[{"data":1,"prerenderedAt":3402},["ShallowReactive",2],{"reading-william-saint-amour-collectiones-d4":3,"authors":45,"doc-william-saint-amour-collectiones-d4":1676,"transcription-cols-william-saint-amour-collectiones-d4":1717,"translation-cols-william-saint-amour-collectiones-d4":2517},{"id":4,"title":5,"author":6,"body":7,"description":23,"document":24,"extension":25,"key":26,"meta":27,"navigation":32,"page_end":33,"page_start":34,"path":35,"pdf_page_end":36,"pdf_page_start":37,"section":38,"seo":39,"stem":40,"title_en":41,"translator":42,"year":43,"__hash__":44},"readingsMeta\u002Freadings\u002Fmeta\u002Fwilliam-saint-amour-collectiones-d4.md","Collectiones, Distinctio IV: Signa XL–XLVIII","william-saint-amour",{"type":8,"value":9,"toc":19},"minimark",[10],[11,12,13,14,18],"p",{},"Signs forty through forty-eight from the fourth distinction of William of Saint-Amour's ",[15,16,17],"em",{},"Collectiones",", part of the catalogue of scriptural marks by which pseudo-preachers may be distinguished from true apostles. These signs concern motives of gain, manner of receiving offerings, and related abuses.",{"title":20,"searchDepth":21,"depth":21,"links":22},"",2,[],"Signs forty through forty-eight from the fourth distinction of William of Saint-Amour's Collectiones, part of the catalogue of scriptural marks by which pseudo-preachers may be distinguished from true apostles. These signs concern motives of gain, manner of receiving offerings, and related abuses.","saint-amour-opera-omnia-1632","md","william-saint-amour-collectiones-d4",{"start_text":28,"end_text":29,"start_text_transcription":30,"end_text_transcription":31},"Quadragesimum Signum potest esse, Quod veri Apostoli non praedicant propter quaestum","videntur magis quaerere datum, quam fructum; et ideo non videntur esse veri Apostoli, sed Pseudo","Quadragefimum Signum poteft effe","dentur efsse veri Apoftoli, sed Preudo",true,"476","456","\u002Freadings\u002Fmeta\u002Fwilliam-saint-amour-collectiones-d4",570,550,"Collectiones, Distinctio IV, §§ 40–48",{"title":5,"description":23},"readings\u002Fmeta\u002Fwilliam-saint-amour-collectiones-d4","Collectiones, Distinction IV: Signs 40–48",null,1266,"5kFaaE7VdZ6Uub9wc0AbN-2v--FWrCegSNSWWgnaTHA",[46,84,126,163,190,208,228,266,296,332,359,402,447,498,520,544,574,601,635,669,695,726,753,782,809,849,880,906,927,948,982,1008,1029,1064,1084,1114,1135,1156,1177,1210,1239,1269,1299,1324,1354,1373,1409,1434,1459,1487,1516,1543,1573,1602,1622,1647],{"id":47,"title":48,"body":49,"born":72,"description":73,"died":74,"extension":25,"image":75,"key":76,"meta":77,"name":56,"name_en":78,"navigation":32,"path":79,"seo":80,"stem":81,"wikipedia":82,"__hash__":83},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":50,"toc":70},[51],[11,52,53,54,57,58,61,62,65,66,69],{},"Albert the Great (",[15,55,56],{},"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 ",[15,59,60],{},"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 ",[15,63,64],{},"Commentary on the Sentences"," of Peter Lombard, a ",[15,67,68],{},"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":20,"searchDepth":21,"depth":21,"links":71},[],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":73},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":85,"title":86,"body":87,"born":114,"description":115,"died":116,"extension":25,"image":117,"key":118,"meta":119,"name":94,"name_en":120,"navigation":32,"path":121,"seo":122,"stem":123,"wikipedia":124,"__hash__":125},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":88,"toc":112},[89],[11,90,91,92,95,96,99,100,103,104,107,108,111],{},"Alexander of Hales (",[15,93,94],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[15,97,98],{},"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 ",[15,101,102],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[15,105,106],{},"Summa Theologica"," (the ",[15,109,110],{},"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":20,"searchDepth":21,"depth":21,"links":113},[],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":115},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":127,"title":128,"body":129,"born":150,"description":151,"died":152,"extension":25,"image":153,"key":154,"meta":155,"name":156,"name_en":157,"navigation":32,"path":158,"seo":159,"stem":160,"wikipedia":161,"__hash__":162},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":130,"toc":148},[131],[11,132,133,134,137,138,137,141,137,144,147],{},"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 (",[15,135,136],{},"De fide",", ",[15,139,140],{},"De Spiritu Sancto",[15,142,143],{},"De mysteriis",[15,145,146],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":20,"searchDepth":21,"depth":21,"links":149},[],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":151},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":164,"title":165,"body":166,"born":177,"description":178,"died":179,"extension":25,"image":180,"key":181,"meta":182,"name":183,"name_en":184,"navigation":32,"path":185,"seo":186,"stem":187,"wikipedia":188,"__hash__":189},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":167,"toc":175},[168],[11,169,170,171,174],{},"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 ",[15,172,173],{},"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":20,"searchDepth":21,"depth":21,"links":176},[],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":178},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":191,"title":192,"body":193,"born":42,"description":197,"died":42,"extension":25,"image":200,"key":201,"meta":202,"name":203,"name_en":192,"navigation":32,"path":204,"seo":205,"stem":206,"wikipedia":42,"__hash__":207},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":194,"toc":198},[195],[11,196,197],{},"Author unknown.",{"title":20,"searchDepth":21,"depth":21,"links":199},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":197},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":209,"title":210,"body":211,"born":218,"description":215,"died":219,"extension":25,"image":220,"key":221,"meta":222,"name":210,"name_en":210,"navigation":32,"path":223,"seo":224,"stem":225,"wikipedia":226,"__hash__":227},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":212,"toc":216},[213],[11,214,215],{},"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":20,"searchDepth":21,"depth":21,"links":217},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":215},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":229,"title":230,"body":231,"born":254,"description":255,"died":256,"extension":25,"image":257,"key":258,"meta":259,"name":260,"name_en":230,"navigation":32,"path":261,"seo":262,"stem":263,"wikipedia":264,"__hash__":265},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":232,"toc":252},[233],[11,234,235,236,239,240,243,244,247,248,251],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[15,237,238],{},"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 ",[15,241,242],{},"Demonstrations"," (",[15,245,246],{},"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 (",[15,249,250],{},"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":20,"searchDepth":21,"depth":21,"links":253},[],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":255},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":267,"title":268,"body":269,"born":42,"description":284,"died":285,"extension":25,"image":286,"key":287,"meta":288,"name":289,"name_en":290,"navigation":32,"path":291,"seo":292,"stem":293,"wikipedia":294,"__hash__":295},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":270,"toc":282},[271],[11,272,273,274,277,278,281],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[15,275,276],{},"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 ",[15,279,280],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":20,"searchDepth":21,"depth":21,"links":283},[],"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":284},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":297,"title":298,"body":299,"born":319,"description":320,"died":321,"extension":25,"image":322,"key":323,"meta":324,"name":325,"name_en":326,"navigation":32,"path":327,"seo":328,"stem":329,"wikipedia":330,"__hash__":331},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":300,"toc":317},[301],[11,302,303,304,307,308,137,310,137,313,316],{},"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 ",[15,305,306],{},"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 ",[15,309,306],{},[15,311,312],{},"The City of God",[15,314,315],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":20,"searchDepth":21,"depth":21,"links":318},[],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":320},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":333,"title":334,"body":335,"born":346,"description":347,"died":348,"extension":25,"image":349,"key":350,"meta":351,"name":352,"name_en":353,"navigation":32,"path":354,"seo":355,"stem":356,"wikipedia":357,"__hash__":358},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":336,"toc":344},[337],[11,338,339,340,343],{},"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 (",[15,341,342],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":20,"searchDepth":21,"depth":21,"links":345},[],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":347},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":360,"title":361,"body":362,"born":391,"description":392,"died":393,"extension":25,"image":394,"key":395,"meta":396,"name":369,"name_en":361,"navigation":32,"path":397,"seo":398,"stem":399,"wikipedia":400,"__hash__":401},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":363,"toc":389},[364],[11,365,366,367,370,371,374,375,377,378,137,381,384,385,388],{},"Bonaventure of Bagnoregio (",[15,368,369],{},"Bonaventura",", c. 1217–1274), known as the ",[15,372,373],{},"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 ",[15,376,102],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[15,379,380],{},"Itinerarium mentis in Deum",[15,382,383],{},"Breviloquium",", the ",[15,386,387],{},"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":20,"searchDepth":21,"depth":21,"links":390},[],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":392},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":403,"title":404,"body":405,"born":435,"description":436,"died":437,"extension":25,"image":438,"key":439,"meta":440,"name":441,"name_en":441,"navigation":32,"path":442,"seo":443,"stem":444,"wikipedia":445,"__hash__":446},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":406,"toc":433},[407],[11,408,409,410,413,414,417,418,421,422,425,426,429,430,432],{},"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 ",[15,411,412],{},"Vita Nuova",", the philosophical ",[15,415,416],{},"Convivio",", the Latin treatises ",[15,419,420],{},"De vulgari eloquentia"," and ",[15,423,424],{},"Monarchia",", and above all the ",[15,427,428],{},"Commedia",", completed shortly before his death in Ravenna. The ",[15,431,428],{}," 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":20,"searchDepth":21,"depth":21,"links":434},[],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":436},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":448,"title":449,"body":450,"born":435,"description":487,"died":488,"extension":25,"image":489,"key":490,"meta":491,"name":457,"name_en":492,"navigation":32,"path":493,"seo":494,"stem":495,"wikipedia":496,"__hash__":497},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":451,"toc":485},[452],[11,453,454,455,458,459,462,463,465,466,469,470,473,474,477,478,480,481,484],{},"John Duns Scotus (",[15,456,457],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[15,460,461],{},"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 ",[15,464,102],{}," at both universities; his successive lecture courses survive as the ",[15,467,468],{},"Lectura"," (Oxford), the ",[15,471,472],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[15,475,476],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[15,479,472],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[15,482,483],{},"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":20,"searchDepth":21,"depth":21,"links":486},[],"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":487},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":499,"title":500,"body":501,"born":508,"description":505,"died":509,"extension":25,"image":510,"key":511,"meta":512,"name":513,"name_en":514,"navigation":32,"path":515,"seo":516,"stem":517,"wikipedia":518,"__hash__":519},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":502,"toc":506},[503],[11,504,505],{},"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":20,"searchDepth":21,"depth":21,"links":507},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":505},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":521,"title":522,"body":523,"born":534,"description":535,"died":179,"extension":25,"image":536,"key":537,"meta":538,"name":522,"name_en":522,"navigation":32,"path":539,"seo":540,"stem":541,"wikipedia":542,"__hash__":543},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":524,"toc":532},[525],[11,526,527,528,531],{},"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 ",[15,529,530],{},"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":20,"searchDepth":21,"depth":21,"links":533},[],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":535},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":545,"title":546,"body":547,"born":562,"description":563,"died":564,"extension":25,"image":565,"key":566,"meta":567,"name":568,"name_en":546,"navigation":32,"path":569,"seo":570,"stem":571,"wikipedia":572,"__hash__":573},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":548,"toc":560},[549],[11,550,551,552,555,556,559],{},"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 ",[15,553,554],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[15,557,558],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":20,"searchDepth":21,"depth":21,"links":561},[],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":563},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":575,"title":576,"body":577,"born":42,"description":591,"died":42,"extension":25,"image":592,"key":593,"meta":594,"name":595,"name_en":596,"navigation":32,"path":597,"seo":598,"stem":599,"wikipedia":42,"__hash__":600},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":578,"toc":589},[579],[11,580,581,582,585,586,588],{},"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 ",[15,583,584],{},"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 ",[15,587,102],{},". 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":20,"searchDepth":21,"depth":21,"links":590},[],"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":591},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":602,"title":603,"body":604,"born":622,"description":623,"died":624,"extension":25,"image":625,"key":626,"meta":627,"name":628,"name_en":629,"navigation":32,"path":630,"seo":631,"stem":632,"wikipedia":633,"__hash__":634},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":605,"toc":620},[606],[11,607,608,609,384,612,615,616,619],{},"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 ",[15,610,611],{},"Liber de edificio Dei",[15,613,614],{},"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 ",[15,617,618],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":20,"searchDepth":21,"depth":21,"links":621},[],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":623},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":636,"title":637,"body":638,"born":657,"description":658,"died":659,"extension":25,"image":660,"key":661,"meta":662,"name":663,"name_en":637,"navigation":32,"path":664,"seo":665,"stem":666,"wikipedia":667,"__hash__":668},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":639,"toc":655},[640],[11,641,642,643,646,647,650,651,654],{},"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 ",[15,644,645],{},"Concordia Discordantium Canonum"," (later called the ",[15,648,649],{},"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 ",[15,652,653],{},"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":20,"searchDepth":21,"depth":21,"links":656},[],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":658},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":670,"title":671,"body":672,"born":683,"description":684,"died":685,"extension":25,"image":686,"key":687,"meta":688,"name":689,"name_en":671,"navigation":32,"path":690,"seo":691,"stem":692,"wikipedia":693,"__hash__":694},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":673,"toc":681},[674],[11,675,676,677,680],{},"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 ",[15,678,679],{},"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":20,"searchDepth":21,"depth":21,"links":682},[],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":684},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":696,"title":697,"body":698,"born":713,"description":714,"died":715,"extension":25,"image":716,"key":717,"meta":718,"name":719,"name_en":720,"navigation":32,"path":721,"seo":722,"stem":723,"wikipedia":724,"__hash__":725},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":699,"toc":711},[700],[11,701,702,703,706,707,710],{},"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 ",[15,704,705],{},"Dictatus papae",", preserved in his ",[15,708,709],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":20,"searchDepth":21,"depth":21,"links":712},[],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":714},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":727,"title":728,"body":729,"born":740,"description":741,"died":742,"extension":25,"image":743,"key":744,"meta":745,"name":746,"name_en":747,"navigation":32,"path":748,"seo":749,"stem":750,"wikipedia":751,"__hash__":752},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":730,"toc":738},[731],[11,732,733,734,737],{},"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 ",[15,735,736],{},"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":20,"searchDepth":21,"depth":21,"links":739},[],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":741},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":754,"title":755,"body":756,"born":771,"description":772,"died":773,"extension":25,"image":774,"key":775,"meta":776,"name":755,"name_en":755,"navigation":32,"path":777,"seo":778,"stem":779,"wikipedia":780,"__hash__":781},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":757,"toc":769},[758],[11,759,760,761,764,765,768],{},"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 ",[15,762,763],{},"A Censure of Simony"," (1624) and ",[15,766,767],{},"For God and the King"," (1636).",{"title":20,"searchDepth":21,"depth":21,"links":770},[],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":772},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":783,"title":784,"body":785,"born":796,"description":797,"died":798,"extension":25,"image":799,"key":800,"meta":801,"name":802,"name_en":803,"navigation":32,"path":804,"seo":805,"stem":806,"wikipedia":807,"__hash__":808},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":786,"toc":794},[787],[11,788,789,790,793],{},"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 ",[15,791,792],{},"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":20,"searchDepth":21,"depth":21,"links":795},[],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":797},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":810,"title":811,"body":812,"born":72,"description":837,"died":838,"extension":25,"image":839,"key":840,"meta":841,"name":842,"name_en":843,"navigation":32,"path":844,"seo":845,"stem":846,"wikipedia":847,"__hash__":848},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":813,"toc":835},[814],[11,815,816,817,819,820,823,824,826,827,830,831,834],{},"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 ",[15,818,584],{}," on the titles of the Decretals of Gregory IX (later called the ",[15,821,822],{},"Summa aurea",") and the ",[15,825,468],{}," (or ",[15,828,829],{},"Commentaria",") on the same Decretals — synthesised the ",[15,832,833],{},"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":20,"searchDepth":21,"depth":21,"links":836},[],"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":837},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":850,"title":851,"body":852,"born":42,"description":870,"died":42,"extension":25,"image":871,"key":872,"meta":873,"name":874,"name_en":875,"navigation":32,"path":876,"seo":877,"stem":878,"wikipedia":42,"__hash__":879},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":853,"toc":868},[854],[11,855,856,857,860,861,863,864,867],{},"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 ",[15,858,859],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[15,862,649],{},", 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 ",[15,865,866],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":20,"searchDepth":21,"depth":21,"links":869},[],"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":870},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":881,"title":882,"body":883,"born":713,"description":894,"died":895,"extension":25,"image":896,"key":897,"meta":898,"name":899,"name_en":900,"navigation":32,"path":901,"seo":902,"stem":903,"wikipedia":904,"__hash__":905},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":884,"toc":892},[885],[11,886,887,888,891],{},"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 ",[15,889,890],{},"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":20,"searchDepth":21,"depth":21,"links":893},[],"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":894},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":907,"title":908,"body":909,"born":916,"description":913,"died":917,"extension":25,"image":918,"key":919,"meta":920,"name":921,"name_en":908,"navigation":32,"path":922,"seo":923,"stem":924,"wikipedia":925,"__hash__":926},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":910,"toc":914},[911],[11,912,913],{},"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":20,"searchDepth":21,"depth":21,"links":915},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":913},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":928,"title":929,"body":930,"born":937,"description":934,"died":938,"extension":25,"image":939,"key":940,"meta":941,"name":942,"name_en":929,"navigation":32,"path":943,"seo":944,"stem":945,"wikipedia":946,"__hash__":947},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":931,"toc":935},[932],[11,933,934],{},"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":20,"searchDepth":21,"depth":21,"links":936},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":934},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":949,"title":950,"body":951,"born":972,"description":973,"died":116,"extension":25,"image":200,"key":974,"meta":975,"name":976,"name_en":950,"navigation":32,"path":977,"seo":978,"stem":979,"wikipedia":980,"__hash__":981},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":952,"toc":970},[953],[11,954,955,956,959,960,962,963,966,967,969],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[15,957,958],{},"Apparatus"," on Gratian's ",[15,961,649],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[15,964,965],{},"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 ",[15,968,653],{}," through the early modern period.",{"title":20,"searchDepth":21,"depth":21,"links":971},[],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":973},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":983,"title":984,"body":985,"born":996,"description":997,"died":998,"extension":25,"image":999,"key":1000,"meta":1001,"name":1002,"name_en":984,"navigation":32,"path":1003,"seo":1004,"stem":1005,"wikipedia":1006,"__hash__":1007},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":986,"toc":994},[987],[11,988,989,990,993],{},"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 ",[15,991,992],{},"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":20,"searchDepth":21,"depth":21,"links":995},[],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":997},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1009,"title":1010,"body":1011,"born":1018,"description":1015,"died":1019,"extension":25,"image":1020,"key":1021,"meta":1022,"name":1023,"name_en":1010,"navigation":32,"path":1024,"seo":1025,"stem":1026,"wikipedia":1027,"__hash__":1028},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1012,"toc":1016},[1013],[11,1014,1015],{},"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":20,"searchDepth":21,"depth":21,"links":1017},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1015},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1030,"title":1031,"body":1032,"born":1051,"description":1052,"died":1053,"extension":25,"image":1054,"key":1055,"meta":1056,"name":1057,"name_en":1058,"navigation":32,"path":1059,"seo":1060,"stem":1061,"wikipedia":1062,"__hash__":1063},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1033,"toc":1049},[1034],[11,1035,1036,1037,1040,1041,1044,1045,1048],{},"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 ",[15,1038,1039],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[15,1042,1043],{},"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 ",[15,1046,1047],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":20,"searchDepth":21,"depth":21,"links":1050},[],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":1052},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1065,"title":1066,"body":1067,"born":1074,"description":1071,"died":564,"extension":25,"image":1075,"key":1076,"meta":1077,"name":1078,"name_en":1066,"navigation":32,"path":1079,"seo":1080,"stem":1081,"wikipedia":1082,"__hash__":1083},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1068,"toc":1072},[1069],[11,1070,1071],{},"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":20,"searchDepth":21,"depth":21,"links":1073},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1071},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1085,"title":1086,"body":1087,"born":1102,"description":1103,"died":1104,"extension":25,"image":1105,"key":1106,"meta":1107,"name":1108,"name_en":1086,"navigation":32,"path":1109,"seo":1110,"stem":1111,"wikipedia":1112,"__hash__":1113},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1088,"toc":1100},[1089],[11,1090,1091,1092,1095,1096,1099],{},"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 ",[15,1093,1094],{},"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 (",[15,1097,1098],{},"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":20,"searchDepth":21,"depth":21,"links":1101},[],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":1103},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1115,"title":1116,"body":1117,"born":1124,"description":1121,"died":1125,"extension":25,"image":200,"key":1126,"meta":1127,"name":1128,"name_en":1129,"navigation":32,"path":1130,"seo":1131,"stem":1132,"wikipedia":1133,"__hash__":1134},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1118,"toc":1122},[1119],[11,1120,1121],{},"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":20,"searchDepth":21,"depth":21,"links":1123},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1121},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1136,"title":1137,"body":1138,"born":508,"description":1142,"died":1145,"extension":25,"image":1146,"key":1147,"meta":1148,"name":1149,"name_en":1150,"navigation":32,"path":1151,"seo":1152,"stem":1153,"wikipedia":1154,"__hash__":1155},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1139,"toc":1143},[1140],[11,1141,1142],{},"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":20,"searchDepth":21,"depth":21,"links":1144},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1142},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1157,"title":1158,"body":1159,"born":1166,"description":1163,"died":1167,"extension":25,"image":1168,"key":1169,"meta":1170,"name":1171,"name_en":1158,"navigation":32,"path":1172,"seo":1173,"stem":1174,"wikipedia":1175,"__hash__":1176},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1160,"toc":1164},[1161],[11,1162,1163],{},"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":20,"searchDepth":21,"depth":21,"links":1165},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1163},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1178,"title":1179,"body":1180,"born":72,"description":1199,"died":838,"extension":25,"image":1200,"key":1201,"meta":1202,"name":1203,"name_en":1204,"navigation":32,"path":1205,"seo":1206,"stem":1207,"wikipedia":1208,"__hash__":1209},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1181,"toc":1197},[1182],[11,1183,1184,1185,1188,1189,1192,1193,1196],{},"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 ",[15,1186,1187],{},"Summa de Virtutibus"," and the ",[15,1190,1191],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[15,1194,1195],{},"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":20,"searchDepth":21,"depth":21,"links":1198},[],"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":1199},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1211,"title":1212,"body":1213,"born":74,"description":1228,"died":1229,"extension":25,"image":1230,"key":1231,"meta":1232,"name":1233,"name_en":1212,"navigation":32,"path":1234,"seo":1235,"stem":1236,"wikipedia":1237,"__hash__":1238},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1214,"toc":1226},[1215],[11,1216,1217,1218,1221,1222,1225],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[15,1219,1220],{},"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 ",[15,1223,1224],{},"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":20,"searchDepth":21,"depth":21,"links":1227},[],"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":1228},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1240,"title":1241,"body":1242,"born":1257,"description":1258,"died":1259,"extension":25,"image":1260,"key":1261,"meta":1262,"name":1263,"name_en":1241,"navigation":32,"path":1264,"seo":1265,"stem":1266,"wikipedia":1267,"__hash__":1268},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1243,"toc":1255},[1244],[11,1245,1246,1247,1250,1251,1254],{},"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 ",[15,1248,1249],{},"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 ",[15,1252,1253],{},"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":20,"searchDepth":21,"depth":21,"links":1256},[],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":1258},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1270,"title":1271,"body":1272,"born":1287,"description":1288,"died":1289,"extension":25,"image":1290,"key":1291,"meta":1292,"name":1293,"name_en":1271,"navigation":32,"path":1294,"seo":1295,"stem":1296,"wikipedia":1297,"__hash__":1298},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1273,"toc":1285},[1274],[11,1275,1276,1277,1280,1281,1284],{},"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 ",[15,1278,1279],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[15,1282,1283],{},"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":20,"searchDepth":21,"depth":21,"links":1286},[],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":1288},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1300,"title":1301,"body":1302,"born":1313,"description":1314,"died":659,"extension":25,"image":1315,"key":1316,"meta":1317,"name":1318,"name_en":1301,"navigation":32,"path":1319,"seo":1320,"stem":1321,"wikipedia":1322,"__hash__":1323},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1303,"toc":1311},[1304],[11,1305,1306,1307,1310],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[15,1308,1309],{},"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":20,"searchDepth":21,"depth":21,"links":1312},[],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":1314},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1325,"title":1326,"body":1327,"born":1342,"description":1343,"died":1344,"extension":25,"image":1345,"key":1346,"meta":1347,"name":1348,"name_en":1348,"navigation":32,"path":1349,"seo":1350,"stem":1351,"wikipedia":1352,"__hash__":1353},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1328,"toc":1340},[1329],[11,1330,1331,1332,1335,1336,1339],{},"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 ",[15,1333,1334],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[15,1337,1338],{},"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":20,"searchDepth":21,"depth":21,"links":1341},[],1456,"Silvestro Mazzolini (Silvester Prierias, 1456–1527) was an Italian Dominican theologian and inquisitor from Prierio in Piedmont. He taught Thomist philosophy and theology at Bologna and Padua, was named Master of the Sacred Palace by Leo X in 1515, and served as the papal censor of theological writings in Rome. He is remembered both as the first Catholic theologian to write publicly against Martin Luther — his Dialogus de potestate papae (1518) opened the controversy — and as the author of the Summa summarum quae Silvestrina nuncupatur, an alphabetical confessor's manual that became one of the most widely consulted moral-theological works of the sixteenth century.",1527,"\u002Fa\u002Fprierias.jpg","prierias",{},"Silvester Prierias","\u002Fauthors\u002Fprierias",{"description":1343},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1355,"title":1356,"body":1357,"born":1364,"description":1361,"died":1365,"extension":25,"image":1366,"key":1367,"meta":1368,"name":1356,"name_en":1356,"navigation":32,"path":1369,"seo":1370,"stem":1371,"wikipedia":42,"__hash__":1372},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1358,"toc":1362},[1359],[11,1360,1361],{},"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":20,"searchDepth":21,"depth":21,"links":1363},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1361},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1374,"title":1375,"body":1376,"born":1397,"description":1398,"died":508,"extension":25,"image":1399,"key":1400,"meta":1401,"name":1402,"name_en":1403,"navigation":32,"path":1404,"seo":1405,"stem":1406,"wikipedia":1407,"__hash__":1408},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1377,"toc":1395},[1378],[11,1379,1380,1381,243,1384,1387,1388,1390,1391,1394],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[15,1382,1383],{},"Decretales Gregorii IX",[15,1385,1386],{},"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 ",[15,1389,649],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[15,1392,1393],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":20,"searchDepth":21,"depth":21,"links":1396},[],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":1398},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1410,"title":1411,"body":1412,"born":1422,"description":1423,"died":488,"extension":25,"image":1424,"key":1425,"meta":1426,"name":1427,"name_en":1428,"navigation":32,"path":1429,"seo":1430,"stem":1431,"wikipedia":1432,"__hash__":1433},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1413,"toc":1420},[1414],[11,1415,1416,1417,1419],{},"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 ",[15,1418,102],{},", 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":20,"searchDepth":21,"depth":21,"links":1421},[],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":1423},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1435,"title":1436,"body":1437,"born":659,"description":1447,"died":1448,"extension":25,"image":1449,"key":1450,"meta":1451,"name":1452,"name_en":1453,"navigation":32,"path":1454,"seo":1455,"stem":1456,"wikipedia":1457,"__hash__":1458},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1438,"toc":1445},[1439],[11,1440,1441,1442,1444],{},"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 ",[15,1443,584],{}," (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":20,"searchDepth":21,"depth":21,"links":1446},[],"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":1447},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1460,"title":1461,"body":1462,"born":1476,"description":1477,"died":393,"extension":25,"image":1478,"key":1479,"meta":1480,"name":1481,"name_en":1461,"navigation":32,"path":1482,"seo":1483,"stem":1484,"wikipedia":1485,"__hash__":1486},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1463,"toc":1474},[1464],[11,1465,1466,1467,1470,1471,1473],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[15,1468,1469],{},"Doctor Angelicus",". His ",[15,1472,68],{}," 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":20,"searchDepth":21,"depth":21,"links":1475},[],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":1477},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1488,"title":1489,"body":1490,"born":508,"description":1504,"died":1505,"extension":25,"image":1506,"key":1507,"meta":1508,"name":1509,"name_en":1510,"navigation":32,"path":1511,"seo":1512,"stem":1513,"wikipedia":1514,"__hash__":1515},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1491,"toc":1502},[1492],[11,1493,1494,1495,1498,1499,1501],{},"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 ",[15,1496,1497],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[15,1500,102],{}," 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":20,"searchDepth":21,"depth":21,"links":1503},[],"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":1504},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1517,"title":1518,"body":1519,"born":1530,"description":1531,"died":1532,"extension":25,"image":1533,"key":1534,"meta":1535,"name":1536,"name_en":1537,"navigation":32,"path":1538,"seo":1539,"stem":1540,"wikipedia":1541,"__hash__":1542},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1520,"toc":1528},[1521],[11,1522,1523,1524,1527],{},"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 ",[15,1525,1526],{},"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":20,"searchDepth":21,"depth":21,"links":1529},[],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":1531},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1544,"title":1545,"body":1546,"born":1561,"description":1562,"died":1563,"extension":25,"image":1564,"key":1565,"meta":1566,"name":1567,"name_en":1545,"navigation":32,"path":1568,"seo":1569,"stem":1570,"wikipedia":1571,"__hash__":1572},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1547,"toc":1559},[1548],[11,1549,1550,1551,1554,1555,1558],{},"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 ",[15,1552,1553],{},"Medulla Theologica"," (1627) and ",[15,1556,1557],{},"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":20,"searchDepth":21,"depth":21,"links":1560},[],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":1562},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1574,"title":1575,"body":1576,"born":1589,"description":1590,"died":1591,"extension":25,"image":1592,"key":1593,"meta":1594,"name":1595,"name_en":1596,"navigation":32,"path":1597,"seo":1598,"stem":1599,"wikipedia":1600,"__hash__":1601},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1577,"toc":1587},[1578],[11,1579,1580,1581,1583,1584,1586],{},"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 ",[15,1582,822],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[15,1585,102],{}," 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":20,"searchDepth":21,"depth":21,"links":1588},[],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":1590},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1603,"title":1604,"body":1605,"born":1612,"description":1609,"died":1613,"extension":25,"image":1614,"key":1615,"meta":1616,"name":1604,"name_en":1604,"navigation":32,"path":1617,"seo":1618,"stem":1619,"wikipedia":1620,"__hash__":1621},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1606,"toc":1610},[1607],[11,1608,1609],{},"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":20,"searchDepth":21,"depth":21,"links":1611},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1609},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1623,"title":1624,"body":1625,"born":72,"description":1636,"died":1637,"extension":25,"image":1638,"key":6,"meta":1639,"name":1640,"name_en":1641,"navigation":32,"path":1642,"seo":1643,"stem":1644,"wikipedia":1645,"__hash__":1646},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1626,"toc":1634},[1627],[11,1628,1629,1630,1633],{},"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 ",[15,1631,1632],{},"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":20,"searchDepth":21,"depth":21,"links":1635},[],"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",{},"Guillelmus de Sancto Amore","William of Saint-Amour","\u002Fauthors\u002Fwilliam-saint-amour",{"description":1636},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1648,"title":1649,"body":1650,"born":1665,"description":1666,"died":1667,"extension":25,"image":1668,"key":1669,"meta":1670,"name":1649,"name_en":1649,"navigation":32,"path":1671,"seo":1672,"stem":1673,"wikipedia":1674,"__hash__":1675},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1651,"toc":1663},[1652],[11,1653,1654,1655,1658,1659,1662],{},"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 ",[15,1656,1657],{},"The Obedience of a Christian Man"," (1528) and ",[15,1660,1661],{},"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":20,"searchDepth":21,"depth":21,"links":1664},[],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":1666},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1677,"title":1678,"authors":1679,"body":1680,"cover":1694,"description":1695,"document":1696,"editors":42,"extension":25,"filesize":1697,"key":24,"language":1698,"meta":1699,"navigation":32,"ocr_model":1700,"pages":685,"pagination_starts":1701,"path":1709,"seo":1710,"stem":1711,"title_en":1712,"typeface":1713,"url":1714,"year":1715,"__hash__":1716},"documentsMeta\u002Fdocuments\u002Fsaint-amour-opera-omnia-1632.md","Magistri Guillielmi de Sancto Amore Opera Omnia quae Reperiri Potuerunt",[6],{"type":8,"value":1681,"toc":1692},[1682],[11,1683,1684,1685,1687,1688,1691],{},"This volume collects the known works of William of Saint-Amour (c. 1200–1272), doctor of the Faculty of Theology of Paris and member of the Sorbonne. Published pseudonymously in Constance in 1632 under the imprint \"Ad Insigne Bonae Fidei Apud Alithophilos,\" the edition was assembled by Joannes Alithophilus to defend the hierarchical structure of the Church against the mendicant orders. It opens with an extensive prefatory history of William's controversies and relevant papal documents, followed by William's preface to the Psalms, his major treatise ",[15,1686,1632],{}," (On the Dangers of the Last Times), his ",[15,1689,1690],{},"Collectiones Catholicae et Canonicae Scripturae ad instructionem et praeparationem Simplicium Christi Fidelium contra pericula imminentia Ecclesiae Generali per Hypocritas et Pseudo-Praedicatores",", a table of signs for detecting false preachers, and a sermon for the feast of Saints James and Philip.",{"title":20,"searchDepth":21,"depth":21,"links":1693},[],"\u002Fd\u002Fsaint-amour-opera-omnia-1632\u002Fcover.jpg","This volume collects the known works of William of Saint-Amour (c. 1200–1272), doctor of the Faculty of Theology of Paris and member of the Sorbonne. Published pseudonymously in Constance in 1632 under the imprint \"Ad Insigne Bonae Fidei Apud Alithophilos,\" the edition was assembled by Joannes Alithophilus to defend the hierarchical structure of the Church against the mendicant orders. It opens with an extensive prefatory history of William's controversies and relevant papal documents, followed by William's preface to the Psalms, his major treatise De Periculis Novissimorum Temporum (On the Dangers of the Last Times), his Collectiones Catholicae et Canonicae Scripturae ad instructionem et praeparationem Simplicium Christi Fidelium contra pericula imminentia Ecclesiae Generali per Hypocritas et Pseudo-Praedicatores, a table of signs for detecting false preachers, and a sermon for the feast of Saints James and Philip.","\u002Fd\u002Fsaint-amour-opera-omnia-1632.pdf","119.5MB","la",{},"10.5281\u002Fzenodo.11113737",[1702,1707],{"pdf_page":1703,"printed_page":1704,"numeral_type":1705,"pagination":1706},15,1,"arabic","page",{"pdf_page":1708,"printed_page":1704,"numeral_type":1705,"pagination":1706},95,"\u002Fdocuments\u002Fsaint-amour-opera-omnia-1632",{"title":1678,"description":1695},"documents\u002Fsaint-amour-opera-omnia-1632","Complete Works of William of Saint-Amour","roman","https:\u002F\u002Fnumelyo.bm-lyon.fr\u002Ff_view\u002FBML:BML_00GOO0100137001100702138",1632,"3mpUEmG5wQbrCiF6e8SdKwwg0OKOvYR2iHdA1gk03f8",[1718,1742,1810,1871,1931,1953,1998,2020,2062,2086,2108,2135,2165,2206,2240,2265,2287,2354,2426,2481,2503],{"id":1719,"title":5,"body":1720,"description":20,"extension":25,"meta":1737,"navigation":32,"page":34,"path":1738,"pdf_page":37,"reading":26,"seo":1739,"sortable_pagination_id":37,"stem":1740,"__hash__":1741},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F456.md",{"type":8,"value":1721,"toc":1734},[1722,1726,1731],[1723,1724,5],"h1",{"id":1725},"collectiones-distinctio-iv-signa-xlxlviii",[1727,1728,1730],"h2",{"id":1729},"signum-xl","Signum XL",[11,1732,1733],{},"Quadragesimum Signum potest esse, Quod veri Apostoli non praedicant propter quaestum, sed propter animarum salutem tantum. Unde 2. Corinth. 12. dicit Apostolus, Non quaero quae vestra sunt. Glossa. Idest divitias vestras in auro et argento; SED VOS. Glossa. Salvare. Item Glossa. Non quaero datum, sed fructum; ne quasi venditor Evangelii putaretur. Pseudo vero praedicant propter quaestum, licet simulent se praedicare propter animarum salutem; student enim lucro, ut ostensum est supra dist. 1. §. Quidam autem canonice. Et 1. Timoth. 6. dicit Apostolus loquens de Pseudo. Existimantium quaestum esse pietatem. Glossa. Qui ideo opus pietatis",{"title":20,"searchDepth":21,"depth":21,"links":1735},[1736],{"id":1729,"depth":21,"text":1730},{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F456",{"title":5,"description":20},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F456","yzmME3hv_jnSwcW3Ec3Rg03i-R_UfC3ZrqFE-kbChOE",{"id":1743,"title":1744,"body":1745,"description":1749,"extension":25,"meta":1804,"navigation":32,"page":1744,"path":1805,"pdf_page":1806,"reading":26,"seo":1807,"sortable_pagination_id":1806,"stem":1808,"__hash__":1809},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F457.md","457",{"type":8,"value":1746,"toc":1802},[1747,1750,1753,1779],[11,1748,1749],{},"tatis faciunt, id est prædicant, vt lucrum temporale acquirant; quia pro quæstu prædicant, non pro fructu.",[11,1751,1752],{},"Sed quomodo potest cognosci, si prædicet quis pro quæstu?",[11,1754,1755,1756,1759,1760,1763,1764,1767,1768,1771,1772,1775,1776],{},"Respondeo. Quando scilicet ab illis, quibus prædicat, recipit aurum, vel argentum, nisi forte propter sumptum quotidianum, vel propter aliquod commodum publicum ab Ecclesia ordinatum. Vnde super illud Matth. 