[{"data":1,"prerenderedAt":6519},["ShallowReactive",2],{"reading-wycliffe-simony":3,"authors":36,"doc-wycliffe-simony":1668,"transcription-cols-wycliffe-simony":1701,"translation-cols-wycliffe-simony":3827},{"id":4,"title":5,"author":6,"body":7,"description":13,"document":18,"extension":19,"key":18,"meta":20,"navigation":23,"page_end":24,"page_start":25,"path":26,"pdf_page_end":27,"pdf_page_start":28,"section":29,"seo":30,"stem":31,"title_en":32,"translator":33,"year":34,"__hash__":35},"readingsMeta\u002Freadings\u002Fmeta\u002Fwycliffe-simony.md","Tractatus de Simonia","john-wycliffe",{"type":8,"value":9,"toc":14},"minimark",[10],[11,12,13],"p",{},"Wycliffe's complete treatise on simony, written c. 1379–1380. In eight chapters he attacks the buying and selling of spiritual goods as a heresy rooted in clerical endowment, treating papal provisions, annates, benefice trafficking, and the corrupt practices of religious orders. He argues that simony offends the entire Trinity and that secular lords have a duty to suppress it.",{"title":15,"searchDepth":16,"depth":16,"links":17},"",2,[],"wycliffe-simony","md",{"start_text":21,"end_text":22},"Post generalem sermonem de heresi","totam ecclesiam semper regnat. Amen.",true,"112","1","\u002Freadings\u002Fmeta\u002Fwycliffe-simony",154,43,"Complete Work",{"title":5,"description":13},"readings\u002Fmeta\u002Fwycliffe-simony","Treatise on Simony",null,1380,"U-v0yJKrOwmPtw38ziRj2lHHGMFcmav_NLhMEJOGoW8",[37,76,118,155,182,200,220,258,288,324,351,394,439,490,512,536,566,593,627,661,687,718,745,774,801,841,872,898,919,940,974,1000,1021,1056,1075,1105,1126,1147,1168,1201,1230,1260,1290,1315,1345,1364,1400,1425,1450,1478,1507,1534,1564,1593,1613,1639],{"id":38,"title":39,"body":40,"born":64,"description":65,"died":66,"extension":19,"image":67,"key":68,"meta":69,"name":48,"name_en":70,"navigation":23,"path":71,"seo":72,"stem":73,"wikipedia":74,"__hash__":75},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":41,"toc":62},[42],[11,43,44,45,49,50,53,54,57,58,61],{},"Albert the Great (",[46,47,48],"em",{},"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 ",[46,51,52],{},"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 ",[46,55,56],{},"Commentary on the Sentences"," of Peter Lombard, a ",[46,59,60],{},"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":15,"searchDepth":16,"depth":16,"links":63},[],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":65},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":77,"title":78,"body":79,"born":106,"description":107,"died":108,"extension":19,"image":109,"key":110,"meta":111,"name":86,"name_en":112,"navigation":23,"path":113,"seo":114,"stem":115,"wikipedia":116,"__hash__":117},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":80,"toc":104},[81],[11,82,83,84,87,88,91,92,95,96,99,100,103],{},"Alexander of Hales (",[46,85,86],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[46,89,90],{},"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 ",[46,93,94],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[46,97,98],{},"Summa Theologica"," (the ",[46,101,102],{},"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":15,"searchDepth":16,"depth":16,"links":105},[],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":107},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":119,"title":120,"body":121,"born":142,"description":143,"died":144,"extension":19,"image":145,"key":146,"meta":147,"name":148,"name_en":149,"navigation":23,"path":150,"seo":151,"stem":152,"wikipedia":153,"__hash__":154},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":122,"toc":140},[123],[11,124,125,126,129,130,129,133,129,136,139],{},"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 (",[46,127,128],{},"De fide",", ",[46,131,132],{},"De Spiritu Sancto",[46,134,135],{},"De mysteriis",[46,137,138],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":15,"searchDepth":16,"depth":16,"links":141},[],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":143},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":156,"title":157,"body":158,"born":169,"description":170,"died":171,"extension":19,"image":172,"key":173,"meta":174,"name":175,"name_en":176,"navigation":23,"path":177,"seo":178,"stem":179,"wikipedia":180,"__hash__":181},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":159,"toc":167},[160],[11,161,162,163,166],{},"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 ",[46,164,165],{},"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":15,"searchDepth":16,"depth":16,"links":168},[],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":170},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":183,"title":184,"body":185,"born":33,"description":189,"died":33,"extension":19,"image":192,"key":193,"meta":194,"name":195,"name_en":184,"navigation":23,"path":196,"seo":197,"stem":198,"wikipedia":33,"__hash__":199},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":186,"toc":190},[187],[11,188,189],{},"Author unknown.",{"title":15,"searchDepth":16,"depth":16,"links":191},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":189},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":201,"title":202,"body":203,"born":210,"description":207,"died":211,"extension":19,"image":212,"key":213,"meta":214,"name":202,"name_en":202,"navigation":23,"path":215,"seo":216,"stem":217,"wikipedia":218,"__hash__":219},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":204,"toc":208},[205],[11,206,207],{},"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":15,"searchDepth":16,"depth":16,"links":209},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":207},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":221,"title":222,"body":223,"born":246,"description":247,"died":248,"extension":19,"image":249,"key":250,"meta":251,"name":252,"name_en":222,"navigation":23,"path":253,"seo":254,"stem":255,"wikipedia":256,"__hash__":257},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":224,"toc":244},[225],[11,226,227,228,231,232,235,236,239,240,243],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[46,229,230],{},"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 ",[46,233,234],{},"Demonstrations"," (",[46,237,238],{},"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 (",[46,241,242],{},"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":15,"searchDepth":16,"depth":16,"links":245},[],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":247},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":259,"title":260,"body":261,"born":33,"description":276,"died":277,"extension":19,"image":278,"key":279,"meta":280,"name":281,"name_en":282,"navigation":23,"path":283,"seo":284,"stem":285,"wikipedia":286,"__hash__":287},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":262,"toc":274},[263],[11,264,265,266,269,270,273],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[46,267,268],{},"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 ",[46,271,272],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":15,"searchDepth":16,"depth":16,"links":275},[],"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":276},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":289,"title":290,"body":291,"born":311,"description":312,"died":313,"extension":19,"image":314,"key":315,"meta":316,"name":317,"name_en":318,"navigation":23,"path":319,"seo":320,"stem":321,"wikipedia":322,"__hash__":323},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":292,"toc":309},[293],[11,294,295,296,299,300,129,302,129,305,308],{},"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 ",[46,297,298],{},"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 ",[46,301,298],{},[46,303,304],{},"The City of God",[46,306,307],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":15,"searchDepth":16,"depth":16,"links":310},[],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":312},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":325,"title":326,"body":327,"born":338,"description":339,"died":340,"extension":19,"image":341,"key":342,"meta":343,"name":344,"name_en":345,"navigation":23,"path":346,"seo":347,"stem":348,"wikipedia":349,"__hash__":350},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":328,"toc":336},[329],[11,330,331,332,335],{},"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 (",[46,333,334],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":15,"searchDepth":16,"depth":16,"links":337},[],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":339},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":352,"title":353,"body":354,"born":383,"description":384,"died":385,"extension":19,"image":386,"key":387,"meta":388,"name":361,"name_en":353,"navigation":23,"path":389,"seo":390,"stem":391,"wikipedia":392,"__hash__":393},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":355,"toc":381},[356],[11,357,358,359,362,363,366,367,369,370,129,373,376,377,380],{},"Bonaventure of Bagnoregio (",[46,360,361],{},"Bonaventura",", c. 1217–1274), known as the ",[46,364,365],{},"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 ",[46,368,94],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[46,371,372],{},"Itinerarium mentis in Deum",[46,374,375],{},"Breviloquium",", the ",[46,378,379],{},"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":15,"searchDepth":16,"depth":16,"links":382},[],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":384},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":395,"title":396,"body":397,"born":427,"description":428,"died":429,"extension":19,"image":430,"key":431,"meta":432,"name":433,"name_en":433,"navigation":23,"path":434,"seo":435,"stem":436,"wikipedia":437,"__hash__":438},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":398,"toc":425},[399],[11,400,401,402,405,406,409,410,413,414,417,418,421,422,424],{},"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 ",[46,403,404],{},"Vita Nuova",", the philosophical ",[46,407,408],{},"Convivio",", the Latin treatises ",[46,411,412],{},"De vulgari eloquentia"," and ",[46,415,416],{},"Monarchia",", and above all the ",[46,419,420],{},"Commedia",", completed shortly before his death in Ravenna. The ",[46,423,420],{}," 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":15,"searchDepth":16,"depth":16,"links":426},[],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":428},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":440,"title":441,"body":442,"born":427,"description":479,"died":480,"extension":19,"image":481,"key":482,"meta":483,"name":449,"name_en":484,"navigation":23,"path":485,"seo":486,"stem":487,"wikipedia":488,"__hash__":489},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":443,"toc":477},[444],[11,445,446,447,450,451,454,455,457,458,461,462,465,466,469,470,472,473,476],{},"John Duns Scotus (",[46,448,449],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[46,452,453],{},"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 ",[46,456,94],{}," at both universities; his successive lecture courses survive as the ",[46,459,460],{},"Lectura"," (Oxford), the ",[46,463,464],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[46,467,468],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[46,471,464],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[46,474,475],{},"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":15,"searchDepth":16,"depth":16,"links":478},[],"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":479},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":491,"title":492,"body":493,"born":500,"description":497,"died":501,"extension":19,"image":502,"key":503,"meta":504,"name":505,"name_en":506,"navigation":23,"path":507,"seo":508,"stem":509,"wikipedia":510,"__hash__":511},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":494,"toc":498},[495],[11,496,497],{},"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":15,"searchDepth":16,"depth":16,"links":499},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":497},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":513,"title":514,"body":515,"born":526,"description":527,"died":171,"extension":19,"image":528,"key":529,"meta":530,"name":514,"name_en":514,"navigation":23,"path":531,"seo":532,"stem":533,"wikipedia":534,"__hash__":535},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":516,"toc":524},[517],[11,518,519,520,523],{},"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 ",[46,521,522],{},"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":15,"searchDepth":16,"depth":16,"links":525},[],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":527},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":537,"title":538,"body":539,"born":554,"description":555,"died":556,"extension":19,"image":557,"key":558,"meta":559,"name":560,"name_en":538,"navigation":23,"path":561,"seo":562,"stem":563,"wikipedia":564,"__hash__":565},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":540,"toc":552},[541],[11,542,543,544,547,548,551],{},"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 ",[46,545,546],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[46,549,550],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":15,"searchDepth":16,"depth":16,"links":553},[],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":555},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":567,"title":568,"body":569,"born":33,"description":583,"died":33,"extension":19,"image":584,"key":585,"meta":586,"name":587,"name_en":588,"navigation":23,"path":589,"seo":590,"stem":591,"wikipedia":33,"__hash__":592},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":570,"toc":581},[571],[11,572,573,574,577,578,580],{},"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 ",[46,575,576],{},"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 ",[46,579,94],{},". 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":15,"searchDepth":16,"depth":16,"links":582},[],"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":583},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":594,"title":595,"body":596,"born":614,"description":615,"died":616,"extension":19,"image":617,"key":618,"meta":619,"name":620,"name_en":621,"navigation":23,"path":622,"seo":623,"stem":624,"wikipedia":625,"__hash__":626},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":597,"toc":612},[598],[11,599,600,601,376,604,607,608,611],{},"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 ",[46,602,603],{},"Liber de edificio Dei",[46,605,606],{},"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 ",[46,609,610],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":15,"searchDepth":16,"depth":16,"links":613},[],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":615},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":628,"title":629,"body":630,"born":649,"description":650,"died":651,"extension":19,"image":652,"key":653,"meta":654,"name":655,"name_en":629,"navigation":23,"path":656,"seo":657,"stem":658,"wikipedia":659,"__hash__":660},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":631,"toc":647},[632],[11,633,634,635,638,639,642,643,646],{},"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 ",[46,636,637],{},"Concordia Discordantium Canonum"," (later called the ",[46,640,641],{},"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 ",[46,644,645],{},"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":15,"searchDepth":16,"depth":16,"links":648},[],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":650},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":662,"title":663,"body":664,"born":675,"description":676,"died":677,"extension":19,"image":678,"key":679,"meta":680,"name":681,"name_en":663,"navigation":23,"path":682,"seo":683,"stem":684,"wikipedia":685,"__hash__":686},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":665,"toc":673},[666],[11,667,668,669,672],{},"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 ",[46,670,671],{},"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":15,"searchDepth":16,"depth":16,"links":674},[],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":676},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":688,"title":689,"body":690,"born":705,"description":706,"died":707,"extension":19,"image":708,"key":709,"meta":710,"name":711,"name_en":712,"navigation":23,"path":713,"seo":714,"stem":715,"wikipedia":716,"__hash__":717},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":691,"toc":703},[692],[11,693,694,695,698,699,702],{},"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 ",[46,696,697],{},"Dictatus papae",", preserved in his ",[46,700,701],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":15,"searchDepth":16,"depth":16,"links":704},[],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":706},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":719,"title":720,"body":721,"born":732,"description":733,"died":734,"extension":19,"image":735,"key":736,"meta":737,"name":738,"name_en":739,"navigation":23,"path":740,"seo":741,"stem":742,"wikipedia":743,"__hash__":744},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":722,"toc":730},[723],[11,724,725,726,729],{},"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 ",[46,727,728],{},"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":15,"searchDepth":16,"depth":16,"links":731},[],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":733},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":746,"title":747,"body":748,"born":763,"description":764,"died":765,"extension":19,"image":766,"key":767,"meta":768,"name":747,"name_en":747,"navigation":23,"path":769,"seo":770,"stem":771,"wikipedia":772,"__hash__":773},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":749,"toc":761},[750],[11,751,752,753,756,757,760],{},"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 ",[46,754,755],{},"A Censure of Simony"," (1624) and ",[46,758,759],{},"For God and the King"," (1636).",{"title":15,"searchDepth":16,"depth":16,"links":762},[],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":764},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":775,"title":776,"body":777,"born":788,"description":789,"died":790,"extension":19,"image":791,"key":792,"meta":793,"name":794,"name_en":795,"navigation":23,"path":796,"seo":797,"stem":798,"wikipedia":799,"__hash__":800},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":778,"toc":786},[779],[11,780,781,782,785],{},"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 ",[46,783,784],{},"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":15,"searchDepth":16,"depth":16,"links":787},[],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":789},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":802,"title":803,"body":804,"born":64,"description":829,"died":830,"extension":19,"image":831,"key":832,"meta":833,"name":834,"name_en":835,"navigation":23,"path":836,"seo":837,"stem":838,"wikipedia":839,"__hash__":840},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":805,"toc":827},[806],[11,807,808,809,811,812,815,816,818,819,822,823,826],{},"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 ",[46,810,576],{}," on the titles of the Decretals of Gregory IX (later called the ",[46,813,814],{},"Summa aurea",") and the ",[46,817,460],{}," (or ",[46,820,821],{},"Commentaria",") on the same Decretals — synthesised the ",[46,824,825],{},"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":15,"searchDepth":16,"depth":16,"links":828},[],"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":829},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":842,"title":843,"body":844,"born":33,"description":862,"died":33,"extension":19,"image":863,"key":864,"meta":865,"name":866,"name_en":867,"navigation":23,"path":868,"seo":869,"stem":870,"wikipedia":33,"__hash__":871},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":845,"toc":860},[846],[11,847,848,849,852,853,855,856,859],{},"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 ",[46,850,851],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[46,854,641],{},", 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 ",[46,857,858],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":15,"searchDepth":16,"depth":16,"links":861},[],"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":862},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":873,"title":874,"body":875,"born":705,"description":886,"died":887,"extension":19,"image":888,"key":889,"meta":890,"name":891,"name_en":892,"navigation":23,"path":893,"seo":894,"stem":895,"wikipedia":896,"__hash__":897},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":876,"toc":884},[877],[11,878,879,880,883],{},"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 ",[46,881,882],{},"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":15,"searchDepth":16,"depth":16,"links":885},[],"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":886},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":899,"title":900,"body":901,"born":908,"description":905,"died":909,"extension":19,"image":910,"key":911,"meta":912,"name":913,"name_en":900,"navigation":23,"path":914,"seo":915,"stem":916,"wikipedia":917,"__hash__":918},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":902,"toc":906},[903],[11,904,905],{},"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":15,"searchDepth":16,"depth":16,"links":907},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":905},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":920,"title":921,"body":922,"born":929,"description":926,"died":930,"extension":19,"image":931,"key":932,"meta":933,"name":934,"name_en":921,"navigation":23,"path":935,"seo":936,"stem":937,"wikipedia":938,"__hash__":939},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":923,"toc":927},[924],[11,925,926],{},"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":15,"searchDepth":16,"depth":16,"links":928},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":926},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":941,"title":942,"body":943,"born":964,"description":965,"died":108,"extension":19,"image":192,"key":966,"meta":967,"name":968,"name_en":942,"navigation":23,"path":969,"seo":970,"stem":971,"wikipedia":972,"__hash__":973},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":944,"toc":962},[945],[11,946,947,948,951,952,954,955,958,959,961],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[46,949,950],{},"Apparatus"," on