add that one may lawfully accept a legacy or alms for performing an anniversary; but if a pact intervenes, it is simony. But if it be argued against this, first by ",[15,4178,4179],{},"c. Significati de prebe.",", where certain canons gave a prebend in their church to a priest so that he should celebrate Mass of the Blessed Virgin daily, and the pope confirmed that agreement: Saint Thomas in iv. says that there was no pact there, but that the office of singing such a Mass was annexed to that prebend. And the same is held by Antonius de Butrio and the gloss. If it be argued, second, that according to Innocent a layman likewise may establish a rent with the obligation of celebrating an anniversary, I say that this is not true. If it be argued, third, that the promise made in establishing a rent passes into a pact when the one who is to execute it accepts it (",[15,4182,4183],{},"l. Pactum. ff. de polli.","), I say that there is no promise there but a donation under a mode or cause. See on all these matters at length in the ",[15,4186,4187],{},"aur. ro. casu lviii.",[1777,4189,3702],{"id":3701},[11,4191,4192,4193,4195],{},"When religious of outstanding sanctity ask that a priest procure alms for them in the parish on the condition that he himself have a share, according to Saint Thomas in the ",[15,4194,4071],{},", it is simony on the part of the priest if a pact—",{"title":27,"searchDepth":28,"depth":28,"links":4197},[4198,4199,4200,4201,4202],{"id":3252,"depth":1815,"text":3253},{"id":3259,"depth":1815,"text":3260},{"id":3266,"depth":1815,"text":3267},{"id":3694,"depth":1815,"text":3695},{"id":3701,"depth":1815,"text":3702},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F262vb",{"description":4156},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.262vb","M7LdfSXUeRSua-ZMSFPM3XG_J2UarQrdDvYg-AbIwGI",{"id":4209,"title":2363,"body":4210,"description":4214,"extension":32,"meta":4264,"navigation":37,"page":2380,"path":4265,"pdf_page":2382,"reading":33,"seo":4266,"sortable_pagination_id":2384,"stem":4267,"__hash__":4268},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263ra.md",{"type":8,"value":4211,"toc":4261},[4212,4215,4219],[11,4213,4214],{},"[a pact intervenes,] because his persuasion is a spiritual thing and is trusted on the ground that he is a priest; and it is a sacrilege with respect to those religious, because it is a defrauding of the alms with respect to those who give. Both parties [the priest and the religious] are guilty of simony and bound to restitution — understand this as applying when they are using a pretext.",[1777,4216,4218],{"id":4217},"ninth","Ninth",[11,4220,4221,4222,4224,4225,4228,4229,4231,4232,4235,4236,4239,4240,4243,4244,4246,4247,4250,4251,4254,4255,142,4258],{},"Generally, to take anything for the use of a spiritual power or prelacy is simony; it is otherwise with respect to temporal jurisdiction, as will be stated at the end of this section in response 8. Thomas Aquinas, ",[15,4223,73],{}," 2a 2ae, speaks thus: “The one who commits simony is he whose spiritual power is by office bound to its use in the dispensation of spiritual things, and who also has fixed stipends from the revenues of the Church for his own maintenance; therefore, if he were to take anything for that use, he would not be understood to be hiring out his labour — which by the duty of the office he has undertaken he is bound to expend — but would be understood to be selling the very use of spiritual grace. For this reason it is not lawful to take anything for any dispensation, nor for committing one’s office to deputies, nor for correcting subjects, nor for desisting from correcting them; it is, however, lawful to receive a procuration when one visits — not as the price of correction, but as a stipend due.” Thus Aquinas. And the same applies when a bishop consecrates: yet if the church on account of poverty cannot meet the costs of a procuration, he is to consecrate at his own expense (C.1 q.4 c. ",[15,4226,4227],{},"Dum","), according to Bernard and Hostiensis. Add, first, from Archidiaconus, that it is not lawful to accept money for punishing a crime less severely, nor for concealing a crime in an ecclesiastical court, nor for purgation, nor that one may reconcile an unworthily penitent person, nor that one may turn away a worthily penitent person: in all of these cases there is simony, according to Petrus de Palude and X. ",[15,4230,5],{},", c. ",[15,4233,4234],{},"Nemo",". Likewise, according to Petrus de Palude and Raymond, it is simony to give anything to a superior so that he should observe justice in a spiritual cause or in ecclesiastical jurisdiction, because these are accessories of spiritual things. And the same according to William, if the matter concerns temporal things but the judging person is ecclesiastical and bound by reason of ecclesiastical jurisdiction to render such justice. If, however, the judge is a layman and judges concerning a temporal matter, it is not simony — though it is a sin. Likewise it is simony to give testimony for money in a spiritual cause, such as a matrimonial cause, a tithe cause, and the like; in other causes it is not simony, but is unjust. From which it follows that, since a judge’s seal is nothing other than the testimony of judges, it does not appear that a judge can demand anything for it — save perhaps the costs of the wax, of the sealer, and of the clerks deputed to this task, according to Durandus in ",[15,4237,4238],{},"Speculum"," book IV. Indeed, in a spiritual cause founded on ecclesiastical jurisdiction it is simony. To furnish counsel, however, as a jurist, or advocacy as a procurator and advocate — not only in a temporal cause but even in a spiritual one for money — is not simony, nor even a sin, according to Petrus de Palude and Durandus. The reason: since they are not bound by office to render such service, they are not compelled to do a free favour out of their own resources (C.1 q.3 c. ",[15,4241,4242],{},"Precario","). Thus he writes. But concerning [a judge’s] celebration of a sin — add that it is simony if it be done for money or, according to some, for favour or kinship (cited canon ",[15,4245,4234],{},"). The reason, according to Innocent and the ",[15,4248,4249],{},"Glossa",", is that everyone is bound to judge another’s sin unto punishment (C.23 q.3 c. ",[15,4252,4253],{},"Sed","), especially priests. Yet when he does it out of favour, Innocent does not say that he is, strictly speaking, a simoniac, but that he is to be punished as a simoniac. Add also that for pointing out a thief or a fugitive slave a reward may lawfully be taken, ",[15,4256,4257],{},"Digest",[15,4259,4260],{},"De officio",{"title":27,"searchDepth":28,"depth":28,"links":4262},[4263],{"id":4217,"depth":1815,"text":4218},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F263ra",{"description":4214},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263ra","Hf5Wcn8oNxFR4C1yicGtJS4S0PaZjScN07Fp5Q0gZYo",{"id":4270,"title":2389,"body":4271,"description":4384,"extension":32,"meta":4385,"navigation":37,"page":2413,"path":4386,"pdf_page":2382,"reading":33,"seo":4387,"sortable_pagination_id":2416,"stem":4388,"__hash__":4389},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263rb.md",{"type":8,"value":4272,"toc":4379},[4273,4367,4371,4374,4376],[11,4274,4275,142,4278,3312,4281,142,4283,142,4286,4289,4290,4293,4294,4296,4297,142,4299,142,4301,4304,4305,4308,4309,142,4311,142,4314,4317,4318,4321,4322,4324,4325,4328,4329,4332,4333,426,4336,4289,4339,4342,4343,4346,4347,4350,4351,4354,4355,4358,4359,4362,4363,4366],{},[15,4276,4277],{},"praefecti",[15,4279,4280],{},"l. solet",[15,4282,4257],{},[15,4284,4285],{},"De condictione ob turpem causam",[15,4287,4288],{},"l. iii",", § ",[15,4291,4292],{},"ulti",". Qualify this, according to the ",[15,4295,4249],{},", in the case where one is not bound to reveal something by reason of office or action or judge. Qualify it also in the case of revelation ordered toward punishment — but it is otherwise with a revelation ordered toward correction, which one is bound to make, and so nothing can be accepted (argument from ",[15,4298,4257],{},[15,4300,4285],{},[15,4302,4303],{},"l. i"," at the end, and ",[15,4306,4307],{},"l. ii"," § fin.). To take a payment for not revealing is to take basely, since it is against the public utility that crimes be punished (",[15,4310,4257],{},[15,4312,4313],{},"De fideiussoribus",[15,4315,4316],{},"l. Si quis a reo",", § penultimate). Add, third, that to give money for obtaining a temporal jurisdiction is not simony, according to Panormitanus on c. 1, ",[15,4319,4320],{},"Ne praelati vices suas",", and the ",[15,4323,4249],{}," on c. ",[15,4326,4327],{},"Quoniam, Ne praelati vices suas"," — which says that it is simony. Panormitanus there understands it of cases where the temporal jurisdiction has a dependence upon an ecclesiastical office, because through such a connection simony is committed (c. ",[15,4330,4331],{},"Consulere",", eodem titulo). When, however, the temporal jurisdiction does not have such a dependence, then according to some it is dishonest gain and against the laws, according to Panormitanus on the said c. 1, as in ",[15,4334,4335],{},"Authentica, Ut iudices sine quoquo suffragio",[15,4337,4338],{},"Authentica, De mandato principum",[15,4340,4341],{},"Illud",". Indeed, according to Hostiensis it is simony to give money so that someone be promoted to be emperor, king, ",[15,4344,4345],{},"potestas",", or rector of some city, because jurisdiction is spiritual (C.1 q.3 c. ",[15,4348,4349],{},"Ex multis","). Whence to sell a ",[15,4352,4353],{},"caltaldionatus"," [gastaldate] or stewardship is simony (C.1 q.1 c. ",[15,4356,4357],{},"Si quis episcopus",", and C.1 q.3 c. ",[15,4360,4361],{},"Salvator","), for all power is from God. But the truer opinion is Panormitanus’s: that it is not simony, but dishonest gain — and the texts adduced to the contrary prove nothing except concerning ecclesiastical jurisdiction. Indeed, the truer opinion is that of Sextus [?], that it is not even simony, but that something may lawfully be given for obtaining a temporal office (see above s.v. ",[15,4364,4365],{},"Dignitas",", § 4 and § 4). This is true if the office is wholly temporal — that is, given by a temporal lord and to be exercised concerning temporal things, as the notariate is given by the emperor and to be exercised in the palace. But if it be wholly ecclesiastical — as when something is given by a prelate concerning the recording of spiritual matters — it is simony, because the jurisdiction by which the prelate grants it is spiritual (unless he were a temporal lord otherwise than through the Church). And the same applies, by the same reasoning, if it be ecclesiastical on the part of the giver who grants it by spiritual jurisdiction, even though he grants it for temporal purposes. But if, conversely, it be temporal on the part of the giver but spiritual on the part of the end — as when a notary of the emperor is taken on by a bishop for the recording of spiritual matters, if something be given so that he be taken on by the bishop, or that he be appointed by the emperor in order to be taken on by the bishop — I think this is not simony, since no jurisdiction is being granted; and to such a one it is permitted to hire out his labour and consequently to buy the position or rank where he is to be employed. See below § 3 of part 4. Whether, however, it is lawful to give anything for a judge’s sentence, see the following §.",[1752,4368,4370],{"id":4369},"tenth-question","Tenth question",[11,4372,4373],{},"Tenth, it is asked whether it is simony to sell a natural spiritual good — for instance, learning, infamy, or the like. And I say many things, recapitulating some of what was said above (Doctor, throughout, but especially § 9).",[1777,4375,3327],{"id":3326},[11,4377,4378],{},"In what manner it is, or is not, lawful for masters or doctors to exact money has been treated above. In what manner there is simony concerning this is clear from what has been said there and from what will be said in the next section. Add this: that according to Petrus de Palude, to accept anything for the teaching of theology",{"title":27,"searchDepth":28,"depth":28,"links":4380},[4381],{"id":4369,"depth":28,"text":4370,"children":4382},[4383],{"id":3326,"depth":1815,"text":3327},"praefecti, l. solet, and Digest, De condictione ob turpem causam, l. iii, § ulti. Qualify this, according to the Glossa, in the case where one is not bound to reveal something by reason of office or action or judge. Qualify it also in the case of revelation ordered toward punishment — but it is otherwise with a revelation ordered toward correction, which one is bound to make, and so nothing can be accepted (argument from Digest, De condictione ob turpem causam, l. i at the end, and l. ii § fin.). To take a payment for not revealing is to take basely, since it is against the public utility that crimes be punished (Digest, De fideiussoribus, l. Si quis a reo, § penultimate). Add, third, that to give money for obtaining a temporal jurisdiction is not simony, according to Panormitanus on c. 1, Ne praelati vices suas, and the Glossa on c. Quoniam, Ne praelati vices suas — which says that it is simony. Panormitanus there understands it of cases where the temporal jurisdiction has a dependence upon an ecclesiastical office, because through such a connection simony is committed (c. Consulere, eodem titulo). When, however, the temporal jurisdiction does not have such a dependence, then according to some it is dishonest gain and against the laws, according to Panormitanus on the said c. 1, as in Authentica, Ut iudices sine quoquo suffragio and Authentica, De mandato principum, § Illud. Indeed, according to Hostiensis it is simony to give money so that someone be promoted to be emperor, king, potestas, or rector of some city, because jurisdiction is spiritual (C.1 q.3 c. Ex multis). Whence to sell a caltaldionatus [gastaldate] or stewardship is simony (C.1 q.1 c. Si quis episcopus, and C.1 q.3 c. Salvator), for all power is from God. But the truer opinion is Panormitanus’s: that it is not simony, but dishonest gain — and the texts adduced to the contrary prove nothing except concerning ecclesiastical jurisdiction. Indeed, the truer opinion is that of Sextus [?], that it is not even simony, but that something may lawfully be given for obtaining a temporal office (see above s.v. Dignitas, § 4 and § 4). This is true if the office is wholly temporal — that is, given by a temporal lord and to be exercised concerning temporal things, as the notariate is given by the emperor and to be exercised in the palace. But if it be wholly ecclesiastical — as when something is given by a prelate concerning the recording of spiritual matters — it is simony, because the jurisdiction by which the prelate grants it is spiritual (unless he were a temporal lord otherwise than through the Church). And the same applies, by the same reasoning, if it be ecclesiastical on the part of the giver who grants it by spiritual jurisdiction, even though he grants it for temporal purposes. But if, conversely, it be temporal on the part of the giver but spiritual on the part of the end — as when a notary of the emperor is taken on by a bishop for the recording of spiritual matters, if something be given so that he be taken on by the bishop, or that he be appointed by the emperor in order to be taken on by the bishop — I think this is not simony, since no jurisdiction is being granted; and to such a one it is permitted to hire out his labour and consequently to buy the position or rank where he is to be employed. See below § 3 of part 4. Whether, however, it is lawful to give anything for a judge’s sentence, see the following §.