10. ",[15,1757,1758],{},"Nolite possidere aurum, neque argentum,"," dicit Glossa. ",[15,1761,1762],{},"Si hæc haberent, viderentur non causa salutis prædicare, sed causa lucri."," Item sicut dicit Hieron. super Malachiam Prophetam. ",[15,1765,1766],{},"Quia quidam Prophetæ accipiebant pecuniam, prophetia eorum facta est diuinatio;"," Id est, declarata est non esse a Domino, sed a Diabolo, vt legitur 1. q. 1. cap. ",[15,1769,1770],{},"Numquam diuinatio;"," Idem posset dici, si reciperet Prædicator modium vini, aut chorum tritici, aut aliud æquiualens auro vel argento vsque ad munerum quantitatem. Quemadmodum dicitur de illis, qui habent publica officia; ",[15,1773,1774],{},"Quod quamuis licitum sit eis recipere esculentum & poculentum vt xeniola, non tamen licet eis recipere vsque ad munerum quantitatem,"," vt dicit Lex Humana ff. De officio Proconsulum L. Solent. Multo minus ergo licitum est Prædicatoribus recipere ab Auditoribus suis vsque ad munerum quantitatem, ne per hoc grauent Auditores; vel ne odibile fiat Euangelium; vel ne ipsi Prædicatores libertatem arguendi amittant; vel ne videatur Euangelium venale esse; vel etiam propter alias rationes positas & assignatas supra dist. 2. §. ",[15,1777,1778],{},"Hoc autem faciebat Apostolus.",[11,1780,1781,1782,1785,1786,1789,1790,1793,1794,1797,1798,1801],{},"Sunt autem quidam Prædicatores, qui ne videantur esse quæstuarij, & vt decentius per alios, quam per seipsos valeant deprædari, & dona maiora consequi; idcirco ab Auditoribus suis in personis propriis nihil petunt; sed ad eos circumueniendos legatos suos transmittunt, qui vel granum, vel vinum, vel pecuniam ad opus vestium, vel quidquam aliud, quo indigere se dicunt, importune & incessanter petunt, & indifferenter a quibuscumque accipiunt. A cuiusmodi circumuentione excusat se Apostolus 2. Corinth. 12. dicens. ",[15,1783,1784],{},"Sed esto."," Id est Forte dicetis, quod. ",[15,1787,1788],{},"EGO VOS non grauaui."," Glossa. ",[15,1791,1792],{},"In persona mea accipiendo vestra."," SED (Forte obijcietis mihi) quod, ",[15,1795,1796],{},"CVM essem astutus."," Id est callidus, ",[15,1799,1800],{},"DOLO vos cepi."," Id est de-",{"title":20,"searchDepth":21,"depth":21,"links":1803},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F457",551,{"description":1749},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F457","SJCmG1qv4YrNoWeBJAJteeYaMdAceuSO8wIHaXisApk",{"id":1811,"title":1812,"body":1813,"description":1864,"extension":25,"meta":1865,"navigation":32,"page":1812,"path":1866,"pdf_page":1867,"reading":26,"seo":1868,"sortable_pagination_id":1867,"stem":1869,"__hash__":1870},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F458.md","458",{"type":8,"value":1814,"toc":1862},[1815,1833,1847],[11,1816,1817,1818,1821,1822,1825,1826,1829,1830],{},"cepi, in persona mea nihil accipere volens, ut per legatos meos acciperem. Deinde huic sinistrae suspicioni respondet, purgans se & dicens: ",[15,1819,1820],{},"Numquid per aliquem eorum, quos misi ad vos, circumveni vos?"," Glossa: ",[15,1823,1824],{},"Petendo scilicet, vel recipiendo vestra."," Quasi diceret, ",[15,1827,1828],{},"Non."," Illi ergo Praedicatores, qui huic verbo & exemplo Apostoli contrarium faciunt, res Auditorum suorum, ut videtur, per circumventionem auferunt; per quod se esse Pseudo, si de ipsorum Canonica missione non constet, manifeste ostendunt. Propter tales Pseudo-Praedicatores pro quaestu praedicantes eliminandos ab Ordine Fratrum Praedicatorum, impetraverunt olim Primitivi eiusdem Ordinis quamdam literam a Sede Apostolica, in qua cavetur, ",[15,1831,1832],{},"Quod si aliqui Fratrum Praedicatorum praedicationem suam ad quaestum converterint, capiantur & in carcerem detrudantur.",[11,1834,1835,1836,1839,1840,1843,1844],{},"Sed forte aliqui Pseudo transfigurantes se in Apostolos Christi 2. Corinth. 11. ac nequiter se humiliantes, iuxta illud Ecclesiast. 19. ",[15,1837,1838],{},"Est qui se nequiter humiliat, interiora vero eius plena sunt dolo,"," dicent: Nos, cum Evangelii Praedicatores simus, licet ab eis, quibus spiritualia seminamus, sumptus potestative sumere possemus tamquam nobis debitos ex ordinatione Domini Luc. 10, ",[15,1841,1842],{},"Edentes & bibentes quae apud illos sunt","; tamen potestative illos non petimus, sed magis nos humiliare, & ad instar Apostoli supererogare volentes, magis eligimus ab eis, quibus praedicamus, mendicare; petentes scilicet necessaria vitae, non propter debitum, sed propter Deum. Unde hoc modo petentes, dici non possumus praedicare propter quaestum, sed propter Deum; licet ex humilitate quaeramus, mendicando ab illis, ut dictum est supra dist. 1. §. ",[15,1845,1846],{},"Sed contra hoc forte.",[11,1848,1849,1850,1853,1854,1857,1858,1861],{},"Ad quod dicendum est, quod illi, qui hoc dicunt, si non missi praedicant, Pseudo sunt, ut ostensum est supra dist. 1. §. ",[15,1851,1852],{},"Quoniam igitur futura","; & ideo ad praedicationem admitti non debent, ut ostensum est ibidem. Quod autem dicunt se velle mendicare causa humilitatis, falsum dicunt; cum non mendicare, sed magis manibus operari sit opus humilitatis, ut ostensum est supra dist. 2. circa principium §. ",[15,1855,1856],{},"Ad illud autem."," Immo est opus peccati, nisi in casibus assignatis supra dist. 2. §. ",[15,1859,1860],{},"Sunt autem quidam casus,"," cum decem sequentibus Paragraphis. Si autem forte existiment tales Praedicatores suam",{"title":20,"searchDepth":21,"depth":21,"links":1863},[],"cepi, in persona mea nihil accipere volens, ut per legatos meos acciperem. Deinde huic sinistrae suspicioni respondet, purgans se & dicens: Numquid per aliquem eorum, quos misi ad vos, circumveni vos? Glossa: Petendo scilicet, vel recipiendo vestra. Quasi diceret, Non. Illi ergo Praedicatores, qui huic verbo & exemplo Apostoli contrarium faciunt, res Auditorum suorum, ut videtur, per circumventionem auferunt; per quod se esse Pseudo, si de ipsorum Canonica missione non constet, manifeste ostendunt. Propter tales Pseudo-Praedicatores pro quaestu praedicantes eliminandos ab Ordine Fratrum Praedicatorum, impetraverunt olim Primitivi eiusdem Ordinis quamdam literam a Sede Apostolica, in qua cavetur, Quod si aliqui Fratrum Praedicatorum praedicationem suam ad quaestum converterint, capiantur & in carcerem detrudantur.",{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F458",552,{"description":1864},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F458","FyynH2sbjHOSVjJ3TvFzQ6v-i4o7_HAz1d0iEPAxUhg",{"id":1872,"title":1873,"body":1874,"description":1924,"extension":25,"meta":1925,"navigation":32,"page":1873,"path":1926,"pdf_page":1927,"reading":26,"seo":1928,"sortable_pagination_id":1927,"stem":1929,"__hash__":1930},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F459.md","459",{"type":8,"value":1875,"toc":1922},[1876,1891],[11,1877,1878,1879,1882,1883,1886,1887,1890],{},"Mendicationem esse opus humilitatis, vel pietatis; videntur esse de illis Pseudo, de quibus dicit Apostolus 1. Timoth. 6. ",[15,1880,1881],{},"Existimantium quæstum esse pietatem."," Si vero missi prædicant Prædicatores prædicti, & petunt vel recipiunt sumptus ab eis, quibus prædicant; qualitercumque petant vel recipiant, siue propter debitum, siue propter Deum (quoniam non nisi propter Deum, scilicet Iure Dominico petere possunt) ex Euangelio viuunt, quod non potest esse mendicitas, sed potestas; & sic recipiunt sumptus potestatiuè, non mendicatiuè, vt ostensum est supra dist. 1. §. ",[15,1884,1885],{},"Sed contra hoc fortè",", & §. ",[15,1888,1889],{},"Item Augustinus."," Falso igitur humiliant se, dicentes se mendicare velle ab Auditoribus suis causa humilitatis, cùm ab iis, si missi extiterint, non valeant mendicare.",[11,1892,1893,1894,1897,1898,1901,1902,1905,1906,1909,1910,1913,1914,1917,1918,1921],{},"Item falso humiliant se Prædicatores missi, si dicant se ad tantam inopiam peruenire velle, vt eos oporteat mendicare, veluti quidam docent; cùm ex tanta inopia contingere posset, eos propter indigentiam sumptuum contristari, ac instantiam eorum remitti, nec non authoritatem minui. Vnde 1. Timoth. 5. super illud, ",[15,1895,1896],{},"Qui bene præsunt Presbyteri",", dicit Glossa. ",[15,1899,1900],{},"Boni Dispensatores, non solùm honore sublimi præueniri debent, sed & terreno; vt non contristentur indigentia sumptuum. Instantior enim sit Predicator, si non humilietur inopia; & crescit in eo authoritas, cùm videt se in presenti etiam laboris sui fructum percipere, non vt abundet, sed vt non deficiat,"," vt dictum est supra ead. dist. in decimo Signo, §. ",[15,1903,1904],{},"Sed fortè."," Nota quod dicit Glossa. ",[15,1907,1908],{},"Vt non contristentur indigentia sumptuum."," Ex quo videtur, quòd veri etiam Prædicatores indigentia sumptuum contristantur quandoque. Item nota quòd dicit. ",[15,1911,1912],{},"Instantior sit Predicator, si non humilietur"," (Id est si non vilificetur) ",[15,1915,1916],{},"inopia."," Ex quo videtur, quòd Prædicator quandoque vilificatur inopia, & ex eadem causa instantia eius remittitur. Item nota quod dicit. ",[15,1919,1920],{},"Et crescit in eo authoritas, cùm videt se in presenti etiam laboris sui fructum percipere."," Ex quo videtur, quòd authoritas Prædicatoris decrescit, cùm non recipiendo sumptus ex Euangelio (eo fortè quòd caret officio prædicandi, quia non est missus canonicè) necesse habet mendicare. Quoniam igitur dicta tria incommoda non expediunt, sed magis officiunt Prædicatori & prædicationi; restat, quod bonus Prædicator mendicitatem, ex qua illa contingunt, desiderare non debet. Si",{"title":20,"searchDepth":21,"depth":21,"links":1923},[],"Mendicationem esse opus humilitatis, vel pietatis; videntur esse de illis Pseudo, de quibus dicit Apostolus 1. Timoth. 6. Existimantium quæstum esse pietatem. Si vero missi prædicant Prædicatores prædicti, & petunt vel recipiunt sumptus ab eis, quibus prædicant; qualitercumque petant vel recipiant, siue propter debitum, siue propter Deum (quoniam non nisi propter Deum, scilicet Iure Dominico petere possunt) ex Euangelio viuunt, quod non potest esse mendicitas, sed potestas; & sic recipiunt sumptus potestatiuè, non mendicatiuè, vt ostensum est supra dist. 1. §. Sed contra hoc fortè, & §. Item Augustinus. Falso igitur humiliant se, dicentes se mendicare velle ab Auditoribus suis causa humilitatis, cùm ab iis, si missi extiterint, non valeant mendicare.",{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F459",553,{"description":1924},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F459","O3mfdxofcFLCGenbSwV6rdrzwwDUSf_NfD6lObSWdYE",{"id":1932,"title":1933,"body":1934,"description":1938,"extension":25,"meta":1947,"navigation":32,"page":1933,"path":1948,"pdf_page":1949,"reading":26,"seo":1950,"sortable_pagination_id":1949,"stem":1951,"__hash__":1952},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F460.md","460",{"type":8,"value":1935,"toc":1945},[1936,1939,1942],[11,1937,1938],{},"ergo dicat quis Prædicator, se mendicationem desiderare; non vera humilitas, sed falsa esse videtur; nec videtur esse Prædicator verus, sed Simulator & Fictus. Plerique autem Simulatores dicunt, inopiam sibi dulcem esse, vel sibi propter Deum placere, qui tamen habent ignem auaritiæ vel cupiditatis in corde, de quibus potest intelligi ad literam, quod dicit Ecclesiasticus cap. 40. In ore Impudentis indulcabitur inopia, & in Ventre, Idest in corde, eius ardebit ignis, scilicet cupiditatis.",[11,1940,1941],{},"Notandum autem, quod illi Prædicatores, qui a suis Auditoribus petunt, aut peti faciunt sperantes se propter suam prædicationem facilius obtenturos ab eis quod petunt; formidare merito possunt, ne hoc videantur facere occasione auaritiæ, contra illud Apostoli 1. Thess. 2. dicentis, Neque enim aliquando fuimus in occasione auaritiæ. Glossa. Non dico IN AVARITIA, sed non feci, nec dixi etiam in quo esset occasio auaritiæ. Item formidare merito possunt, ne per hoc dici possint gratiam prædicationis vendere, & sic incidant in vitium Simoniæ; sicut Giezi puer Elisæi, pro eo quod petiit vestes a Naaman Syro, sperans se ideo facilius accepturum ab eo, quia Dominus suus (scilicet Elisæus) curauerat eum a lepra, vt legitur 4. Reg. 5. dicitur vendidisse ipsi Naaman gratiam sanitatis, & per hoc incidisse in vitium Simoniæ, vt dicit Gregorius Nazianzenus 1. q. 1. cap. Qui studet, licet illas vestes petierit Elisæo inuito, sicut apparuit ex post facto. Igitur multo magis, si ipse Elisæus eodem modo, & eadem intentione petiisset, vel peti fecisset, procul dubio Simoniæ vitium incurrisset.",[11,1943,1944],{},"Si qui ergo Prædicatores (de quorum canonica vocatione, seu missione non constet) ab Auditoribus suis talia munera, qualia supra descripta sunt, ex more recipiant, videntur esse in occasione auaritiæ; videntur etiam prædicare propter quæstum, non propter animarum salutem. Et si talia ex more petant, vel peti faciant, siue in prædicatione sua, siue ante prædicationem, siue post illam, sperantes se propter suam prædicationem facilius inuenturos, videntur committere Simoniam; quia recipere est, quandocumque recipere, siue post, siue ante, vt legitur 1. q. 1. cap. Eos. Et ideo non videntur esse veri Apostoli, sed potius suspecti haberi possunt, ne sint Pseudo.",{"title":20,"searchDepth":21,"depth":21,"links":1946},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F460",554,{"description":1938},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F460","rK9KKaVFaonO6CfZcVjoR77kyoXddVAimabN66k0IlQ",{"id":1954,"title":1955,"body":1956,"description":1960,"extension":25,"meta":1992,"navigation":32,"page":1955,"path":1993,"pdf_page":1994,"reading":26,"seo":1995,"sortable_pagination_id":1994,"stem":1996,"__hash__":1997},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F461.md","461",{"type":8,"value":1957,"toc":1989},[1958,1961,1965,1982],[11,1959,1960],{},"Excuset tamen qui poterit, dum tamen Scripturis Authenticis voluntatem hominis non praeponat.",[1727,1962,1964],{"id":1963},"signum-xli","Signum XLI",[11,1966,1967,1968,1789,1971,1974,1975,1897,1978,1981],{},"Quadragesimumprimum Signum potest esse, Quod veri Praedicatores, quamuis potestatem habeant Iure Dominico viuendi de Euangelio, sicut ostensum est supra dist. 1. §. Item vt ostendit Augustinus, & §. Sed contra hoc forte; tamen sumptus illos sibi debitos non semper petunt, sed potius operantur corporaliter, vnde viuant, vt ostensum est de Paulo supra dist. 1. §. Item forsan, in fine, & §. Hoc autem, & §. Sed adhuc; ostensum est etiam de aliis Apostolis supra dist. 2. §. Non solus autem. Oblata vero etiam cum obsecratione, non semper recipiunt, vt patet in Paulo, qui cum ei vellent Macedones bona sua non tantum vt propria, sed etiam vt communia dare ad vsus suos, & aliorum Apostolorum, & aliorum pauperum, etiam vltra vires facultatum suarum; Apostolus Paulus non consentiebat ad recipiendum. Vnde 2. Corinth. 8. dicit idem Apostolus. ",[15,1969,1970],{},"Testimonium illis reddo, quia secundum virtutem, & supra virtutem Voluntarij fuerunt, cum multa exhortatione obsecrantes nos gratiam & communicationem ministerij quod fit in Sanctos.",[15,1972,1973],{},"Nemine cogente Voluntarij fuerunt ad dandum, etiam supra virtutem rerum suarum, ita etiam vt post egerent; & obsecrabant, cum tamen timens non assentirem eis, vt liceret eis sua dare, non quasi propria, sed quasi communia, de quibus ministrarent aliis."," Et si quandoque ex necessitate sumptus sibi debitos recipiant veri Apostoli; tamen eos non importune petunt, nec a quibuscumque indifferenter & indiscrete recipiunt, ne videantur pro sumptibus suis euangelizare, & sic abutantur illa potestate. Vnde super illud 1. Corinth. 9. ",[15,1976,1977],{},"Vt non abutar potestate mea in Euangelio",[15,1979,1980],{},"Quod vtique facerem, si sumptuosum credentibus Euangelium esse, importune exigendo, vel indiscrete accipiendo, monstrarem."," Ex importuna enim exactione, vel indiscreta receptione sumptuum, qui debentur ex Euangelio, potest de facili scandalum suboriri; quod in hac parte debet arctius euitari, vt ostensum est supra dist. 1. §. Verumtamen diuersimode.",[11,1983,1984,1985,1988],{},"Pseudo vero, licet non ita ordinati sint in Ecclesia, vt de Euangelio viuere possint, vt dicit Augustinus in lib. ",[15,1986,1987],{},"De opere Monachorum"," cap. 4. nihilominus tamen viuere volunt de Euangelio, recipientes sumptus ab eis quibus praedicant, ac",{"title":20,"searchDepth":21,"depth":21,"links":1990},[1991],{"id":1963,"depth":21,"text":1964},{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F461",555,{"description":1960},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F461","NfMAPioHqvqtpoucqtIrPEVFOw20jIrx-0waB1B_OlM",{"id":1999,"title":2000,"body":2001,"description":2005,"extension":25,"meta":2014,"navigation":32,"page":2000,"path":2015,"pdf_page":2016,"reading":26,"seo":2017,"sortable_pagination_id":2016,"stem":2018,"__hash__":2019},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F462.md","462",{"type":8,"value":2002,"toc":2012},[2003,2006,2009],[11,2004,2005],{},"si essent eorum Euangelistæ, aut eorum Altaris Ministri, vt scilicet eis ministrent Sacramenta Ecclesiastica, sicut ministrant Parochiales Presbyteri. Sic faciebant olim quidam Monachi Pseudo-Prædicatores, populum non habentes, contra quos dicit Augustinus in eodem lib. cap. 20. Ipsi autem Fratres nostri temere sibi arrogant, quantum existimo, quod huiusmodi habeant potestatem, scilicet viuendi de Euangelio. Si enim Euangelistæ sunt, Ministri Altaris, Dispensatores Sacramentorum, fateor, habent. Quasi diceret. Si hæc officia in Ecclesiis eorum, à quibus accipiunt, non habent; nec potestatem sumendi sumptus ab eis, habent. Certum est enim, quod illis solis debentur sumptus ex Euangelio, qui vel ordinarie præsunt in regimine & doctrina ex dignitate sui officij, & qui ad regimen animarum ex officij sui debito tenentur. Vnde 1. Thess. 5. dicit Apostolus. Rogamus Vos, Fratres, vt noueritis (Id est ostendatis Vos nosse, scilicet per exhibitionem sumptuum) eos qui laborant inter Vos. Glossa. In regimine vestri, & doctrina. Et præsunt vobis. Glossa. Dignitate. Et hoc, IN Domino. Id est ordinatione Domini. Et monent vos. Glossa. Sui officij debito. Illi ergo, qui non habent dignitatem, aut officium debitum regiminis animarum, sumptus tamquam sibi debitos petere non possunt.",[11,2007,2008],{},"Item Pseudo, non solum recipiunt victum ab eis, quibus prædicant, si eis offeratur, sed etiam quandoque importune petunt, quamuis indebitum. Vnde super illud 1. Thess. 2. Cum possemus vobis oneri esse, vt Christi Apostoli, &c. dicit Glossa. Apostolicæ potestatis debitum vocat ONVS propter Pseudo, qui illud indebitum vsurpantes, importune a plebibus exigebant.",[11,2010,2011],{},"Quidam autem Moderni importunitatem antiquorum Pseudo transcendentes, non solum victum necessarium, quamuis indebitum, à non subditis suis importune petunt & rogant; verum etiam immensam pecuniam, non solum à bonis & deuotis Christi Fidelibus, sed etiam à Tyrannis, & Raptoribus, & Vsurariis, ac aliis magnis Peccatoribus opulentis & non emendatis, per varios & importunos quæstus, sub prætextu eleemosynæ extorquere non cessant; contra documentum Hieronymi super illud Matth. 15. Munus quodcumque ex me est, tibi proderit, sic dicentis. Nos debemus cauere, ne ab illis accipiamus munera, qui de lacrymis Pauperum congregant diuitias. De qua pecunia sic extorta, ipsi Extortores, ne",{"title":20,"searchDepth":21,"depth":21,"links":2013},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F462",556,{"description":2005},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F462","-QO1Fw67JLKxbW2k8lDIfTVwG0PMptgSVbrNTAhD4Ow",{"id":2021,"title":2022,"body":2023,"description":2055,"extension":25,"meta":2056,"navigation":32,"page":2022,"path":2057,"pdf_page":2058,"reading":26,"seo":2059,"sortable_pagination_id":2058,"stem":2060,"__hash__":2061},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F463.md","463",{"type":8,"value":2024,"toc":2053},[2025,2031,2034,2047,2050],[11,2026,2027,2028],{},"glectis infinitis Christi Pauperibus esurientibus, & quandoque fame pereuntibus, non contenti prioribus aedificiis suis sufficientibus ea temere diruentes, exigunt sibi maiora aedificia superflua, voluptuosa, & sumptuosa; contra illud Senecae Ad Lucilium Epist. 8. ",[15,2029,2030],{},"Domus munimentum sit aduersus infesta corporis. Hanc vtrum cespes erexerit, an varius lapis gentis alienae, nihil interest. Scito te hominem tam bene culmo, quam auro tegi.",[11,2032,2033],{},"Sed forte fingent homines supradicti dicentes, quod aedificia illa pretiosa & sumptuosa (cum illorum Domini non existant) sibi non construunt, sed locorum illorum Dominis, qui sibi eorum vsum tantummodo concesserunt, vt dictum est supra eadem dist. vndecimo Signo. §. Item ex eo.",[11,2035,2036,2037,243,2040,2043,2044],{},"Sed cum locorum illorum Domini, vsum eorum tantum eis, vt aiunt, concedentes sint diuites, non egeni; quomodo audent Fictores praedicti de eleemosynis mendicatis (de quibus deberent Pauperes esurientes viuere) tot & tanta aedificia Dominis diuitibus fabricare? Nonne ex hoc merito dici possunt omnibus Praedonibus crudeliores esse? cum dicat Hieronymus Ad Nepotianum, ",[15,2038,2039],{},"Accepisse Pauperibus erogandum esurientibus plurimis, &",[15,2041,2042],{},"quod aperti sceleris est",") ",[15,2045,2046],{},"aliquid ex inde subtrahere, omnium Praedonum crudelitatem superat.",[11,2048,2049],{},"Similiter non contenti antiquis Basilicis suis sufficientibus & satis decoris, illas temere diruentes sub pretextu diuini honoris & Sanctorum, aedificant sibi de eleemosynis mendicatis, maiores, ornatiores, pretiosiores, & sumptuosiores Basilicas, sumptus superfluos a Christi Fidelibus importune rogantes; non attendentes, quod Moyses, comperto quod populus plus offerret in sumptus Tabernaculi, quam necessum esset, iussit Praeconis voce clamari, Ne Vir, Vel Mulier quidquam vltra offerret in opere Sanctuarij, vt legitur Exod. 36.",[11,2051,2052],{},"Praedicta vero aedificia, non solum priuatarum aedium, verum etiam Basilicarum suarum, praedicti homines magis ad suum, quam ad Dei honorem conuertunt; videlicet vt populus, qui semper noua & decora miratur, & miranda desiderat & sectatur, contemptis suis antiquis & Parochialibus Ecclesiis minus decoris, tam eorum Ecclesias, quam aedes alias nouas & magis decoras libentius visitent & frequentent, & per hoc amplius eos honorent, & amplius eis donent; & ad visitandum domos suas, non solum aedificiorum decore, sed",{"title":20,"searchDepth":21,"depth":21,"links":2054},[],"glectis infinitis Christi Pauperibus esurientibus, & quandoque fame pereuntibus, non contenti prioribus aedificiis suis sufficientibus ea temere diruentes, exigunt sibi maiora aedificia superflua, voluptuosa, & sumptuosa; contra illud Senecae Ad Lucilium Epist. 8. Domus munimentum sit aduersus infesta corporis. Hanc vtrum cespes erexerit, an varius lapis gentis alienae, nihil interest. Scito te hominem tam bene culmo, quam auro tegi.",{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F463",557,{"description":2055},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F463","FUguRChbfSwTMwIbgrgwWT9x06hH_AGJrr8z9MWUJZw",{"id":2063,"title":2064,"body":2065,"description":2069,"extension":25,"meta":2080,"navigation":32,"page":2064,"path":2081,"pdf_page":2082,"reading":26,"seo":2083,"sortable_pagination_id":2082,"stem":2084,"__hash__":2085},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F464.md","464",{"type":8,"value":2066,"toc":2078},[2067,2070],[11,2068,2069],{},"etiam verbis familiaribus & persuasibilibus incessanter prouocant, & persuadere non cessant; quod est signum superbiæ manifestum, iuxta verbum Senecæ Ad Lucilium sic dicentis. Proprium superbis est, magno æstimare introitum & tactum sui liminis, ut dictum est supra ead. dist. in vigesimo Signo. § Item Pseudo.",[2071,2072,2074],"ol",{"start":2073},5,[2075,2076,2077],"li",{},"Suggerunt etiam suis Largitoribus supradictis, optimum esse in tales usus (quos propter simulatam venerationem Dei & Sanctorum Pios appellant) pecuniam suam (licet male quæsitam) expendere, & quasi sui memorialia perpetuo duratura ad memoriam aliorum in posterum instaurare; cum tamen melius esset eam, vel a quibus male oblata est, restituere; vel eis non invitis, saltem Christi Pauperibus esurientibus, & laborare impotentibus, vel mendicare ex causa rationabili erubescentibus erogare. Contra quorum superstitiosam assertionem invehitur Chrysostomus super illud Matth. 