Gratian's ",[46,953,641],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[46,956,957],{},"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 ",[46,960,645],{}," through the early modern period.",{"title":15,"searchDepth":16,"depth":16,"links":963},[],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":965},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":975,"title":976,"body":977,"born":988,"description":989,"died":990,"extension":19,"image":991,"key":992,"meta":993,"name":994,"name_en":976,"navigation":23,"path":995,"seo":996,"stem":997,"wikipedia":998,"__hash__":999},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":978,"toc":986},[979],[11,980,981,982,985],{},"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 ",[46,983,984],{},"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":15,"searchDepth":16,"depth":16,"links":987},[],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":989},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1001,"title":1002,"body":1003,"born":1010,"description":1007,"died":1011,"extension":19,"image":1012,"key":1013,"meta":1014,"name":1015,"name_en":1002,"navigation":23,"path":1016,"seo":1017,"stem":1018,"wikipedia":1019,"__hash__":1020},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1004,"toc":1008},[1005],[11,1006,1007],{},"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":15,"searchDepth":16,"depth":16,"links":1009},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1007},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1022,"title":1023,"body":1024,"born":1043,"description":1044,"died":1045,"extension":19,"image":1046,"key":1047,"meta":1048,"name":1049,"name_en":1050,"navigation":23,"path":1051,"seo":1052,"stem":1053,"wikipedia":1054,"__hash__":1055},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1025,"toc":1041},[1026],[11,1027,1028,1029,1032,1033,1036,1037,1040],{},"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 ",[46,1030,1031],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[46,1034,1035],{},"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 ",[46,1038,1039],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":15,"searchDepth":16,"depth":16,"links":1042},[],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":1044},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1057,"title":1058,"body":1059,"born":1066,"description":1063,"died":556,"extension":19,"image":1067,"key":6,"meta":1068,"name":1069,"name_en":1058,"navigation":23,"path":1070,"seo":1071,"stem":1072,"wikipedia":1073,"__hash__":1074},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1060,"toc":1064},[1061],[11,1062,1063],{},"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":15,"searchDepth":16,"depth":16,"links":1065},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1063},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1076,"title":1077,"body":1078,"born":1093,"description":1094,"died":1095,"extension":19,"image":1096,"key":1097,"meta":1098,"name":1099,"name_en":1077,"navigation":23,"path":1100,"seo":1101,"stem":1102,"wikipedia":1103,"__hash__":1104},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1079,"toc":1091},[1080],[11,1081,1082,1083,1086,1087,1090],{},"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 ",[46,1084,1085],{},"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 (",[46,1088,1089],{},"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":15,"searchDepth":16,"depth":16,"links":1092},[],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":1094},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1106,"title":1107,"body":1108,"born":1115,"description":1112,"died":1116,"extension":19,"image":192,"key":1117,"meta":1118,"name":1119,"name_en":1120,"navigation":23,"path":1121,"seo":1122,"stem":1123,"wikipedia":1124,"__hash__":1125},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1109,"toc":1113},[1110],[11,1111,1112],{},"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":15,"searchDepth":16,"depth":16,"links":1114},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1112},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1127,"title":1128,"body":1129,"born":500,"description":1133,"died":1136,"extension":19,"image":1137,"key":1138,"meta":1139,"name":1140,"name_en":1141,"navigation":23,"path":1142,"seo":1143,"stem":1144,"wikipedia":1145,"__hash__":1146},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1130,"toc":1134},[1131],[11,1132,1133],{},"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":15,"searchDepth":16,"depth":16,"links":1135},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1133},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1148,"title":1149,"body":1150,"born":1157,"description":1154,"died":1158,"extension":19,"image":1159,"key":1160,"meta":1161,"name":1162,"name_en":1149,"navigation":23,"path":1163,"seo":1164,"stem":1165,"wikipedia":1166,"__hash__":1167},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1151,"toc":1155},[1152],[11,1153,1154],{},"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":15,"searchDepth":16,"depth":16,"links":1156},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1154},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1169,"title":1170,"body":1171,"born":64,"description":1190,"died":830,"extension":19,"image":1191,"key":1192,"meta":1193,"name":1194,"name_en":1195,"navigation":23,"path":1196,"seo":1197,"stem":1198,"wikipedia":1199,"__hash__":1200},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1172,"toc":1188},[1173],[11,1174,1175,1176,1179,1180,1183,1184,1187],{},"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 ",[46,1177,1178],{},"Summa de Virtutibus"," and the ",[46,1181,1182],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[46,1185,1186],{},"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":15,"searchDepth":16,"depth":16,"links":1189},[],"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":1190},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1202,"title":1203,"body":1204,"born":66,"description":1219,"died":1220,"extension":19,"image":1221,"key":1222,"meta":1223,"name":1224,"name_en":1203,"navigation":23,"path":1225,"seo":1226,"stem":1227,"wikipedia":1228,"__hash__":1229},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1205,"toc":1217},[1206],[11,1207,1208,1209,1212,1213,1216],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[46,1210,1211],{},"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 ",[46,1214,1215],{},"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":15,"searchDepth":16,"depth":16,"links":1218},[],"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":1219},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1231,"title":1232,"body":1233,"born":1248,"description":1249,"died":1250,"extension":19,"image":1251,"key":1252,"meta":1253,"name":1254,"name_en":1232,"navigation":23,"path":1255,"seo":1256,"stem":1257,"wikipedia":1258,"__hash__":1259},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1234,"toc":1246},[1235],[11,1236,1237,1238,1241,1242,1245],{},"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 ",[46,1239,1240],{},"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 ",[46,1243,1244],{},"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":15,"searchDepth":16,"depth":16,"links":1247},[],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":1249},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1261,"title":1262,"body":1263,"born":1278,"description":1279,"died":1280,"extension":19,"image":1281,"key":1282,"meta":1283,"name":1284,"name_en":1262,"navigation":23,"path":1285,"seo":1286,"stem":1287,"wikipedia":1288,"__hash__":1289},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1264,"toc":1276},[1265],[11,1266,1267,1268,1271,1272,1275],{},"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 ",[46,1269,1270],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[46,1273,1274],{},"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":15,"searchDepth":16,"depth":16,"links":1277},[],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":1279},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1291,"title":1292,"body":1293,"born":1304,"description":1305,"died":651,"extension":19,"image":1306,"key":1307,"meta":1308,"name":1309,"name_en":1292,"navigation":23,"path":1310,"seo":1311,"stem":1312,"wikipedia":1313,"__hash__":1314},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1294,"toc":1302},[1295],[11,1296,1297,1298,1301],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[46,1299,1300],{},"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":15,"searchDepth":16,"depth":16,"links":1303},[],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":1305},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1316,"title":1317,"body":1318,"born":1333,"description":1334,"died":1335,"extension":19,"image":1336,"key":1337,"meta":1338,"name":1339,"name_en":1339,"navigation":23,"path":1340,"seo":1341,"stem":1342,"wikipedia":1343,"__hash__":1344},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1319,"toc":1331},[1320],[11,1321,1322,1323,1326,1327,1330],{},"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 ",[46,1324,1325],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[46,1328,1329],{},"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":15,"searchDepth":16,"depth":16,"links":1332},[],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":1334},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1346,"title":1347,"body":1348,"born":1355,"description":1352,"died":1356,"extension":19,"image":1357,"key":1358,"meta":1359,"name":1347,"name_en":1347,"navigation":23,"path":1360,"seo":1361,"stem":1362,"wikipedia":33,"__hash__":1363},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1349,"toc":1353},[1350],[11,1351,1352],{},"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":15,"searchDepth":16,"depth":16,"links":1354},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg","ralph-cudworth",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1352},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1365,"title":1366,"body":1367,"born":1388,"description":1389,"died":500,"extension":19,"image":1390,"key":1391,"meta":1392,"name":1393,"name_en":1394,"navigation":23,"path":1395,"seo":1396,"stem":1397,"wikipedia":1398,"__hash__":1399},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1368,"toc":1386},[1369],[11,1370,1371,1372,235,1375,1378,1379,1381,1382,1385],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[46,1373,1374],{},"Decretales Gregorii IX",[46,1376,1377],{},"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 ",[46,1380,641],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[46,1383,1384],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":15,"searchDepth":16,"depth":16,"links":1387},[],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":1389},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1401,"title":1402,"body":1403,"born":1413,"description":1414,"died":480,"extension":19,"image":1415,"key":1416,"meta":1417,"name":1418,"name_en":1419,"navigation":23,"path":1420,"seo":1421,"stem":1422,"wikipedia":1423,"__hash__":1424},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1404,"toc":1411},[1405],[11,1406,1407,1408,1410],{},"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 ",[46,1409,94],{},", 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":15,"searchDepth":16,"depth":16,"links":1412},[],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":1414},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1426,"title":1427,"body":1428,"born":651,"description":1438,"died":1439,"extension":19,"image":1440,"key":1441,"meta":1442,"name":1443,"name_en":1444,"navigation":23,"path":1445,"seo":1446,"stem":1447,"wikipedia":1448,"__hash__":1449},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1429,"toc":1436},[1430],[11,1431,1432,1433,1435],{},"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 ",[46,1434,576],{}," (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":15,"searchDepth":16,"depth":16,"links":1437},[],"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":1438},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1451,"title":1452,"body":1453,"born":1467,"description":1468,"died":385,"extension":19,"image":1469,"key":1470,"meta":1471,"name":1472,"name_en":1452,"navigation":23,"path":1473,"seo":1474,"stem":1475,"wikipedia":1476,"__hash__":1477},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1454,"toc":1465},[1455],[11,1456,1457,1458,1461,1462,1464],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[46,1459,1460],{},"Doctor Angelicus",". His ",[46,1463,60],{}," 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":15,"searchDepth":16,"depth":16,"links":1466},[],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":1468},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1479,"title":1480,"body":1481,"born":500,"description":1495,"died":1496,"extension":19,"image":1497,"key":1498,"meta":1499,"name":1500,"name_en":1501,"navigation":23,"path":1502,"seo":1503,"stem":1504,"wikipedia":1505,"__hash__":1506},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1482,"toc":1493},[1483],[11,1484,1485,1486,1489,1490,1492],{},"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 ",[46,1487,1488],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[46,1491,94],{}," 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":15,"searchDepth":16,"depth":16,"links":1494},[],"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":1495},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1508,"title":1509,"body":1510,"born":1521,"description":1522,"died":1523,"extension":19,"image":1524,"key":1525,"meta":1526,"name":1527,"name_en":1528,"navigation":23,"path":1529,"seo":1530,"stem":1531,"wikipedia":1532,"__hash__":1533},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1511,"toc":1519},[1512],[11,1513,1514,1515,1518],{},"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 ",[46,1516,1517],{},"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":15,"searchDepth":16,"depth":16,"links":1520},[],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":1522},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1535,"title":1536,"body":1537,"born":1552,"description":1553,"died":1554,"extension":19,"image":1555,"key":1556,"meta":1557,"name":1558,"name_en":1536,"navigation":23,"path":1559,"seo":1560,"stem":1561,"wikipedia":1562,"__hash__":1563},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1538,"toc":1550},[1539],[11,1540,1541,1542,1545,1546,1549],{},"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 ",[46,1543,1544],{},"Medulla Theologica"," (1627) and ",[46,1547,1548],{},"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":15,"searchDepth":16,"depth":16,"links":1551},[],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":1553},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1565,"title":1566,"body":1567,"born":1580,"description":1581,"died":1582,"extension":19,"image":1583,"key":1584,"meta":1585,"name":1586,"name_en":1587,"navigation":23,"path":1588,"seo":1589,"stem":1590,"wikipedia":1591,"__hash__":1592},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1568,"toc":1578},[1569],[11,1570,1571,1572,1574,1575,1577],{},"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 ",[46,1573,814],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[46,1576,94],{}," 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":15,"searchDepth":16,"depth":16,"links":1579},[],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":1581},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1594,"title":1595,"body":1596,"born":1603,"description":1600,"died":1604,"extension":19,"image":1605,"key":1606,"meta":1607,"name":1595,"name_en":1595,"navigation":23,"path":1608,"seo":1609,"stem":1610,"wikipedia":1611,"__hash__":1612},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1597,"toc":1601},[1598],[11,1599,1600],{},"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":15,"searchDepth":16,"depth":16,"links":1602},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1600},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1614,"title":1615,"body":1616,"born":64,"description":1627,"died":1628,"extension":19,"image":1629,"key":1630,"meta":1631,"name":1632,"name_en":1633,"navigation":23,"path":1634,"seo":1635,"stem":1636,"wikipedia":1637,"__hash__":1638},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1617,"toc":1625},[1618],[11,1619,1620,1621,1624],{},"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 ",[46,1622,1623],{},"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":15,"searchDepth":16,"depth":16,"links":1626},[],"William of Saint-Amour (c. 1200–1272) was a French theologian and doctor of the Faculty of Theology of Paris, where he was a prominent secular master and member of the Sorbonne. He became the leading voice of the secular clergy in their conflict with the Franciscan and Dominican friars over the right to preach, hear confessions, and hold university chairs. His treatise De Periculis Novissimorum Temporum (On the Dangers of the Last Times, 1256), which identified the mendicant orders with the false prophets foretold in Scripture, was condemned by Pope Alexander IV, who expelled William from France. He was permitted to return after Alexander's death and died in his native Saint-Amour in Franche-Comté. His collected works were published posthumously in 1632 at Constance by editors sympathetic to the Gallican and secular clerical tradition.",1272,"\u002Fa\u002Fwilliam-saint-amour.jpg","william-saint-amour",{},"Guillelmus de Sancto Amore","William of Saint-Amour","\u002Fauthors\u002Fwilliam-saint-amour",{"description":1627},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1640,"title":1641,"body":1642,"born":1657,"description":1658,"died":1659,"extension":19,"image":1660,"key":1661,"meta":1662,"name":1641,"name_en":1641,"navigation":23,"path":1663,"seo":1664,"stem":1665,"wikipedia":1666,"__hash__":1667},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1643,"toc":1655},[1644],[11,1645,1646,1647,1650,1651,1654],{},"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 ",[46,1648,1649],{},"The Obedience of a Christian Man"," (1528) and ",[46,1652,1653],{},"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":15,"searchDepth":16,"depth":16,"links":1656},[],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":1658},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1669,"title":5,"authors":1670,"body":1671,"cover":1681,"description":1682,"document":1683,"editors":33,"extension":19,"filesize":1684,"key":18,"language":1685,"meta":1686,"navigation":23,"ocr_model":1687,"pages":1688,"pagination_starts":1689,"path":1694,"seo":1695,"stem":1696,"title_en":32,"typeface":1697,"url":1698,"year":1699,"__hash__":1700},"documentsMeta\u002Fdocuments\u002Fwycliffe-simony.md",[6],{"type":8,"value":1672,"toc":1679},[1673],[11,1674,1675,1676,1678],{},"A critical edition of John Wycliffe's ",[46,1677,5],{},", first published in 1898 by the Wyclif Society (London) and edited by Herzberg-Fränkel and Michael Henry Dziewicki. The text, written c. 1379–1380, is a sustained attack on simony in the Church, arguing that the buying and selling of spiritual goods is a heresy rooted in clerical endowment. Wycliffe treats simony broadly, encompassing not only the exchange of money for sacraments and benefices but also papal provisions, annates, and the corrupt practices of religious orders. The edition is based on nine manuscripts from Vienna, Prague, and Trinity College Dublin. This reprint (1966) is from the Boston College library.",{"title":15,"searchDepth":16,"depth":16,"links":1680},[],"\u002Fd\u002Fwycliffe-simony\u002Fcover.jpg","A critical edition of John Wycliffe's Tractatus de Simonia, first published in 1898 by the Wyclif Society (London) and edited by Herzberg-Fränkel and Michael Henry Dziewicki. The text, written c. 1379–1380, is a sustained attack on simony in the Church, arguing that the buying and selling of spiritual goods is a heresy rooted in clerical endowment. Wycliffe treats simony broadly, encompassing not only the exchange of money for sacraments and benefices but also papal provisions, annates, and the corrupt practices of religious orders. The edition is based on nine manuscripts from Vienna, Prague, and Trinity College Dublin. This reprint (1966) is from the Boston College library.","\u002Fd\u002Fwycliffe-simony.pdf","10MB","latin",{},"10.5281\u002Fzenodo.11113737",176,[1690],{"pdf_page":28,"printed_page":1691,"numeral_type":1692,"pagination":1693},1,"arabic","page","\u002Fdocuments\u002Fwycliffe-simony",{"title":5,"description":1682},"documents\u002Fwycliffe-simony","roman","https:\u002F\u002Farchive.org\u002Fdetails\u002Ftractatusdesimon00wycl",1898,"vFgsKMp1IBCO2R9d29BEksITI2bSjVZKBRV092u4O5w",[1702,1727,1746,1762,1781,1797,1813,1829,1848,1870,1889,1905,1924,1940,1964,1983,2002,2018,2037,2056,2072,2094,2113,2132,2151,2170,2186,2244,2266,2282,2298,2317,2333,2349,2365,2384,2400,2416,2432,2448,2472,2488,2504,2523,2542,2561,2577,2593,2612,2634,2650,2674,2690,2722,2746,2768,2784,2803,2819,2838,2854,2870,2892,2911,2927,2943,2959,2975,2994,3010,3034,3056,3075,3094,3113,3129,3152,3168,3187,3203,3219,3235,3251,3273,3294,3310,3326,3342,3361,3377,3393,3412,3431,3450,3472,3491,3510,3532,3562,3581,3600,3616,3632,3648,3664,3683,3707,3731,3750,3769,3785,3804],{"id":1703,"title":1704,"body":1705,"description":15,"extension":19,"meta":1722,"navigation":23,"page":25,"path":1723,"pdf_page":28,"reading":18,"seo":1724,"sortable_pagination_id":28,"stem":1725,"__hash__":1726},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F1.md","TRACTATUS DE SIMONIA",{"type":8,"value":1706,"toc":1719},[1707,1711,1716],[1708,1709,1704],"h1",{"id":1710},"tractatus-de-simonia",[1712,1713,1715],"h2",{"id":1714},"cap-i","CAP. I.",[11,1717,1718],{},"Post generalem sermonem de heresi restat de eius partibus pertractandum. Tres autem sunt maneries heresis plus famose: scilicet symonia, apostasia et blasfemia, nec distinguuntur ista ex opposito, cum tam virtutum quam viciorum species sint connexe. Raciones tamen illorum distinguuntur: cum apostasia