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F263rb",{"description":4384},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263rb","FLAHdeDjoCd8pUFEDXn0GF8pAo4ukNIRldj1TnqBFGk",{"id":4391,"title":2421,"body":4392,"description":4448,"extension":32,"meta":4449,"navigation":37,"page":2450,"path":4450,"pdf_page":2452,"reading":33,"seo":4451,"sortable_pagination_id":2454,"stem":4452,"__hash__":4453},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263va.md",{"type":8,"value":4393,"toc":4443},[4394,4404,4406,4412,4414,4436,4440],[11,4395,4396,4397,4399,4400,4403],{},"is simony, even if it is not so for the teaching of other branches of knowledge. This I take to be true when two conditions concur: first, that the teacher lecture by virtue of the office of a master, in which case the act is spiritual on the part of its principle; second, that a pact or exaction intervene. When these two concur, the teacher is understood — in the Church’s legal presumption — to be selling truth itself, though otherwise perhaps he does not intend it. Thus Thomas says of the spiritual judge in the third book of the ",[15,4398,107],{},". If only the first condition is lacking — for instance, if a learned layman lectures, then, while it may otherwise be unlawful, it has been said to be simoniacal only in the way that it is for other learned persons: namely, if he intends to sell the truth. ",[15,4401,4402],{},"A fortiori"," the same applies if both conditions are lacking, because then the act is not spiritual on the part of its principle, nor — as far as the Church is concerned — is there a presumption of selling truth. If only the second condition is lacking, namely the pact or exaction, then the same must be said as in the case of the preacher.",[1777,4405,3211],{"id":3210},[11,4407,4408,4409,4411],{},"According to Thomas in the third [book of the ",[15,4410,107],{},"], a judge by his office is bound to render judgement, and likewise everyone is bound, by the fact of being subject to a judgement, to render true testimony. But an advocate is not bound to furnish patronage in a cause, nor is a jurist bound to give counsel. Therefore, as Augustine said to Macedonius, a judge ought not to sell true judgement, nor a witness true testimony, even though an advocate [may take payment for] rendering just patronage and a jurist for true counsel — because an advocate does not sell justice, which is spiritual, but his own act; and the same is said of the jurist’s counsel. But a judge, by selling judgement, commits simony if he be a spiritual judge; otherwise it is not simony, but he sins gravely. And the same applies to a witness. Thus Aquinas. Understand this of a witness whether he himself or the cause be spiritual. The same view is held by Alexander of Hales, who also says that patronage and counsel assist a cause externally, but testimony belongs to its substance — whence “facts compel, not advocates.” And so, since to judge is, in a secular judge, a spiritual act only on the part of the end — just as is teaching the liberal arts — it follows that a doctor of arts under obligation to teach is not a simoniac if he accepts something for his teaching. This is true with respect to the judicial presumption; but with respect to God he is a simoniac if he intends to sell truth itself — as when he is unwilling to communicate some elegant and subtle point unless money is given.",[1777,4413,3242],{"id":3241},[11,4415,4416,4417,4419,4420,4423,4424,4427,4428,4431,4432,4435],{},"One who gives money for a sentence does not commit simony, according to the ",[15,4418,4249],{}," on C.1 q.3 c. ",[15,4421,4422],{},"Vendentes",", because in profane matters simony is not committed. Qualify this, according to Panormitanus on c. ",[15,4425,4426],{},"Cum ab omni"," (X. ",[15,4429,4430],{},"De simonia, rebus ecclesie",") thus: unless he intends through the sentence to obtain something spiritual or annexed; add: or unless the sentence be from a spiritual person. And in the same way it is simony to corrupt a judge or witness in a spiritual cause, according to Panormitanus on c. ",[15,4433,4434],{},"Tua nos",", following Hostiensis, on account of the connection it has with spiritual things — but in a wholly temporal cause it is not. Whence, according to Raymond, it is simony to give anything to a superior so that he should preserve justice in spiritual matters; and the blessed Thomas says the same applies even if the matter be temporal, provided the ecclesiastical person is bound by reason of the jurisdiction granted to him to render such justice. But if the judge be a layman and judge a temporal matter, it will not be simony, but a grave sin. Qualify this: unless a vexation be justly redeemed with respect to a right already required in such a case, since then it will be neither simony nor sin — for instance, when the judge is otherwise unwilling to judge.",[1752,4437,4439],{"id":4438},"eleventh-question","Eleventh question",[11,4441,4442],{},"Eleventh, it is asked specifically what is the law concerning spiritual things",{"title":27,"searchDepth":28,"depth":28,"links":4444},[4445,4446,4447],{"id":3210,"depth":1815,"text":3211},{"id":3241,"depth":1815,"text":3242},{"id":4438,"depth":28,"text":4439},"is simony, even if it is not so for the teaching of other branches of knowledge. This I take to be true when two conditions concur: first, that the teacher lecture by virtue of the office of a master, in which case the act is spiritual on the part of its principle; second, that a pact or exaction intervene. When these two concur, the teacher is understood — in the Church’s legal presumption — to be selling truth itself, though otherwise perhaps he does not intend it. Thus Thomas says of the spiritual judge in the third book of the Sentences. If only the first condition is lacking — for instance, if a learned layman lectures, then, while it may otherwise be unlawful, it has been said to be simoniacal only in the way that it is for other learned persons: namely, if he intends to sell the truth. A fortiori the same applies if both conditions are lacking, because then the act is not spiritual on the part of its principle, nor — as far as the Church is concerned — is there a presumption of selling truth. If only the second condition is lacking, namely the pact or exaction, then the same must be said as in the case of the preacher.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F263va",{"description":4448},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263va","seOzo-9yCuOhXlwjVPozuKhj_TilBGROY7IkWQ1Cpsw",{"id":4455,"title":2459,"body":4456,"description":4460,"extension":32,"meta":4570,"navigation":37,"page":2520,"path":4571,"pdf_page":2452,"reading":33,"seo":4572,"sortable_pagination_id":2523,"stem":4573,"__hash__":4574},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263vb.md",{"type":8,"value":4457,"toc":4559},[4458,4461,4463,4478,4480,4492,4494,4502,4504,4513,4515,4530,4532,4543,4547,4550,4553],[11,4459,4460],{},"as regards funerals. And I say many things.",[1777,4462,3327],{"id":3326},[11,4464,4465,4466,4231,4468,4471,4472,4475,4476,3948],{},"Concerning burial as regards the ground itself, see above and below in part 4. As to the rest, Raymond, Hofredus, and Hostiensis say that nothing should be exacted for such things, but pious customs ought to be observed (X. ",[15,4467,5],{},[15,4469,4470],{},"Ad nostram",", and c. ",[15,4473,4474],{},"Cum in ecclesie",") — namely, the gracious bestowal of spiritual things being first made; otherwise it would be simony (cited c. ",[15,4477,4474],{},[1777,4479,3211],{"id":3210},[11,4481,4482,4483,4231,4485,4488,4489,4491],{},"If a church has several cemeteries and a fee is fixed for what sum of money one shall be placed in such-and-such a cemetery, this, according to Hostiensis, is simony (X. ",[15,4484,5],{},[15,4486,4487],{},"Audivimus","). The same applies if for money a special cross is carried at a funeral (the same c. ",[15,4490,4487],{},"). The same view is held by Durandus.",[1777,4493,3242],{"id":3241},[11,4495,4496,4497,4231,4499,3948],{},"If clerics have been accustomed to receive beds, cloths, horses, and the like from the dead, and before the body is carried they make a pact for the redemption of such things — according to Hostiensis, since these are temporal goods, this is lawful. But if they were unwilling to bury the body unless security were given them for the redemption of such things, that is simony; whence in such cases the body should first be buried, and afterward action be taken against the heir (X. ",[15,4498,5],{},[15,4500,4501],{},"Ad apostolicam",[1777,4503,3253],{"id":3252},[11,4505,4506,4507,4509,4510,4512],{},"Concerning the processions which certain collegiate churches make at the funerals of the dead when some money or other temporal thing has been given or promised — which otherwise they would not have made — Archidiaconus, following Spilianus and Raymond, says that if they are bound to such processions by office, then to exact anything is simony (C.1 q.2 c. ",[15,4508,4422],{},"). If, however, they are not so bound and a stipend is lacking, then it is not simony, provided they do not intend to receive this as the price of an office, but as recompense of expense. And the ",[15,4511,3563],{}," agrees, above.",[1777,4514,3260],{"id":3259},[11,4516,4517,4518,4231,4521,4524,4525,4231,4527,4529],{},"If it be established that a procession be made for money — if indeed the statute is framed in affirmative terms, say, “whoever bequeaths to the college 10 [units] shall have a procession, and otherwise they are not bound to it” — it is not simony. But if it be framed in negative terms — as, “no procession shall be made for anyone unless he has bequeathed such-and-such amount” — it is simony, because it removes a duty of piety, namely, that a procession should not be made gratis or for a lesser price (X. ",[15,4519,4520],{},"De iureiurando",[15,4522,4523],{},"Sicut",", first and second). Thomas and Vincent concur. The reason for the difference is that in the first case there is no exaction, since it is not denied to non-legators (argument from ",[15,4526,4520],{},[15,4528,4523],{},", etc.). In the second case there is a kind of exaction, since it is presupposed that for less it shall not be done. As regards God, however, there can be simony in the first case on the part of those enacting it but not in the second — and in the second but not in the first — according to intention.",[1777,4531,3267],{"id":3266},[11,4533,4534,4535,4538,4539,4542],{},"If the chapter of a mother church should enact that no one of its parish shall summon any religious to a funeral unless he summons the whole chapter, which is then to receive some temporal thing — though it is not bound to be summoned — the constitution is simoniacal, because it is negative and against ecclesiastical liberty, as you have from what was said above s.v. ",[15,4536,4537],{},"Immunitas",", v. § 2 and in the ",[15,4540,4541],{},"Aurea Rosa",", case 58, at length.",[1752,4544,4546],{"id":4545},"twelfth-question","Twelfth question",[11,4548,4549],{},"Twelfth, it is asked whether it is lawful to give anything for things annexed to spiritual things, antecedently or consequently. And I say many things.",[1777,4551,3327],{"id":4552},"first-1",[11,4554,4555,4556,4558],{},"According to St. Thomas, ",[15,4557,107],{}," IV, sacred vessels, by reason of their consecration,",{"title":27,"searchDepth":28,"depth":28,"links":4560},[4561,4562,4563,4564,4565,4566,4567],{"id":3326,"depth":1815,"text":3327},{"id":3210,"depth":1815,"text":3211},{"id":3241,"depth":1815,"text":3242},{"id":3252,"depth":1815,"text":3253},{"id":3259,"depth":1815,"text":3260},{"id":3266,"depth":1815,"text":3267},{"id":4545,"depth":28,"text":4546,"children":4568},[4569],{"id":4552,"depth":1815,"text":3327},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F263vb",{"description":4460},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.263vb","9N2zDISvrjA8ZHryzDOAjE2o4e10FlZ57EUXH2iPRSI",{"id":4576,"title":2528,"body":4577,"description":4676,"extension":32,"meta":4677,"navigation":37,"page":2575,"path":4678,"pdf_page":2577,"reading":33,"seo":4679,"sortable_pagination_id":2579,"stem":4680,"__hash__":4681},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264ra.md",{"type":8,"value":4578,"toc":4668},[4579,4593,4595,4598,4600,4610,4612,4618,4620,4649,4651,4663,4665],[11,4580,4581,4582,4585,4586,4589,4590,3948],{},"[Sacred vessels] are not to be sold by reason of their consecration: that is, if anything additional is demanded for their consecration. Nevertheless, in a case of necessity for the church, they may be sold in respect of what in them is not spiritual, namely the material of gold and silver. In that case, if they are sold to ecclesiastical persons, they may be sold whole. If, however, they are sold to others not for ecclesiastical use, they must first be broken up after a prayer has been said beforehand, nor are sacred things to be handled by any but the ministers of the church. So says Aquinas, and the same is found at X q. ii § ",[15,4583,4584],{},"hoc ius",". If, however, some layman should buy a chalice not for profane use but so that the sacrament might at times be reverently confected in it, I do not see that it is necessary that it be broken up or melted down. According to Petrus de Palude, sacred vessels could also be pledged to laymen, and he says the same of relics: that they can be sold or pledged on account of their metal, but not otherwise, “because let no one tear apart the martyrs and let no one make merchandise of them” (C. ",[15,4587,4588],{},"de sacrosanctis ecclesiis"," l. ",[15,4591,4592],{},"nemo",[1777,4594,3211],{"id":3210},[11,4596,4597],{},"Concerning sacred vestments, since the principle is the same as for vessels, the law is also the same.",[1777,4599,3242],{"id":3241},[11,4601,4602,4603,4605,4606,4609],{},"According to St. Thomas in ",[15,4604,107],{}," IV, with regard to consecrated ground in burial there is a similar principle as with the return of sacred vessels: for a consecrated cemetery may be sold by reason of the land in a case of necessity for the church, just as a fortified site may be, but not by reason of its consecration, as for example if someone were buried there for money. Abraham did not sin in buying the double cave, because it was not consecrated for burial; or, if it was consecrated, possession of it passed into the jurisdiction [of the purchaser] together with the whole field. So Aquinas, with much else aimed at excusing Abraham and condemning Ephron. On which see above under ",[15,4607,4608],{},"sepultura"," (su. § iv).",[1777,4611,3253],{"id":3252},[11,4613,4614,4615,4617],{},"As for the right of primogeniture, Jacob did not sin in buying it, according to St. Thomas in ",[15,4616,107],{}," IV, because it was owed to him by divine institution, and therefore by his pressing he is understood to have redeemed his own.",[1777,4619,3260],{"id":3259},[11,4621,4622,4623,4625,4626,4629,4630,4633,4634,4637,4638,4641,4642,4645,4646,1711],{},"Likewise, according to St. Thomas in ",[15,4624,107],{}," IV, the right of patronage cannot be sold by itself nor given in fief, although it passes along with an estate if the estate is sold or given in fief, as above under ",[15,4627,4628],{},"ius patronatus"," § v. And add, according to Panormitanus on c. ",[15,4631,4632],{},"querela"," ",[15,4635,4636],{},"de simonia",", that one who sells an estate together with the right of patronage that he has in it is a simoniac: because the copulative construction makes the conjoined item come along principally and not accessorily; otherwise if he says “I sell the estate with the right of patronage” — yet in conscience attend to the intention. Add also that if a patron has received anything for presenting a candidate, he is a simoniac according to Panormitanus on c. ",[15,4639,4640],{},"veniens"," (cl. f. ",[15,4643,4644],{},"de testibus","); the third matter is good in the case. Further, what is found under ",[15,4647,4648],{},"de transactionibus",[1777,4650,3267],{"id":3266},[11,4652,4622,4653,4655,4656,4659,4660,4662],{},[15,4654,107],{}," IV, the right of receiving tithes follows upon a spiritual office: for it is owed to the ministers of the church, nor can laymen hold such a right, although sometimes for a time the fruits of tithes are conceded to them on account of some necessity of the church. In that case, in the manner in which it can be given to laymen, it can be redeemed from them by the bishop’s authority. And one