23. Qui ædificatis sepulchra Prophetarum, &c. ita dicens. Insipiens, quid tibi prodest post mortem ista memoria, si ubi es torqueris, ubi non es laudaris? Item ibidem Chrysostomus. Quæ est ista iustitia, munerare mortuos, & expoliare viventes? de sanguine miserorum tollere, & Deo offerre? Illud enim est Deo offerre, sed velle violentiæ suæ socium facere Deum; ut cum sibi oblatam pecuniam de peccato libenter acceperit, consentiat in peccato. Item ibidem Chrysostomus. Vis domum Dei ædificare, da Fidelibus & Pauperibus unde vivant; in ædificiis enim homines habitant, Deus autem in hominibus sanctis. Hinc D. Stephanus Act. 7. dicit. Non in manufactis excelsus habitat, sicut per Prophetam dicit. COELUM MIHI SEDES EST, TERRA AUTEM SCABELLUM PEDUM MEORUM. Hinc etiam Paulus Act. 17. dicit. Deus, qui fecit Mundum, & omnia quæ in eo sunt, cum sit cæli & terræ Dominus, non in manufactis Templis habitat. Melius igitur esset pecuniam a Christianis oblatam, vel ab eis per importunos quæstus extortam, in eleemosynam Pauperum Christi expendere, quam in ædificiis Templorum, vel aliis immoderatis & sumptuosis atque superfluis collocare. Nam, sicut dicit Ambrosius in libro De Officiis. Nonne dicturus est Dominus, cur passus es tot inopes fame mori, & habebas aurum, unde ministrasses alimoniam? Et habetur 12. q. 2. cap. Aurum habet Ecclesia. Item Hieronymus Ad Paulinum Presbyterum. Verum Christi Templum",{"title":20,"searchDepth":21,"depth":21,"links":2079},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F464",558,{"description":2069},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F464","hTjMK3k0FLEwZVvFzTPjz0H_v1DZX89KPrO-tWTWAus",{"id":2087,"title":2088,"body":2089,"description":2093,"extension":25,"meta":2102,"navigation":32,"page":2088,"path":2103,"pdf_page":2104,"reading":26,"seo":2105,"sortable_pagination_id":2104,"stem":2106,"__hash__":2107},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F465.md","465",{"type":8,"value":2090,"toc":2100},[2091,2094,2097],[11,2092,2093],{},"Templum anima credentis est; illam exorna, illam vesti, illi offer donaria, in illa Christum suscipe. Quæ vtilitas est parietes fulgere gemmis, & Christum in Paupere fame periclitari? Item Hieron. Ad Demetriadem. Alij ædificent Ecclesias, vestiant parietes marmorum crustis, columnarum moles aduehant, earumque deaurent capita, pretiosum ornatum non sentientia; ebore, argentoque Valuas, & gemmis aurata distinguant altaria; non reprehendo, non abnuo; vnusquisque in suo sensu abundet. Melius est hoc facere, quàm repositis opibus incubare. Sed tibi aliud propositum est, vestire Christum in Pauperibus, Visitare in languentibus, pascere in esurientibus, suscipere in ijs qui tecto indigent, & maximè in Domesticis Fidei.",[11,2095,2096],{},"Huiusmodi homines, ornatum & pulchritudinem Basilicarum suarum (in quibus homines admirantur) desiderantes, & in iis delectantes, & hoc religionem esse, ac Deo & Sanctis (quorum sunt Basilicæ) placere putantes, aut se putare simulantes, & ad hæc facienda pecuniam ab Vsurariis & Raptoribus, etiam non emendatis, per quæstus varios extorquentes; similes esse videntur Idololatris, qui ornatum & pulchritudinem Templorum & Idolorum suorum putant Religionem esse, & hæc Diis suis placere; de quibus legitur in quadam Glossa marginali Sapientiæ 13. Quantò ornatiora & pulchriora sunt simulachra, tantò plus maiestatis habent; Religio ergò est, quod cupiditas humana miratur. Et paulò ante legitur in alia Glossa de illis. Auro, gemmisque delectantur, quorum nitor perstringit oculos; sine his non putant esse Religionem. Et infra. Consecrant Diis manubias & rapinas, qui Valde imbecilles sunt. Cur enim cœlestes putantur, si terrena desiderant? vel beati, si indigent? vel incorrupti, si in iis delectantur, in quibus cupiditas hominis damnatur?",[11,2098,2099],{},"Si opponatur de opere Templi Domini sumptuoso, & de ornatu eius pretioso sub Veteri Testamento, vt legitur 3. Reg. 6. & 7. Ad hoc respondet Hieronymus in hunc modum. Neque mihi aliquis opponat diues in Iudæa Templum, Mensam, Lucernas, Thuribula, Patellas, Scyphos, Mortariola, & cætera ex auro fabrefacta; tunc enim hæc probabantur à Domino, quando Sacerdotes Hostias immolabant, & sanguis pecudum erat remissio peccatorum, quamquam hæc omnia præcesserunt in figuram, scripta sunt autem propter nos, in quos fines sæculorum deuenerunt. Nunc verò, cum paupertatem domus suæ pauper Christus dedicauerit; portemus crucem, & diuitias lutum putemus. 14. q. 2. C. Gloria Episcopi.",{"title":20,"searchDepth":21,"depth":21,"links":2101},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F465",559,{"description":2093},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F465","OP2tnoZiEHxBMzI0s8Z1mHgN79evKClmZ5fAFRGNUUA",{"id":2109,"title":2110,"body":2111,"description":2115,"extension":25,"meta":2129,"navigation":32,"page":2110,"path":2130,"pdf_page":2131,"reading":26,"seo":2132,"sortable_pagination_id":2131,"stem":2133,"__hash__":2134},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F466.md","466",{"type":8,"value":2112,"toc":2126},[2113,2116,2119,2123],[11,2114,2115],{},"Huiusmodi etiam homines prædicta fabricantes ædificia, videntur conuertere panes in lapides; videlicet panes Pauperum (id est eleemosynas mendicatas, de quibus deberent panes Christi Pauperibus erogari) in congeries lapidum, id est in domos lapideas sumptuosas & superfluas, conuertentes. Et ideo videntur esse Diabolo crudeliores, & magis immisericordes; cum ipse Diabolus e contrario petierit lapides conuerti in panes, dicens Domino, Dic, vt lapides isti panes fiant. Matth. 4.",[11,2117,2118],{},"Si qui ergo Prædicatores (de quorum canonica vocatione, seu missione non constet) non solum sumptus prædicationis, verum etiam granum, vinum, pecuniam, & alia munera sibi dari; non solum ad suam, & multorum aliorum annuam sustentationem, verum etiam ad superflua & sumptuosa ædificia facienda, nec-non ad alias superfluitates, aut voluptates implendas (cum tamen summam paupertatem & mendicitatem profiteantur) nihilominus ab Auditoribus suis, sibi etiam non subditis, sub pretextu eleemosynæ, vel venerationis Dei & Sanctorum suorum, ex more importune petant, vel etiam indiscrete recipiant, plærumque cum scandalo illorum, a quibus petunt, vel accipiunt, vel etiam aliorum; non videntur esse veri Apostoli, sed potius suspecti esse possunt, ne sint Pseudo.",[1727,2120,2122],{"id":2121},"signum-xlii","Signum XLII",[11,2124,2125],{},"Quadragesimumsecundum Signum potest esse, Quod veri Apostoli non inuiti, sed volentes euangelizant, id est non prædicant necessitate victus coacti; aliter enim de prædicatione sua mercedem æternæ gloriæ non haberent. Vnde Augustinus in libro De Opere Monach. cap. 10. recitans & exponens verba Apostoli Pauli 1. Corinth. 9. ita dicit. SI ENIM EVANGELIZAVERO, inquit Apostolus, NON EST MIHI GLORIA, NECESSITAS ENIM MIHI INCVMBIT, scilicet sustentandæ vitæ huius. VÆ ENIM MIHI SI NON EVANGELIZAVERO. Id est, malo meo non euangelizabo, quia fame cruciabor, & vnde viuam non habebo. SI AVTEM VOLENS HOC FACIO, MERCEDEM HABEO: Volentem se dicit facere, si nulla huius vitæ sulcienda necessitate compulsus facit; & ob hoc mercedem habere apud Deum, vtique gloriam sempiternam. SI AVTEM INVITVS, inquit, DISPENSATIO MIHI CREDITA EST. Id est, si necessitate huius vitæ",{"title":20,"searchDepth":21,"depth":21,"links":2127},[2128],{"id":2121,"depth":21,"text":2122},{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F466",560,{"description":2115},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F466","rQQpWxVpvO9yhtCf3l52gXgvwWVWeCCzVeH-VmwqqRo",{"id":2136,"title":2137,"body":2138,"description":2142,"extension":25,"meta":2159,"navigation":32,"page":2137,"path":2160,"pdf_page":2161,"reading":26,"seo":2162,"sortable_pagination_id":2161,"stem":2163,"__hash__":2164},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F467.md","467",{"type":8,"value":2139,"toc":2156},[2140,2143,2146,2149,2153],[11,2141,2142],{},"transigendæ cogor euangelizare, dispensatio mihi credita est; vt sit ex dispensatione mea, quia Christum, quia veritatem prædico; quamuis ex occasione; quamuis mea quærens; quamuis terreni emolumenti necessitate compulsus alijs proficiam, ego autem apud Deum mercedem illam gloriosam sempiternamque non habeam. QVÆ ERGO MIHI MERCES, inquit Apostolus? Et infra. Vide, quid respondeat. VT EVANGELIZANS, inquit, SINE SVMPTV PONAM EVANGELIVM. Id est, Vt non sit credentibus sumptuosum Euangelium, ne putent sibi ad hoc euangelizari, vt id Euangelista quasi vendere videantur. Huc vsque verba Augustini. Veri ergo Prædicatores, de sua prædicatione mercedem æternæ gloriæ expectantes, ad instar Apostoli Pauli volentes prædicant, non inuiti. Id est, non ex necessitate huius vitæ transigendæ coacti.",[11,2144,2145],{},"Item illi, qui necessitate victus coacti prædicant, Deo simul & Mammonæ seruire volunt; contra illud Matth. 6. Nemo potest Deo seruire & Mammonæ; cum in veritate Mammonæ seruiant tantum. Vnde Augustinus in libro De Opere Monach. cap. 26. Qui enim propter hoc Euangelium prædicat, vt habeat vnde manducet, & vnde vestiatur; simul se putat Deo seruire, quia Euangelium prædicat, & Mammonæ; quia propter ista necessaria prædicat; quod Dominus dicit fieri non posse. Ac per hoc ille, qui propter ista Euangelium prædicat, non Deo, sed Mammonæ seruire conuincitur, etsi Deus illo ad aliorum profectum (quomodo ipse nescit) vtatur.",[11,2147,2148],{},"Si qui ergo Prædicatores (de quorum canonica vocatione, seu missione non constet) necessitate transigendæ huius vitæ coacti ex more euangelizent, siue prædicent (vtpote quia, si non prædicarent, non haberent vnde viuerent) non volentes, sed inuiti prædicare; & ideo mercedem æternæ gloriæ non habere, sed magis Mammonæ, & non Deo seruire videntur. Et ideo non videntur esse veri Apostoli, sed potius suspecti esse possunt, ne sint Pseudo.",[1727,2150,2152],{"id":2151},"signum-xliii","Signum XLIII",[11,2154,2155],{},"Quadragesimum tertium Signum potest esse, Quod veri Apostoli non circumueniunt homines fraudulenter, vt res eorum blande extorqueant, sicut faciunt Pseudo. Vnde ad differentiam sui ad Pseudo dicit Apostolus 2. Corinth. 7. Neminem circumuenimus. Glossa. Fraudulenta rerum suarum ablatione, sicut Pseudo faciunt, qui vestra blande auferunt. Nonne",{"title":20,"searchDepth":21,"depth":21,"links":2157},[2158],{"id":2151,"depth":21,"text":2152},{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F467",561,{"description":2142},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F467","nrMySvWnSqJEl65PK5P7weCmc5YvaBQxTY17kxBSpE0",{"id":2166,"title":2167,"body":2168,"description":2199,"extension":25,"meta":2200,"navigation":32,"page":2167,"path":2201,"pdf_page":2202,"reading":26,"seo":2203,"sortable_pagination_id":2202,"stem":2204,"__hash__":2205},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F468.md","468",{"type":8,"value":2169,"toc":2197},[2170,2187],[11,2171,2172,2173,1759,2176,2179,2180,1759,2183,2186],{},"illi bona Fidelium blande auferunt, qui quando ægrotant diuites Vsurarij, vel alij. Peccatores opulenti, conscientia peccatorum suorum morte imminente turbati, statim ingerunt se illorum confessioni, & terrentes eos de pœnis futuri seculi, promittunt eis animarum salutem, si apud eos ipsos elegerint sepeliri, apud quos asserunt maiora & meliora orationum suffragia inueniri? cum tamen eorum orationes, nec sibi, nec aliis possint proficere ad salutem; immo cum per eas decipiant, ad maiorem cedunt eorum damnationem. Vnde super illud Luc. 20. ",[15,2174,2175],{},"Qui deuorant domos Viduarum, &c.",[15,2177,2178],{},"Qui vt religiosiores videantur prolixius orant, vt ab infirmis quibusque, & peccatorum suorum conscientia turbatis, quasi Patroni pecunias & laudes accipiant, quorum oratio fit in peccatum; quia nec sibi, nec aliis possunt proficere ad salutem; immo pro ipsis orationibus, cum per eas alios decipiant, grauius damnabuntur; non enim orationem Deo commendat manus accipiens, sed manus largiens."," Vnde Marc. 12. super verbo prædicto. ",[15,2181,2182],{},"Qui deuorant domos Viduarum,",[15,2184,2185],{},"quasi Patroni in Iudicio futuri, ab infirmis & peccatorum conscientia turbatis, pecuniam accipere non dubitant; cum commendet Deo orationem porrecta manus ad dandum, non collecta ad accipiendum; quibus illud congruit."," ORATIO EIVS FIAT IN PECCATVM.",[11,2188,2189,2190,2193,2194],{},"Blande etiam auferunt res aliorum prædicti, promittentes salutem æternam ægrotis diuitibus, si secundum eorum consilia sua condiderint testamenta; in quibus testamentis seipsos, vel aliquos de suis, Executores, vel Executorum consiliatores ordinari procurant: quasi melius & fidelius dispensaturi sint pecuniam alienam, qui propter Christum, vt asserunt, omnia relinquentes, suam pecuniam creduntur optime dispensasse. Contra quos dicit Hieronymus Ad Nepotianum. ",[15,2191,2192],{},"Caue, ne quasi fidelis & famosus quondam tuorum Dispensator, alienam pecuniam distribuendam accipias. Habeto simplicitatem columbæ, ne vnquam machineris dolos."," Et ne Testatores dum viuunt, testamenta prædictorum consiliis facta, cuiusquam suggestione possint mutare, aut legata immoderata eis relicta reuocare, vel minuere, semper vsque ad mortem ægris assistunt, quasi Vultures circumuolantes, & cadauera expectantes; de quibus dicit Seneca in lib. 4. De Officiis. ",[15,2195,2196],{},"Ingratum voco, qui ægro assidet, quia testamentum fa-",{"title":20,"searchDepth":21,"depth":21,"links":2198},[],"illi bona Fidelium blande auferunt, qui quando ægrotant diuites Vsurarij, vel alij. Peccatores opulenti, conscientia peccatorum suorum morte imminente turbati, statim ingerunt se illorum confessioni, & terrentes eos de pœnis futuri seculi, promittunt eis animarum salutem, si apud eos ipsos elegerint sepeliri, apud quos asserunt maiora & meliora orationum suffragia inueniri? cum tamen eorum orationes, nec sibi, nec aliis possint proficere ad salutem; immo cum per eas decipiant, ad maiorem cedunt eorum damnationem. Vnde super illud Luc. 20. Qui deuorant domos Viduarum, &c. dicit Glossa. Qui vt religiosiores videantur prolixius orant, vt ab infirmis quibusque, & peccatorum suorum conscientia turbatis, quasi Patroni pecunias & laudes accipiant, quorum oratio fit in peccatum; quia nec sibi, nec aliis possunt proficere ad salutem; immo pro ipsis orationibus, cum per eas alios decipiant, grauius damnabuntur; non enim orationem Deo commendat manus accipiens, sed manus largiens. Vnde Marc. 12. super verbo prædicto. Qui deuorant domos Viduarum, dicit Glossa. quasi Patroni in Iudicio futuri, ab infirmis & peccatorum conscientia turbatis, pecuniam accipere non dubitant; cum commendet Deo orationem porrecta manus ad dandum, non collecta ad accipiendum; quibus illud congruit. ORATIO EIVS FIAT IN PECCATVM.",{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F468",562,{"description":2199},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F468","Z9rftHwzwq_eaFj4kAF72aSvTB280549hyWhyEOiLOY",{"id":2207,"title":2208,"body":2209,"description":2233,"extension":25,"meta":2234,"navigation":32,"page":2208,"path":2235,"pdf_page":2236,"reading":26,"seo":2237,"sortable_pagination_id":2236,"stem":2238,"__hash__":2239},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F469.md","469",{"type":8,"value":2210,"toc":2231},[2211,2222,2228],[11,2212,2213,2214,2217,2218,2221],{},"Haereditate, vel de legato vacat cogitare. Vt aues, quae laceratione corporum aluntur, lapsa morbo corpora, casura, proximo speculantur; ita hic, qui imminet morti, et circa cadauera volat. Consequenter vero, aegrotis illis defunctis, illam eorum pecuniam ipsorum executioni, seu ordinationi commissam, sub pretextu suae voluntariae paupertatis, et suae simulatae sanctitatis, in vsus suos, vel suorum conuertunt; ostendere conantes suis rationibus adinuentis, non posse illam pecuniam ad meliores vsus expendi; et sic contra documentum Ambrosij ",[15,2215,2216],{},"Fiunt Procuratores rerum saecularium, qui debent Religionis cultui deseruire."," Et contra documentum Hieronymi ",[15,2219,2220],{},"Fiunt alienarum rerum Dispensatores, qui contempsisse videntur proprias facultates",", vt ostensum est supra dist. 2. §. Sed forte obijciet Curiositatis Defensor.",[11,2223,2224,2225],{},"Qui vero talibus propter speciem sanctitatis, quam ostendunt exterius, quasi fidelius dispensaturis bona sua distribuenda committunt, cautius agerent, si bona, quae forte per rapinam, vel vsuram, a Christi Fidelibus extorserunt, manu propria restituerent, dum ipsi viuunt; iuste vero quaesita Pauperibus impotentibus laborare, vel ex causa legitima erubescentibus mendicare, manu propria, vel saltem voluntate propria et expressa distribuerent per aliquem merito non suspectum. Cogitare namque debent, quod Iudas licet esset Apostolus, et a Domino, qui falli non potest, secundum iustitiam praesentem temporaliter electus, et ob hoc propter speciem sanctitatis, quam exterius ostendebat, Sanctissimus reputatus nihilominus tamen pecuniam, quae committebatur ei distribuenda Pauperibus asportabat et furabatur, vt legitur Ioan. 12. et ostensum est supra dist. 2. §. Sed forsan dicet. Vnde Hieronymus Ad Nepotianum. ",[15,2226,2227],{},"Fratribus refrigeria sumptuum manu propria distribue; rara est enim in hominibus fides; cogita Iudae loculos.",[11,2229,2230],{},"Item blande res aliorum auferunt, qui vt aliis pauperiores et sanctiores putentur, et ob hoc Fideles Christi res suas eis facilius largiantur, nouas superstitiones confingunt; dicentes forte se propter Christum nihil habere velle proprium vel commune, sed magis perpetuo mendicare; nolentes etiam propter egestatem (cum tamen possint) manibus laborare, sed magis orationi, et praedicationi, et animarum, licet",{"title":20,"searchDepth":21,"depth":21,"links":2232},[],"Haereditate, vel de legato vacat cogitare. Vt aues, quae laceratione corporum aluntur, lapsa morbo corpora, casura, proximo speculantur; ita hic, qui imminet morti, et circa cadauera volat. Consequenter vero, aegrotis illis defunctis, illam eorum pecuniam ipsorum executioni, seu ordinationi commissam, sub pretextu suae voluntariae paupertatis, et suae simulatae sanctitatis, in vsus suos, vel suorum conuertunt; ostendere conantes suis rationibus adinuentis, non posse illam pecuniam ad meliores vsus expendi; et sic contra documentum Ambrosij Fiunt Procuratores rerum saecularium, qui debent Religionis cultui deseruire. Et contra documentum Hieronymi Fiunt alienarum rerum Dispensatores, qui contempsisse videntur proprias facultates, vt ostensum est supra dist. 2. §. Sed forte obijciet Curiositatis Defensor.",{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F469",563,{"description":2233},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F469","nFvktN6AsCrZsrRZUXFWdZivd0k0fLh5RN7c4HESDQQ",{"id":2241,"title":2242,"body":2243,"description":2247,"extension":25,"meta":2259,"navigation":32,"page":2242,"path":2260,"pdf_page":2261,"reading":26,"seo":2262,"sortable_pagination_id":2261,"stem":2263,"__hash__":2264},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F470.md","470",{"type":8,"value":2244,"toc":2257},[2245,2248,2251,2254],[11,2246,2247],{},"sibi non commissarum, regimini semper vacare, ut dictum est supra eadem dist. in duodecimo Signo. Quas superstitiones inveniunt & simulate faciunt, ut vel sic praedam faciant de plebibus alienis. Unde super illud Matth. 23. Vae vobis Scribae & Pharisaei Hypocritae, qui comeditis domos Viduarum, &c. dicit Glossa. Qui vestra superstitione nihil aliud quaeritis, nisi ut praedam de plebibus faciatis. Isti autem maxime praedicta faciunt de Viduis opulentis, quae cum non sint Viris subiectae, sed Virorum consilio destitutae, facile decipiuntur; & ideo illis Seductoribus res suas facilius largiuntur. Unde super verbo praedicto dicit Chrysostomus. Viduae de facili decipiuntur, non habentes consiliarium Virum; & facile de rebus suis talibus praestant, cum sint nullius potestati subiectae. Item ibidem Chrysostomus. Longis orationibus, quasi magnis retibus facultates Viduarum piscatis.",[11,2249,2250],{},"Sed forte dicent Pseudo supradicti, quod dici nequeunt res Viduarum auferre; cum nulla earum eos arguat de violentia, vel accuset.",[11,2252,2253],{},"Ad quod satis respondet Augustinus De verbo Domini in Sermone De Militantibus, ita dicens. Nec dicere possumus. Nemo nos invasores arguit violentiae; nemo accusat; quasi non interdum maiorem praedam avidius blandimenta extorqueant, quam tormenta; nec interest apud Deum, utrum vi, aut circumventione quis alienas res occupet, dummodo quoquo pacto teneat alienum.",[11,2255,2256],{},"Item blande auferunt res Christi Fidelium, qui sub praetextu suffragii animarum, Missarum suarum anniversaria (quas prae aliorum Missis sanctificant, id est sanctiores esse iactant) Fidelibus Christi pro certa pecuniae quantitate promittunt; per quod se negotiis saecularibus immiscere specialiter dici possunt, contra doctrinam Apostoli 2. Timoth. 2. dicentis. Nemo militans Deo implicat se saecularibus negotiis. Nam sicut dicit Glossa ibi. Negotium saeculare specialiter appellatur, si quasi mercatum faciens quis de spiritualibus carnalia quaerat. Huiusmodi promissores Missarum & Orationum pro aliorum eleemosynis obtinendis merito dici possunt Mercatores, sive Negotiatores Orationum. Unde super illud Iob 41. Non parcam ei verbis potentibus, & ad deprecandum compositis, dicit Gregorius lib. 33. Moral. Nonnullis in usum negotiationis vertitur labor Orationis, de quibus in Evangelio veritas dicit",{"title":20,"searchDepth":21,"depth":21,"links":2258},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F470",564,{"description":2247},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F470","-xbgFDqkO7gPz6jTGFMPkXU1WX74Veb04-89OfHY7E8",{"id":2266,"title":2267,"body":2268,"description":2272,"extension":25,"meta":2281,"navigation":32,"page":2267,"path":2282,"pdf_page":2283,"reading":26,"seo":2284,"sortable_pagination_id":2283,"stem":2285,"__hash__":2286},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F471.md","471",{"type":8,"value":2269,"toc":2279},[2270,2273,2276],[11,2271,2272],{},"devorant domos viduarum sub obtentu prolixae orationis. De istis superstitiosis Negotiatoribus Orationum futuris prophetauit D. Petrus appellans eos Magistros mendaces 2. Petr. 2. dicens. Et erunt in vobis Magistri mendaces, qui introducent sectas perditionis. Et infra. Et in auaritia fictis verbis de vobis negotiabuntur. Nota quod dicit Negotiabuntur. Glossa. Non causa Religionis, sed auaritia, vt aliquid lucrentur fingunt nouas doctrinas, nec vos emunt Deo, sed de vobis aliquid sibi commodi acquirunt, vel acquirere satagunt. Sequitur in textu. Quibus iudicium iam olim non cessat, & perditio eorum non dormitat.",[11,2274,2275],{},"Quoniam igitur Seductores praedicti, supradictis & aliis multis modis praedicta faciunt de plebibus alienis; ideo Lupi merito appellantur in Scripturis Diuinis; & per hoc etiam discernuntur a veris Apostolis. Vnde Act. 20. super illud Apostoli Argentum, aut aurum, vel vestes nullius concupiui, dicit Glossa. Per hoc cognoscuntur Lupi, id est Pseudo-Apostoli, quia talia concupiscunt. Et infra super illud Apostoli. Ad ea, quae mihi opus erant, & iis qui mecum sunt, ministrauerunt manus istae, dicit Glossa. Exemplum operandi etiam Episcopis, est signum quo discernuntur a Lupis. Id est a Pseudo-Apostolis. Isti Pseudo superstitiosi auaritiam suam Religionis colore pingentes, praestant Diabolo arma Christi, cum suas superstitiones (quae profecto iniquitates sunt) pietatem faciunt aestimari. Vnde super illud Matth. 