sit generaliter secundum racionem qua homo a religione dei exorbitat; blasfemia secundum racionem qua virtuti dei inponit calumniam; sed symonia secundum racionem qua nititur ordinacionem dei dirrumpere. Et sic per istam triplicitatem tota trinitas est offensa: per apostasiam Deus pater, qui secundum religionem mundum et immaculatam potenter religat sponsam sibi Christi; deus filius, qui cum sit virtus dei et dei sapiencia, per secundam heresim cottidie blasfematur; et deus spiritus sanctus, qui cum ex summa benignitate sapienter ordinat pacifice domum suam, ex pravitate symoniaca ordinacioni sue contraria irritatur. Symoniacus enim resistens spiritu sancto nititur istum ordinem benignum blasfeme dissolvere et sic pacem. Unde cum secundum veritatis testimonium peccatum in spiritum sanctum sit irremissibile tam in hoc seculo quam in futuro, ab illo videtur dignum incipere, cum symonia sit lepra quam ex natura morbi et induracione eius continua impossibile est nisi per insolitum dei mira-",{"title":15,"searchDepth":16,"depth":16,"links":1720},[1721],{"id":1714,"depth":16,"text":1715},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F1",{"title":1704,"description":15},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F1","XtkhQZPo0txgW9sceZbF5TxVJRm89KAORjHOH1AdZY8",{"id":1728,"title":1729,"body":1730,"description":1734,"extension":19,"meta":1740,"navigation":23,"page":1729,"path":1741,"pdf_page":1742,"reading":18,"seo":1743,"sortable_pagination_id":1742,"stem":1744,"__hash__":1745},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F2.md","2",{"type":8,"value":1731,"toc":1738},[1732,1735],[11,1733,1734],{},"culum quod sanetur; ipsa enim propter contagionem morbi caucius ab ecclesia est cavenda.",[11,1736,1737],{},"Tractando autem de symonia, oportet supponere illam esse, quod nedum testatur fides scripture Act. 8, sed fama publica laborat, post dotacionem ecclesie ipsam magnam partem vocate ecclesie occupasse. Narrat enim scriptura quomodo Symon magus voluit ab apostolis emisse potestatem, ut cuicunque manus inponeret spiritum sanctum reciperet. Et ab ipso Symone mago dicta pestis emendi dicitur symonia, sicut a Gezia, de quo 4 Regum cap. 5, pestis vendendi dicitur Gezia. Et ista duo venena nova et vetera cancellarie se ac utrumque amplectitur nomen alterius. Describunt autem periti symoniam, quod est inordinata volicio spiritualia pro temporalibus commutandi; hoc enim est clarius quam hoc genus 'studiosa voluntas', quia nedum licet omni homini, sed debet emere beatitudinem et per consequens debet studiose emere spirituale, sicut loquitur dominus in propheta Ys. 55: Venite et emite absque argento et docet beatus Gregorius Super ewangelia homelia 5; et idem docuit beatus Bernardus et alii sancti, cum nemo aliter est beatus, eciam Jesus Christus. Item magister debet studiose commutare discipulis suis scienciam, sicut predicator vel sacramentorum ministrator studiose debet commutare pro parco temporalium subsidio officium spirituale vel meritum. Ideo non per se in tali commutacione est vicium, dicente apostolo Cor. 9: 'Si nos vobis spiritualia seminamus, non magnum est, si carnalia vestra metamus.' Item licet studiose commutare vendendo et emendo decimas, oblaciones, et alias res sacras, sicut patet in mille casibus, ideo non per se in illa commutacione, sed in commutacionis inordinacione consistit peccatum, quod non per se primo est in actu extrinseco, sed radicaliter in actu volendi. Et quia aliunde posset esse error in potencia volitiva que voluntas dicitur, ideo signanter dicitur symonia consistere in actu potencie volitive. Et credo quod idem intelligitur per hoc genus 'studiosa voluntas', nam sine",{"title":15,"searchDepth":16,"depth":16,"links":1739},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F2",44,{"description":1734},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F2","pXWjiFVQ92XpR44JJrfWXDKsDAzkAPwL7KGcOSKIgpQ",{"id":1747,"title":1748,"body":1749,"description":1753,"extension":19,"meta":1756,"navigation":23,"page":1748,"path":1757,"pdf_page":1758,"reading":18,"seo":1759,"sortable_pagination_id":1758,"stem":1760,"__hash__":1761},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F3.md","3",{"type":8,"value":1750,"toc":1754},[1751],[11,1752,1753],{},"illo non est symonia et per illum sine actu extrinseco perficitur symonia. Item quia equivocacio et sophisticacio consistit in empcione et vendicione, nec permittat ars describendi ponere disiunccionem in diffinicione, ideo loco huius disiuncti 'empcio vel vendicio' accipitur iste terminus 'commutacio', qui utrumque amplectitor, sicut et contractus privatos eciam subdolos quos nec empcionem nec vendicionem nominant. Et per idem non oportet ponere in fine illud disiunctum spirituale vel spirituali annexum, sed tota difficultas consistit de communitate descripcionis, quod est similis analogie, et de quiditate rei spiritualis, cum videtur omnem rem esse secundum racionem aliquam spiritualem; sed neutrum istorum repugnat predicte sentencie, cum sit communis obieccio contra grossos philosophos. Nam quicunque peccat mortaliter vendit dyabolo animam suam et dignitatem humani generis. Sed specialiter et famose dicitur symonia inordinatus contractus hominum circa spirituale officium domus dei, qui, dum sit periculosus circa tam preciosum ministerium, contrahitur concomitanter ad quodlibet mortale peccatum circa illud officium. Et hec est racio, quare sancti docuerunt equivocaciones signorum, ad extrudendum hoc spirituale cambium venenosum, ut dicit beatus Gregorius super ewangelia Omelia 42: 'Sunt,' inquit, 'nonnulli, qui nummorum premia ex ordinacione non accipiunt, et tamen sacros ordines pro humana gracia largiuntur atque de sanctitate laudis humane solum retribucionem querant; hoc munus quod gratis acceptum est non gratis tribuunt, cum de impenso officio sanctitatis nummum favoris expetunt'. Unde bene, cum iustum virum describeret, propheta ait: \"Qui excutit manus suas ab omni munere.\" Signanter, inquit, dicit ab omni, quia aliud est munus ab obsequio et aliud munus a manu, aliudque munus a lingua. Munus quippe ab obsequio est subieccio indebite impensa, munus a manu peccunia est, munus a lingua favor vel paccio inordinata. Qui ergo sacros ordines",{"title":15,"searchDepth":16,"depth":16,"links":1755},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F3",45,{"description":1753},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F3","w0v969enC0aUPQEymjVZJ2zi5Rm9WBGuxrK9HHIsv-Q",{"id":1763,"title":1764,"body":1765,"description":1769,"extension":19,"meta":1775,"navigation":23,"page":1764,"path":1776,"pdf_page":1777,"reading":18,"seo":1778,"sortable_pagination_id":1777,"stem":1779,"__hash__":1780},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F4.md","4",{"type":8,"value":1766,"toc":1773},[1767,1770],[11,1768,1769],{},"tribuit tunc ab omni munere manus excutit, quando in divinis rebus non solum nullam pecuniam sed nec eciam humanam graciam querit. Et idem ponitur in canone 1 questione 2, Sunt nonnulli; vult sanctus dicere, quod quandocunque quis inordinate spirituale donum dei commutat pro se vel alium, tacite vel expresse, committitur symonia, quia contra preceptum domini Math. 10: 'Gratis accepistis, gratis date.' Numquid veritas in hoc passet decipi quod procuratur per mediam personam contractus fieri, qui de facto est illicitus? Secundo ex eo qui cum facto colligitur quantum sit symonia, si heresis, pauci vel nulli sunt clerici beneficiati, qui non utcunque sunt symoniace promoti.",[11,1771,1772],{},"Ex quo videtur, quod maior pars et specialiter superiorum ecclesie sit heretica, nec est mirandum, quia veritas quo ad illud, nisi quod superiores ecclesie constancius, multiplicius, vel pingüius retinentes symoniace beneficia ecclesie sunt magis hereticę. Veritas istius sentencie patet questione ultima ex decreto pape Pascalis, cap. Patet: 'Patet,' inquit, 'symoniacos veluti primos et precipuos hereticos ab omnibus fidelibus esse respuendos, et si comoniti non resipuerint, ab exteris eciam potestatibus opprimendos; omnia enim crimina ad comparacionem symoniace heresis quasi pro nichilo reputantur.' Et idem testatur beatus Gregorius Super Ewangelia Omelia 17: 'Vobis enim,' inquit, 'sacerdotibus lugens loquor, quia nonnullos vestrum cum premiis facere ordinaciones agnovimus, spiritualem graciam vendere, et de alienis iniquitatibus cum peccati dampno lucra temporalia cumulare. Cur ergo ad memoriam vestram non redit, quod vox divina dicit: \"Gratis accepistis, gratis date?\" Cur non ante mentis oculos revocatis, quod ad templum redemptor noster ingressus cathedras vendencium columbas evertit et numulariorum es effudit? Qui namque sunt in templo dei hodie, qui columbas vendunt, nisi qui in ecclesia precium de inposicione manus accipiunt, per quam videlicet inposicionem spiritus sanctus celitus datur? Columba ergo venditur, quando donum spiritus sancti ad precium prebetur. Sed redemptor noster kathedras vendencium columbas evertit, quia talium negociatorum sacerdocium destruit. Hinc est quod sacri canones symoniacam heresim dampnant, eciam eos sacerdocio privari precipiunt.' Et quia sanctus scivit multas sophisticaciones fieri in ista materia statim annectit: 'Veniet profecto dies illa, nec longe est, in qua pastor pastorum appareat et uniuscuiusque facta in publicum deducat, et qui modo subditorum culpam per prepositos ulciscitur, tunc prepositorum mala per semet ipsum seviens dampnat. Unde ingressus in templum per se quasi flagellum de funiculis fecit et de domo dei pravos negociatores eiciens kathedras vendencium columbas evertit, quia subditorum culpas percutit per pastores, sed pastorum vicia per semet ipsum ferit. Nam ille certe iudex venturus est, cui tacendo quisque non potest se celare, quem negando non potest fallere.' Ubi ille sanctus videtur dicere, cum per columbas significatur ecclesia, ut Cant. 5°, vel donum spiritus sancti, qui in columba apparuit: illi vendunt columbas qui vendunt ecclesias, vel donum aliquod spirituale. Et secundum Crisostomum ac illum sanctum illos debet Christus ut rex, et alii domini seculares in nomine summi regis destruere; et ideo dicit decretum pape Pelagii eos esse ab exteris potestatibus opprimendos, dicit glosa a laicis, qui habent potestatem hanc extra cleri ecclesiam, ut patet distinccione 17 Nec licuit, et 23 questione 5, Principes. Et hic plene patet, ut sepe dixi, quod domini temporales possunt licite auferre temporalia ab ecclesia delinquente. Nec valet dicere, quod oportet in istis omnino expectare decretum Romani pontificis,",{"title":15,"searchDepth":16,"depth":16,"links":1774},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F4",46,{"description":1769},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F4","oojeBuP01Rdj4EmtcCe-oHvskIKGuhZVBT9KNCiqxSA",{"id":1782,"title":1783,"body":1784,"description":1788,"extension":19,"meta":1791,"navigation":23,"page":1783,"path":1792,"pdf_page":1793,"reading":18,"seo":1794,"sortable_pagination_id":1793,"stem":1795,"__hash__":1796},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F5.md","5",{"type":8,"value":1785,"toc":1789},[1786],[11,1787,1788],{},"ecclesia