church cannot buy from another the right of receiving tithes. Thus from him. On which see above under ",[15,4657,4658],{},"decima"," § x. Say the same concerning oblations and offerings and the right of receiving such things. St. Thomas says nevertheless that if a layman is unwilling to restore the tithe except for money, he commits simony on his part, but the church may legitimately redeem it. But he says the contrary [elsewhere] — see above under ",[15,4661,4658],{}," § x.",[1777,4664,3695],{"id":3694},[11,4666,4667],{},"One who gives money for the adminis-",{"title":27,"searchDepth":28,"depth":28,"links":4669},[4670,4671,4672,4673,4674,4675],{"id":3210,"depth":1815,"text":3211},{"id":3241,"depth":1815,"text":3242},{"id":3252,"depth":1815,"text":3253},{"id":3259,"depth":1815,"text":3260},{"id":3266,"depth":1815,"text":3267},{"id":3694,"depth":1815,"text":3695},"[Sacred vessels] are not to be sold by reason of their consecration: that is, if anything additional is demanded for their consecration. Nevertheless, in a case of necessity for the church, they may be sold in respect of what in them is not spiritual, namely the material of gold and silver. In that case, if they are sold to ecclesiastical persons, they may be sold whole. If, however, they are sold to others not for ecclesiastical use, they must first be broken up after a prayer has been said beforehand, nor are sacred things to be handled by any but the ministers of the church. So says Aquinas, and the same is found at X q. ii § hoc ius. If, however, some layman should buy a chalice not for profane use but so that the sacrament might at times be reverently confected in it, I do not see that it is necessary that it be broken up or melted down. According to Petrus de Palude, sacred vessels could also be pledged to laymen, and he says the same of relics: that they can be sold or pledged on account of their metal, but not otherwise, “because let no one tear apart the martyrs and let no one make merchandise of them” (C. de sacrosanctis ecclesiis l. nemo).",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F264ra",{"description":4676},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264ra","9GvPcxPEE-2sVjKLjuTloSRofHfY1XikEJHH2SxApTc",{"id":4683,"title":2584,"body":4684,"description":4774,"extension":32,"meta":4775,"navigation":37,"page":2611,"path":4776,"pdf_page":2577,"reading":33,"seo":4777,"sortable_pagination_id":2614,"stem":4778,"__hash__":4779},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264rb.md",{"type":8,"value":4685,"toc":4768},[4686,4697,4701,4703,4753,4755],[11,4687,4688,4689,4692,4693,4696],{},"-tration of ecclesiastical things commits simony, according to Panormitanus on c. ",[15,4690,4691],{},"consulere"," eo. ti. and the text there, which should be qualified according to the gloss on c. ",[15,4694,4695],{},"salvator"," § q. iii, namely insofar as such an administration has something spiritual annexed to it; otherwise not, since temporal jurisdiction could be given for an annual pension, on which also see the following § in part vii and § iv, particle iv.",[1752,4698,4700],{"id":4699},"thirteenth-question-whether-it-is-permitted-to-give-or-accept-money-in-any-way-for-benefices-or-ecclesiastical-dignitiest-money-in-any-manner-for-ecclesiastical-benefices-or-dignities-and-i-say-many-things","Thirteenth question: whether it is permitted to give or accept money in any way for benefices or ecclesiastical dignitiest money in any manner for ecclesiastical benefices or dignities, and I say many things",[1777,4702,3327],{"id":3326},[11,4704,4705,4706,4709,4710,4713,4714,4717,4718,4721,4722,4725,4726,4725,4729,4731,4732,4734,4735,4738,4739,4742,4743,4746,4747,4750,4751,1711],{},"If, after the election has already been made by the majority, something is given to someone who is contradicting the election so that, against the will of the one elected, he may desist — even though the election is disturbed — this is simony, and [the elect] is bound to resign (X eo. ",[15,4707,4708],{},"Mattheus","), even if the contradiction was unjust, according to Innocent (",[15,4711,4712],{},"de elect. significasti","), and all the more so if it was not yet made (X eo. ",[15,4715,4716],{},"nobis","). Likewise, if before Peter’s election money is given for it by another without his knowledge — indeed according to Vincentius and Hostiensis and the gloss and Raymond, even when he is contradicting it — it is simoniacal, even if he was otherwise to be elected, according to Directorius (i q. i ",[15,4719,4720],{},"placuit"," and X eo. ",[15,4723,4724],{},"simoniace"," and c. ",[15,4727,4728],{},"de regularibus",[15,4730,4716],{},") — unless this was done fraudulently to the disadvantage of the elect, so that no advantage may be gained from the fraud (d. c. ",[15,4733,4716],{},"). Peter himself, however, is not properly a simoniac, although he is bound by the aforementioned laws to renounce. It is otherwise if it was given after the election to the one confirming, for confirmation or benediction or consecration, the elect contradicting (X eo. ",[15,4736,4737],{},"sicut tuis",") or even being unaware, according to Archidiaconus following Directorius, because it does him no harm unless he has departed from his prohibition, or unless afterward he has consented by paying the money or repaying what was paid (d. c. ",[15,4740,4741],{},"sicut","), or unless he were a kinsman (argument from the same place). And likewise it is simony if it is given for the confirmation of the election with the consent of the elect, according to Petrus de Palude — unless harassment redeems [him] (which has place in a right already acquired). If therefore something is given to someone lest he disturb the election, a distinction is to be made: for if it is given lest he prevent a juridical election being made — in which he has no right — it is not simony but the redemption of harassment. If, however, it is given lest he prevent this person or that one from being elected, then it is simony, because it is given for a spiritual thing. If, however, the man was already elected, it is not simony but redemption, because the right had already been acquired by him (X eo. ",[15,4744,4745],{},"dilecto","). A prince and others who accept money so as to consent to an election or promotion to an ecclesiastical dignity are simoniacs, according to Panormitanus on c. ",[15,4748,4749],{},"de hoc"," of the same title, and they are bound to make restitution to the church whose dignity was at issue, even though it was not from the goods of the church, as is plain in d. c. ",[15,4752,4749],{},[1777,4754,3211],{"id":3210},[11,4756,4757,4758,4761,4762,4764,4765,4767],{},"To accept anything for the investiture of churches is simony — text cited in c. ",[15,4759,4760],{},"in tantum"," eo. ti., where Panormitanus says: not only for investiture in law but also in fact, namely for induction into corporeal possession, even where such is the custom. But according to Archidiaconus, following St. Thomas in his ",[15,4763,589],{}," and in ",[15,4766,107],{}," IV, it is not simony if before the collation of a benefice or prebend, for a just cause, without prior agreement, the bishop has ordered something to be sub-",{"title":27,"searchDepth":28,"depth":28,"links":4769},[4770],{"id":4699,"depth":28,"text":4700,"children":4771},[4772,4773],{"id":3326,"depth":1815,"text":3327},{"id":3210,"depth":1815,"text":3211},"-tration of ecclesiastical things commits simony, according to Panormitanus on c. consulere eo. ti. and the text there, which should be qualified according to the gloss on c. salvator § q. iii, namely insofar as such an administration has something spiritual annexed to it; otherwise not, since temporal jurisdiction could be given for an annual pension, on which also see the following § in part vii and § iv, particle iv.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F264rb",{"description":4774},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264rb","cmbQVyVs30CljAlepFH0y5OYfpA5mnLnzOoBZvl3TgU",{"id":4781,"title":2619,"body":4782,"description":4883,"extension":32,"meta":4884,"navigation":37,"page":2669,"path":4885,"pdf_page":2671,"reading":33,"seo":4886,"sortable_pagination_id":2673,"stem":4887,"__hash__":4888},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264va.md",{"type":8,"value":4783,"toc":4874},[4784,4790,4792,4822,4824,4835,4839,4845,4849,4852,4854,4869,4871],[11,4785,4786,4787,3948],{},"[the office] can be [exercised by] a layman, and consequently has nothing of spirituality about it. Hence according to the same Raymond, if anyone serves in a hospital or in a church — for example, ringing bells and the like — for money, then if to such an office some spiritual right is annexed (add: or if it is customarily exercised only by a cleric), it is simony; otherwise not. But there could still be base gain in it, namely when it is not customary to buy or sell such things; otherwise if it is customary (ix q. iii ",[15,4788,4789],{},"conquestus",[1777,4791,3702],{"id":3701},[11,4793,4794,4795,426,4798,4801,4802,4589,4805,4808,4809,4812,4813,4589,4815,4818,4819,4821],{},"One who receives an ecclesiastical benefice simoniacally, according to Archidiaconus following St. Thomas and Raymond and others, is bound to renounce the benefice; and if simony was committed by himself or by another with his knowledge and without his opposition, he is liable for all the fruits, even those that could have been received by a diligent possessor (xiv q. vi ",[15,4796,4797],{},"si res aliena",[15,4799,4800],{},"de restitutione spoliatorum gravis",") — for in general one who possesses without title is liable for every loss and for every profit received or that could have been received (Dig. ",[15,4803,4804],{},"de rei vindicatione",[15,4806,4807],{},"si navis","); but understand this with expenses for the sake of the fruits being deducted, and with fruits and expenses devoted for the sake of the fruits that have been applied to the church’s benefit. And the same seems to apply to one who did not know at first, but after he knew did not at once renounce (argument from X eo. ",[15,4810,4811],{},"de simoniace",") — for he is liable for what remains after he knew, but not for what was consumed in good faith (C. ",[15,4814,4804],{},[15,4816,4817],{},"certum","). Yet according to Antonius de Butrio on c. ",[15,4820,4728],{}," eo. tit., if such a person is a bishop he will not renounce without papal license, others below [bishops] not without the license of their prelates, and exempt persons not without the license of the pope or a legate.",[1777,4823,4218],{"id":4217},[11,4825,4826,4827,4830,4831,4834],{},"According to Raymond and his gloss, if anyone knows or believes that an order or benefice has been conferred on him principally on account of fleshly services or entreaties interposed by himself or another, a distinction is drawn: for if he was otherwise worthy, he is not bound to resign but must do penance for the corrupt intention (X eo. ",[15,4828,4829],{},"mandato","); if however he was unworthy, he is bound to resign, because in that case such entreaties or services take the place of [simoniacal] entreaties (s. q. i ",[15,4832,4833],{},"sunt nonnulli",", and the agreement, see).",[1777,4836,4838],{"id":4837},"tenth","Tenth",[11,4840,4841,4842,3948],{},"According to Rodericus, to give something to a prelate so that one may not be removed from a priory or benefice is simony — if it is necessary or useful that someone be removed; otherwise not, provided the intention is not corrupt and provided no pact or agreement precedes the collation (i q. ii ",[15,4843,4844],{},"quam pio",[1752,4846,4848],{"id":4847},"fourteenth","Fourteenth",[11,4850,4851],{},"Fourteenth, it is asked specifically what the law is concerning simony with regard to leasing the fruits of benefices or otherwise alienating them, and concerning the substitution of prelates’ offices; and I say many things.",[1777,4853,3327],{"id":3326},[11,4855,4856,4857,4860,4861,4864,4865,4868],{},"If a lease is made by a cleric beyond the proper duration of a lease, it is not valid beyond [that term], according to Hostiensis, because a cleric in a benefice is compared to a usufructuary, who in fact holds only for life (xv q. vi ",[15,4858,4859],{},"illud","). Innocent says, nevertheless, that if it has been made beyond the lessor’s life in the name of the church and to its advantage, the successor is bound by it (",[15,4862,4863],{},"de solutionibus"," c. f., and xii q. ii ",[15,4866,4867],{},"hoc habuissemus","); otherwise if it was made in his own name and he did not intend to bind the church. If, however, the lessee or buyer has paid something, according to Hostiensis the successor is bound to ratify it insofar as the money has been turned to the church’s benefit. And although sometimes a rector may lease a church beyond the proper term, nevertheless a canon can never lease a prebend beyond [the proper term].",[1777,4870,3211],{"id":3210},[11,4872,4873],{},"A cleric may sell the fruits of his benefice for a short time",{"title":27,"searchDepth":28,"depth":28,"links":4875},[4876,4877,4878,4879],{"id":3701,"depth":1815,"text":3702},{"id":4217,"depth":1815,"text":4218},{"id":4837,"depth":1815,"text":4838},{"id":4847,"depth":28,"text":4848,"children":4880},[4881,4882],{"id":3326,"depth":1815,"text":3327},{"id":3210,"depth":1815,"text":3211},"[the office] can be [exercised by] a layman, and consequently has nothing of spirituality about it. Hence according to the same Raymond, if anyone serves in a hospital or in a church — for example, ringing bells and the like — for money, then if to such an office some spiritual right is annexed (add: or if it is customarily exercised only by a cleric), it is simony; otherwise not. But there could still be base gain in it, namely when it is not customary to buy or sell such things; otherwise if it is customary (ix q. iii conquestus).",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F264va",{"description":4883},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264va","CmdUEGp52NEk9qaO0PUM-ew4G2H6_-vVkhWf2mMDR_M",{"id":4890,"title":2678,"body":4891,"description":4986,"extension":32,"meta":4987,"navigation":37,"page":2730,"path":4988,"pdf_page":2671,"reading":33,"seo":4989,"sortable_pagination_id":2733,"stem":4990,"__hash__":4991},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264vb.md",{"type":8,"value":4892,"toc":4977},[4893,4914,4916,4937,4939,4948,4950,4956,4958,4965,4969,4972,4974],[11,4894,4895,4896,4899,4900,4633,4903,4906,4907,4909,4910,4913],{},"(",[15,4897,4898],{},"ne prelati vices suas",", fi. c. fi.). For the whole proper period of the lease, although it is not honorable, it is nevertheless not forbidden, provided that nothing spiritual intervenes in the sale (",[15,4901,4902],{},"de rerum permutatione",[15,4904,4905],{},"ad quaestiones","). He may, moreover, freely entrust the cure [of souls] to the one to whom he sells the fruits, and so the ",[15,4908,3563],{}," determines. But say as above at ",[15,4911,4912],{},"alienatio"," § iv.",[1777,4915,3242],{"id":3241},[11,4917,4918,4919,4922,4923,4926,4927,4930,4931,4933,4934,3948],{},"Neither bishops nor archdeacons nor other prelates may commit their offices in substitution under an annual rent (X ",[15,4920,4921],{},"ne prelati vices suas committant fi."," c. fi. ii and iii); rather it is simony, because such a right is spiritual. It is otherwise if the bishop simply and purely commits his office to someone, fixing a salary for such a vicar, because it is not a pact but rather what he is bound to do (xii q. ii ",[15,4924,4925],{},"charitate","). And as Hostiensis says: if for the commission of jurisdiction it is not permitted to receive a large sum, much less is it permitted to receive a fixed share, i.e. a fraction of the revenues. To priests, however, whom a prelate or rector of a church hires, or to whom he leases the fruits of the church, one may also entrust the cure of souls freely without any pact intervening, by the authority of the bishop (",[15,4928,4929],{},"de officio vicarii ad hoc",") — indeed even without said authority, when necessary perfection is at hand, for