23. Vae vobis Scribae & Pharisaei Hypocritae, qui comeditis domos Viduarum, orantes longas orationes, dicit Chrysostomus. Qui auaritiam vestram Religionis colore depingitis, quasi Diabolo Christi arma praestatis, vt ametur iniquitas, dum pietas aestimatur.",[11,2277,2278],{},"Si qui ergo Praedicatores (de quorum canonica vocatione, seu missione non constet) ex more per suas superstitiones sic circumueniant homines, vt dictum est, assistentes eis, etiam importune, siue in vita, siue in morte, ac sub pietatis specie suggerentes, vt apud eos suas sepulturas eligant, & immensas eis donationes faciant, vel immensa legata eis relinquant; vt testamenta secundum eorum consilia condant, & sub praetextu fidelius dispensandi pecuniam testamentorum, se, vel suos, Executores testamentorum, vel consiliatores Executorum ordinari procurent; & vt hoc facilius assequantur,",{"title":20,"searchDepth":21,"depth":21,"links":2280},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F471",565,{"description":2272},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F471","mvCBR-En9NsjOl8OY4J2TH5lfE41VN52XLWPGj06M4c",{"id":2288,"title":2289,"body":2290,"description":2294,"extension":25,"meta":2348,"navigation":32,"page":2289,"path":2349,"pdf_page":2350,"reading":26,"seo":2351,"sortable_pagination_id":2350,"stem":2352,"__hash__":2353},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F472.md","472",{"type":8,"value":2291,"toc":2345},[2292,2295,2299,2342],[11,2293,2294],{},"suffragia illis orationum promittant; & ne legata eis relicta, vel testamenta suis consiliis facta mutent, vel reuocent, semper assistant eis vsque ad mortem, illis autem defunctis, pecuniam eorum fraudulenter, vt dictum est, in vsus suos, vel suorum conuertant; videntur res eorum fraudulenter & blande auferre; videntur etiam se contra doctrinam Apostoli negotiis saecularibus immiscere, & Negotiatores, seu Mercatores Orationum esse, & per hoc Diabolo Christi arma praestare. Videntur etiam esse Vultures circumuolantes, & cadauera expectantes; videntur etiam esse Lupi rapaces, bona ouium Christi carnalia cupientes. Et ideo non videntur, esse veri Apostoli, sed Pseudo.",[1727,2296,2298],{"id":2297},"signum-xliv","Signum XLIV",[11,2300,2301,2302,2305,2306,2309,2310,2313,2314,2317,2318,2321,2322,2325,2326,2329,2330,2333,2334,2337,2338,2341],{},"Quadragesimumquartum Signum potest esse, Quod veri Apostoli non frequenter conueniunt ad alienam mensam cum otio corporali, ne Adulatores fiant. Sicut enim dicit Glossa super illud 2. Thess. 3. ",[15,2303,2304],{},"Vt nos ipsos formam daremus vobis",", &c. ",[15,2307,2308],{},"Qui frequenter conuenit ad alienam mensam otio deditus, aduletur necesse est pascenti se",": cum Religio nostra ad libertatem homines aduocet, vt dictum est supra dist. 2. §. ",[15,2311,2312],{},"Si vero dicatur",". De talibus potest intelligi ad literam, quod dicit Ecclesiast. cap. 40. ",[15,2315,2316],{},"Vir respiciens in mensam alienam, non est vita eius in cogitatione victus: alit enim animam suam cibis alienis. Vir autem disciplinatus & eruditus custodit se","; scilicet, a talibus, vel a tali facto. Contra tales etiam dicitur in eodem lib. cap. 29. ",[15,2319,2320],{},"Transi hospes",", &c. Et infra. ",[15,2323,2324],{},"Et quae in manu habes, ciba caeteros",", Glossa, ",[15,2327,2328],{},"Qui alieno delectaris hospitio, redi ad propria, & de labore tuo te alios pasce",". Item in eodem cap. paulo ante. ",[15,2331,2332],{},"Vita nequam, hospitari de domo in domum",". Item, cum secundum Gregorium, ",[15,2335,2336],{},"Cuius vita despicitur, restat vt eius praedicatio contemnatur","; ideo veri Apostoli nolentes praedicationem suam contemni, ne per hoc inutiles habeantur, nolunt vitam suam despici; & ideo non frequenter ad alienam mensam conueniunt, etiam inuitati. Nam sicut dicit Hieronymus Ad Nepotianum. ",[15,2339,2340],{},"Facilius contemnitur, qui saepe vocatur ad prandium, & non recusat",". Ergo multo facilius contemnitur, qui non vocatus ad prandium saepe ingerit se inuitis.",[11,2343,2344],{},"Si qui ergo Praedicatores (de quorum canonica vocatione, seu missione non constet) ex more sic faciant, non videntur esse veri Apostoli, sed potius suspecti esse possunt, ne sint Pseudo.",{"title":20,"searchDepth":21,"depth":21,"links":2346},[2347],{"id":2297,"depth":21,"text":2298},{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F472",566,{"description":2294},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F472","yBpUowcGj6amK3G4h_h2WKLIGIp493h4LnMNgqvhPmM",{"id":2355,"title":2356,"body":2357,"description":20,"extension":25,"meta":2420,"navigation":32,"page":2356,"path":2421,"pdf_page":2422,"reading":26,"seo":2423,"sortable_pagination_id":2422,"stem":2424,"__hash__":2425},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F473.md","473",{"type":8,"value":2358,"toc":2416},[2359,2363,2392,2398,2402],[1727,2360,2362],{"id":2361},"signum-xlv","Signum XLV",[11,2364,2365,2366,1789,2369,2372,2373,2376,2377,2380,2381,2384,2385,2388,2389],{},"Quadragesimumquintum Signum potest esse, Quod veri Apostoli oblatis cibo et potu sunt contenti, nec quaerunt cibaria lautiora; iuxta illud Luc. 10. ",[15,2367,2368],{},"Edentes et bibentes, quae apud illos sunt.",[15,2370,2371],{},"Sumptus ex praedicatione concedit, ita tamen ut oblatis cibo et potu sint contenti."," Item super illud Luc. 12. ",[15,2374,2375],{},"Et vos nolite quaerere, quid manducetis",", etc. dicit Glossa. ",[15,2378,2379],{},"Non ait, NOLITE QUAERERE, VEL SOLLICITI ESSE DE CIBO, sed expressius dicit, QUID MANDUCETIS, AUT QUID BIBATIS; in quo videntur argui, qui spreto victu communi lautiora sibi alimenta requirunt."," Item Hieron. Ad Nepot. ",[15,2382,2383],{},"Sit vilis et vespertinus cibus; et olera, legumina, interdumque pisciculos pro summis ducas deliciis. Qui Christum desiderat, et illo pane vescitur, non quaerit magnopere de quam pretiosis cibis stercus conficiat."," Pseudo vero Praedicatores Hypocritae (praecipue autem speciem Religionis habentes, ut Pharisaei) tamquam mercedem suae Religionis gulam sequuntur, ut dicit Glossa super illud Matth. 23. ",[15,2386,2387],{},"Amant primos recubitus in caenis."," Unde potest dici de illis illud Iudae in Canonica. ",[15,2390,2391],{},"Hi sunt in epulis suis maculae, convivantes sine timore, semetipsos pascentes.",[11,2393,2394,2395],{},"Si qui ergo Praedicatores (de quorum canonica vocatione, seu missione non constet) ex more non sint contenti oblatis cibo et potu; sed potius stomachantur, vel indignantur, vel aliquo modo offenduntur et murmurant, si non ministrentur eis magni pisces, et optima vina, et alia cibaria lautiora; non videntur esse veri Apostoli, sed Pseudo. Et de talibus videtur dici posse ad literam illud Psal. 58. ",[15,2396,2397],{},"Ipsi dispergentur ad manducandum; si vero non fuerint saturati et murmurabunt.",[1727,2399,2401],{"id":2400},"signum-xlvi","Signum XLVI",[11,2403,2404,2405,1789,2408,2411,2412,2415],{},"Quadragesimumsextum Signum potest esse, Quod veri Apostoli non cursitant de domo in domum, quaerentes hospitia ubi melius procurentur, sed ubi valeant honestius conversari; et ab illis tantum recipiunt hospitium, quos credunt non onerari, sed reputare sibi gratiam fieri, si recipiantur ab eis; nisi forte ad contrarium maxima necessitate cogantur. Unde Matth. 10. ",[15,2406,2407],{},"In quamcumque civitatem, aut castellum intraveritis, interrogate quis in ea dignus sit, et ibi manete, donec inde exeatis.",[15,2409,2410],{},"Testimonio vicinorum eligendus est hospes, ne eius infamia praedicatio laedatur; nec est cursitandum per domos."," Sed quia posset quaeri, quis est dignus recipere Praedicatores Christi, et apud quos debeant hospitari? Respondet Glossa dicens. ",[15,2413,2414],{},"Qui scit se magis accipere gratiam, quam dare."," Quasi di-",{"title":20,"searchDepth":21,"depth":21,"links":2417},[2418,2419],{"id":2361,"depth":21,"text":2362},{"id":2400,"depth":21,"text":2401},{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F473",567,{"description":20},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F473","JR8KPLovO2VhhTqIU9nOD_gdBJfe-MZiXrWACM2YBas",{"id":2427,"title":2428,"body":2429,"description":2474,"extension":25,"meta":2475,"navigation":32,"page":2428,"path":2476,"pdf_page":2477,"reading":26,"seo":2478,"sortable_pagination_id":2477,"stem":2479,"__hash__":2480},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F474.md","474",{"type":8,"value":2430,"toc":2470},[2431,2437,2440,2444,2460,2463,2467],[11,2432,2433,2434],{},"ceret. ",[15,2435,2436],{},"Apud illos debent hospitari Prædicatores Christi, quos probabiliter arbitrantur se non reputare ex sumptibus eorum grauari, sed magis sibi gratiam fieri.",[11,2438,2439],{},"Si qui ergo Prædicatores (de quorum canonica vocatione, seu missione non constet) ex more quærant hospitia, non honestiora, sed delicatiora, cursitantes de domo in domum vt melius hospitentur, vel melius procurentur; vel ab indignis hospitia, vel alia munera quærant, vel accipiant; id est ab illis, quos probabiliter arbitrantur non reputare sibi in hac parte gratiam fieri, sed potius arbitrantur, quod ab eis reputantur onerosi; non videntur esse veri Apostoli, sed Pseudo.",[1727,2441,2443],{"id":2442},"signum-xlvii","Signum XLVII",[11,2445,2446,2447,1789,2450,2453,2454,1759,2457],{},"Quadragesimum septimum Signum potest esse, Quod veri Apostoli, non nisi summa necessitate coacti recipiunt eleemosynas, vel munera illorum, qui nondum emendati adhuc persistunt in peccatis suis; tales enim potius dant vt non arguantur, quam propter Deum; & ideo fructum dandi non habent. Vnde 2. Corinth. 8. dicit Apostolus. ",[15,2448,2449],{},"Sed semetipsos dederunt primum Domino, deinde nobis per Voluntatem Dei.",[15,2451,2452],{},"Quia emendantes errores pristinos, & morum vitia, Deo se vouerunt; deinde Fratribus sua obtulerunt. Aliter enim non erat recipiendum ab eis, quia munera excæcant oculos, & vim authoritatis inclinant. Qui vero dant vt non arguantur, fructum dandi non habent."," Item 1. Corinth. 6. super illud. ",[15,2455,2456],{},"Omnia mihi licent, sed non omnia expediunt,",[15,2458,2459],{},"Si ab ijs acciperet sumptus, quos in tantis Vitijs arguebat, authoritatem Magistri inclinaret. Non enim potest instanter argui, a quo accipitur; maxime cum ille sit promptus ad dandum, vt sibi humiliet propositum.",[11,2461,2462],{},"Si qui ergo Prædicatores (de quorum canonica vocatione, seu missione non constet) absque maxima necessitate ex more munera Vsurariorum, vel Raptorum, vel aliorum Peccatorum (qui adhuc in peccatis suis persistunt, & emendari nolunt, sed propter hoc tantum, vt non arguantur, tribuunt) scienter & libenter recipiant; quoniam ab illis à quibus non esset recipiendum (vtpote ab illis, qui fructum dandi non habent) recipiunt, videntur magis quærere datum, quàm fructum; & ideo non videntur esse veri Apostoli, sed Pseudo.",[1727,2464,2466],{"id":2465},"signum-xlviii","Signum XLVIII",[11,2468,2469],{},"Quadragesimum octauum Signum potest esse, Quod veri Apostoli, quia non quærunt datum, sed fructum, Philip. 4. data illorum, qui dant propter præsentem verecundiam, aut",{"title":20,"searchDepth":21,"depth":21,"links":2471},[2472,2473],{"id":2442,"depth":21,"text":2443},{"id":2465,"depth":21,"text":2466},"ceret. Apud illos debent hospitari Prædicatores Christi, quos probabiliter arbitrantur se non reputare ex sumptibus eorum grauari, sed magis sibi gratiam fieri.",{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F474",568,{"description":2474},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F474","FXw_oYiJWimFcFBxBEGjHhBIa87OUyJJnnPZ7J8U7B8",{"id":2482,"title":2483,"body":2484,"description":2488,"extension":25,"meta":2497,"navigation":32,"page":2483,"path":2498,"pdf_page":2499,"reading":26,"seo":2500,"sortable_pagination_id":2499,"stem":2501,"__hash__":2502},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F475.md","475",{"type":8,"value":2485,"toc":2495},[2486,2489],[11,2487,2488],{},"propter importunitatem petentis tollendam, aut propter detractionem vitandam, aut propter aliam causam non meritoriam, non libenter recipiunt; scientes, quod tunc demum est datum fructiferum, quando datur ex bona voluntate; videlicet si dederit quis liberaliter, quantum & quando disposuit in corde suo se velle dare; aliter enim dando (id est dando propter præsentem pudorem, aut propter petentis importunitatem, aut propter aliam causam indecentem) & rem, & meritum perdit. Unde 2. Corinth. 9. dicit Apostolus. Unusquisque. Glossa. Det. PROUT destinauit. Glossa. Id est, præ ordinauit. IN corde suo. Glossa. Id est, in consilio rationis. Quia qui inuitus dat propter præsentem pudorem, non habet mercedem; & ideo vnusquisque det, sicut proposuit in corde suo se velle dare. NON ex tristitia, aut ex necessitate. Glossa. Id est, tristis, vel coactus, sed sponte. HILAREM enim Datorem, Glossa, qui ex voluntate bona dat, DILIGIT Dominus. Glossa. Id est, approbat & remunerat, non tristem remunerantem. Qui enim dat, vt careat tedio interpellantis, non vt reficiat viscera indigentis, & rem & meritum perdit. Et infra. Si cum tristitia facis; fit de te, non tu facis. Nota quod dicit Glossa prædicta. Unusquisque det, prout disposuit in corde suo. Ex quo videtur, quod non sit petendum ab aliquo, saltem importune, nisi cum summa necessitate; sed expectandum est, quousque det homo sicut disposuit, & quantum disposuit in corde suo se velle dare, vt sic sponte dando acquirat meritum apud Deum; ne forte non sponte, sed propter importunitatem petentis, vel propter pudorem, vel propter alias causas non meritorias det amplius, quam disposuit dare; vel det quando non disposuit dare; & sic perdat, & rem, & meritum. Item 1. Corinth. 16. loquens Apostolus de collectis ad opus Pauperum faciendis dicit. Unusquisque vestrum apud se reponat, recondens quod sibi placuerit. Et hoc dicit, vt donum eius sit gratuitum; nam, vt dicit Seneca lib. 2. De Officiis. Non tulit gratis, qui, cum rogasset, accepit. Et infra. Nulla res carius constat, quam quæ precibus empta est.",[2071,2490,2492],{"start":2491},9,[2075,2493,2494],{},"Si qui ergo Prædicatores (de quorum canonica vocatione, seu missione non constet) a talibus datoribus (qui non ex mera liberalitate, vel ex mero placito suo, sed propter præsentem pudorem, aut propter petentis importunitatem, aut forte propter timorem aliquem, aut propter aliam causam minus",{"title":20,"searchDepth":21,"depth":21,"links":2496},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F475",569,{"description":2488},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F475","_F3N1pWnIUS7qsblLfaKQSAWE0AEzdjMVpCvQ3R603Q",{"id":2504,"title":33,"body":2505,"description":2509,"extension":25,"meta":2512,"navigation":32,"page":33,"path":2513,"pdf_page":36,"reading":26,"seo":2514,"sortable_pagination_id":36,"stem":2515,"__hash__":2516},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F476.md",{"type":8,"value":2506,"toc":2510},[2507],[11,2508,2509],{},"competentem dant) ex more scienter et libenter recipiant, vel non expectantes oblationem a quibuscumque importune petant (nisi forte in arcta necessitate fuerint constituti) videntur magis quaerere datum, quam fructum; et ideo non videntur esse veri Apostoli, sed Pseudo.",{"title":20,"searchDepth":21,"depth":21,"links":2511},[],{},"\u002Freadings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F476",{"description":2509},"readings\u002Ftranscription\u002Fwilliam-saint-amour-collectiones-d4\u002F476","K70NS8tHSzpLFaXATrDWy14crwvekKz2ZPgZNrpuu_c",[2518,2545,2614,2668,2723,2755,2825,2845,2894,2925,2953,2982,3013,3059,3101,3136,3156,3222,3255,3308,3388],{"id":2519,"title":2520,"body":2521,"description":20,"extension":25,"meta":2540,"navigation":32,"page":34,"path":2541,"pdf_page":37,"reading":26,"seo":2542,"sortable_pagination_id":37,"stem":2543,"__hash__":2544},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F456.md","Collectiones, Distinction IV: Signs XL–XLVIII",{"type":8,"value":2522,"toc":2537},[2523,2526,2530],[1723,2524,2520],{"id":2525},"collectiones-distinction-iv-signs-xlxlviii",[1727,2527,2529],{"id":2528},"sign-xl","Sign XL",[11,2531,2532,2533,2536],{},"The fortieth Sign may be that true Apostles do not preach for the sake of gain, but solely for the salvation of souls. Hence in 2 Corinthians 12 the Apostle says, “I seek not the things that are yours.” The Gloss: that is, your riches in gold and silver; “BUT YOU.” The Gloss: to save. Likewise the Gloss: the Apostle was not seeking the gift, but the fruit; lest he be thought, as it were, a vendor of the Gospel. But the pseudo-apostles preach for the sake of gain, though they feign to preach for the salvation of souls; for they are eager for profit, as has been shown above in dist. 1, §. ",[15,2534,2535],{},"Quidam autem canonice",". And in 1 Timothy 6 the Apostle, speaking of the pseudo-apostles, says, “Supposing gain to be godliness.” The Gloss: who therefore do a work of pi[e]-",{"title":20,"searchDepth":21,"depth":21,"links":2538},[2539],{"id":2528,"depth":21,"text":2529},{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F456",{"title":2520,"description":20},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F456","c_9ucpH7b9qOW1Mo4rWU_12LssgMI1J0I4mtFO0FxzQ",{"id":2546,"title":1744,"body":2547,"description":2551,"extension":25,"meta":2609,"navigation":32,"page":1744,"path":2610,"pdf_page":1806,"reading":26,"seo":2611,"sortable_pagination_id":1806,"stem":2612,"__hash__":2613},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F457.md",{"type":8,"value":2548,"toc":2607},[2549,2552,2555,2584],[11,2550,2551],{},"[of pie]ty, that is, they preach, in order to acquire temporal gain; because they preach for profit, not for fruit.",[11,2553,2554],{},"But how can it be known whether someone preaches for profit?",[11,2556,2557,2558,2561,2562,2565,2566,2569,2570,2573,2574,2577,2578,2581,2582],{},"I answer: namely, when he receives gold or silver from those to whom he preaches, unless perhaps for daily sustenance, or for some public benefit established by the Church. Hence on that passage of Matthew 10, ",[15,2559,2560],{},"Do not possess gold or silver,"," the Gloss says: ",[15,2563,2564],{},"If they had these things, they would seem to preach not for the sake of salvation, but for the sake of gain."," Likewise, as Hieronymus says on the Prophet Malachi: ",[15,2567,2568],{},"Because certain Prophets accepted money, their prophecy was turned into divination;"," that is, it was shown not to be from the Lord, but from the Devil, as is read in ",[15,2571,2572],{},"1. q. 1. cap. Numquam divinatio."," The same could be said if a Preacher were to receive a measure of wine, or a cor [measure] of wheat, or anything else equivalent to gold or silver up to the quantity of [prohibited] gifts. Just as it is said of those who hold public offices: ",[15,2575,2576],{},"Although it is licit for them to receive food and drink as small presents, yet it is not licit for them to receive up to the quantity of [prohibited] gifts,"," as Human Law says, ",[15,2579,2580],{},"ff. De officio Proconsulum L. Solent."," Much less, therefore, is it licit for Preachers to receive from their Hearers up to the quantity of [prohibited] gifts, lest through this they burden their Hearers; or lest the Gospel become hateful; or lest the Preachers themselves lose the liberty of rebuking; or lest the Gospel seem to be for sale; or also for other reasons set forth and assigned above in dist. 2. §. ",[15,2583,1778],{},[11,2585,2586,2587,2590,2591,2594,2595,2598,2599,2602,2603,2606],{},"But there are certain Preachers who, lest they seem to be hucksters, and so that they may more decorously despoil [their hearers] through others rather than through themselves, and obtain greater gifts, for this reason ask nothing from their Hearers in their own persons; but send their emissaries to circumvent them, who importunely and incessantly beg for grain, or wine, or money for the purpose of clothing, or anything else which they say they need, and receive indiscriminately from anyone whatsoever. From such circumvention the Apostle excuses himself in 2 Corinthians 12, saying: ",[15,2588,2589],{},"But be it so."," That is, Perhaps you will say that ",[15,2592,2593],{},"I DID NOT BURDEN YOU."," Gloss: ",[15,2596,2597],{},"In my own person, by accepting your goods."," BUT (Perhaps you will object against me) that, ",[15,2600,2601],{},"BEING crafty."," That is, cunning, ",[15,2604,2605],{},"I CAUGHT you with guile."," That is, I de-",{"title":20,"searchDepth":21,"depth":21,"links":2608},[],{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F457",{"description":2551},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F457","aiJGbBYAv-Jn2-wQwFZ3I5thCadQvCZETSbFYrtBD48",{"id":2615,"title":1812,"body":2616,"description":2662,"extension":25,"meta":2663,"navigation":32,"page":1812,"path":2664,"pdf_page":1867,"reading":26,"seo":2665,"sortable_pagination_id":1867,"stem":2666,"__hash__":2667},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F458.md",{"type":8,"value":2617,"toc":2660},[2618,2635,2648],[11,2619,2620,2621,2594,2624,2627,2628,2631,2632],{},"took you, since I was unwilling to accept anything in my own person, so that I might receive through my envoys. Then he answers this unfavorable suspicion, clearing himself and saying: ",[15,2622,2623],{},"Did I take advantage of you by any of those whom I sent to you?",[15,2625,2626],{},"Namely, by asking for or receiving your goods."," As if he were saying, ",[15,2629,2630],{},"No."," Those Preachers, therefore, who act contrary to this word and example of the Apostle, take the property of their Hearers, as it seems, by circumvention; by which they plainly show themselves to be Pseudo[-preachers], if it is not established that they have a Canonical mission. On account of such Pseudo-Preachers, who preach for gain, the Early Fathers of the Order of Preachers once obtained, with a view to eliminating them from the Order, a certain letter from the Apostolic See, in which it is provided, ",[15,2633,2634],{},"That if any of the Friars Preachers shall have turned their preaching to gain, they be seized and cast into prison.",[11,2636,2637,2638,2641,2642,2645,2646],{},"But perhaps some Pseudo[-preachers], transforming themselves into Apostles of Christ (2 Corinthians 11), and wickedly humbling themselves, according to that saying of Ecclesiasticus 19, ",[15,2639,2640],{},"There is one who humbles himself wickedly, but his inward parts are full of deceit,"," will say: We, since we are Preachers of the Gospel, although we could take support authoritatively from those to whom we sow spiritual things, as owed to us by the Lord’s ordinance in Luke 10, ",[15,2643,2644],{},"Eating and drinking the things that are with them,"," nevertheless do not ask for them authoritatively, but rather, wishing to humble ourselves and, after the manner of the Apostle, to go beyond what is required, we choose rather to beg from those to whom we preach; asking, that is, for the necessities of life, not by reason of debt, but for God’s sake. Hence, asking in this manner, we cannot be said to preach for gain, but for God; although out of humility we seek by begging from them, as was said above in dist. 1, §. ",[15,2647,1846],{},[11,2649,2650,2651,2653,2654,2656,2657,2659],{},"To which it must be said that those who say this, if they preach without being sent, are Pseudo[-preachers], as was shown above in dist. 1, §. ",[15,2652,1852],{},"; and therefore they ought not to be admitted to preaching, as was shown in the same place. Moreover, when they say they wish to beg for the sake of humility, they speak falsely; since it is not begging, but rather working with one’s hands, that is the work of humility, as was shown above in dist. 2, near the beginning, §. ",[15,2655,1856],{}," Indeed, it is a work of sin, except in the cases assigned above in dist. 2, §. ",[15,2658,1860],{}," with the ten following Paragraphs. But if perhaps such Preachers judge their",{"title":20,"searchDepth":21,"depth":21,"links":2661},[],"took you, since I was unwilling to accept anything in my own person, so that I might receive through my envoys. Then he answers this unfavorable suspicion, clearing himself and saying: Did I take advantage of you by any of those whom I sent to you? Gloss: Namely, by asking for or receiving your goods. As if he were saying, No. Those Preachers, therefore, who act contrary to this word and example of the Apostle, take the property of their Hearers, as it seems, by circumvention; by which they plainly show themselves to be Pseudo[-preachers], if it is not established that they have a Canonical mission. On account of such Pseudo-Preachers, who preach for gain, the Early Fathers of the Order of Preachers once obtained, with a view to eliminating them from the Order, a certain letter from the Apostolic See, in which it is provided, That if any of the Friars Preachers shall have turned their preaching to gain, they be seized and cast into prison.