precium de inposicione manus accipiunt, per quam videlicet inposicionem spiritus sanctus celitus datur? Columba ergo venditur, quando donum spiritus sancti ad precium prebetur. Sed redemptor noster kathedras vendencium columbas evertit, quia talium negociatorum sacerdocium destruit. Hinc est quod sacri canones symoniacam heresim dampnant, eciam eos sacerdocio privari precipiunt. Et quia sanctus scivit multas sophisticaciones fieri in ista materia statim annectit: 'Veniet profecto dies illa, nec longe est, in qua pastor pastorum apparet et uniuscuiusque facta in publicum deducat, et qui modo subditorum culpam per prepositos ulciscitur, tunc prepositorum mala per semet ipsum seviens dampnat. Unde ingressus in templum per se quasi flagellum de funiculis fecit et de domo dei pravos negociatores eiciens kathedras vendencium columbas evertit, quia subditorum culpas percutit per pastores, sed pastorum vicia per semet ipsum ferit. Nam ille certe iudex venturus est, cui tacendo quisque non potest se celare, quem negando non potest fallere.' Ubi ille sanctus videtur dicere, cum per columbas significatur ecclesia, ut Cant. 5°, vel donum spiritus sancti, qui in columba apparuit: illi vendunt columbas qui vendunt ecclesias, vel donum aliquod spirituale. Et secundum Crisostomum ac illum sanctum illos debet Christus ut rex, et alii domini seculares in nomine summi regis destruere; et ideo dicit decretum pape Pelagii eos esse ab exteris potestatibus opprimendos, dicit glosa a laicis, qui habent potestatem hanc extra cleri ecclesiam, ut patet distinccione 17 Nec licuit, et 23 questione 5, Principes. Et hic plene patet, ut sepe dixi, quod domini temporales possunt licite auferre temporalia ab ecclesia delinquente. Nec valet dicere, quod oportet in istis omnino expectare decretum Romani pontificis,",{"title":15,"searchDepth":16,"depth":16,"links":1790},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F5",47,{"description":1788},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F5","txnlshquDihAunSIaHaztPH7TAv88-mrC8qoIc5AqDI",{"id":1798,"title":1799,"body":1800,"description":1804,"extension":19,"meta":1807,"navigation":23,"page":1799,"path":1808,"pdf_page":1809,"reading":18,"seo":1810,"sortable_pagination_id":1809,"stem":1811,"__hash__":1812},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F6.md","6",{"type":8,"value":1801,"toc":1805},[1802],[11,1803,1804],{},"quia sepe ipse cum cardinalibus suis fit symoniacus et a brachio seculari depositus virtute primi pape. Ideo abiit, quod fallacia antichristi seducat mundi principes et claudat tela aranee manus suas, ne ex defectu iuvaminis sui et matris ecclesie vadant ad infernum precipites. Residuum autem conclusionis patet notando omnes curatos, qui per media illicita impetrant beneficia a papa, notando eciam omnes episcopos vel clericos, qui ex ministerio, rogatu, vel litteris dominorum secularium indigne ad beneficia ecclesiastica sunt promoti; et notando eciam tercio omnes ministros prelatorum, cognatos, vel quomodolibet confederatos, qui vel ab ipsis vel mediante eorum illicita sunt promoti. Et paucos vel nullos prelatos ac curatos invenies, qui non sint heretici. Et tamen illi more latronum, more sacerdotum blasdemiam Christo imponencium, et generaliter more antichristi membrorum impetunt fideles citissime super heretica pravitate, et dimissa lege Christi statuunt sibi unum capitaneum avarum, in cuius iudicio false fingunt, quod pendeat totum, quod in illa materia est credendum. Et ille communiter est ignarus ac cupidus in eadem dampnacione cum hereticis scole sue, et tamen dimisso Christo cum suis legibus, eius iudicio et legibus innituntur. Et preter istos hereticos sunt duo alia hereticorum genera que dampnabiliter sunt culpanda, scilicet exproprietarie viventes, ut fratres et domini seculares. Primi enim in predicacionibus, in privatis exortacionibus, et in consiliis vel confessionibus de ista materia obtenebrant. Nec dubium, cum isti speculatores debent scire et accute suadere oppositum, aliquin ex consensu gravissimo sunt proditorie accusandi. Ultimum vero genus sunt seculares domini, quasi heresiarche, qui nedum tacent in suis bonis contra iuramentum factum ecclesie atque officium limitatum a deo, sed symoniaces hereticos faciunt, fovent, et defendant; et multi tales in casu isto instruti fuerunt et non excusant per hoc, quod non possunt vitare hunc errorem. Sed sicut mutitas non excusat nos, quin debemus hec illis dicere, ita eorum ignorancia non excusat eos, quin, nisi se correxerint, sint dampnati.",{"title":15,"searchDepth":16,"depth":16,"links":1806},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F6",48,{"description":1804},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F6","xXUNXzA2z2GFK-NLvFSIR6PdeWnnGxOlsxcuwtVOOZI",{"id":1814,"title":1815,"body":1816,"description":1820,"extension":19,"meta":1823,"navigation":23,"page":1815,"path":1824,"pdf_page":1825,"reading":18,"seo":1826,"sortable_pagination_id":1825,"stem":1827,"__hash__":1828},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F7.md","7",{"type":8,"value":1817,"toc":1821},[1818],[11,1819,1820],{},"Moverent enim ad hoc beatitudinis premium, pax regnorum, et, ut loquar ad hominem, temporale commodum. Nichil enim nostri ministerii videretur Christo placencius, quam tam caritativa direccio sponse sue et tanta honoracio matris nostre; et quod pacem hominum non dubium, nichil plus perturbat pacem regnorum, quam symoniaca heresis predicta. Ex ea enim deest regnis instructio inimicos diligere, mundana contemnere, et verbo ac exemplo bona voluntate secundum legem Christi vivere. Nam per heresim symoniacam est omnino contrarium introductum. Ideo dicit beatus Gregorius in Registro libro 3, capitulo 29 regine Francie: 'Cum scriptum sit: \"Iusticia elevat gentem, miseros autem facit populos peccatum\", tunc regnante stabilis erigitur, cum culpa que cognoscitur cicius emendatur.' Ideo cum causa ruine populi sint sacerdotes mali, ac in nostris partibus sacerdotes nequiter conversantur, ad hec ulciscenda debemus ardenter consurgere, ne paucorum facinus sit multorum perdicio. Et sequitur: 'Providete ergo anime vestre, providete nepotibus vestris, quos cupitis regnare feliciter, providete provincie, et prius quam creator noster manum suam ad feriendum excluat de correccione huius facinus studiosissime cogitate.' Quo ad tercium patet, quod aliqua bona hereticorum mobilia confiscarentur principibus, qui heresim eorum destruerent, et omnia bona eorum immobilia, et redditus et predia quibus dotati sunt, redirent ad manus secularium, sicut primo, quia hoc perficeret statum ecclesie, sicut ex ordinacione Christi fuit in primitiva ecclesia. Et licet progenitores supersticiose et ceca irracionaliter religioni Christi privaverint se vero dominio quo ad deum, tamen posteri contriti de sui et progenitorum stulticia acquirent corrigendo errores titulum iusticie quo ad deum et quo ad homines; iste titulus foret longe iustior, quam titulus gladii ex conquestu.",{"title":15,"searchDepth":16,"depth":16,"links":1822},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F7",49,{"description":1820},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F7","XLOgd98QL-kgVienYuX9LBxoaZahavOESg8CHAs0HVA",{"id":1830,"title":1831,"body":1832,"description":1836,"extension":19,"meta":1842,"navigation":23,"page":1831,"path":1843,"pdf_page":1844,"reading":18,"seo":1845,"sortable_pagination_id":1844,"stem":1846,"__hash__":1847},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F8.md","8",{"type":8,"value":1833,"toc":1840},[1834,1837],[11,1835,1836],{},"Cum autem sint leges et raciones multiplices ad destruendum hanc heresim, nec destrui possit radicitus, antequam mater eius et fotrix destructa fuerit, manifestum est, quod oportet ad eius destruccionem sicut in tempore Christi fomentum subtrahi. Nam stante dotacione que est fotrix heresis huius ecclesie, miraculum foret insolitum quod heresis symoniaca extinguatur. In cuius signum a tempore Simonis magi usque ad dotacionem ecclesie hec heresis fuit sopita, nec inter religiosos non possessionatos nec circa marcida beneficia crebrescit hec heresis, sed circa beneficia pingua, ut sunt episcopatus et alie cesaree dignitates; cuius racio est quia miraculorum operacio, in qua spiritus sanctus assumitur, nunc non videtur sicut in ecclesia primitiva, cum cuncti fideles cognoscerent fideles a perfidis, talis operacio nec dignitas nostrorum prelatorum meretur hoc aliis. Ideo ex cautela diaboli eversa est cleri religio a christiana in cesaream et, dimisso titulo recipiendi a populo subsidio elemosinarii gratis datas, surrexerunt quedam leges antichristine ad extorquendum peccunias, et sic est venalitas heresis symoniace introducta. Et ista sunt tempora periculosa que predixerunt Christus et suus apostolus.",[11,1838,1839],{},"Unde Parisiensis in tractatu suo De Avaricia narrando octo que faciunt ad detestacionem huius peccati, dicit in eius horrorem, quod est spiritualis sodomia. Sicut enim in corporali sodomia semen in sempiternum perditur, ex quo individuum humani generis formaretur, sic in illa sodomia semen verbi dei deicitur, per quod in Christo Iesu spiritualis generacio crearetur. Et sicut sodomia fuit tempore legis nature contra ipsam naturam unum de peccatis gravissimis, sic symonia est",{"title":15,"searchDepth":16,"depth":16,"links":1841},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F8",50,{"description":1836},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F8","tafMpxyfEiokmXd3iRt-Ut61K3wSPtXqzlblvpMkv2U",{"id":1849,"title":1850,"body":1851,"description":1855,"extension":19,"meta":1864,"navigation":23,"page":1850,"path":1865,"pdf_page":1866,"reading":18,"seo":1867,"sortable_pagination_id":1866,"stem":1868,"__hash__":1869},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F9.md","9",{"type":8,"value":1852,"toc":1862},[1853,1856,1859],[11,1854,1855],{},"tempore legis gracie contra ipsam graciam gravissimum peccatorum. Et cum gravius peccant membra diaboli tempore legis gracie, quam tempore legis nature peccaverant, signanter dicit Christus symoniacis Matth. 10, quod tollerabilius erit terre Sodomorum in die iudicii quam populo eicienti dignos prepositos. Et in signum detestacionis huiusmodi peccati Christus legitur bis intrasse templum ut dominus, scilicet Joh. 2 et Matth. 