a short time, i.e. one or a few days, but not for long (e. q. f., throughout). Note, however, according to Panormitanus on c. fi. ",[15,4932,4898],{},", that the offerings of the church could be leased to a layman, provided he puts a cleric in his place for collecting them, lest he presumptuously approach the altar where the offerings are made (argument from e. f. and ii ",[15,4935,4936],{},"ne clerici vel monachi",[1777,4938,3253],{"id":3252},[11,4940,4941,4942,4944,4945],{},"When, however, a prelate sells all the offerings of the church, the advantage of jurisdiction passes along with the rest unless it has been excepted. Yet jurisdiction by itself can neither nor ought to be sold, according to Hostiensis — understand, without simony. Indeed according to Archidiaconus, following the gloss on c. ii ",[15,4943,4898],{},", it is simony if a prelate sells temporal jurisdiction. Antonius de Butrio, however, limits this to a temporal [jurisdiction] held from the church, which is judged to be spiritual or annexed to a spiritual thing in respect of him on whom it depends. But if a prelate holds temporal jurisdiction in fief from a prince or by a temporal title — whether it would be simony to sell it, and whether a sin — and so it is understood what Innocent and Hostiensis say about jurisdiction on c. f. eo. ti. ",[15,4946,4947],{},"de ex Archi.",[1777,4949,3260],{"id":3259},[11,4951,4952,4953,4955],{},"It is not simony, according to Archidiaconus, if I lease my church to you, a priest, and you [lease] your services to me to officiate there, with you to have no other jurisdiction there (argument from xii q. ii ",[15,4954,4925],{},"). Yet according to [???] there is not properly a lease there, but the priest ought to officiate freely and the other to make expenses freely. Or say that it is rather an institution of a cleric in a benefice with an annual income with the burden of officiating.",[1777,4957,3267],{"id":3266},[11,4959,4960,4961,4964],{},"It is not simony if a cleric or religious sells bread offered on the altar, or wax and other alms otherwise given, and the fruits of tithes; nor is it a sin, according to Archidiaconus in his ",[15,4962,4963],{},"Rosarium",", because these are not spiritual. To sell blessed bread, however, is simony according to Ul., and much more so the right of receiving tithes, as has been said.",[1752,4966,4968],{"id":4967},"fifteenth","Fifteenth",[11,4970,4971],{},"Fifteenth, it is asked specifically what the law is concerning simony with regard to entrance into religion, and I say many things.",[1777,4973,3327],{"id":3326},[11,4975,4976],{},"If reception to the habit, which is a kind of promotion to a spiritual degree, were separated from the support of the one received — as formerly some religious received to",{"title":27,"searchDepth":28,"depth":28,"links":4978},[4979,4980,4981,4982,4983],{"id":3241,"depth":1815,"text":3242},{"id":3252,"depth":1815,"text":3253},{"id":3259,"depth":1815,"text":3260},{"id":3266,"depth":1815,"text":3267},{"id":4967,"depth":28,"text":4968,"children":4984},[4985],{"id":3326,"depth":1815,"text":3327},"(ne prelati vices suas, fi. c. fi.). For the whole proper period of the lease, although it is not honorable, it is nevertheless not forbidden, provided that nothing spiritual intervenes in the sale (de rerum permutatione ad quaestiones). He may, moreover, freely entrust the cure [of souls] to the one to whom he sells the fruits, and so the Summa Rosella determines. But say as above at alienatio § iv.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F264vb",{"description":4986},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.264vb","WCkiPSJKhoIX0nwnqkmZqz0ilTLjmRCZVDBydCkTy08",{"id":4993,"title":2738,"body":4994,"description":4998,"extension":32,"meta":5019,"navigation":37,"page":2753,"path":5020,"pdf_page":2755,"reading":33,"seo":5021,"sortable_pagination_id":2757,"stem":5022,"__hash__":5023},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265ra.md",{"type":8,"value":4995,"toc":5016},[4996,4999,5001],[11,4997,4998],{},"receiving someone into the religious habit in the wilderness without being obliged to feed the one received, but rather instructing him — as Romanus received blessed Benedict, and Macarius received two young men, and as even now canons raise someone to the dignity or rank of a canonicate without feeding him — in such cases the question would present no difficulty. For it would plainly be simony if he demanded or received payment, and plainly not simony if he received something for sustenance, just as religious now lawfully accept guests. Yet because nowadays these arrangements are regularly as described, and the canons clamor against those who, truly or presumptively, demand anything by reason of the reception, some interpreters take them to be speaking of sustenance, while certain canonists, founding themselves on the legal presumption, fill quires and books without properly resolving the matter.",[1777,5000,3211],{"id":3210},[11,5002,5003,5004,5007,5008,5011,5012,5015],{},"A certain view, which the Archdeacon also reports in his fifth part of the title concerning simony, holds that the one entering a monastery acquires two rights: a spiritual one, by which he has the dignity of clerical status, a voice in chapter, and shares in the goods produced there, and so forth; and a corporeal one, namely that he should be fed and clothed by the monastery. The canons now regularly join these in fact, but by intention they can be separated. This view holds that one may contract for the second right but not for the first, where the monastery’s resources do not suffice for sustenance. This is also the opinion of Saint Thomas. For he says in the ",[15,5005,5006],{},"Secunda Secundae",", in the place cited, that for entry into a monastery it is not permitted to accept or demand anything as a price; but if the monastery is poor and not sufficient to support so many persons, it is permitted to grant the entry itself freely yet to accept something for the sustenance of the person to be received, if the monastery’s resources do not suffice for this. So far Thomas. And understand that it is permitted to accept — that is, to demand. Hence in the fourth book he says that then it may be demanded from one who wishes to serve God in that place, not as the price of religion, but so that the monastery may have the means to provide for him. If, however, he can be received without burden to the church, it is simoniacal to demand anything for the reception. So Thomas. And thus it is clear that, while uprightness of intention remains, one may contract for sustenance. This opinion was also held by Ul., saying that in a case of poverty they could have the intention directed to temporal things for sustenance and could express the spiritual things as given freely, while making an agreement about a determined sum of temporal goods — where note the word “offered,” because he does not say “previously bestowed.” The same opinion was held by Rodo., saying that when the monastery is poor it is not simoniacal even to contract in such cases with the gift expressly named and quantified, provided it is not done for the conferring of spiritual things. The same, after Raymond, says that if the one to be received promises a certain annual sum during his lifetime, it is not unlawful. In effect this same view was held by Durandus, who ascribes it to Tancred, Vincent, Raymond, and Hostiensis, according to whom he says the receivers may use these words: “We willingly and freely receive you into our spiritual fellowship, but since our goods do not suffice for us and for you, [bring] with you the means by which you may live.” These words in effect and before God amount to saying: “Unless you bring with you the means to live, we will not receive you” — which is to make a pact or to demand. The ",[15,5009,5010],{},"Summa angelica"," follows this view as well, after the ",[15,5013,5014],{},"Summa Pisana"," cited above.",{"title":27,"searchDepth":28,"depth":28,"links":5017},[5018],{"id":3210,"depth":1815,"text":3211},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F265ra",{"description":4998},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265ra","kbFRFa24BASQgTfSLqVrRMkYYBtmSjZTIlBbiwmWbcE",{"id":5025,"title":2762,"body":5026,"description":5072,"extension":32,"meta":5073,"navigation":37,"page":2783,"path":5074,"pdf_page":2755,"reading":33,"seo":5075,"sortable_pagination_id":2786,"stem":5076,"__hash__":5077},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265rb.md",{"type":8,"value":5027,"toc":5068},[5028,5051,5053,5063,5065],[11,5029,5030,5031,5034,5035,5038,5039,5042,5043,5046,5047,5050],{},"and Rosella, who hold that to make such a pact is simony — but wrongly. And one must also say this in conscience, by reason of the following argument: although the active reception itself into religion or into a canonicate is a spiritual act on the side of its principle, nevertheless the right to sustenance is not something spiritual nor annexed to the spiritual either antecedently or consequently, as is clear from what has been said. Hence for that it is permitted to contract, even with respect to the church, if from the circumstances it appears that the person is moved by this and not by anything else — namely the entry itself. If, however, the monastery were wealthy, then according to all the aforesaid authors it would be simony — but understand this presumptively, just as some nuns have always done and still do, who, swollen with their riches, the wealthier they are the larger the dowries they demand, judging the religious state as though it were the state of a worldly bridegroom. As to the canons cited to the contrary, I say in general that they speak with respect to the presumptions considered in the contentious forum, which do not apply in conscience, as has been said. §. ",[15,5032,5033],{},"Lex"," — But more particularly, as to the canon ",[15,5036,5037],{},"Quoniam"," under this title, where it is said that simony is committed under the pretext of poverty: I say that according to Raymond it speaks of when this was said fraudulently, or according to Hostiensis when spiritual things are not offered freely but a pact is made concerning temporal things for the spiritual things — that is, for a spiritual right. As to the canon ",[15,5040,5041],{},"Periculoso"," under ",[15,5044,5045],{},"De statu regularium"," in the ",[15,5048,5049],{},"Sext",", where, according to the Archdeacon, another opinion than the one he himself follows is established when it says, “we more strictly prohibit that henceforth in monasteries of non-mendicant women’s orders any sisters be received except as many as can be sustained from the goods or revenues of those monasteries without privation; if it be done otherwise, we declare it void” — to this canon, I say, my position is supported: for the reason of this prohibition, as is plainly stated in the text and gloss, is so that they may not, on account of want, be forced to leave the enclosure. Thus the intent of the law is that they should have the means to live. And in truth, if the intention is pure, it is praiseworthy to demand sustenance from those wishing to enter, when the monastery cannot conveniently support a larger number, because the worship of God is thereby extended and the number of his servants is increased.",[1777,5052,3242],{"id":3241},[11,5054,5055,5056,5059,5060,1711],{},"According to Saint Thomas, it is also lawful that, on account of the devotion which someone shows toward a monastery by making generous alms, he be more easily received into the monastery; just as it is lawful, conversely, to provoke someone to devotion toward the monastery by temporal benefits, so that he may from this be inclined to enter the monastery — although it is not lawful by pact to give or receive anything for entry into the monastery, as is held in the canon ",[15,5057,5058],{},"Quam pio",". So Thomas, who is speaking of an entry by reason of a spiritual right, as is clear from what precedes and from the canon he cites. It would still be permitted, however, to accept things spontaneously offered without a corrupt intention, ",[15,5061,5062],{},"q. ii. Sicut episcopum",[1777,5064,3253],{"id":3252},[11,5066,5067],{},"If a girl has been received gratis and the monastery is poor and yet her parents will give nothing, according to Thomas and Hostiensis the nuns could proceed against the fathers for",{"title":27,"searchDepth":28,"depth":28,"links":5069},[5070,5071],{"id":3241,"depth":1815,"text":3242},{"id":3252,"depth":1815,"text":3253},"and Rosella, who hold that to make such a pact is simony — but wrongly. And one must also say this in conscience, by reason of the following argument: although the active reception itself into religion or into a canonicate is a spiritual act on the side of its principle, nevertheless the right to sustenance is not something spiritual nor annexed to the spiritual either antecedently or consequently, as is clear from what has been said. Hence for that it is permitted to contract, even with respect to the church, if from the circumstances it appears that the person is moved by this and not by anything else — namely the entry itself. If, however, the monastery were wealthy, then according to all the aforesaid authors it would be simony — but understand this presumptively, just as some nuns have always done and still do, who, swollen with their riches, the wealthier they are the larger the dowries they demand, judging the religious state as though it were the state of a worldly bridegroom. As to the canons cited to the contrary, I say in general that they speak with respect to the presumptions considered in the contentious forum, which do not apply in conscience, as has been said. §. Lex — But more particularly, as to the canon Quoniam under this title, where it is said that simony is committed under the pretext of poverty: I say that according to Raymond it speaks of when this was said fraudulently, or according to Hostiensis when spiritual things are not offered freely but a pact is made concerning temporal things for the spiritual things — that is, for a spiritual right. As to the canon Periculoso under De statu regularium in the Sext, where, according to the Archdeacon, another opinion than the one he himself follows is established when it says, “we more strictly prohibit that henceforth in monasteries of non-mendicant women’s orders any sisters be received except as many as can be sustained from the goods or revenues of those monasteries without privation; if it be done otherwise, we declare it void” — to this canon, I say, my position is supported: for the reason of this prohibition, as is plainly stated in the text and gloss, is so that they may not, on account of want, be forced to leave the enclosure. Thus the intent of the law is that they should have the means to live. And in truth, if the intention is pure, it is praiseworthy to demand sustenance from those wishing to enter, when the monastery cannot conveniently support a larger number, because the worship of God is thereby extended and the number of his servants is increased.