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F458",{"description":2662},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F458","LxCBI_t-71MF8vj-tDSmSKGpZMQIPvNYuLduewDBriQ",{"id":2669,"title":1873,"body":2670,"description":2717,"extension":25,"meta":2718,"navigation":32,"page":1873,"path":2719,"pdf_page":1927,"reading":26,"seo":2720,"sortable_pagination_id":1927,"stem":2721,"__hash__":2722},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F459.md",{"type":8,"value":2671,"toc":2715},[2672,2685],[11,2673,2674,2675,2678,2679,2681,2682,2684],{},"begging to be a work of humility or piety, they seem to be among those false ones of whom the Apostle speaks in 1 Timothy 6: ",[15,2676,2677],{},"Who suppose that gain is godliness."," But if the aforesaid Preachers are sent and preach, and ask for or receive support from those to whom they preach, then in whatever manner they ask or receive it—whether as something owed or for God’s sake (since it is only for God’s sake, that is, by the Lord’s Right, that they can ask)—they live from the Gospel, which cannot be begging but authority; and so they receive support authoritatively, not as beggars, as was shown above in dist. 1, § ",[15,2680,1885],{}," and § ",[15,2683,1889],{}," Therefore they humble themselves falsely when they say that they wish to beg from their Hearers for the sake of humility, since, if they have been sent, they cannot beg from them.",[11,2686,2687,2688,2691,2692,2695,2696,2698,2699,2702,2703,2706,2707,2710,2711,2714],{},"Again, sent Preachers humble themselves falsely if they say that they wish to come to such great poverty that they are obliged to beg, as some teach; since from such great poverty it could happen that they become saddened on account of lack of support, and that their persistence is slackened and their authority also diminished. Whence on 1 Timothy 5, on that text ",[15,2689,2690],{},"The Elders that rule well",", the Gloss says: ",[15,2693,2694],{},"Good Stewards ought to be furnished in advance not only with lofty honor, but also with earthly [honor]; so that they not be saddened by lack of support. For the Preacher is more persistent if he is not humbled by want; and authority grows in him, when he sees himself even in the present receiving the fruit of his labor—not that he may abound, but that he may not fail,"," as was said above in the same dist. in the tenth Sign, § ",[15,2697,1904],{}," Note what the Gloss says: ",[15,2700,2701],{},"That they not be saddened by lack of support."," From this it appears that even true Preachers are sometimes saddened by lack of support. Again, note that it says: ",[15,2704,2705],{},"The Preacher is more persistent, if he is not humbled"," (that is, if he is not demeaned) ",[15,2708,2709],{},"by want."," From this it appears that the Preacher is sometimes demeaned by want, and from the same cause his persistence is slackened. Again, note what it says: ",[15,2712,2713],{},"And authority grows in him, when he sees himself even in the present receiving the fruit of his labor."," From this it appears that the authority of a Preacher decreases when, not receiving support from the Gospel (perhaps because he lacks the office of preaching, since he has not been sent canonically), he must beg. Since therefore the three aforesaid inconveniences are not expedient, but rather hinder the Preacher and the preaching, it remains that a good Preacher ought not to desire the begging from which those things arise. If",{"title":20,"searchDepth":21,"depth":21,"links":2716},[],"begging to be a work of humility or piety, they seem to be among those false ones of whom the Apostle speaks in 1 Timothy 6: Who suppose that gain is godliness. But if the aforesaid Preachers are sent and preach, and ask for or receive support from those to whom they preach, then in whatever manner they ask or receive it—whether as something owed or for God’s sake (since it is only for God’s sake, that is, by the Lord’s Right, that they can ask)—they live from the Gospel, which cannot be begging but authority; and so they receive support authoritatively, not as beggars, as was shown above in dist. 1, § Sed contra hoc fortè and § Item Augustinus. Therefore they humble themselves falsely when they say that they wish to beg from their Hearers for the sake of humility, since, if they have been sent, they cannot beg from them.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F459",{"description":2717},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F459","O7n2p8R3x7RNS_SvdCz6sR7LL6ZJ4sct-IAet69_Ugg",{"id":2724,"title":1933,"body":2725,"description":2729,"extension":25,"meta":2750,"navigation":32,"page":1933,"path":2751,"pdf_page":1949,"reading":26,"seo":2752,"sortable_pagination_id":1949,"stem":2753,"__hash__":2754},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F460.md",{"type":8,"value":2726,"toc":2748},[2727,2730,2741],[11,2728,2729],{},"therefore, if some Preacher should say that he desires to beg, this does not seem to be true humility but false, nor does he seem to be a true Preacher, but a Pretender and a Feigner. For many Pretenders say that poverty is sweet to them, or that it pleases them for God’s sake, who nevertheless have the fire of avarice or cupidity in their heart; concerning whom what Ecclesiasticus says in chapter 40 can be understood literally: “In the mouth of the Shameless, poverty shall be sweetened, and in his Belly”—that is, in his heart—”a fire shall burn,” namely, of cupidity.",[11,2731,2732,2733,2736,2737,2740],{},"Now it must be noted that those Preachers who ask from their Hearers, or cause to be asked, hoping that on account of their preaching they will more easily obtain from them what they ask, may rightly fear that they appear to do this from an occasion of avarice, contrary to what the Apostle says in 1 Thessalonians 2: “For neither have we at any time been in an occasion of avarice.” Gloss: “I do not say IN AVARICE, but I have done nothing and said nothing in which there could be any occasion of avarice.” Likewise, they may rightly fear that through this they may be said to sell the grace of preaching, and thus fall into the vice of Simony; just as Gehazi, the servant of Elisha, because he asked for garments from Naaman the Syrian, hoping that he would obtain them the more easily because his Lord (namely Elisha) had cured him of leprosy, as is read in 2 Kings 5 [Vulg. ",[15,2734,2735],{},"4 Reg. 5","], is said to have sold to that same Naaman the grace of his healing, and thereby to have fallen into the vice of Simony, as Gregorius Nazianzenus says at ",[15,2738,2739],{},"1 q. 1 c. Qui studet",", even though he asked for those garments against Elisha’s will, as appeared from what followed. Therefore, much more, if Elisha himself had asked in the same way and with the same intention, or had caused asking to be done, without doubt he would have incurred the vice of Simony.",[11,2742,2743,2744,2747],{},"If therefore any Preachers (concerning whose canonical calling or mission it is not established) customarily receive from their Hearers such gifts as have been described above, they appear to be in an occasion of avarice; they also appear to preach for the sake of gain, not for the sake of the salvation of souls. And if they customarily ask for such things, or cause them to be asked, whether in their preaching, or before preaching, or after it, hoping that on account of their preaching they will more easily obtain them, they appear to commit Simony; for to receive is, whenever one receives, whether after or before, as is read at ",[15,2745,2746],{},"1 q. 1 c. Eos",". And therefore they do not appear to be true Apostles, but rather may be held suspect, lest they be Pseudo [apostles].",{"title":20,"searchDepth":21,"depth":21,"links":2749},[],{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F460",{"description":2729},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F460","p4XyU6C2j6cy1VruFvP9TmXVCSYS64gQgBYk6LyUbZY",{"id":2756,"title":1955,"body":2757,"description":2761,"extension":25,"meta":2820,"navigation":32,"page":1955,"path":2821,"pdf_page":1994,"reading":26,"seo":2822,"sortable_pagination_id":1994,"stem":2823,"__hash__":2824},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F461.md",{"type":8,"value":2758,"toc":2817},[2759,2762,2766,2811],[11,2760,2761],{},"Let him, however, excuse himself who can, provided that he does not set the will of man above the Authentic Scriptures.",[1727,2763,2765],{"id":2764},"sign-xli","Sign XLI",[11,2767,2768,2769,2772,2773,2776,2777,2780,2781,2772,2784,2787,2788,2791,2792,2795,2796,2799,2800,2691,2803,2806,2807,2810],{},"The forty-first Sign can be this: that true Preachers, although they have the power by the Lord’s ordinance of living from the Gospel, as was shown above in dist. 1, §. ",[15,2770,2771],{},"Item ut ostendit Augustinus",", and §. ",[15,2774,2775],{},"Sed contra hoc forte",", nevertheless do not always demand those provisions owed to them, but rather work with their hands to support themselves, as was shown concerning Paul above in dist. 1, §. ",[15,2778,2779],{},"Item forsan",", at the end, and §. ",[15,2782,2783],{},"Hoc autem",[15,2785,2786],{},"Sed adhuc","; and as was also shown concerning the other Apostles above in dist. 2, §. ",[15,2789,2790],{},"Non solus autem",". Moreover, even when things are offered with entreaty, they do not always accept them, as is clear in the case of Paul, to whom, when the Macedonians wished to give their goods not only as their own but even as common, for his use and that of the other Apostles and other poor, even beyond the resources of their means, the Apostle Paul did not consent to receive them. Hence in 2 Corinthians 8 the same Apostle says: ",[15,2793,2794],{},"I bear them witness, that according to their power, and beyond their power, they were willing, with much entreaty beseeching us for the grace and communication of the ministry that is done toward the saints."," The Gloss: ",[15,2797,2798],{},"They were willing, with no one compelling them, to give even beyond the resources of their possessions, in such a way that they would afterwards be in need; and they entreated me, though I, fearing, did not consent to them, that they might be permitted to give their goods, not as their own, but as common, from which they might minister to others."," And if at times from necessity the true Apostles do receive the provisions owed to them, nevertheless they do not demand them unseasonably, nor do they receive them indifferently and indiscreetly from just anyone, lest they appear to preach the Gospel for the sake of their own maintenance, and so abuse that power. Hence on that passage in 1 Corinthians 9, ",[15,2801,2802],{},"That I abuse not my power in the Gospel",[15,2804,2805],{},"Which I would certainly do, if by demanding unseasonably, or by receiving indiscreetly, I should show the Gospel to be burdensome to believers."," For from unseasonable exaction, or from indiscreet reception of the provisions that are owed from the Gospel, scandal can easily arise; which in this matter ought to be more strictly avoided, as was shown above in dist. 1, §. ",[15,2808,2809],{},"Verumtamen diuersimode",".",[11,2812,2813,2814,2816],{},"But the False [preachers], although they are not so ordered in the Church that they may live from the Gospel, as Augustinus says in the book ",[15,2815,1987],{},", chap. 4, nevertheless wish to live from the Gospel, receiving provisions from those to whom they preach, as",{"title":20,"searchDepth":21,"depth":21,"links":2818},[2819],{"id":2764,"depth":21,"text":2765},{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F461",{"description":2761},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F461","8BUgxwUY8PDBlT7U6toYB8ANCvKpCRL8zzfyOCU-KAE",{"id":2826,"title":2000,"body":2827,"description":2831,"extension":25,"meta":2840,"navigation":32,"page":2000,"path":2841,"pdf_page":2016,"reading":26,"seo":2842,"sortable_pagination_id":2016,"stem":2843,"__hash__":2844},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F462.md",{"type":8,"value":2828,"toc":2838},[2829,2832,2835],[11,2830,2831],{},"if they were their Evangelists, or ministers of their altar, so as to administer the Ecclesiastical Sacraments to them, just as parish priests do. So did certain Pseudo-Preacher monks of old, who had no people; against whom Augustinus speaks in the same book, ch. 20: “But these our Brethren rashly claim for themselves, as I judge, that they have such power — namely, of living by the Gospel. For if they are Evangelists, ministers of the Altar, dispensers of the Sacraments, I grant it, they have it.” As if he were saying: if they do not hold these offices in the churches of those from whom they receive, then neither do they have the power of taking maintenance from them. For it is certain that maintenance is owed from the Gospel only to those who either regularly preside in governance and teaching by the dignity of their office, and who are bound to the care of souls by the duty of their office. Whence in 1 Thess. 5 the Apostle says: “We beseech you, Brethren, that you know” (that is, show yourselves to know, namely through the provision of maintenance) “those who labor among you.” Glossa: “In your governance and teaching.” “And are over you.” Glossa: “By dignity.” And this, “IN the Lord” — that is, by the Lord’s ordination. “And admonish you.” Glossa: “By the duty of their office.” Therefore those who do not have the dignity or the due office of governing souls cannot demand maintenance as owed to them.",[11,2833,2834],{},"Again, the Pseudo not only receive sustenance from those to whom they preach, if it is offered to them, but sometimes even importunately demand it, although it is not due. Whence on that passage of 1 Thess. 2, “When we might have been a burden to you, as the Apostles of Christ, etc.,” the Glossa says: “He calls the due of Apostolic power a BURDEN on account of the Pseudo, who, usurping that which was not due to them, used to exact it importunately from the people.”",[11,2836,2837],{},"But certain Moderns, surpassing the importunity of the ancient Pseudo, not only importunately demand and ask necessary sustenance, though it is not due to them, from those who are not their subjects; but they also do not cease to extort enormous sums of money — not only from good and devout Faithful of Christ, but even from Tyrants, Robbers, Usurers, and other great wealthy Sinners who have not made amends — by various and importunate collections under the pretext of alms; contrary to the teaching of Hieronymus on that passage of Matt. 15, “Whatever gift is from me shall profit thee,” where he says thus: “We ought to beware lest we accept gifts from those who gather riches from the tears of the Poor.” Concerning money thus extorted, these very Extortioners, lest",{"title":20,"searchDepth":21,"depth":21,"links":2839},[],{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F462",{"description":2831},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F462","sHpN720hq6gXARkUuUFn_UIqX4eD8KfeXCq6P-hnHlk",{"id":2846,"title":2022,"body":2847,"description":2888,"extension":25,"meta":2889,"navigation":32,"page":2022,"path":2890,"pdf_page":2058,"reading":26,"seo":2891,"sortable_pagination_id":2058,"stem":2892,"__hash__":2893},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F463.md",{"type":8,"value":2848,"toc":2886},[2849,2859,2865,2880,2883],[11,2850,2851,2852,2855,2856],{},"while countless Poor of Christ are neglected and hungry, and sometimes perishing from hunger, they are not content with their earlier buildings, which were sufficient for them, but rashly tear them down and demand for themselves greater buildings that are superfluous, luxurious, and costly; contrary to that saying of Seneca, ",[15,2853,2854],{},"Ad Lucilium Epist."," 8: ",[15,2857,2858],{},"Let a house be a defense against the assaults upon the body. Whether it be raised of turf or of variegated stone from a foreign people makes no difference. Know that a man is sheltered just as well by thatch as by gold.",[11,2860,2861,2862,2810],{},"But perhaps the aforesaid men will feign an excuse, saying that those precious and costly buildings (since they are not the buildings’ lords) they do not construct for themselves, but for the lords of those places, who have granted them merely the use of them, as was said above in this same distinction, at the eleventh Sign, § ",[15,2863,2864],{},"Item ex eo",[11,2866,2867,2868,137,2871,243,2874,2043,2877],{},"But since the lords of those places, granting them only the use [of them], as they say, are rich and not needy, how do the aforesaid Pretenders dare out of begged alms (by which the hungry Poor ought to live) to construct so many and such great buildings for rich lords? Can they not on this account deservedly be said to be crueler than all Robbers? — since Hieronymus says ",[15,2869,2870],{},"Ad Nepotianum",[15,2872,2873],{},"To have received what is to be distributed to the hungry Poor, who are many, and",[15,2875,2876],{},"which is a manifest crime",[15,2878,2879],{},"to subtract something from it, surpasses the cruelty of all Robbers.",[11,2881,2882],{},"Likewise, not content with their old Basilicas, which are sufficient and of ample beauty, they rashly tear them down under the pretext of the honor of God and of the Saints, and they build for themselves, from begged alms, greater, more ornate, more precious, and more costly Basilicas, importunately requesting superfluous expenditures from the Faithful of Christ; not heeding that Moses, on discovering that the people were offering more for the expenses of the Tabernacle than was necessary, ordered it to be proclaimed by the Herald’s voice that no Man or Woman should offer anything further for the work of the Sanctuary, as is read in Exodus 36.",[11,2884,2885],{},"The aforesaid buildings, however, not only of their private dwellings but also of their Basilicas, the aforesaid men turn more to their own honor than to God’s; namely, so that the people, who always marvel at new and beautiful things, and desire and pursue things worthy of admiration, despising their old Parochial Churches of lesser beauty, may more willingly visit and frequent both their Churches and their other new and more beautiful dwellings, and thereby honor them the more and give them the more; and to visit their houses, not only by the beauty of the buildings, but",{"title":20,"searchDepth":21,"depth":21,"links":2887},[],"while countless Poor of Christ are neglected and hungry, and sometimes perishing from hunger, they are not content with their earlier buildings, which were sufficient for them, but rashly tear them down and demand for themselves greater buildings that are superfluous, luxurious, and costly; contrary to that saying of Seneca, Ad Lucilium Epist. 8: Let a house be a defense against the assaults upon the body. Whether it be raised of turf or of variegated stone from a foreign people makes no difference. Know that a man is sheltered just as well by thatch as by gold.