21, et mercantes in templo figura notabilissima et iustissima iecisse. Et hinc dicit quidam quod iuvante seculari brachio fons symonie, Avinonicus nidus, ex se quodammodo dissipatur. Qui enim solebat columbas vendere quoad pinguiorem mercaturam de suis cathedris sunt deiecti, et id quod solebat formari per eos de bonis pauperum Christus effudit per vias absconditas, ne committerent illud nummorum in mensas eorum. Est timor de illa prophecia Elizei 4 Regum 5 'quod lepra Naaman adherebit Jezi et semini suo in sempiternum'. Cum enim necesse est lepram symonie spargi in ecclesiam, et habere ut mineram unam capitale cubiculum, enervata in parte ista minera, surrepit alia; et timendum est, quod in penam peccati invalescent ambe vel altera, et plus inficient ecclesiam in penam peccati prioris absconditi.",[11,1857,1858],{},"Sed unum audeo prophetizare, quod continue durabunt prelia, quibus consurget gens contra gentem et regnum adversus regnum, quam diu ista pestis symonie duraverit. Nam per istam lepram potissime discordantur, fedantur, et inficiuntur membra ecclesie et per consequens separantur a capite, rege pacifico. Et hec est racio quare tam crebro vocatur heresis apud doctores et leges ecclesie ut patet 1, questione 1. Qui studet, et Quicunque et Cum liqueat et cap. Quociens in 5 decretalium De Symonia cum multis legibus similibus cis. Et hinc 3, Reg. 13 sic dicitur: 'Quicunque volebat, implebat manum suam et fiebat sacerdos excelsorum.' Et sequitur: 'Propter hanc causam domus Jeroboam eversa est et deleta de superficie terre.' Illum ergo oportet vendicare vendicionem sacerdocii Christi, qui sic vendicavit vendicionem sacerdocii ydolorum. Et eadem consideracio est de ordinibus religiosorum, de universitatibus studiorum, et de inordinatis commutacionibus privatorum collegiorum. In omnibus enim istis oportet esse symoniam, cum exorbitant a lege Christi, et sic pravitas symoniaca est in eis kalende simoniacalis debilitacionis vel ruine future. Namque inter religiosos dicitur dona dei spiritualia illicite commutari; in universitatibus dicitur plus dolose circa graciarum mercaciones, circa aulas et alia media communicari, ut de pueris pauperibus pretextu vendicionis peccunia plus subdole sit exhausta; in privatis vero collegiis dicitur personarum accepcio et peccatum edificancium Syon in sanguinibus laborare. Et cum omnia ista dissolvunt ordinem sancti spiritus et sic pacem, necesse est ipsa iuxta testimonium Christi Luce 11 desolari. 'Omne,' inquit, 'regnum in se divisum desolabitur et domus supra domum cadet.' Cum enim spiritus sanctus discipline effugiet ficticias, patet quod oportet regna sic in se divisa ex consolantis absencia desolari. Et cum oportet quemcunque, qui discordat a deo, discordare eciam a se ipso, patet quod una familia super aliam corruet et destruent sese reciproce. Et sic nichil plus destruit contractus et regna, ymmo ipsum Christianismum, quam heresis symoniaca, quia tollit graciam spiritus sancti, per quam continuarentur membra ad invicem et cum Christo. Ideo idem est seminare heresim in bona communitate et ab orto herbido humorem subtrahere, et per consequens eius virencia destruere in radice; et sic ve genti, ve loco et ve homini, qui nititur in communitate seminare heresim symoniacam, defendere vel fovere.",[11,1860,1861],{},"Possunt enim fieri raciones ad detestandum hanc heresim primo ex hoc, quod inpossibile est pacem vel salutem adesse Christiano, nisi ex bona voluntate ad mediatorem Christum.",{"title":15,"searchDepth":16,"depth":16,"links":1863},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F9",51,{"description":1855},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F9","a8oeAtWsspA-bjjKZv8k73Hxpo331a_I910Rb1pBOxM",{"id":1871,"title":1872,"body":1873,"description":1877,"extension":19,"meta":1883,"navigation":23,"page":1872,"path":1884,"pdf_page":1885,"reading":18,"seo":1886,"sortable_pagination_id":1885,"stem":1887,"__hash__":1888},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F10.md","10",{"type":8,"value":1874,"toc":1881},[1875,1878],[11,1876,1877],{},"dicitur: 'Quicunque volebat implere manum Jeroboam fiebat sacerdos excelsorum.' Et sequitur: 'Propter hanc causam domus Jeroboam eversa est et deleta de superficie terre.' Illum ergo oportet vendicare vendicionem sacerdocii Christi, qui sic vendicavit vendicionem sacerdocii ydolorum. Et eadem consideracio est de ordinibus religiosorum, de universitatibus studiorum, et de inordinatis commutacionibus privatorum collegiorum. In omnibus enim istis oportet esse symoniam, cum exorbitant a lege Christi, et sic pravitas symoniaca est in eis kalende simoniacalis debilitacionis vel ruine future. Namque inter religiosos dicitur dona dei spiritualia illicite commutari; in universitatibus dicitur plus dolose circa graciarum mercaciones, circa aulas et alia media communicari, ut de pueris pauperibus pretextu vendicionis peccunia plus subdole sit exhausta; in privatis vero collegiis dicitur personarum accepcio et peccatum edificancium Syon in sanguinibus laborare. Et cum omnia ista dissolvunt ordinem sancti spiritus et sic pacem, necesse est ipsa iuxta testimonium Christi Luce 11 desolari. 'Omne,' inquit, 'regnum in se divisum desolabitur et domus supra domum cadet.' Cum enim spiritus sanctus discipline effugiet ficticias, patet quod oportet regna sic in se divisa ex consolantis absencia desolari. Et cum oportet quemcunque, qui discordat a deo, discordare eciam a se ipso, patet quod una familia super aliam corruet et destruent sese reciproce. Et sic nichil plus destruit contractus et regna, ymmo ipsum Christianismum, quam heresis symoniaca, quia tollit graciam spiritus sancti, per quam continuarentur membra ad invicem et cum Christo. Ideo idem est seminare heresim in bona communitate et ab orto herbido humorem subtrahere, et per consequens eius virencia destruere in radice; et sic ve genti, ve loco et ve homini, qui nititur in communitate seminare heresim symoniacam, defendere vel fovere.",[11,1879,1880],{},"Possunt enim fieri raciones ad detestandum hanc heresim primo ex hoc, quod inpossibile est pacem vel salutem adesse Christiano, nisi ex bona voluntate ad mediatorem",{"title":15,"searchDepth":16,"depth":16,"links":1882},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F10",52,{"description":1877},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F10","G7H0hFrySQTmXg3JnM-NsygvDChKwssAbjNrggnW_uo",{"id":1890,"title":1891,"body":1892,"description":1896,"extension":19,"meta":1899,"navigation":23,"page":1891,"path":1900,"pdf_page":1901,"reading":18,"seo":1902,"sortable_pagination_id":1901,"stem":1903,"__hash__":1904},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F11.md","11",{"type":8,"value":1893,"toc":1897},[1894],[11,1895,1896],{},"dei et hominum Christum Jesum, ut patet Luc. 2. sed hoc vicium maxime contrariatur bone voluntati ad Jesum, ergo ipsum maxime opponitur paci hominum et saluti. Minor patet ex factis Christi, qui pati venit humillime a Judeis et gentibus, et tamen severe exarsit nedum contra hoc peccatum, sed contra eius figuram, cum flagello de funiculis facto manu propria figurantes symoniam fugavit de templo, ut dicitur Joh. 2. Et flagellum illud figurat, quod committentes hanc heresim propter funes, quibus innodantur in ea, in secundo adventu Christi sunt insolubiliter flagellandi. Item proporcionaliter ut peccatum plus sonat ad dei contemptum, est ipsum amplius puniendum; sed huiusmodi est symonia, ergo etc. Namque symoniaci nedum vendunt iusticiam et graciam pro vili precio, ac si quis duceret ad forum pro vili precio iumentum et servum vendendum, sed Christum qui est persona iustissima, quantum in ipsis est, inhonestissime comedunt et consumunt. Et quantum ad primum notat Parisiensis, quomodo symoniaci excedunt Scarioth, qui in occulto vendidit veritatem personis gravibus in corpore mortali, sed symoniaci faciunt in toto contrarium tam quoad filium quam quoad spiritum sanctum. Sufficeret autem symoniacis, quod Christus semel venditus est pro nobis et ad passionem ductus, sed et ab illis comeditur, quia Joh. 2 dicitur post hoc factum: 'Tunc recordati sunt discipuli illud psalmi 68, quod de Christo dicitur: \"Zelus domus tue commedit me.\" Ubi patet quod Christus alloquitur deum patrem pro iniquis sacerdotibus de sua ecclesia, quorum fervens invidia Christum comedit, quando eius vitam menciendo corrodit, vel quando Christum, qui secundum apostolum 2 Cor. 5 est peccatum, id est oblacio pro peccato, comedit in pinguibus oblacionibus fidelium et reddit plebi viaticum legis dei. Ad quem sensum exponit beatus Gregorius Omelia 17 super ewangelia illud Osee 4: 'Peccata populi mei comedunt.' Et istud est esus turpissimus, quia primo Christum",{"title":15,"searchDepth":16,"depth":16,"links":1898},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F11",53,{"description":1896},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F11","DtwRybEqfm_nlOrN-pB22t7qtTEhfVl0eWN4ZfXo-Vc",{"id":1906,"title":1907,"body":1908,"description":1912,"extension":19,"meta":1918,"navigation":23,"page":1907,"path":1919,"pdf_page":1920,"reading":18,"seo":1921,"sortable_pagination_id":1920,"stem":1922,"__hash__":1923},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F12.md","12",{"type":8,"value":1909,"toc":1916},[1910,1913],[11,1911,1912],{},"quasi evomendo eiciunt, et secundo quia membra Christi, que medicinaliter acute illos ex caritate arguunt, remordent in nomine ac corpore et corrodunt, et sic ubique remanet populus sic ut ossa arida sine medula et fortitudine spirituali.",[11,1914,1915],{},"Item in quantum peccatum est magis contrarium legi et ordinacioni divine, per quam conquereret sibi ecclesiam de manu diaboli, de tanto est sceleracius; sed huiusmodi est symonia, ergo etc. Deus enim ordinavit legem, per quam pugiles sortis sue, id est clerici, assimilarent sibi laicos; sed isti est symonia directe contraria; ubi enim deus dicit Math. 10: 'Gratis accepistis, gratis date,' symoniacus defendit contrarium: quod non debet dare spirituale donum dei, nisi propter retribucionem temporalem vel comodum; et sic committitur blasphemia, apostasia, et omnia mundi vicia, quia symonia directe contraria radici virtutum; ideo nimirum symonia directe contraria tam virtuoso principio plus perdit de membris ecclesie. Ideo signanter dicit Petrus Act. 8: 'Pecunia tua tecum sit in perdicionem.' Ideo dicit Parisiensis, quod symoniacus nititur super Christum infringere hostium domus dei, quod figuratum est Genes. 