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F265rb",{"description":5072},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265rb","6R28wzYLUoMGQr4znTZvtxnRU39SwZLLEjUdFaJ1qq8",{"id":5079,"title":2791,"body":5080,"description":5145,"extension":32,"meta":5146,"navigation":37,"page":2812,"path":5147,"pdf_page":2814,"reading":33,"seo":5148,"sortable_pagination_id":2816,"stem":5149,"__hash__":5150},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265va.md",{"type":8,"value":5081,"toc":5141},[5082,5124,5126,5133,5135],[11,5083,5084,5085,5088,5089,5092,5093,426,5096,5099,5100,5103,5104,5107,5108,5111,5112,5115,5116,5119,5120,5123],{},"the sustenance of their daughter, or, if he is dead, for her share of the inheritance, as in ",[15,5086,5087],{},"Authenticum, De sanctissimis episcopis, Nulla",", col. ix. q., because she cannot be deprived of this right by entering religion unless she herself has voluntarily renounced her right. ",[15,5090,5091],{},"xix. q. iii. c. pe."," Fifth. Concerning entry into religion and promotion to ecclesiastical dignity, many things are simoniacal according to the doctors, which they understand either presumptively in the contentious forum, or in conscience if the regard is not to the judged matter but to the entry itself or to elevation to clerical status. So first, if no pact is made but there is a tacit understanding that something must be given to him, according to Hostiensis ",[15,5094,5095],{},"Extra eod. Sicut",[15,5097,5098],{},"Pro certo",". Second, if a pact is made about observing custom, ",[15,5101,5102],{},"Extra eod. Veniens",". Third, if he receives him gratis and afterwards compels him to observe the custom, ",[15,5105,5106],{},"Extra eod. Iacobus",". Fourth, if someone serves the religious on account of a promise made to him concerning his reception, according to [???] ",[15,5109,5110],{},"quapio",". But it is clear that all the aforesaid canons speak of the reception itself or of the promise, not of sustenance. Fifth, if the receiver expresses a condition about something being given and the one to be received keeps silent, fearing to be turned away, according to [???], because silence is held for consent, ",[15,5113,5114],{},"De reg. iur., Qui tacet, lib. vj."," Sixth, when one who fears not to be received says to the abbot, “If you would receive me I would give all my goods,” according to [???] — and this is on the part of the one offering, even if he was not received in view of the promise, as Jacobus notes ",[15,5117,5118],{},"Extra eod. Nobis","; see Bernard and Hostiensis. Nor can he remain there, but he is bound to transfer to another monastery if he has obligated himself to religion, according to those of ",[15,5121,5122],{},"De reg. Porro",". If, however, such a person had simply said this without intending by temporal means to obtain entry into religion, but rather expressed his intention, namely of transferring along with his goods, and the receivers did not principally regard the temporal goods, the Archdeacon does not clearly see how it would be simony in the forum of penance. Second, when monks give something to the abbot or bishop for priorates to be obtained or not to be lost when held, according to [???]: if in those there is something spiritual, even though he speaks of appraisal or only of the first and principal element, then it is simony; indeed, it is simony even if only temporal jurisdiction is involved, as is clear from what was said above in the fourth and fifth parts.",[1777,5125,3267],{"id":3266},[11,5127,5128,5129,5132],{},"If he admits someone with the condition that reception be after two years, on condition that in the meantime he learns such an art or remains in the schools, according to [???] and the ",[15,5130,5131],{},"Vide.",", it is not simony. If someone said, “We will clothe you if in the meantime you make yourself fit,” the Archdeacon thought this would be simony if he had an intention directed to the profit of that art. But this is not correct, because such profit can only be intended mediately, through the fitness of the person, which can indeed be intended; otherwise good religious would daily commit simony in receiving any whom they hope will be useful to the religion.",[1777,5134,3695],{"id":3694},[11,5136,5137,5138],{},"If someone, upon entry into a confraternity, promises or swears by statute to pay something annually, it is not simony, because that fraternity is not a religion but a congregation for doing good works. Indeed, it is praiseworthy if such an obligation is imposed for alms to be given or for expenses incurred when they meet to deliberate about the salvation of souls. Such a confraternity is good, ",[15,5139,5140],{},"dist. 14. Si quis despi-",{"title":27,"searchDepth":28,"depth":28,"links":5142},[5143,5144],{"id":3266,"depth":1815,"text":3267},{"id":3694,"depth":1815,"text":3695},"the sustenance of their daughter, or, if he is dead, for her share of the inheritance, as in Authenticum, De sanctissimis episcopis, Nulla, col. ix. q., because she cannot be deprived of this right by entering religion unless she herself has voluntarily renounced her right. xix. q. iii. c. pe. Fifth. Concerning entry into religion and promotion to ecclesiastical dignity, many things are simoniacal according to the doctors, which they understand either presumptively in the contentious forum, or in conscience if the regard is not to the judged matter but to the entry itself or to elevation to clerical status. So first, if no pact is made but there is a tacit understanding that something must be given to him, according to Hostiensis Extra eod. Sicut and Pro certo. Second, if a pact is made about observing custom, Extra eod. Veniens. Third, if he receives him gratis and afterwards compels him to observe the custom, Extra eod. Iacobus. Fourth, if someone serves the religious on account of a promise made to him concerning his reception, according to [???] quapio. But it is clear that all the aforesaid canons speak of the reception itself or of the promise, not of sustenance. Fifth, if the receiver expresses a condition about something being given and the one to be received keeps silent, fearing to be turned away, according to [???], because silence is held for consent, De reg. iur., Qui tacet, lib. vj. Sixth, when one who fears not to be received says to the abbot, “If you would receive me I would give all my goods,” according to [???] — and this is on the part of the one offering, even if he was not received in view of the promise, as Jacobus notes Extra eod. Nobis; see Bernard and Hostiensis. Nor can he remain there, but he is bound to transfer to another monastery if he has obligated himself to religion, according to those of De reg. Porro. If, however, such a person had simply said this without intending by temporal means to obtain entry into religion, but rather expressed his intention, namely of transferring along with his goods, and the receivers did not principally regard the temporal goods, the Archdeacon does not clearly see how it would be simony in the forum of penance. Second, when monks give something to the abbot or bishop for priorates to be obtained or not to be lost when held, according to [???]: if in those there is something spiritual, even though he speaks of appraisal or only of the first and principal element, then it is simony; indeed, it is simony even if only temporal jurisdiction is involved, as is clear from what was said above in the fourth and fifth parts.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F265va",{"description":5145},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265va","nH4LPU1qf-e5JeNYySn17eLLDZ_00LvyIku5Am6p-ek",{"id":5152,"title":2821,"body":5153,"description":5226,"extension":32,"meta":5227,"navigation":37,"page":2857,"path":5228,"pdf_page":2814,"reading":33,"seo":5229,"sortable_pagination_id":2860,"stem":5230,"__hash__":5231},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265vb.md",{"type":8,"value":5154,"toc":5219},[5155,5161,5163,5190,5194,5201,5203,5206,5208],[11,5156,5157,5160],{},[15,5158,5159],{},"cit",". Yet the oath, according to Raymond, is not approved in such matters because of the danger of perjury.",[1777,5162,3702],{"id":3701},[11,5164,5165,5166,5169,5170,5173,5174,5177,5178,5181,5182,5185,5186,5189],{},"If someone is received in religion simoniacally, according to the Archdeacon following Saint Thomas and Raymond, if he himself knew of it he must be expelled without hope of restitution and thrust into a place of stricter rule, ",[15,5167,5168],{},"eod. tit. c. Si simonia","; and if no stricter place is found, he must be moved to another monastery of the same rule, at least temporarily, if it cannot conveniently be done permanently, ",[15,5171,5172],{},"arg. lxxxi. dist. rf.",", and afterwards he is to be received anew, with his former place changed and a lower one assigned. If, however, he was ignorant of it, it suffices that he renounce his place, and afterwards he can be newly received with his former place changed, ",[15,5175,5176],{},"Extra eod. Ex insinuatione",". Understand Raymond — and see — that the foregoing rigor is to be observed even in occult simony, and in the penal forum, even though the crime is not established by inquisition or in due judicial form, ",[15,5179,5180],{},"arg. d. c. Quia quod",", which says nothing of accusation or inquisition; but do not understand this of occult simony — i.e., merely mental — but rather of cases that proceed externally by pact or the like, even though otherwise occult, according to Raymond. Yet in favor of religion the bishop could dispense with such persons regarding their order and their place and chapter in religion, the prior agreement being set aside; for since they are to be punished on this account, they ought not from the same fact to obtain a privilege — indeed, he seems to have lost the power of receiving, and those who have not sinned would have acquired it, ",[15,5183,5184],{},"arg. De elec. Bone",". Such persons, who have committed simony in such matters, and those who are accomplices, like parents giving dowries, are excommunicated by the ",[15,5187,5188],{},"Extravagans"," of Urban — although Martin V, according to trustworthy persons (as the Archdeacon reports), declared that it does not extend to dowries given to nuns for entry into a monastery.",[1752,5191,5193],{"id":5192},"sixteenth-question-what-is-the-law-concerning-simony-which-is-not-committed","Sixteenth question: what is the law concerning simony which is not committed",[11,5195,5196,5197,5200],{},"not by money given but by some gift — ",[15,5198,5199],{},"a manu, a lingua, ab obsequio"," — and I say many things.",[1777,5202,3327],{"id":3326},[11,5204,5205],{},"Money is taken first properly, in coined or numbered form, and so it is not counted among these gifts but is the principle by which such gifts are measured in themselves or in their effect, just as venial sins are. Second, improperly: thus also every measurable thing is comprehended under money improperly, in both senses; and it is so placed in the definition of simony.",[1777,5207,3211],{"id":3210},[11,5209,5210,5211,5214,5215,5218],{},"A gift “from the hand,” according to the Archdeacon, is every movable or immovable thing temporally possessed, as is gathered from ",[15,5212,5213],{},"f. q. iii. c. Totum",". It induces simony if someone gives or receives a spiritual thing for it, as is clear from the definition of simony. He declares that with respect to God, who sees the intention, this holds however small the gift may be, according to blessed Thomas and Durandus in book IV. But [ecclesiastical] judges, who judge as to external matters, do not pronounce simony unless the gift is large, because, as Saint Thomas says in the same place, it is not probable that the mind of a spiritual judge would be bent to do something for a small gift; hence in small gifts given to judges he does not judge that simony is committed. Hence, according to Bonaventure, gifts [",[15,5216,5217],{},"encenia","] do not induce simony unless they extend to a substantial quantity. And according to Raymond, if it is doubted whether someone has given gifts with a corrupted mind, three things especially are to be considered: namely, the quality of the giver and receiver,",{"title":27,"searchDepth":28,"depth":28,"links":5220},[5221,5222],{"id":3701,"depth":1815,"text":3702},{"id":5192,"depth":28,"text":5193,"children":5223},[5224,5225],{"id":3326,"depth":1815,"text":3327},{"id":3210,"depth":1815,"text":3211},"cit. Yet the oath, according to Raymond, is not approved in such matters because of the danger of perjury.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F265vb",{"description":5226},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.265vb","n81U4qIIcwyTrF1g9NTTOvbCetfPfvR2_uFzwsIOxek",{"id":5233,"title":2865,"body":5234,"description":5291,"extension":32,"meta":5292,"navigation":37,"page":2888,"path":5293,"pdf_page":2890,"reading":33,"seo":5294,"sortable_pagination_id":2892,"stem":5295,"__hash__":5296},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266ra.md",{"type":8,"value":5235,"toc":5287},[5236,5243,5245,5282,5284],[11,5237,5238,5239,5242],{},"the quantity of what is given, and the time of the donation, and on the basis of these one presumes for or against (",[15,5240,5241],{},"X eo. Et si questiones",")—understand this of the contentious forum; for in the penitential forum the intention is to be attended to, and judgment is given according to it even if all the presumptions are to the contrary, according to the Archdeacon.",[1777,5244,3242],{"id":3241},[11,5246,5247,5248,5251,5252,5255,5256,5258,5259,5262,5263,5266,5267,5270,5271,5273,5274,5277,5278,5281],{},"The gift “from the tongue,” according to St. Thomas in II-II and in IV, is twofold: namely, that which consists in an act of the tongue, such as praise pertaining to human favor, which falls under a price; and that which takes its origin from an act of the tongue, as when one expects favor from the fact that he complies with someone’s prayers. Hence the gift “from the tongue” is also called the entreaties by which human favor is acquired, or even by which danger is avoided, as when they are armed prayers—since to be free of an evil is itself a kind of good (",[15,5249,5250],{},"Ethics"," V). And thus this gift, according to his mind, consists wholly, whether mediately or immediately, in human favor. To give “on account of entreaties” here is to give on account of the favor hoped for from the one entreating. This gift undoubtedly induces simony, as he says, if a spiritual thing is given on account of it, because it is ordered to a temporal utility measurable by money; or if the giver principally intends this, it is simony—which, he says, is what one does who grants entreaties for an unworthy person. Or—if we go with him—the doctors distinguish thus concerning entreaties. If one offers entreaties for himself to obtain the sacraments and other spiritual things apart from benefices, it is not found to be forbidden, provided he is worthy, except in the case of a religious who has no will of his own, and especially he ought not to be promoted to orders except by the will of the prelate (",[15,5253,5254],{},"de tempore ordi., Ad aures","). But if he offers entreaties for himself to obtain a benefice or church or dignity with the cure of souls, it is simony, according to Huguccio, Raymundus, Durandus, and St. Thomas, even if he were otherwise worthy, because by thrusting himself forward he is presumptuous and ambitious, and consequently unworthy. According to St. Thomas in the ",[15,5257,3389],{},", without the grace of God—which no one knows he has—no one can worthily exercise the cure of souls, since he sins mortally by unworthily doing those things which pertain to the cure: see above, ",[15,5260,5261],{},"Episcopus"," § iv. And it is much more simony if he is otherwise unworthy, for example because he is illiterate or a notorious fornicator. But if he offers entreaties for himself to obtain a simple benefice, it is not simony, nor does he sin, if he is in need and not unworthy on account of some impediment, according to Raymundus, St. Thomas, and others (",[15,5264,5265],{},"de prebe. c. ij.","); but if he is not in need, he sins, according to Raymundus (",[15,5268,5269],{},"j. q. ij. clericos","), and much more so if he were unworthy—indeed, then it appears to be simony. Some, however, such as the gloss, Raymundus, and Vide., say that this opinion is harsh, because one promoted to sacred orders—since such promotion requires an ecclesiastical title—may, if he is worthy, without sin seek an ecclesiastical benefice even if he abounds in temporal goods, since no one is compelled to serve at his own expense (after the example of Isaiah saying in chapter 6, “Behold, here am I; send me”); for which the toleration of the pope also stands, since otherwise nearly the whole world would be in a state of damnation. And the ",[15,5272,3563],{}," follows this opinion, ascribing it to Innocent (in ",[15,5275,5276],{},"c. Tua nos, eo. ti.","). But this opinion, as to the words “even if he abounds in temporal goods,” is overturned by the laws (",[15,5279,5280],{},"de rescrip. Ad aures; j. q. ij. clericos and c. pastor; iij. q. j. illud autem","). Nor does the response of the gloss of Raymundus,",[1777,5283,2879],{"id":2878},[11,5285,5286],{},"who says that those laws speak of the state",{"title":27,"searchDepth":28,"depth":28,"links":5288},[5289,5290],{"id":3241,"depth":1815,"text":3242},{"id":2878,"depth":1815,"text":2879},"the quantity of what is given, and the time of the donation, and on the basis of these one presumes for or against (X eo. Et si questiones)—understand this of the contentious forum; for in the penitential forum the intention is to be attended to, and judgment is given according to it even if all the presumptions are to the contrary, according to the Archdeacon.