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F463",{"description":2888},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F463","W1zGEs1xvt03GsI4Mq-CQr1IUPHvQnkHJaP6ZivO4h0",{"id":2895,"title":2064,"body":2896,"description":2900,"extension":25,"meta":2920,"navigation":32,"page":2064,"path":2921,"pdf_page":2082,"reading":26,"seo":2922,"sortable_pagination_id":2082,"stem":2923,"__hash__":2924},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F464.md",{"type":8,"value":2897,"toc":2918},[2898,2901],[11,2899,2900],{},"they unceasingly incite even with familiar and persuasive words, and they do not cease to urge; which is a manifest sign of pride, according to the saying of Seneca to Lucilius: “It is characteristic of the proud to reckon highly the approach and the touching of their threshold,” as was said above in the same distinction, in the twentieth Sign, § Item Pseudo.",[2071,2902,2903],{"start":2073},[2075,2904,2905,2906,2909,2910,2913,2914,2917],{},"They likewise suggest to their aforesaid benefactors that it is an excellent thing to expend their money (even if ill-gotten) upon such uses (which, on account of a feigned veneration of God and the Saints, they call Pious), and, as it were, to establish perpetually enduring memorials of themselves for the remembrance of others in time to come; whereas it would be better either to restore it to those from whom it was wrongly taken, or, with their consent, at least to bestow it upon the hungry Poor of Christ, upon those unable to labor, or upon those who from reasonable cause are ashamed to beg. Against their superstitious assertion Chrysostomus inveighs upon that passage of Matthew 23, “You who build the sepulchers of the Prophets,” etc., saying thus: “Foolish one, what does this memorial profit you after death, if you are tormented where you are, while you are praised where you are not?” Likewise there Chrysostomus: “What kind of justice is this, to give gifts to the dead and to strip the living? to take from the blood of the wretched, and to offer it to God? For this is to offer to God, but to wish to make God a partner of one’s violence; so that, when He has willingly received money offered to Him out of sin, He may consent to the sin.” Likewise there Chrysostomus: “Do you wish to build a house of God? give to the Faithful and the Poor that by which they may live; for in buildings men dwell, but God in holy men.” Hence blessed Stephen in Acts 7 says: “He does not dwell on high in things made with hands, as He says through the Prophet, HEAVEN IS MY THRONE, AND THE EARTH IS THE FOOTSTOOL OF MY FEET.” Hence also Paul in Acts 17 says: “God, who made the World and all things that are in it, since He is Lord of heaven and earth, does not dwell in Temples made with hands.” It would therefore be better to expend the money offered by Christians, or extorted from them by importunate solicitations, on alms for the Poor of Christ, than to place it in the building of Temples, or in other immoderate, sumptuous, and superfluous things. For, as Ambrosius says in the book ",[15,2907,2908],{},"De Officiis",": “Will not the Lord say, ‘Why did you allow so many needy ones to die of hunger, while you had gold from which you could have supplied sustenance?’” And this is found in ",[15,2911,2912],{},"12. q. 2. c. Aurum habet Ecclesia."," Likewise Hieronymus ",[15,2915,2916],{},"Ad Paulinum Presbyterum",": “The true Temple of Christ",{"title":20,"searchDepth":21,"depth":21,"links":2919},[],{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F464",{"description":2900},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F464","2HprYnTReCjSJsI9u3lTRmd4Wyo0_MO2OtYvAN_DItw",{"id":2926,"title":2088,"body":2927,"description":2947,"extension":25,"meta":2948,"navigation":32,"page":2088,"path":2949,"pdf_page":2104,"reading":26,"seo":2950,"sortable_pagination_id":2104,"stem":2951,"__hash__":2952},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F465.md",{"type":8,"value":2928,"toc":2945},[2929,2936,2939],[11,2930,2931,2932,2935],{},"The temple is the soul of the believer; adorn it, clothe it, offer it gifts, receive Christ into it. What use is it that walls should gleam with jewels, while Christ in the poor is in peril of hunger? Likewise Hieronymus, ",[15,2933,2934],{},"Ad Demetriadem",": Let others build churches, clothe walls with slabs of marble, haul in massive columns and gild their capitals [though these feel nothing of the costly ornament], set off the doors with ivory and silver, and distinguish their gilded altars with gems; I do not blame them, I do not refuse it; let each abound in his own opinion. It is better to do this than to brood over hoarded wealth. But yours is another calling: to clothe Christ in the poor, to visit Him in the sick, to feed Him in the hungry, to receive Him in those who lack shelter, and above all in the household of the faith.",[11,2937,2938],{},"Men of this sort, desirous of the ornament and beauty of their basilicas (in which men stand in admiration), and taking their delight therein, and supposing — or pretending to suppose — that this is religion and that it pleases God and the Saints (to whom the basilicas belong), and extorting the money for these works by various solicitations from usurers and plunderers (even from those who have made no restitution), appear to be like the idolaters who suppose that the ornament and beauty of their temples and idols is religion, and that these things please their gods. Concerning whom it is read in a certain marginal gloss on Wisdom 13: The more ornate and beautiful the images are, the more majesty they are thought to possess; religion, then, is whatever human cupidity marvels at. And a little earlier there is read, in another gloss on them: They delight in gold and gems, whose luster dazzles the eyes; without these they do not think there is any religion. And below: They consecrate to their gods spoils and plunder — gods who are very feeble. For why are they thought heavenly, if they desire earthly things? Or blessed, if they are in need? Or incorrupt, if they take delight in those things in which human cupidity is condemned?",[11,2940,2941,2942,2810],{},"If the objection be raised concerning the sumptuous work of the Lord’s Temple and its costly ornament under the Old Testament, as is read in 1 Kings 6 and 7, Hieronymus answers in this manner: Let no rich man in Judea cast up to me the Temple, the Table, the Lamps, the Censers, the Dishes, the Cups, the little Mortars, and the other things fashioned of gold; for these were then approved by the Lord, when the priests were immolating victims, and the blood of beasts was the remission of sins — although all these things went before as a figure, and were written for our sake, upon whom the ends of the ages have come. But now, since the poor Christ has consecrated the poverty of His house, let us bear the cross, and reckon riches as mire. ",[15,2943,2944],{},"14 q. 2, C. Gloria Episcopi",{"title":20,"searchDepth":21,"depth":21,"links":2946},[],"The temple is the soul of the believer; adorn it, clothe it, offer it gifts, receive Christ into it. What use is it that walls should gleam with jewels, while Christ in the poor is in peril of hunger? Likewise Hieronymus, Ad Demetriadem: Let others build churches, clothe walls with slabs of marble, haul in massive columns and gild their capitals [though these feel nothing of the costly ornament], set off the doors with ivory and silver, and distinguish their gilded altars with gems; I do not blame them, I do not refuse it; let each abound in his own opinion. It is better to do this than to brood over hoarded wealth. But yours is another calling: to clothe Christ in the poor, to visit Him in the sick, to feed Him in the hungry, to receive Him in those who lack shelter, and above all in the household of the faith.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F465",{"description":2947},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F465","5DLySCGCj5rH1Wpmm_TFFJeejAkcQ8H6bzArtjCsfFg",{"id":2954,"title":2110,"body":2955,"description":2959,"extension":25,"meta":2977,"navigation":32,"page":2110,"path":2978,"pdf_page":2131,"reading":26,"seo":2979,"sortable_pagination_id":2131,"stem":2980,"__hash__":2981},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F466.md",{"type":8,"value":2956,"toc":2974},[2957,2960,2963,2967],[11,2958,2959],{},"Such men, moreover, who construct the aforesaid buildings, appear to turn loaves into stones — that is, they turn the loaves of the Poor (namely, the begged alms, from which Christ’s loaves ought to be distributed to the Poor) into heaps of stones, that is, into costly and superfluous houses of stone. And for this reason they seem to be crueler and more merciless than the Devil himself; since the Devil, on the contrary, asked that stones be turned into loaves, saying to the Lord, “Command that these stones be made bread” (Matthew 4).",[11,2961,2962],{},"If, therefore, any Preachers (whose canonical calling or mission is not established) persistently and importunately beg from their Hearers — even from those not subject to them — under the pretext of alms, or of the veneration of God and His Saints, and indiscreetly receive not only the expenses of preaching, but also grain, wine, money, and other gifts, for their own and many others’ yearly maintenance, and even for constructing superfluous and costly buildings and for satisfying other superfluities or pleasures (although they profess the highest poverty and mendicancy), and do so generally with scandal to those from whom they beg or receive, or to others as well — they do not appear to be true Apostles, but rather can be suspected of being False ones.",[1727,2964,2966],{"id":2965},"sign-xlii","Sign XLII",[11,2968,2969,2970,2973],{},"The Forty-second Sign may be this: that true Apostles evangelize not unwillingly, but willingly — that is, they do not preach compelled by necessity of livelihood; for otherwise they would not have the reward of eternal glory for their preaching. Whence Augustinus, in the book ",[15,2971,2972],{},"De Opere Monachorum",", chapter 10, reciting and expounding the words of the Apostle Paul in 1 Corinthians 9, speaks thus: “FOR IF I PREACH THE GOSPEL,” says the Apostle, “IT IS NO GLORY TO ME, FOR NECESSITY LIES UPON ME” — namely, of sustaining this life. “FOR WOE IS ME IF I PREACH NOT THE GOSPEL.” That is, to my own harm I shall not preach the Gospel, because I shall be tormented with hunger, and shall have nothing to live on. “BUT IF I DO THIS WILLINGLY, I HAVE A REWARD.” He says he does it willingly if he does it compelled by no necessity of propping up this life; and on this account he has a reward with God — namely, everlasting glory. “BUT IF UNWILLINGLY,” he says, “A DISPENSATION IS COMMITTED TO ME.” That is, if by necessity of carrying on this life",{"title":20,"searchDepth":21,"depth":21,"links":2975},[2976],{"id":2965,"depth":21,"text":2966},{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F466",{"description":2959},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F466","SmfSkTXbjq06Zho2Yi4vm_yZkvOSZ0bvceLZvL6Qvps",{"id":2983,"title":2137,"body":2984,"description":2988,"extension":25,"meta":3008,"navigation":32,"page":2137,"path":3009,"pdf_page":2161,"reading":26,"seo":3010,"sortable_pagination_id":2161,"stem":3011,"__hash__":3012},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F467.md",{"type":8,"value":2985,"toc":3005},[2986,2989,2995,2998,3002],[11,2987,2988],{},"of sustaining this life, I am compelled to preach the gospel, a stewardship has been entrusted to me; so that it is by my stewardship, since I preach Christ, since I preach the truth — although by occasion, although seeking my own advantage, although compelled by the necessity of earthly gain — I may profit others, while I myself do not have that glorious and everlasting reward with God. WHAT REWARD, THEN, HAVE I, says the Apostle? And below: see what he answers. THAT, PREACHING, he says, I MAY SET FORTH THE GOSPEL WITHOUT COST. That is, that the gospel may not be costly to those who believe, lest they suppose that it is preached to them in such a way that the evangelist should seem, as it were, to be selling it. Thus far the words of Augustinus. True Preachers, therefore, expecting from their preaching the reward of eternal glory, after the likeness of the Apostle Paul, preach willingly, not unwillingly — that is, not compelled by the necessity of getting through this life.",[11,2990,2991,2992,2994],{},"Likewise, those who preach compelled by the necessity of a livelihood wish to serve God and Mammon at the same time — contrary to that in Matthew 6: No one can serve God and Mammon; since in truth they serve only Mammon. Whence Augustinus in the book ",[15,2993,2972],{},", ch. 26: For he who preaches the gospel for this reason, that he may have something to eat and wherewith to be clothed, supposes that he serves God, because he preaches the gospel, and at the same time Mammon, because he preaches for the sake of these necessaries; which the Lord says cannot be done. And therefore he who preaches the gospel for the sake of these things is convicted of serving not God but Mammon, even if God uses him (in a way he himself does not know) for the profit of others.",[11,2996,2997],{},"If, then, any Preachers (of whose canonical calling or mission there is no certainty), compelled by the necessity of getting through this life, customarily evangelize or preach (seeing that, if they did not preach, they would have nothing to live on), they seem to preach not willingly but unwillingly; and therefore not to have the reward of eternal glory, but rather to serve Mammon and not God. And therefore they do not seem to be true Apostles, but rather may be suspected of being Pseudo[-apostles].",[1727,2999,3001],{"id":3000},"sign-xliii","Sign XLIII",[11,3003,3004],{},"The forty-third Sign can be this: that true Apostles do not fraudulently circumvent people in order to extort their goods by flattery, as the Pseudo[-apostles] do. Whence, distinguishing himself from the Pseudo[-apostles], the Apostle says in 2 Corinthians 7: We have circumvented no one. Glossa: by the fraudulent taking away of their goods, as the Pseudo[-apostles] do, who by flattery carry off what is yours. Do not",{"title":20,"searchDepth":21,"depth":21,"links":3006},[3007],{"id":3000,"depth":21,"text":3001},{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F467",{"description":2988},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F467","X0QIkDAbfEU3_1NEHCGbtL1-9XERO-mAY3KV3SJ2SBU",{"id":3014,"title":2167,"body":3015,"description":3053,"extension":25,"meta":3054,"navigation":32,"page":2167,"path":3055,"pdf_page":2202,"reading":26,"seo":3056,"sortable_pagination_id":2202,"stem":3057,"__hash__":3058},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F468.md",{"type":8,"value":3016,"toc":3051},[3017,3034],[11,3018,3019,3020,2691,3023,3026,3027,2561,3030,3033],{},"those men smoothly take away the goods of the Faithful, who, when wealthy usurers or other rich sinners fall ill and, with death looming, are troubled in conscience over their sins, at once thrust themselves into hearing their confessions, and, terrifying them with the punishments of the world to come, promise them the salvation of their souls if they choose to be buried with these very men [i.e., at the friars’ own houses], among whom they claim that greater and better suffrages of prayer are to be had—although in truth their prayers can avail neither themselves nor others unto salvation; indeed, since by them they deceive others, those prayers turn to their greater damnation. Whence on that verse of Luke 20, ",[15,3021,3022],{},"Who devour the houses of widows, etc.",[15,3024,3025],{},"Who, that they may seem more religious, pray at great length, so that from any who are infirm or troubled in conscience over their sins they may, as it were as Patrons, receive money and praise, whose prayer is turned into sin; for they can avail neither themselves nor others unto salvation; nay rather, for those very prayers, since by them they deceive others, they shall be the more grievously damned; for it is not the receiving hand that commends prayer to God, but the hand that gives."," Whence on Mark 12, on the aforesaid phrase, ",[15,3028,3029],{},"Who devour the houses of widows,",[15,3031,3032],{},"As though they were to be Patrons at the coming Judgment, they do not hesitate to take money from the infirm and from those troubled in conscience over their sins; since it is the hand stretched out to give, not drawn back to receive, that commends prayer to God; to whom this word applies:"," LET HIS PRAYER BE TURNED INTO SIN.",[11,3035,3036,3037,3040,3041,3044,3045,3040,3048],{},"The aforesaid men also smoothly take away the goods of others by promising eternal salvation to wealthy invalids if they make their wills according to their counsel; in which wills they contrive to have themselves, or some of their own, appointed as Executors or as advisors to the Executors—as if, forsooth, they will dispense another’s money better and more faithfully, who, having (as they claim) left all things for Christ’s sake, are believed to have dispensed their own money in the best way. Against these Hieronymus speaks in his letter ",[15,3038,3039],{},"To Nepotian",": ",[15,3042,3043],{},"Take care that you do not, like some once faithful and famous Steward of your kinsmen, accept another’s money for distribution. Have the simplicity of the dove, that you may never contrive deceits."," And lest the testators, while yet living, should at anyone’s suggestion alter the wills made on the counsel of the aforesaid, or revoke or diminish the immoderate legacies bequeathed to them, they are ever at hand beside the sick until death, like vultures circling and watching for corpses; of whom Seneca says in Book 4 of ",[15,3046,3047],{},"On Duties",[15,3049,3050],{},"I call him ungrateful who sits beside a sick man because a will is to be made—",{"title":20,"searchDepth":21,"depth":21,"links":3052},[],"those men smoothly take away the goods of the Faithful, who, when wealthy usurers or other rich sinners fall ill and, with death looming, are troubled in conscience over their sins, at once thrust themselves into hearing their confessions, and, terrifying them with the punishments of the world to come, promise them the salvation of their souls if they choose to be buried with these very men [i.e., at the friars’ own houses], among whom they claim that greater and better suffrages of prayer are to be had—although in truth their prayers can avail neither themselves nor others unto salvation; indeed, since by them they deceive others, those prayers turn to their greater damnation. Whence on that verse of Luke 20, Who devour the houses of widows, etc., the Gloss says: Who, that they may seem more religious, pray at great length, so that from any who are infirm or troubled in conscience over their sins they may, as it were as Patrons, receive money and praise, whose prayer is turned into sin; for they can avail neither themselves nor others unto salvation; nay rather, for those very prayers, since by them they deceive others, they shall be the more grievously damned; for it is not the receiving hand that commends prayer to God, but the hand that gives. Whence on Mark 12, on the aforesaid phrase, Who devour the houses of widows, the Gloss says: As though they were to be Patrons at the coming Judgment, they do not hesitate to take money from the infirm and from those troubled in conscience over their sins; since it is the hand stretched out to give, not drawn back to receive, that commends prayer to God; to whom this word applies: LET HIS PRAYER BE TURNED INTO SIN.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F468",{"description":3053},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F468","lAY7Uv-isO4JQdF-oaFlQcFS6j6z8rdwozFkKX7HuiI",{"id":3060,"title":2208,"body":3061,"description":3095,"extension":25,"meta":3096,"navigation":32,"page":2208,"path":3097,"pdf_page":2236,"reading":26,"seo":3098,"sortable_pagination_id":2236,"stem":3099,"__hash__":3100},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F469.md",{"type":8,"value":3062,"toc":3093},[3063,3077,3090],[11,3064,3065,3066,3069,3070,3073,3074],{},"an inheritance or legacy. Just as birds that feed by tearing bodies apart scan from nearby for bodies that have collapsed in sickness and are about to fall, so this man, who looms over death, also flies around cadavers. Then, once those sick people have died, under the pretext of his own voluntary poverty and his feigned sanctity, they turn the money entrusted to their execution or disposition to their own uses, or to those of their associates, trying to show by self-devised arguments that the money cannot be spent on better uses; and thus, contrary to the teaching of Ambrose, ",[15,3067,3068],{},"They become Procurators of secular affairs, who ought to serve the worship of Religion."," And contrary to the teaching of Hieronymus, ",[15,3071,3072],{},"They become Dispensers of other people’s goods, who are thought to have despised their own resources",", as was shown above in dist. 2, §. ",[15,3075,3076],{},"But perhaps the Defender of Curiosity will object.",[11,3078,3079,3080,3083,3084,3040,3087],{},"Those, however, who entrust their goods to be distributed by such men on account of the appearance of sanctity which they display outwardly, as though they would dispense them more faithfully, would act more prudently if they restored with their own hand, while yet living, those goods which they may have extorted from the Faithful of Christ by robbery or usury; and if what has been justly acquired they were to distribute, with their own hand — or at least by their own express will, through someone rightly not under suspicion — to the helpless Poor who cannot labor, or to those who for legitimate cause are ashamed to beg. For they ought to consider that Judas, although he was an Apostle, and — according to present justice — was temporally chosen by the Lord, who cannot be deceived, and on that account, because of the appearance of sanctity which he outwardly displayed, was reputed most holy, nevertheless carried off and stole the money that was committed to him to be distributed to the Poor, as is read in John 12, and as was shown above in dist. 2, §. ",[15,3081,3082],{},"But perhaps someone will say."," Whence Hieronymus, ",[15,3085,3086],{},"To Nepotianus",[15,3088,3089],{},"Distribute with your own hand to the brethren the refreshments of your expenditures; for faith among men is rare; call to mind the purses of Judas.",[11,3091,3092],{},"Likewise those smoothly take away the goods of others who, in order that they may be thought poorer and holier than others, and that the Faithful of Christ may on that account more readily bestow their goods upon them, contrive new superstitions; saying, perhaps, that for Christ’s sake they wish to have nothing of their own or in common, but rather to beg perpetually; unwilling also, on account of their destitution (although they are able), to labor with their hands, but rather to devote themselves to prayer, and preaching, and [the care] of souls, although",{"title":20,"searchDepth":21,"depth":21,"links":3094},[],"an inheritance or legacy. Just as birds that feed by tearing bodies apart scan from nearby for bodies that have collapsed in sickness and are about to fall, so this man, who looms over death, also flies around cadavers. Then, once those sick people have died, under the pretext of his own voluntary poverty and his feigned sanctity, they turn the money entrusted to their execution or disposition to their own uses, or to those of their associates, trying to show by self-devised arguments that the money cannot be spent on better uses; and thus, contrary to the teaching of Ambrose, They become Procurators of secular affairs, who ought to serve the worship of Religion. And contrary to the teaching of Hieronymus, They become Dispensers of other people’s goods, who are thought to have despised their own resources, as was shown above in dist. 2, §. But perhaps the Defender of Curiosity will object.