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F266ra",{"description":5291},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266ra","tasx8PuI9YuZ1-6FZdMMph-aFkr8_yqQLBs4TtY-yO4",{"id":5298,"title":2897,"body":5299,"description":5324,"extension":32,"meta":5325,"navigation":37,"page":2906,"path":5326,"pdf_page":2890,"reading":33,"seo":5327,"sortable_pagination_id":2909,"stem":5328,"__hash__":5329},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266rb.md",{"type":8,"value":5300,"toc":5322},[5301],[11,5302,5303,5304,5307,5308,5311,5312,5314,5315,5317,5318,5321],{},"of the primitive church, when the revenues were slender and [the bishop] distributed from the resources of the church according to each one’s need, hold good; because Jerome, who speaks in ",[15,5305,5306],{},"d. c. clericos",", was not in the primitive church, and much less Prosper, who speaks in ",[15,5309,5310],{},"d. c. pastor",". And as to what he says about stipends, I say that if such a man serves the people, he ought to have a stipend from them; if he does not serve, he ought not to have a stipend, except from God, from whom he has the temporal goods in which he abounds, and he will have eternal goods. And if he does not have temporal goods, he may ask from the church or the bishop sustenance in general, or a simple benefice in particular. And therefore ",[15,5313,3509],{},", qualifying the said opinion more strictly, says it is true if he is in need provided he is worthy, and does not intend to advance himself but to do good. But against this it seems that St. Thomas’s argument concerning the cure of souls is not resolved by these [qualifications], nor can it be—the argument he sets forth in the second ",[15,5316,3389],{},", art. 10, q. 1: such a man is presumptuous or proud if he believes himself better than all those over whom he wishes to be set; or he is unjust if he does not so believe; and the argument is founded on Scripture (Hebrews 5): “No one takes the honor to himself, but he who is called by God, as Aaron was.” The things that others bring forward to the contrary do not conclude nor have any appearance [of force], for this opinion is not harsh to the humble and frugal and lovers of wisdom—like St. Thomas, who renounced the bulls of the Archbishopric of Naples with the revenues of St. Peter ad Aram on account of humility, frugality, and the quiet of religious life—but [it is harsh] only to the ambitious and self-indulgent and to those who do not have the inward delights of the virtues. Nor does promotion to orders require a title with the cure; nor does the toleration of the pope excuse in those things which are prohibited, since they are evils; nor is it improper that the greater part of the beneficed clergy be in an evil state, if it indulges in ambition for the people and in wantonness. Nor is the example of Isaiah to the point, because according to the saints he had seen himself purged by the angel, and did not offer himself for prelacy but for preaching; add that when he heard God saying, “Whom shall I send, and who will go for us?” he understood that he was being sweetly invited by God to the office, to which he offered himself. But if someone offers entreaties for another, a distinction is drawn whether they are spiritual or carnal—that is, founded on kinship or friendship—and whether they are for a worthy or an unworthy person. But the first distinction is not necessary, because, other things being equal, it is not a sin to provide for one’s kindred, according to Durandus (",[15,5319,5320],{},"de coba. cle. et mu. c. j.","). Whence St. Thomas simply says that entreaties for another, if he is unworthy, make the deed simoniacal; but if he is worthy, the deed itself is not simoniacal, although—he says—there can be simony in intention if regard is paid not to the dignity of the person but to human favor; and he means that it is not simony with respect to the church, although there can be [simony] with respect to God. But when the entreaties are for an unworthy person, it appears clearly enough, as he says in IV, that nothing else moves [the petitioner] to give except favor or the avoidance of danger. Add concerning this gift that sometimes it is simony on the part of the one who grants the request, however, as when the one who sins does not intend to bestow anything",{"title":27,"searchDepth":28,"depth":28,"links":5323},[],"of the primitive church, when the revenues were slender and [the bishop] distributed from the resources of the church according to each one’s need, hold good; because Jerome, who speaks in d. c. clericos, was not in the primitive church, and much less Prosper, who speaks in d. c. pastor. And as to what he says about stipends, I say that if such a man serves the people, he ought to have a stipend from them; if he does not serve, he ought not to have a stipend, except from God, from whom he has the temporal goods in which he abounds, and he will have eternal goods. And if he does not have temporal goods, he may ask from the church or the bishop sustenance in general, or a simple benefice in particular. And therefore Summa Angelica, qualifying the said opinion more strictly, says it is true if he is in need provided he is worthy, and does not intend to advance himself but to do good. But against this it seems that St. Thomas’s argument concerning the cure of souls is not resolved by these [qualifications], nor can it be—the argument he sets forth in the second Quodlibet, art. 10, q. 1: such a man is presumptuous or proud if he believes himself better than all those over whom he wishes to be set; or he is unjust if he does not so believe; and the argument is founded on Scripture (Hebrews 5): “No one takes the honor to himself, but he who is called by God, as Aaron was.” The things that others bring forward to the contrary do not conclude nor have any appearance [of force], for this opinion is not harsh to the humble and frugal and lovers of wisdom—like St. Thomas, who renounced the bulls of the Archbishopric of Naples with the revenues of St. Peter ad Aram on account of humility, frugality, and the quiet of religious life—but [it is harsh] only to the ambitious and self-indulgent and to those who do not have the inward delights of the virtues. Nor does promotion to orders require a title with the cure; nor does the toleration of the pope excuse in those things which are prohibited, since they are evils; nor is it improper that the greater part of the beneficed clergy be in an evil state, if it indulges in ambition for the people and in wantonness. Nor is the example of Isaiah to the point, because according to the saints he had seen himself purged by the angel, and did not offer himself for prelacy but for preaching; add that when he heard God saying, “Whom shall I send, and who will go for us?” he understood that he was being sweetly invited by God to the office, to which he offered himself. But if someone offers entreaties for another, a distinction is drawn whether they are spiritual or carnal—that is, founded on kinship or friendship—and whether they are for a worthy or an unworthy person. But the first distinction is not necessary, because, other things being equal, it is not a sin to provide for one’s kindred, according to Durandus (de coba. cle. et mu. c. j.). Whence St. Thomas simply says that entreaties for another, if he is unworthy, make the deed simoniacal; but if he is worthy, the deed itself is not simoniacal, although—he says—there can be simony in intention if regard is paid not to the dignity of the person but to human favor; and he means that it is not simony with respect to the church, although there can be [simony] with respect to God. But when the entreaties are for an unworthy person, it appears clearly enough, as he says in IV, that nothing else moves [the petitioner] to give except favor or the avoidance of danger. Add concerning this gift that sometimes it is simony on the part of the one who grants the request, however, as when the one who sins does not intend to bestow anything",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F266rb",{"description":5324},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266rb","NRf_vqXerWGM3qljoGUpjdxYPQ_7hMvNHuM6s_xX_vU",{"id":5331,"title":2914,"body":5332,"description":5402,"extension":32,"meta":5403,"navigation":37,"page":2929,"path":5404,"pdf_page":2931,"reading":33,"seo":5405,"sortable_pagination_id":2933,"stem":5406,"__hash__":5407},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266va.md",{"type":8,"value":5333,"toc":5399},[5334,5376,5378],[11,5335,5336,5337,5340,5341,5344,5345,248,5348,5351,5352,5355,5356,5359,5360,248,5363,5366,5367,5369,5370,5372,5373,3948],{},"of favor to the one granting the request. Hence Durandus says that one who offers entreaties even for an unworthy person is not a simoniac unless he intends to be obligated to the conferrer by the entreaties, or by means of the hearing of the request to be relieved of some service rendered or to be rendered to him—since to remit is to give (",[15,5338,5339],{},"s. q. i. Si qui sunt","). But sometimes it is [simony] on the part of the petitioner, as when one prays for a worthy person intending to obtain something spiritual on account of the entreaties themselves. Whence, according to Durandus, if the prelate in the promotion attends only to [the worthiness], although the one who wickedly entreats is a simoniac (",[15,5342,5343],{},"X eo. Tua","), the prelate is not, unless he conferred the benefice on account of the entreaties; as is gathered ",[15,5346,5347],{},"a contrario sensu",[15,5349,5350],{},"de electione et qualitate, Tua","). Add, according to Panormitanus in ",[15,5353,5354],{},"c. Tua nos eo. ti.",", that humble entreaties issued from a worthy person, of themselves, do not induce simony nor can they (from ",[15,5357,5358],{},"d. c. Tua and c. Latorem","), which is true only in the case of a poor man and a simple benefice or one sought in general. He says also in the same place that one who gives something to a prelate from whom he asks some benefice, provided he does not lead with a principal intention—that by such gifts and entreaties he may obtain it—even though secondarily he has such a hope, he is judged free of all blame, because these things can justly be done without primary hope, as Innocent and Hostiensis say; and there make to the point ",[15,5361,5362],{},"c. Quod prodierit",[15,5364,5365],{},"lxx. dist. r. s. q. i. Sunt nonnulli, and c. Tua, de electione et qualitate","). Limit this statement, like the preceding one, although ",[15,5368,3509],{}," follows both indistinctly—indeed, even ",[15,5371,3563],{}," does too, even if the petitioner abounds [in temporal goods]. Concerning which, see the prior particle. Add also that it is the same to offer entreaties to the conferrer of a benefice and to another that he may intercede with the conferrer, because what one does through another [one does oneself] (",[15,5374,5375],{},"rc. de regu. iur. lib. vi.",[1777,5377,3253],{"id":3252},[11,5379,5380,5381,5383,5384,5386,5387,5390,5391,5394,5395,5398],{},"The gift “from service,” as is gathered from St. Thomas in IV, is an act bodily performed for someone’s good, to which the Archdeacon similarly reduces [the case] if anyone flatters—although such a one is not bound to renounce a benefice thus acquired, according to Innocent, Bernardus, Hostiensis, whom ",[15,5382,3563],{}," follows, against ",[15,5385,3594],{},"; concerning which see ",[15,5388,5389],{},"Adulatio"," § iv. This gift induces simony, according to St. Thomas in IV, because it is a temporal advantage expected from another and appraisable in money. It is distinguished thus, according to St. Thomas and others: if the service is dishonest, as when one serves a prelate in usuries or commerce or pandering, or if it is devoted to carnal ends, as to the benefit of one’s kindred or one’s own patrimony, it is simony to serve for a benefice or anything spiritual whatever, or to confer this for such service (",[15,5392,5393],{},"s. q. iij. Saluator","), according to St. Thomas, Durandus, and Richardus. But if, he says in book ii, it is honest, ordered to spiritual things—for instance, to the benefit of the church or the aid of its ministers—from the very devotion of the service one becomes worthy of an ecclesiastical benefice, just as on account of other good works; whence he does not regard it as a gift “from service.” And he adds in book iv that if no pact intervenes, a prelate can without simony give him a benefice, provided he does not have his eye principally on the benefice, but on the dignity of the person; and thus Gregory says in the ",[15,5396,5397],{},"Register"," that it is fitting that those who serve in ecclesiastical labors should enjoy ecclesiastical remuneration. So St. Thomas, and he understands this provided he is otherwise suitable. And the same say Durandus and Richardus, adding that if a cler-",{"title":27,"searchDepth":28,"depth":28,"links":5400},[5401],{"id":3252,"depth":1815,"text":3253},"of favor to the one granting the request. Hence Durandus says that one who offers entreaties even for an unworthy person is not a simoniac unless he intends to be obligated to the conferrer by the entreaties, or by means of the hearing of the request to be relieved of some service rendered or to be rendered to him—since to remit is to give (s. q. i. Si qui sunt). But sometimes it is [simony] on the part of the petitioner, as when one prays for a worthy person intending to obtain something spiritual on account of the entreaties themselves. Whence, according to Durandus, if the prelate in the promotion attends only to [the worthiness], although the one who wickedly entreats is a simoniac (X eo. Tua), the prelate is not, unless he conferred the benefice on account of the entreaties; as is gathered a contrario sensu (de electione et qualitate, Tua). Add, according to Panormitanus in c. Tua nos eo. ti., that humble entreaties issued from a worthy person, of themselves, do not induce simony nor can they (from d. c. Tua and c. Latorem), which is true only in the case of a poor man and a simple benefice or one sought in general. He says also in the same place that one who gives something to a prelate from whom he asks some benefice, provided he does not lead with a principal intention—that by such gifts and entreaties he may obtain it—even though secondarily he has such a hope, he is judged free of all blame, because these things can justly be done without primary hope, as Innocent and Hostiensis say; and there make to the point c. Quod prodierit (lxx. dist. r. s. q. i. Sunt nonnulli, and c. Tua, de electione et qualitate). Limit this statement, like the preceding one, although Summa Angelica follows both indistinctly—indeed, even Summa Rosella does too, even if the petitioner abounds [in temporal goods]. Concerning which, see the prior particle. Add also that it is the same to offer entreaties to the conferrer of a benefice and to another that he may intercede with the conferrer, because what one does through another [one does oneself] (rc. de regu. iur. lib. vi.).",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F266va",{"description":5402},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266va","In3lcjP3nComNjMSMWNtyqi54umfzRGcT4vPtqOIJ1M",{"id":5409,"title":2938,"body":5410,"description":5448,"extension":32,"meta":5449,"navigation":37,"page":2947,"path":5450,"pdf_page":2931,"reading":33,"seo":5451,"sortable_pagination_id":2950,"stem":5452,"__hash__":5453},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266vb.md",{"type":8,"value":5411,"toc":5446},[5412],[11,5413,5414,5415,5418,5419,5422,5423,5426,5427,5430,5431,5434,5435,5438,5439,5442,5443,5445],{},"ic serves without a pact in the way he ought, but principally with the intention of obtaining a benefice, he commits mental simony, but not such as obligates him to resignation—which he proves from a similar case from what is held in ",[15,5416,5417],{},"c. Mandato eo. ti.",", and the gloss there—even if with a secondary intention he intends the service of the benefice. Indeed, according to Hostiensis, even if with a principal intention, the pact does not cease [to be simoniacal]; which is true, first, with respect to the church and by judicial presumption; and second, also when the intention is toward an uncertain benefice in general and not to a certain one, according to Dominicus Antonius—between which there is a difference, although Panormitanus says he does not see it—because an uncertain benefice is the same as remuneration in this place. For although one may principally intend [a benefice], although not this particular ecclesiastical benefice, unless secondarily. But if the service is wholly spiritual, such as celebrating Mass, then if it were imposed on some benefice, according to V., undoubtedly a benefice can be conferred by pact, such that the one on whom it is conferred promises such service—for example, by celebrating such-and-such a Mass (",[15,5420,5421],{},"de preben. Significatum","). And similarly, according to Thomas, if there were annexed to it the burden of teaching, a pact or exaction of a promise concerning the performance of such service could be made. And when [the benefice] is vacant, such a burden can be annexed to it. Say, however, that it is not properly a pact, but on the part of the one instituting the revenue it is a donation for a cause, or under a ",[15,5424,5425],{},"modus",", between living persons or in cause of death; while on the part of the one to whom it is conferred, it is the acceptance of the thing with the burden of fulfilling the cause or burden. But if the service is partly spiritual, partly temporal—as if a bishop receives a cleric for spiritual and temporal service to be rendered to him, with the promise that annually he will pay him a certain salary until he provides for him a benefice—according to Hostiensis this is lawful, provided he has not specifically bound himself to render temporal service. Nor does he commit simony afterwards in remitting the salary when he confers a benefice, because the salary was conditional; once the benefice is conferred, the condition expires (",[15,5428,5429],{},"Inst. de verb. obli. § omnia","). It is otherwise if the promise of salary had been pure and perpetual (",[15,5432,5433],{},"arg. c. Veniens eo. ti.","). Panormitanus, in ",[15,5436,5437],{},"c. Cum esset eo. ti.",", indeed believes this is true, because the prelate is not led principally on account of the service but because that man deserves it. It is otherwise if the final cause is the service; that is not lawful (",[15,5440,5441],{},"ar. c. Graue de prebe.","). It is otherwise if it is the impelling cause, but say that this is true in the manner in which priests are hired—namely with the bishop establishing an annual revenue with a burden, and with the intention of spiritual service principally and temporal secondarily. Add also, according to V., that it is not simony if two priests hire each other on the ground that one will say a Mass that pertains to the other, and conversely, when no price or temporal recompense intervenes. Add also, according to Richardus, that it is not lawful for two adults to agree with each other concerning the baptizing of one another, because in such matters every pact and convention ought to cease (",[15,5444,5343],{},"); and to give anything by pact for a sacrament, although a spiritual thing, is illicit, though not in the same way as a temporal thing, because one buys a thing from one who is not its owner; and it is beyond the rationale of [???].",{"title":27,"searchDepth":28,"depth":28,"links":5447},[],"ic serves without a pact in the way he ought, but principally with the intention of obtaining a benefice, he commits mental simony, but not such as obligates him to resignation—which he proves from a similar case from what is held in c. Mandato eo. ti., and the gloss there—even if with a secondary intention he intends the service of the benefice. Indeed, according to Hostiensis, even if with a principal intention, the pact does not cease [to be simoniacal]; which is true, first, with respect to the church and by judicial presumption; and second, also when the intention is toward an uncertain benefice in general and not to a certain one, according to Dominicus Antonius—between which there is a difference, although Panormitanus says he does not see it—because an uncertain benefice is the same as remuneration in this place. For although one may principally intend [a benefice], although not this particular ecclesiastical benefice, unless secondarily. But if the service is wholly spiritual, such as celebrating Mass, then if it were imposed on some benefice, according to V., undoubtedly a benefice can be conferred by pact, such that the one on whom it is conferred promises such service—for example, by celebrating such-and-such a Mass (de preben. Significatum). And similarly, according to Thomas, if there were annexed to it the burden of teaching, a pact or exaction of a promise concerning the performance of such service could be made. And when [the benefice] is vacant, such a burden can be annexed to it. Say, however, that it is not properly a pact, but on the part of the one instituting the revenue it is a donation for a cause, or under a modus, between living persons or in cause of death; while on the part of the one to whom it is conferred, it is the acceptance of the thing with the burden of fulfilling the cause or burden. But if the service is partly spiritual, partly temporal—as if a bishop receives a cleric for spiritual and temporal service to be rendered to him, with the promise that annually he will pay him a certain salary until he provides for him a benefice—according to Hostiensis this is lawful, provided he has not specifically bound himself to render temporal service. Nor does he commit simony afterwards in remitting the salary when he confers a benefice, because the salary was conditional; once the benefice is conferred, the condition expires (Inst. de verb. obli. § omnia). It is otherwise if the promise of salary had been pure and perpetual (arg. c. Veniens eo. ti.). Panormitanus, in c. Cum esset eo. ti., indeed believes this is true, because the prelate is not led principally on account of the service but because that man deserves it. It is otherwise if the final cause is the service; that is not lawful (ar. c. Graue de prebe.). It is otherwise if it is the impelling cause, but say that this is true in the manner in which priests are hired—namely with the bishop establishing an annual revenue with a burden, and with the intention of spiritual service principally and temporal secondarily. Add also, according to V., that it is not simony if two priests hire each other on the ground that one will say a Mass that pertains to the other, and conversely, when no price or temporal recompense intervenes. Add also, according to Richardus, that it is not lawful for two adults to agree with each other concerning the baptizing of one another, because in such matters every pact and convention ought to cease (X eo. Tua); and to give anything by pact for a sacrament, although a spiritual thing, is illicit, though not in the same way as a temporal thing, because one buys a thing from one who is not its owner; and it is beyond the rationale of [???].",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F266vb",{"description":5448},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.266vb","LEIMBjMyNqFuGxCfuxiJGM-nzc8-8PUO-tAKiHIOgxU",{"id":5455,"title":2955,"body":5456,"description":5460,"extension":32,"meta":5555,"navigation":37,"page":2990,"path":5556,"pdf_page":2992,"reading":33,"seo":5557,"sortable_pagination_id":2994,"stem":5558,"__hash__":5559},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267ra.md",{"type":8,"value":5457,"toc":5549},[5458,5461,5465,5468,5507,5511,5535,5539],[11,5459,5460],{},"When one says, “I will pray for you, I ask that you pray for me,” it is not reprehensible, because there is here neither a sale nor a pact. Add also, according to the same author, that if a bishop has made a pact for a benefice to be given, yet afterwards, having forgotten such a pact, confers it purely, he is not a simoniac so far as the Church is concerned; nor is the recipient, if he was unaware of the pact, and therefore he is not bound to resign.",[1752,5462,5464],{"id":5463},"the-seventeenth-question","The seventeenth question",[11,5466,5467],{},"In the seventeenth place it is asked whether it is in any way permitted to make a pact concerning temporal things in exchange for spiritual things, or the converse; and I say that it is, in two cases that come to mind.",[11,5469,5470,5471,5474,5475,5478,5479,248,5482,5485,5486,5489,5490,248,5493,5496,5497,5499,5500,142,5503,5506],{},"First, when a burden is annexed to a temporal thing that is being conveyed, because in the conveyance of his own property anyone may attach whatever pact pleases him (",[15,5472,5473],{},"de condi. appo. verum","). Hence land may be given with a pact that a church be built on it, with a certain rent reserved (",[15,5476,5477],{},"de resti. spo. olim","). Hence one may also grant the license to build the very church under a certain pact, as in c. ",[15,5480,5481],{},"quanto",[15,5483,5484],{},"de censi.",") and in c. ",[15,5487,5488],{},"ex insinuatione"," (same title), and likewise in c. ",[15,5491,5492],{},"significatum",[15,5494,5495],{},"de prebendis","), where a prebend is given with the pact of celebrating daily in such-and-such a church. In the foregoing cases, however, there is no pact properly so called, as ",[15,5498,3509],{}," supposed, because Thomas says the opposite, as above § 9, part 9, and more fully through Panormitanus in c. ",[15,5501,5502],{},"olim",[15,5504,5505],{},"de resti. spo.","; rather, it is a donation under a mode or cause, and the acceptance of the donation.",[1777,5508,5510],{"id":5509},"secondly","Secondly",[11,5512,5513,5514,5516,5517,5520,5521,5520,5524,5527,5528,5531,5532,5534],{},"Secondly, when something is exacted by the permission of the law, because to express what the law permits does not induce simony, as Panormitanus notes on the said c. ",[15,5515,5502],{},". And thus it is permitted, in the case of one consecrating or visiting, even though such an act is spiritual, on the part of princes to exact procuration (",[15,5518,5519],{},"extra eo. cum sit romana","; ",[15,5522,5523],{},"de censi. cum apostolus",[15,5525,5526],{},"de prescri. cum ex officii","; 1 q. 3 ",[15,5529,5530],{},"relatum","). This is not to be understood as if human law could dispense in simony, but rather in the presumption of simony — just as where someone does a lawful act, for instance, preaches with a principal intention directed to temporal things such as his sustenance, if a pact is made simony is presumed, which would not be presumed if the law conceded it. From this, then, I say that it is permitted to exact when the law permits. ",[15,5533,3509],{}," rejects the statement of Thomas in the title (acknowledged through the supplement of Romanus) that it is simony to give a spiritual thing to obtain a temporal debt that is one’s own, though here he is mistaken, because although the law punishes the exaction of one’s own debt, it does not therefore permit its purchase by a spiritual thing given. Indeed, if the law conceded this, the concession would be contrary to divine law and would not be valid, because human law can never grant that a temporal thing be bought by a spiritual one, or the converse; but it can dispense concerning the presumption, as has been said, and concerning the penalties, and concerning certain things — perhaps only by human law — for simoniacs.",[1752,5536,5538],{"id":5537},"the-eighteenth-question","The eighteenth question",[11,5540,5541,5542,5545,5546,5548],{},"In the eighteenth place it is asked what is the law concerning mediators in simony; and I say that, if neither the one administering nor the one receiving a spiritual thing receives or gives or makes a pact for anything, but, without their knowledge, a friend of the receiver of the spiritual thing gives something by a pact arranged with a counselor of the administrator, although those two are not simoniacs, since they know nothing, nevertheless these others are simoniacs (1 q. 1 ",[15,5543,5544],{},"statuimus","; and the chapter ",[15,5547,3684],{},") — concerning which, see as above § 13, part 1. And as to the penalty",{"title":27,"searchDepth":28,"depth":28,"links":5550},[5551,5554],{"id":5463,"depth":28,"text":5464,"children":5552},[5553],{"id":5509,"depth":1815,"text":5510},{"id":5537,"depth":28,"text":5538},{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F267ra",{"description":5460},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267ra","qUlFBAggzWFUbEDAhWFKiIx7BnRHrIb2yVco_x8yT2A",{"id":5561,"title":2999,"body":5562,"description":5665,"extension":32,"meta":5666,"navigation":37,"page":3042,"path":5667,"pdf_page":2992,"reading":33,"seo":5668,"sortable_pagination_id":3045,"stem":5669,"__hash__":5670},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267rb.md",{"type":8,"value":5563,"toc":5658},[5564,5570,5574,5577,5580,5584,5594,5598,5639,5643],[11,5565,5566,5567,3948],{},"and the dispensation, the rule is the same for mediators as for the others, by the rule that the accessory [follows the principal] (",[15,5568,5569],{},"de regu. iur. lib. vi",[1752,5571,5573],{"id":5572},"the-nineteenth-question","The nineteenth question",[11,5575,5576],{},"In the nineteenth place it is asked how many kinds of penalty there are for simoniacs; and I say that they are manifold.",[11,5578,5579],{},"The first is suspension from the exercise of orders and from the administration of benefices. Concerning which, see below under “Suspension” § ru.",[1777,5581,5583],{"id":5582},"the-second","The second",[11,5585,5586,5587,5590,5591,3948],{},"The second is deposition and infamy; and this ought to be imposed if it has been established in a judicial proceeding (15 q. 3 ",[15,5588,5589],{},"sane","; and ",[15,5592,5593],{},"de accu. inquisitionis",[1777,5595,5597],{"id":5596},"the-third","The third",[11,5599,5600,5601,5604,5605,5608,5609,5612,5613,5615,5616,5619,5620,5622,5623,5625,5626,5629,5630,142,5633,3312,5636,5638],{},"The third is papal excommunication, by the ",[15,5602,5603],{},"extravagans"," of Martin in the Council of Constance which begins ",[15,5606,5607],{},"Sacro",", since those ordained simoniacally are suspended from the exercise of their orders; and the elections, postulations, confirmations, and whatever provisions of churches, monasteries, dignities, personates, offices, and benefices are by the law itself null; and the giver and the receiver ",[15,5610,5611],{},"ipso facto"," incur the sentence of excommunication, even if he shines with pontifical or cardinalatial dignity. And by another ",[15,5614,5603],{}," of the same pope, issued at Mantua in the second year of his pontificate, which begins ",[15,5617,5618],{},"Damnabilis",", by which he confirms all the censures imposed by whatever supreme pontiffs against simoniacs, and one incurs them ",[15,5621,5611],{},", even occultly, wheresoever he has committed simony, and in whatever church, even of an episcopal or cardinalatial see, or temporal dignity — reserving absolution to the pope except at the point of death, notwithstanding whatever indult or faculty of absolving granted or to be granted by the Apostolic See, unless it contain specifically the authority to absolve from the sin of