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F469",{"description":3095},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F469","M0Tdv6z3Qh4UafInHhgxI9cQ9ebuVXfcUkSbSJxYDU8",{"id":3102,"title":2242,"body":3103,"description":3107,"extension":25,"meta":3131,"navigation":32,"page":2242,"path":3132,"pdf_page":2261,"reading":26,"seo":3133,"sortable_pagination_id":2261,"stem":3134,"__hash__":3135},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F470.md",{"type":8,"value":3104,"toc":3129},[3105,3108,3111,3122],[11,3106,3107],{},"not entrusted to them — always devoting themselves to governing, as was said above in the same distinction, in the twelfth Sign. These superstitions they devise and perform in pretense, so that even in this way they may make prey of congregations not their own. Hence on that passage of Matthew 23, “Woe to you, Scribes and Pharisees, hypocrites, who devour widows’ houses,” etc., the Gloss says: “You who by your superstition seek nothing else than to make prey of the common people.” Now these men most of all do the aforesaid things to wealthy widows, who, since they are not subject to husbands but are deprived of a husband’s counsel, are easily deceived; and therefore they more readily bestow their goods on such seducers. Hence on the aforesaid word Chrysostomus says: “Widows are easily deceived, not having a husband as counselor; and they easily hand over their goods to such men, since they are subject to no one’s authority.” Likewise, in the same place, Chrysostomus: “With long prayers, as with great nets, you fish for the resources of widows.”",[11,3109,3110],{},"But perhaps the aforesaid Pseudo-apostles will say that they cannot be said to carry off the widows’ goods, since none of them charges them with violence or accuses them.",[11,3112,3113,3114,3117,3118,3121],{},"To this Augustinus sufficiently replies in ",[15,3115,3116],{},"De verbo Domini",", in the sermon ",[15,3119,3120],{},"De Militantibus",", saying thus: “Nor can we say, ‘No one charges us as invaders with violence, no one accuses us’ — as though flatteries did not sometimes greedily extort a greater booty than torments do; nor does it matter in God’s sight whether someone seizes another’s goods by force or by circumvention, provided that in some way he holds what belongs to another.”",[11,3123,3124,3125,3128],{},"Likewise, they cajolingly carry off the goods of Christ’s faithful, who under the pretext of suffrage for souls promise to Christ’s faithful, for a fixed sum of money, the anniversaries of their own Masses (which they sanctify above the Masses of others — that is, boast to be holier). By this they can in a special way be said to entangle themselves in secular affairs, contrary to the Apostle’s teaching in 2 Timothy 2, who says: “No one serving God as a soldier entangles himself in secular affairs.” For as the Gloss there says: “A secular affair is specifically so called if someone, as though making a market, seeks carnal things from spiritual.” Such promisers of Masses and prayers in exchange for the alms of others to be obtained may deservedly be called Merchants, or Traffickers in Prayers. Hence on that passage of Job 41, “I will not spare him with powerful words, composed for entreaty,” Gregorius says, in book 33 of the ",[15,3126,3127],{},"Moralia",": “In some the labor of Prayer is turned into the business of trafficking, of whom the Truth says in the Gospel,",{"title":20,"searchDepth":21,"depth":21,"links":3130},[],{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F470",{"description":3107},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F470","kw_z7f7cIhzVU6enLfXIqr-Sy5iquhxrkysxkfxV90Y",{"id":3137,"title":2267,"body":3138,"description":3142,"extension":25,"meta":3151,"navigation":32,"page":2267,"path":3152,"pdf_page":2283,"reading":26,"seo":3153,"sortable_pagination_id":2283,"stem":3154,"__hash__":3155},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F471.md",{"type":8,"value":3139,"toc":3149},[3140,3143,3146],[11,3141,3142],{},"they devour the houses of widows under the pretense of lengthy prayer. Concerning these superstitious Traffickers in Prayers who were to come, St. Peter prophesied, calling them lying masters in 2 Peter 2, saying: “And there shall be among you lying masters, who shall bring in sects of perdition.” And below: “And through covetousness shall they with feigned words make merchandise of you.” Note that he says “make merchandise.” Glossa: Not for the sake of Religion, but out of covetousness, so that they may gain something, they invent new doctrines; nor do they purchase you for God, but rather acquire, or strive to acquire, some advantage for themselves from you. The text continues: “Whose judgment now of a long time lingereth not, and their damnation slumbereth not.”",[11,3144,3145],{},"Since, therefore, the aforesaid Seducers do the aforesaid things, and many other such things, to the flocks of others in the ways just described, they are deservedly called Wolves in the Divine Scriptures; and by this also they are distinguished from the true Apostles. Hence on Acts 20, upon that saying of the Apostle “I have coveted no man’s silver, or gold, or apparel,” the Glossa says: By this are Wolves known, that is, Pseudo-Apostles, because they covet such things. And below, upon that saying of the Apostle “For such things as were needful for me and them that are with me, these hands have ministered,” the Glossa says: The example of working, even for Bishops, is a sign by which they are distinguished from Wolves — that is, from Pseudo-Apostles. These superstitious Pseudo[-Apostles], painting over their covetousness with the color of Religion, furnish to the Devil the arms of Christ, when they make their superstitions (which are surely iniquities) to be esteemed as piety. Hence upon Matthew 23, “Woe to you Scribes and Pharisees, Hypocrites, who devour the houses of Widows, praying long prayers,” Chrysostomus says: You who paint your covetousness with the color of Religion, as it were furnish to the Devil the arms of Christ, so that iniquity may be loved while it is esteemed as piety.",[11,3147,3148],{},"If therefore certain Preachers (whose canonical calling or mission is not established), out of habit, through their superstitions so circumvent people, as has been said — attending upon them, even intrusively, whether in life or in death, and under the guise of piety suggesting that they should choose their burial places among them, and make immense donations to them, or leave immense legacies to them; that they should draw up their testaments according to their counsels, and, under the pretext of more faithfully dispensing the money of the testaments, procure that they themselves, or their own associates, be appointed Executors of the testaments, or counselors to the Executors; and, in order that they may the more easily attain this,",{"title":20,"searchDepth":21,"depth":21,"links":3150},[],{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F471",{"description":3142},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F471","S6zkLATChv5juO5p7tqJC6CTdXCToU-t92CZhVKwk8o",{"id":3157,"title":2289,"body":3158,"description":3162,"extension":25,"meta":3217,"navigation":32,"page":2289,"path":3218,"pdf_page":2350,"reading":26,"seo":3219,"sortable_pagination_id":2350,"stem":3220,"__hash__":3221},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F472.md",{"type":8,"value":3159,"toc":3214},[3160,3163,3167,3211],[11,3161,3162],{},"promising them the suffrages of their prayers; and lest they change or revoke the legacies left to them, or the testaments drawn up on their counsel, they constantly attend them until death; and once they have died, they fraudulently convert their money, as has been said, to their own use or the use of their associates. They seem to carry off their goods fraudulently and by flattery; they also seem to entangle themselves in secular affairs contrary to the teaching of the Apostle, and to be Traders, or Merchants of Prayers, and through this to furnish the Devil with the arms of Christ. They also seem to be Vultures circling about and awaiting corpses; they seem likewise to be Ravenous Wolves, coveting the fleshly goods of Christ’s sheep. And therefore they do not seem to be true Apostles, but Pseudo-Apostles.",[1727,3164,3166],{"id":3165},"sign-xliv","Sign XLIV",[11,3168,3169,3170,3173,3174,3177,3178,3180,3181,3184,3185,3188,3189,3192,3193,3196,3197,3200,3201,3204,3205,3040,3207,3210],{},"The forty-fourth Sign can be, That true Apostles do not frequently gather at another’s table in bodily idleness, lest they become Flatterers. For as the Gloss says on that passage of 2 Thess. 3, ",[15,3171,3172],{},"That we might give ourselves as a model to you",", etc., ",[15,3175,3176],{},"He who frequently gathers at another’s table, given over to idleness, must needs flatter the one who feeds him",": since our Religion calls men to liberty, as was said above in dist. 2, §. ",[15,3179,2312],{},". Of such men that passage of Ecclesiasticus 40 can be understood literally: ",[15,3182,3183],{},"The man who looks to another’s table, his life is not in the thought of his sustenance; for he feeds his soul on another’s food. But the disciplined and learned man keeps himself","; namely, from such persons, or from such conduct. Against such persons it is also said in the same book, ch. 29, ",[15,3186,3187],{},"Pass on, stranger",", etc. And further: ",[15,3190,3191],{},"And with what you have in your hand, feed the rest",", — Gloss: ",[15,3194,3195],{},"You who delight in another’s hospitality, return to your own, and from your own labor feed others",". Likewise in the same chapter a little before: ",[15,3198,3199],{},"It is a wicked life, to lodge from house to house",". Again, since according to Gregorius, ",[15,3202,3203],{},"He whose life is despised, his preaching is of necessity held in contempt","; therefore true Apostles, not wishing their preaching to be held in contempt, lest through this they be reckoned useless, do not wish their life to be despised; and therefore they do not frequently gather at another’s table, even when invited. For as Hieronymus says ",[15,3206,2870],{},[15,3208,3209],{},"He is the more easily despised who is often called to dinner and does not refuse",". Therefore he is much more easily despised who, uninvited, often thrusts himself upon the unwilling at dinner.",[11,3212,3213],{},"If therefore any Preachers (whose canonical vocation or mission is not established) habitually do so, they do not seem to be true Apostles, but rather can be suspected to be Pseudo-Apostles.",{"title":20,"searchDepth":21,"depth":21,"links":3215},[3216],{"id":3165,"depth":21,"text":3166},{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F472",{"description":3162},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F472","KtDRkcem0OjXDheonVDG90brZc0NKCnP4786qGdQuRQ",{"id":3223,"title":2356,"body":3224,"description":20,"extension":25,"meta":3250,"navigation":32,"page":2356,"path":3251,"pdf_page":2422,"reading":26,"seo":3252,"sortable_pagination_id":2422,"stem":3253,"__hash__":3254},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F473.md",{"type":8,"value":3225,"toc":3246},[3226,3230,3236,3239,3243],[1727,3227,3229],{"id":3228},"sign-xlv","Sign XLV",[11,3231,3232,3233,3235],{},"The forty-fifth sign can be that true apostles are content with the food and drink offered to them, and do not seek more sumptuous fare, according to that passage in Luke 10: “Eating and drinking such things as are with them.” Gloss: “He grants them their sustenance from preaching, yet in such a way that they be content with the food and drink offered.” Again, on that passage in Luke 12, “Do not seek what you shall eat,” etc., the Gloss says: “He does not say, DO NOT SEEK, OR BE ANXIOUS ABOUT FOOD, but more expressly says, WHAT YOU SHALL EAT OR WHAT YOU SHALL DRINK; by which those seem to be rebuked who, spurning common fare, seek more sumptuous nourishment for themselves.” Again, Hieronymus, ",[15,3234,2870],{},": “Let your meal be plain and eaten in the evening; and count vegetables, pulse, and sometimes a few small fish as the highest delicacies. He who desires Christ and feeds on that Bread does not greatly inquire from how costly foods he makes dung.” But false preachers who are hypocrites (especially those having the appearance of religion, like the Pharisees) pursue gluttony as the reward of their religion, as the Gloss says on that passage in Matthew 23: “They love the first couches at suppers.” Whence that saying of Jude in his Canonical Epistle may be applied to them: “These are spots in their feasts, feasting together without fear, feeding themselves.”",[11,3237,3238],{},"If therefore any preachers (concerning whose canonical calling or mission it is not established) are as a matter of course not content with the food and drink offered, but rather become vexed, or indignant, or in some way offended, and murmur if large fish, and the finest wines, and other more sumptuous foods are not served to them, they do not appear to be true apostles, but false ones. And of such men that saying of Psalm 58 may seem applicable to the letter: “They shall be scattered abroad to eat; and shall murmur if they be not filled.”",[1727,3240,3242],{"id":3241},"sign-xlvi","Sign XLVI",[11,3244,3245],{},"The forty-sixth sign can be that true apostles do not run about from house to house seeking lodgings where they may be better provided for, but rather where they can conduct themselves more honorably; and they accept hospitality only from those whom they believe are not burdened by it, but rather consider it a favor shown to themselves if they are received by them — unless perhaps they are compelled to the contrary by the greatest necessity. Whence Matthew 10: “Into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.” Gloss: “A host is to be chosen by the testimony of his neighbors, lest the preaching be injured by his bad reputation; nor is one to run about through the houses.” But since it could be asked who is worthy to receive the preachers of Christ, and with whom they ought to lodge, the Gloss responds, saying: “He who knows that he is receiving a favor rather than conferring one.” As if to say [continued on next page]",{"title":20,"searchDepth":21,"depth":21,"links":3247},[3248,3249],{"id":3228,"depth":21,"text":3229},{"id":3241,"depth":21,"text":3242},{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F473",{"description":20},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F473","4TJ40nDID4Z46jvZGdl3Slo0eY6cug8f5hgb1Wv5ieU",{"id":3256,"title":2428,"body":3257,"description":3302,"extension":25,"meta":3303,"navigation":32,"page":2428,"path":3304,"pdf_page":2477,"reading":26,"seo":3305,"sortable_pagination_id":2477,"stem":3306,"__hash__":3307},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F474.md",{"type":8,"value":3258,"toc":3298},[3259,3265,3268,3272,3288,3291,3295],[11,3260,3261,3262],{},"[As if to say]: ",[15,3263,3264],{},"The preachers of Christ ought to lodge with those whom they can reasonably judge will not consider themselves burdened by their expenses, but rather will consider that a favor is being done to them.",[11,3266,3267],{},"If, therefore, any preachers (whose canonical calling or mission is not established) habitually seek lodgings that are not more honorable but more luxurious, running from house to house in order to be better lodged or better provided for; or seek or accept lodgings or other gifts from unworthy persons — that is, from those whom they can reasonably judge not to consider that a favor is being done to them in this matter, but rather to consider themselves burdened by them — they do not appear to be true apostles, but pseudo-apostles.",[1727,3269,3271],{"id":3270},"sign-xlvii","Sign XLVII",[11,3273,3274,3275,2594,3278,3281,3282,2561,3285],{},"The forty-seventh sign may be this: that true apostles, unless compelled by the utmost necessity, do not accept the alms or gifts of those who are not yet reformed and still persist in their sins; for such people give rather in order not to be rebuked than for the sake of God, and therefore they have no fruit from their giving. Hence in 2 Corinthians 8 the Apostle says, ",[15,3276,3277],{},"But they gave themselves first to the Lord, then to us by the will of God.",[15,3279,3280],{},"Because, correcting their former errors and vices of conduct, they devoted themselves to God; then they offered their goods to the brethren. For otherwise it was not to be received from them, because gifts blind the eyes and bend the force of authority. But those who give in order not to be rebuked have no fruit from their giving."," Likewise in 1 Corinthians 6, on the words ",[15,3283,3284],{},"All things are lawful for me, but not all things are expedient,",[15,3286,3287],{},"If he were to accept support from those whom he was rebuking for such great vices, he would weaken the authority of the teacher. For one cannot be rebuked insistently by one from whom one receives — especially when the giver is prompt to give in order to soften the teacher’s resolve against him.",[11,3289,3290],{},"If, therefore, any preachers (whose canonical calling or mission is not established), without the greatest necessity, knowingly and willingly receive as a matter of custom the gifts of usurers, or of robbers, or of other sinners (who still persist in their sins and refuse to be reformed, but give only in order not to be rebuked) — since they receive from those from whom nothing should be received (namely, those who have no fruit from their giving) — they appear to seek the gift more than the fruit, and therefore they do not appear to be true apostles, but pseudo-apostles.",[1727,3292,3294],{"id":3293},"sign-xlviii","Sign XLVIII",[11,3296,3297],{},"The forty-eighth sign may be this: that true apostles, because they seek not the gift but the fruit (Philippians 4), [do not willingly receive] the gifts of those who give on account of present shame, or [...]",{"title":20,"searchDepth":21,"depth":21,"links":3299},[3300,3301],{"id":3270,"depth":21,"text":3271},{"id":3293,"depth":21,"text":3294},"[As if to say]: The preachers of Christ ought to lodge with those whom they can reasonably judge will not consider themselves burdened by their expenses, but rather will consider that a favor is being done to them.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F474",{"description":3302},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F474","46vOJ1GGnzI6JiNwTOjmxNYcMqr5D5m3GirC60Qf_Eo",{"id":3309,"title":2483,"body":3310,"description":3382,"extension":25,"meta":3383,"navigation":32,"page":2483,"path":3384,"pdf_page":2499,"reading":26,"seo":3385,"sortable_pagination_id":2499,"stem":3386,"__hash__":3387},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F475.md",{"type":8,"value":3311,"toc":3380},[3312,3375],[11,3313,3314,3315,2594,3318,3321,3322,2594,3325,3328,3329,2594,3332,3335,3336,2594,3339,3342,3343,3346,3347,3350,3351,3354,3355,3358,3359,3362,3363,3366,3367,3040,3369,3354,3372],{},"in order to remove the importunity of the one asking, or to avoid detraction, or for some other non-meritorious cause, they do not willingly receive; knowing that a gift is fruitful only when it is given from a good will — that is, if one gives liberally as much as, and when, he has determined in his heart to give. For to give otherwise (that is, to give because of present embarrassment, or because of the importunity of the one asking, or for some other unbecoming cause) is to lose both the thing and the merit. Whence in 2 Corinthians 9 the Apostle says: ",[15,3316,3317],{},"Every one.",[15,3319,3320],{},"Let him give."," AS ",[15,3323,3324],{},"he has determined.",[15,3326,3327],{},"That is, has foreordained."," IN ",[15,3330,3331],{},"his heart.",[15,3333,3334],{},"That is, in the counsel of reason. For he who gives unwillingly on account of present embarrassment has no reward; and therefore let each give as he has purposed in his heart to give."," NOT ",[15,3337,3338],{},"out of sadness, or out of necessity.",[15,3340,3341],{},"That is, sad or compelled, but willingly."," For ",[15,3344,3345],{},"a cheerful"," Giver, Gloss, ",[15,3348,3349],{},"who gives from a good will,"," the Lord LOVES. Gloss: ",[15,3352,3353],{},"That is, he approves and rewards him, not the one who rewards sorrowfully. For he who gives in order to be rid of the tediousness of the one interrupting him, not in order to refresh the bowels of the needy, loses both the thing and the merit."," And below: ",[15,3356,3357],{},"If you do it with sadness, it is done from you, it is not you who do it."," Note what the aforesaid Gloss says: ",[15,3360,3361],{},"Let each give as he has disposed in his heart."," From which it appears that one ought not to beg from anyone, at least not importunately, except in the greatest necessity; but one ought to wait until a man gives as he has disposed, and as much as he has disposed in his heart to give, so that by thus giving willingly he may acquire merit with God — lest perhaps, not willingly but because of the importunity of the one asking, or because of embarrassment, or for other non-meritorious causes, he give more than he had disposed to give, or give when he had not disposed to give, and thus lose both the thing and the merit. Likewise in 1 Corinthians 16, the Apostle, speaking of the collections to be made for the work of the Poor, says: ",[15,3364,3365],{},"Let every one of you lay by him in store, putting aside what shall please him."," And he says this so that his gift may be gratuitous; for, as Seneca says in book 2 ",[15,3368,2908],{},[15,3370,3371],{},"He has not received freely who has received after asking.",[15,3373,3374],{},"Nothing costs more dearly than what is purchased by prayers.",[2071,3376,3377],{"start":2491},[2075,3378,3379],{},"If therefore any Preachers (whose canonical call or mission is not established) from such givers (who give not from pure liberality, or from their own pure good pleasure, but because of present embarrassment, or because of the importunity of the one asking, or perhaps because of some fear, or for some other less",{"title":20,"searchDepth":21,"depth":21,"links":3381},[],"in order to remove the importunity of the one asking, or to avoid detraction, or for some other non-meritorious cause, they do not willingly receive; knowing that a gift is fruitful only when it is given from a good will — that is, if one gives liberally as much as, and when, he has determined in his heart to give. For to give otherwise (that is, to give because of present embarrassment, or because of the importunity of the one asking, or for some other unbecoming cause) is to lose both the thing and the merit. Whence in 2 Corinthians 9 the Apostle says: Every one. Gloss: Let him give. AS he has determined. Gloss: That is, has foreordained. IN his heart. Gloss: That is, in the counsel of reason. For he who gives unwillingly on account of present embarrassment has no reward; and therefore let each give as he has purposed in his heart to give. NOT out of sadness, or out of necessity. Gloss: That is, sad or compelled, but willingly. For a cheerful Giver, Gloss, who gives from a good will, the Lord LOVES. Gloss: That is, he approves and rewards him, not the one who rewards sorrowfully. For he who gives in order to be rid of the tediousness of the one interrupting him, not in order to refresh the bowels of the needy, loses both the thing and the merit. And below: If you do it with sadness, it is done from you, it is not you who do it. Note what the aforesaid Gloss says: Let each give as he has disposed in his heart. From which it appears that one ought not to beg from anyone, at least not importunately, except in the greatest necessity; but one ought to wait until a man gives as he has disposed, and as much as he has disposed in his heart to give, so that by thus giving willingly he may acquire merit with God — lest perhaps, not willingly but because of the importunity of the one asking, or because of embarrassment, or for other non-meritorious causes, he give more than he had disposed to give, or give when he had not disposed to give, and thus lose both the thing and the merit. Likewise in 1 Corinthians 16, the Apostle, speaking of the collections to be made for the work of the Poor, says: Let every one of you lay by him in store, putting aside what shall please him. And he says this so that his gift may be gratuitous; for, as Seneca says in book 2 De Officiis: He has not received freely who has received after asking. And below: Nothing costs more dearly than what is purchased by prayers.",{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F475",{"description":3382},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F475","NVYWr3SecDDQVtrFBDtB3vZXmtbCDW9kE2K_a356Wvs",{"id":3389,"title":33,"body":3390,"description":3394,"extension":25,"meta":3397,"navigation":32,"page":33,"path":3398,"pdf_page":36,"reading":26,"seo":3399,"sortable_pagination_id":36,"stem":3400,"__hash__":3401},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F476.md",{"type":8,"value":3391,"toc":3395},[3392],[11,3393,3394],{},"fitting cause) knowingly and willingly receive them as a matter of habit, or, not waiting for an offering, importunately demand them from whomever (unless perhaps they are placed in dire necessity), they seem to seek the gift rather than the fruit; and therefore they do not seem to be true Apostles, but Pseudo-[apostles].",{"title":20,"searchDepth":21,"depth":21,"links":3396},[],{},"\u002Freadings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F476",{"description":3394},"readings\u002Ftranslation\u002Fwilliam-saint-amour-collectiones-d4\u002F476","nDtF1w-MHpC8lIhCghjmWshsIssz2Q3kUegcnf7oGws",1789161138104]