simony. And the same Angelus [notes] in the ",[15,5624,5603],{}," which begins ",[15,5627,5628],{},"Cum detestabile",", given at [the Church of] St. Chrysogonus in the third year of his pontificate; and the same Paul II in the process of the Lord’s Supper concerning simoniacs in order or benefice, reserving absolution as above; and the same Sixtus IV, whether in the Roman Curia or outside it. And thus conclude that all simoniacs in orders or benefice, at Rome or elsewhere, occult or public, are excommunicated and can be absolved only by the pope, except at the point of death; otherwise concerning other simoniacs. The chapters ",[15,5631,5632],{},"reperiuntur",[15,5634,5635],{},"quicunque",[15,5637,4720],{}," (1 q. 1), which prohibit under anathema, are no obstacle, because they speak only of simony in orders and benefice, and so likewise of other laws.",[1777,5640,5642],{"id":5641},"the-fourth","The fourth",[11,5644,5645,5646,5649,5650,5653,5654,5657],{},"The fourth penalty is common to them and to those who do not reveal them, because by the said ",[15,5647,5648],{},"extravagantes"," of Martin and Eugenius — ",[15,5651,5652],{},"Damnabile"," — it is enjoined under penalty of excommunication ",[15,5655,5656],{},"latae sententiae"," upon all of whatever dignity or status, who know that any have committed simony or procured it or have been mediators. So that if they are present in the Roman Curia, they are bound to reveal it to the pope, or to the chamberlain of the Apostolic See, or to whomever he shall say it is to be committed, in the presence of one or two witnesses, as quickly as they can, either by themselves or through others; nor can they be absolved until they have revealed it — which is to be understood if they truly know and can conveniently reveal. I believe, however, that",{"title":27,"searchDepth":28,"depth":28,"links":5659},[5660],{"id":5572,"depth":28,"text":5573,"children":5661},[5662,5663,5664],{"id":5582,"depth":1815,"text":5583},{"id":5596,"depth":1815,"text":5597},{"id":5641,"depth":1815,"text":5642},"and the dispensation, the rule is the same for mediators as for the others, by the rule that the accessory [follows the principal] (de regu. iur. lib. vi).",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F267rb",{"description":5665},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267rb","_lhn2_3LAvaJMwotGAXrOCBEbmA6UjAO2cUng8H7kGQ",{"id":5672,"title":3050,"body":5673,"description":5736,"extension":32,"meta":5737,"navigation":37,"page":3114,"path":5738,"pdf_page":3116,"reading":33,"seo":5739,"sortable_pagination_id":3118,"stem":5740,"__hash__":5741},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267va.md",{"type":8,"value":5674,"toc":5730},[5675,5682,5686,5689,5693,5723,5727],[11,5676,5677,5678,5681],{},"today this penalty does not bind, because it has been abrogated by a new [???], especially since this non-use has now been long-standing for [???] years [apostolic???]; and it bound only those existing in the Curia, if indeed it bound at all. See above, “Excommunication” 7, “Excommunicates” [???]. But neither this nor the other penalties are strict [???] they bind otherwise simoniacs [???]. Add also that they do not bind simoniacs in whatever way if the authority of the pope dispensing intervenes — which is held to intervene, according to John of Legnano on c. [said] title, by the very fact that he knows with certain knowledge and tolerates it. Limit this, however, when the simony is committed with the pope himself — as when one has received a benefice from him with his knowledge and consent — because then the knowledge of the prince purges this vice as to penalty and as much [???] as to the simony of positive law, if any there be, and even as to the guilt; otherwise if it is with other curials, for unless something else appears, dispensation is not presumed from mere tolerance, since perhaps he fears to set himself against the torrent; whence the aforesaid penalties have place there (cf. c. ",[15,5679,5680],{},"omnis"," [???]) according to what has been said above under “Dispensation” § [3].",[1752,5683,5685],{"id":5684},"the-twentieth-question","The twentieth question",[11,5687,5688],{},"In the twentieth place it is asked what is the law of simony as to restitution; and I say many things by reason of what has been said above in the same § [???] on the fruits of a benefice obtained through simony [???].",[1777,5690,5692],{"id":5691},"the-first-point","The first point",[11,5694,5695,5696,5698,5699,5701,5702,5704,5705,5707,5708,4471,5710,248,5713,5716,5717,5719,5720,5722],{},"First. Conventional simony, according to all, obliges to restitution of what has been received; but mental simony, if it is in the third [case], that is, committed solely from intention and will without a pact, is wiped away by penitence alone and does not oblige to restitution of what was received (same title, ",[15,5697,4829],{},"). Although some, whom Innocent and Hostiensis and ",[15,5700,3509],{}," follow, say that this is true in simony which is of positive law, nevertheless others, whom John Andreae and Panormitanus follow, hold better that restitution is required without distinction by the said c. ",[15,5703,4829],{},", which does not speak of simony that is of positive law — as that ",[15,5706,3509],{}," supposes — but of that which is of divine law: that is, by argument from that reception into religion which is to [???] spiritualities and [???] of princes, just as [???] in mental usury, in which intention alone obliges to restitution, as the gloss notes on the said c. ",[15,5709,4829],{},[15,5711,5712],{},"consuluit",[15,5714,5715],{},"de usura",") supports this; and it is the common doctrine. The reason is variously assigned by the doctors on the said c. ",[15,5718,4829],{}," and they do not fully satisfy; whence ",[15,5721,3509],{}," says that they are ineffective, and says [???] that it is so only because the law has declared it — which is not well said, since laws do not declare without reason, being subordinate to moral philosophy. Whence I say that the things which are to be restored by reason of simony are not necessarily to be restored by the rigor of natural or divine law, but only as counsel; because if the giver did not give shamefully, he gave voluntarily and freely, and thus they are no longer owed to him; and similarly if he gave shamefully — whence he neither has nor had certain ownership from the moment they were given, and thus they are not necessarily to be restored, in accordance with what is said above under “Restitution” question 8 § 4. If, however, there is any obligation to restitution, it is from human law, which does not dispose of interior things, or from the disposition of the one possessing them, who can dispose of himself through penitences — otherwise in usuries.",[1777,5724,5726],{"id":5725},"the-second-point","The second point",[11,5728,5729],{},"Second. Money received in whatever way simoniacally — that is, by exterior simony —",{"title":27,"searchDepth":28,"depth":28,"links":5731},[5732],{"id":5684,"depth":28,"text":5685,"children":5733},[5734,5735],{"id":5691,"depth":1815,"text":5692},{"id":5725,"depth":1815,"text":5726},"today this penalty does not bind, because it has been abrogated by a new [???], especially since this non-use has now been long-standing for [???] years [apostolic???]; and it bound only those existing in the Curia, if indeed it bound at all. See above, “Excommunication” 7, “Excommunicates” [???]. But neither this nor the other penalties are strict [???] they bind otherwise simoniacs [???]. Add also that they do not bind simoniacs in whatever way if the authority of the pope dispensing intervenes — which is held to intervene, according to John of Legnano on c. [said] title, by the very fact that he knows with certain knowledge and tolerates it. Limit this, however, when the simony is committed with the pope himself — as when one has received a benefice from him with his knowledge and consent — because then the knowledge of the prince purges this vice as to penalty and as much [???] as to the simony of positive law, if any there be, and even as to the guilt; otherwise if it is with other curials, for unless something else appears, dispensation is not presumed from mere tolerance, since perhaps he fears to set himself against the torrent; whence the aforesaid penalties have place there (cf. c. omnis [???]) according to what has been said above under “Dispensation” § [3].",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F267va",{"description":5736},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267va","_uB5oKxH7C_sOKywk5WZXUDkmkoEB7r2H7ygxmy5Dh0",{"id":5743,"title":3123,"body":5744,"description":5823,"extension":32,"meta":5824,"navigation":37,"page":3144,"path":5825,"pdf_page":3116,"reading":33,"seo":5826,"sortable_pagination_id":3147,"stem":5827,"__hash__":5828},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267vb.md",{"type":8,"value":5745,"toc":5819},[5746,5761,5765,5792,5796],[11,5747,5748,5749,5752,5753,5756,5757,5760],{},"according to the doctors cannot be retained, but neither ought it to be returned to him who gave it, because he gave shamefully. But according to Bernard it ought to be given to that church to whose dishonor it was given (",[15,5750,5751],{},"extra eo.","; concerning which see the argument from 25 q. 4 ",[15,5754,5755],{},"si quis in atrio","); and this, if it can be done in any way — otherwise, according to Archidiaconus, it shall belong to the poor (by argument of what has been said § ",[15,5758,5759],{},"potentia"," throughout). Hence if it has been received from one ordained without any title, it shall be given to the cathedral church; if from one ordained to the title of some church or benefice, it shall be applied to that one, according to v. t. 21; and if it has been received by a church or benefice, it shall be applied to it, unless the church was at fault — for instance, if the whole college consented to the simony, for then it must be distributed to the poor, lest the church reap a profit from evil. It could, however, be returned out of mercy to the one who gave, according to Raymond, if he passes into religion and is to pass with it, or even if he is poor and his own means are insufficient, or also if he gave from ignorance, according to Hostiensis. And the same is to be said of money received for other spiritualities, as for instance, of the church in which simony has been committed — yet in such a way that the one who gave it does not reap a benefit.",[1777,5762,5764],{"id":5763},"the-third-point","The third point",[11,5766,5767,5768,5770,5771,5773,5774,5777,5778,5781,5782,5784,5785,5788,5789,5791],{},"If, however, money was received for entrance into a monastery or church: if we are speaking of a secular church, according to Panormitanus on c. ",[15,5769,4749],{}," (same title), if he who gave has nothing else to live on, restitution shall be made to him (argument c. ",[15,5772,4640],{},", same title); but if he has whereon to live, then if all in the church transgressed, it ought to be given to the church and the offenders expelled; and if they are not expelled, it ought to be given to the papal fisc, according to Hostiensis, which shall distribute it to pious causes, because shameful gains are extorted by the fisc (l. ",[15,5775,5776],{},"fiscus"," in q., ff. ",[15,5779,5780],{},"de iur. fis.","). If, however, not all transgressed, but only the prelate or a particular individual, then it shall be given to the church to whose ignominy it was given. But if we are speaking of a regular church: if all transgressed, it is given to the one who gave it, that he may go elsewhere to another monastery (and the said c. ",[15,5783,4640],{},", since he cannot remain in the first, as in c. ",[15,5786,5787],{},"quoniam",", same title); but if only the prelate or particulars are seeking it and they are not apprehended — then, if he is professed in a second monastery to which he transfers, he shall have the usufruct of those goods, and at his death they shall revert freely to the first monastery. And so understand the gloss on the said c. ",[15,5790,4749],{},", and it agrees with Hostiensis and Dominus Antonius; but Archidiaconus limits this to those things which are not consumed or distributed by use, such as possessions. If, however, some dispensation be granted that it remain in the same monastery, Archidiaconus thinks it can be dispensed that that money remain with the monastery.",[1777,5793,5795],{"id":5794},"the-fourth-point","The fourth point",[11,5797,5798,5799,5802,5803,248,5806,5808,5809,5812,5813,248,5816,5818],{},"If simoniacal money has been given to the pope by pact, according to Panormitanus on c. ",[15,5800,5801],{},"si e. nt.",", nevertheless such a person cannot retain the benefice received, even in a case in which the pope would not commit simony — as in a similar case Joannes Andreae argues in the rule ",[15,5804,5805],{},"cum licet",[15,5807,5569],{},"), in ",[15,5810,5811],{},"mercu","., concerning one playing at dice with a bishop, by a statute of the same bishop excommunicating those who play, because although the bishop is not bound by that statute, the one playing with him is bound; and the same in our proposition, as Panormitanus argues on c. ",[15,5814,5815],{},"extirpande",[15,5817,5495],{},"). But Zenzelinus — as I said above § 19 toward the end — and his view is truer. Nor does the similitude of the bishop hold, because he cannot do anything to make those acting contrary to his statute not",{"title":27,"searchDepth":28,"depth":28,"links":5820},[5821,5822],{"id":5763,"depth":1815,"text":5764},{"id":5794,"depth":1815,"text":5795},"according to the doctors cannot be retained, but neither ought it to be returned to him who gave it, because he gave shamefully. But according to Bernard it ought to be given to that church to whose dishonor it was given (extra eo.; concerning which see the argument from 25 q. 4 si quis in atrio); and this, if it can be done in any way — otherwise, according to Archidiaconus, it shall belong to the poor (by argument of what has been said § potentia throughout). Hence if it has been received from one ordained without any title, it shall be given to the cathedral church; if from one ordained to the title of some church or benefice, it shall be applied to that one, according to v. t. 21; and if it has been received by a church or benefice, it shall be applied to it, unless the church was at fault — for instance, if the whole college consented to the simony, for then it must be distributed to the poor, lest the church reap a profit from evil. It could, however, be returned out of mercy to the one who gave, according to Raymond, if he passes into religion and is to pass with it, or even if he is poor and his own means are insufficient, or also if he gave from ignorance, according to Hostiensis. And the same is to be said of money received for other spiritualities, as for instance, of the church in which simony has been committed — yet in such a way that the one who gave it does not reap a benefit.",{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F267vb",{"description":5823},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.267vb","_j4oMThOuI9E-9Xs7quACVKCO9c4XkhhibbIamz1jG4",{"id":5830,"title":3152,"body":5831,"description":5835,"extension":32,"meta":5838,"navigation":37,"page":38,"path":5839,"pdf_page":41,"reading":33,"seo":5840,"sortable_pagination_id":3163,"stem":5841,"__hash__":5842},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.268ra.md",{"type":8,"value":5832,"toc":5836},[5833],[11,5834,5835],{},"be bound by it, which nevertheless the pope can do; or I say that by playing he presumptively dispenses with that person, so that he may play with him with impunity — just as the pope, by conferring a benefice simoniacally, dispenses in the penalty of simony.",{"title":27,"searchDepth":28,"depth":28,"links":5837},[],{},"\u002Freadings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F268ra",{"description":5835},"readings\u002Ftranslation\u002Fprierias-summa-sylvestrina-simony\u002F3.268ra","qVNP6ecHtzKQWUyXrJhCScD5wuD3gg4_GNTlhLRP4q0",1789161141063]