19, quando Sodomite voluerunt infringere fores domus Loth. Hec autem periculosior est sodomia, quia circa rem plus sacram callidius committitur ex sanctitate simulata iniquitas geminata. Et hinc Christus, custos et pastor ecclesie, dixit se esse hostium eius, Joh. 10, ad figurandum, quod per ipsum domus dei servatur, et per ingressus propriorum diligencius observatur. Et hinc dicitur Joh. 20, intrasse ianuis clausis ad suos discipulos ad denotandum, quod contra symoniacos debet introitus prelatorum servari clausus. Et hinc Exod. 12 decrevit dominus utrumque postem hostii sangwine agni tingi, quasi diceret: Abiuro virtute sangwinis agni dei, qui illo sangwine",{"title":15,"searchDepth":16,"depth":16,"links":1917},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F12",54,{"description":1912},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F12","mp7WfsH9kTfoob0B0NoBPjMKKc2A7vYr8PZuvK7XDFM",{"id":1925,"title":1926,"body":1927,"description":1931,"extension":19,"meta":1934,"navigation":23,"page":1926,"path":1935,"pdf_page":1936,"reading":18,"seo":1937,"sortable_pagination_id":1936,"stem":1938,"__hash__":1939},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F13.md","13",{"type":8,"value":1928,"toc":1932},[1929],[11,1930,1931],{},"redemit ecclesiam, ne quis intret in eam nomine pastoris, nisi sine simulacione in nomine huius agni; quod fit quando de carne et sanguine huius agni pascit oves, et instar Petri usque ad sanguinem amat eas. Et non obstante quod Christus nedum exponit se in medio hostii, sed ponit se hostium ad excludendum inhabiles, tamen subintrant fures et latrones et adulteri, qui furantur et spoliant thesaurum ecclesie, et quod pessimum est, procreant filios cum patrimonio crucifixi tam carnaliter quam spiritualiter, qui nimis perturbant paces ecclesie, quia filios Belial alienos a deo pacis oportet generare discordias. Nec moveat, quod Christus est impotens, quia permittit scurras sic intrare et contumeliis sic afficere sponsam suam, quia agens nunc secundum legem susciencte dat legem sapiencie et discipline, ponens in hominis libera potestate tam bene quam male facere. Sed veniet dies in qua rex furens contra maculantes sponsam suam severissime iudicabit. Nam, ut dicit Parisiensis, symoniacus nullum facit deum nutrire filios adulterinos, et filios diaboli permittere exhereditare filios suos de patrimonio crucifixi, sed deum permittit suo ydolo symoniari a sinu reverendi patroni vel loci permittit symoniam committi; quando enim quis pro peccunia celebrat vel ministrat in officio, in quo spiritus sanctus datur, nedum facit peccuniam deum suum, sed ambas personas immolat ydolo quod sic honorat. Nec timetur ex presencia Christi vel angeli eciam ad altare committere symoniam, quod excedit pravitatem dyaboli, et hec minera est originalis causa refrigescencie caritatis. Quod notat Parisiensis figuratum fuisse per hoc, quod ignis sacrificii, qui per 70 annos captivitatis Babilonice viserat sub aquis, extinctus est Anthiocho vendente sacerdocium Yasoni (2 Machab. 1 et 2). Nam sub aquis paupertatis et tribulacionis martirium fovit sanctus spiritus et vivificavit ecclesiam; sed postquam dotata est ecclesia, dignitas est venalis extinctaque",{"title":15,"searchDepth":16,"depth":16,"links":1933},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F13",55,{"description":1931},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F13","HzNZA6yWGYWt6aBw44ywZXn04neorpqnJ82FhXyf5p8",{"id":1941,"title":1942,"body":1943,"description":1947,"extension":19,"meta":1958,"navigation":23,"page":1942,"path":1959,"pdf_page":1960,"reading":18,"seo":1961,"sortable_pagination_id":1960,"stem":1962,"__hash__":1963},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F14.md","14",{"type":8,"value":1944,"toc":1955},[1945,1948,1952],[11,1946,1947],{},"est caritas iuxta propheciam Christi Matth. 24. Et non obstante quod tam crebro ex fide dicitur dominis temporalibus huiusmodi periculum et tangitur eis medium facile, salubre, et prosperum, tamen deus huius seculi sic cecavit eos in causa dei pulvere temporalium et affeccione ad lucrum proprium, quod in causa diaboli ad debellandum Christianos gracia questus et fastus currunt precipites. Symonia itaque est causa, quare magna pars vocate ecclesie frustratim lacet emortua.",[1712,1949,1951],{"id":1950},"cap-ii","CAP. II.",[11,1953,1954],{},"Sed ut pestis predicta sit nocior, obicitur contra dicta. Videtur enim, quod descripcio symonie, quam dant leges ecclesie, sit studiosa voluntas emendi vel vendendi aliquod spirituale vel spirituali annexum, que descripcio ponitur dicto pape 1, questione 1 Qui studet, ubi sic loquitur: 'Qui studet donum dei precio mercari in sacro ordine nulla racione de cetero permanere aut revocari posse, dubium non est.' Et quia posset sophisticando dicere, quod non emit spirituale sed temporale spirituali annexum, ideo ad removendum hunc fucum additur ultima particula 'vel spirituali annexum' iuxta legem pape 1 questione 3 Si quis obicerit. Ex quibus videtur presumpcio suspecta descripcionem tam approbatam postponere, cum sanctus Thomas 2a 2e questione 5 et 8 ipsam approbat et declarat; hinc dicitur quod sensus descripcionis predicte est catholice deffendendus. Et cum hoc licit pro maiori declaracione variari in loyca quia sic variatur in logica scripture, nec vidi hanc descripcionem in lege ecclesie vel a sancto doctore expressam nisi forsitan recitative. Hec autem tota descripcio sonat in bonum, cum competit vendicioni et empcioni regni dei, licet glosa ordinaria decreti videatur dicere contrarium",{"title":15,"searchDepth":16,"depth":16,"links":1956},[1957],{"id":1950,"depth":16,"text":1951},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F14",56,{"description":1947},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F14","rSizviAUmj8CNswrbQm79bQ9Hkd8L9Vh9MXnc3SulVA",{"id":1965,"title":1966,"body":1967,"description":1971,"extension":19,"meta":1977,"navigation":23,"page":1966,"path":1978,"pdf_page":1979,"reading":18,"seo":1980,"sortable_pagination_id":1979,"stem":1981,"__hash__":1982},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F15.md","15",{"type":8,"value":1968,"toc":1975},[1969,1972],[11,1970,1971],{},"1 questione 1 cap. Ordinaciones. Cum enim regnum dei tantum valet quantum habes, absit, quod ipsum posset emi pro pecunia, non tamen per se sed bona voluntate. Nec videtur aliquid emibile per se pecunia, possunt autem aliqui illicite tam emere quam vendere regnum dei, ut Christus, qui est regnum, fuit venditus a Scarioth et emptus a sacerdotibus 30 argenteis, ut patet Matth 26; ipse autem est regnum dei, quod intra vos est, ut dicitur Luc. 17: ideo videtur, quod regnum dei inter illos mercantes symoniacos fuit emptum et venditum. Nec dubium, quin studiose et valde meritorie potest emi ab homine et vendi a deo, sed non civiliter; ymmo videtur, quod illi, qui emunt omnia peccata divitis in ianuis vendunt symoniacos regnum dei, sicut omnis precibus agens meritorie secundum presentem iusticiam. Scat enim hominem vendere et emere quantumcunque habet; ymmo videtur, quod omnis peccans mortaliter emit ius ad dampnacionem vel penam perpetuam; quod cum sit valde spirituale, patet quod valde illicite emit illud. Ex quo videtur quod omnis symoniacus est hereticus et econtra. Si enim licet rapere regnum colorum, evidencius potest quis iniuste emere vel vendere regnum celorum. Et antecedens paret Matth. 11: 'A tempore baptiste regnum celorum vim patitur et violenti rapiunt illud.' Et in ista symonia videntur esse illi, qui vendunt illicite indulgencias et absolutiones a pena et culpa cum aliis spiritualibus suffragiis.",[11,1973,1974],{},"Secundo videtur descripcionem competere omni emptioni vel vendicioni, que, licet remissa, non est spirituale vel spirituali annexum, et tamen ex fide credimus quod apostoli, qui ex precepto domini cibos emerant, ut patet Joh. 4, non ex hoc commiserunt symoniam. Nam usura in deo est licita, sed nec creatori, nec creature licet committere symoniam. Ideo cum deus studiosissime",{"title":15,"searchDepth":16,"depth":16,"links":1976},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F15",57,{"description":1971},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F15","V721fuAXwczuz2H-RvEVPaDe_bFBvs8HVs8IeniDiZI",{"id":1984,"title":1985,"body":1986,"description":1990,"extension":19,"meta":1996,"navigation":23,"page":1985,"path":1997,"pdf_page":1998,"reading":18,"seo":1999,"sortable_pagination_id":1998,"stem":2000,"__hash__":2001},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F16.md","16",{"type":8,"value":1987,"toc":1994},[1988,1991],[11,1989,1990],{},"vendit pro levi precio spiritualissima creaturis, patet quod dicta non est bona descripcio symonie; quod autem omne corpus sit spirituali annexum, videtur ex hoc, quod omne corpus est annexum iusticie que est spiritualissimum. Et ex isto videtur quod iudices et advocati illicite vendentes iusticiam, committunt crebrius symoniam. Omnes enim tales instancie tolluntur per hoc, quod symonia est inordinata volicio, nec concedo nec contradico huic sentencie, que dicit quod omnis iniuste mercans quantumcunque seculariter committit symoniam, in quantum emit vel vendit inordinate iusticiam. Symonia enim in sua generalitate ex equo consequitur ad mortale.",[11,1992,1993],{},"Tercio videtur descripcionem convenisse apostolis et cuilibet sacerdoti, cum commutant spirituale suffragium propter stipendium temporale, ut docet apostolus i Cor. 9 de lege dei debere fieri: 'Si, inquit, nos vobis spiritualia seminamus, non est magnum si carnalia vestra metamus.' Nec aliter staret ecclesia. Et idem videtur de sacerdotibus qui arte instant ut accipiant copiosum stipendium. Sed istud tollitur per hoc, quod symonia est inordinata volicio. Unde apostoli docuerunt in facto quod in illis fuit ordinata volicio, quia plus querebant salutem animarum populi, quam temporale stipendium, quia laboraverunt quandoque manibus et transitorie ac parce susceperunt elemosinas temporales a populo precise quantum fuit eis necessarium et utile populo ad spirituale ministerium rependendum. Unde videtur michi indubie quod quandocunque clericus intencione alia vel mensura, quam gracia spiritualiter edificandi populum, a populo benediccionem receperit, symoniacus est censendus, quia dignitatem vel ordinem inordinate commutat pro precio temporali; nec refert utrum mercacione vulgari vel quantumcunque tacite fiat illa commutacio, dum tamen",{"title":15,"searchDepth":16,"depth":16,"links":1995},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F16",58,{"description":1990},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F16","AZBTplxXeoEttI9qZ_l7Q6az0Z5iZuQIrZ3pIUOijbQ",{"id":2003,"title":2004,"body":2005,"description":2009,"extension":19,"meta":2012,"navigation":23,"page":2004,"path":2013,"pdf_page":2014,"reading":18,"seo":2015,"sortable_pagination_id":2014,"stem":2016,"__hash__":2017},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F17.md","17",{"type":8,"value":2006,"toc":2010},[2007],[11,2008,2009],{},"sit dignitas vel inordinata intencio in sacerdote vel in clerico; et sicut loquitur decretum Gregorii VII, questione Ordinaciones, interveniente quomodocunque prece, precio, obsequio vel aliquo temporali alicui persone impenso, ut persona que est inhabilis de facto consequatur dignitatem ecclesiasticam, committitur symonia. Et sic quicunque episcopus curatus vel presbiter preponderanter accipit illum statum propter honorem vel commodum temporale, est symoniacus et hereticus permanens in illa heresi quamdiu inhabilis ad suum officium servaverit illum statum. Patet ex descripcione symonie, et ista videtur sentencia beati Gregorii in Registro 1, questione 1, cap. Si quis, posita sub his verbis: 'Si quis neque sanctis politis moribus, nec a clero populoque est vocatus vel pulsacione coactus, impudenter Christi sacerdocium iam quolibet facinore pollutus, insueto cordis amore, vel sordidis precibus oris, sive comitatu, sive manuali servicio, sive fraudulento munusculo episcopalem seu sacerdotalem non lucro animarum sed inanis glorie avaricia fultus dignitatem acceperit et in vita sua sponte non reliquerit cunque in aspera penitencia mors eum invenerit procul dubio in eternum peribit.' Ex istis patet ulterius, quod quicunque religiosus assumpsit dignitatem vel ordinem abbatis vel prioris, prelacie facte vel gradus religiosos possessionatos vel proprietarios plus propter dignitatem aut prosperitatem mundanam, quam propter devocionem in paupere vita, ut mundum deserat, est anathema, quia symoniacus et hereticus in ingressu: nam omnis talis facit aliquam communicacionem illicitam per se vel alium, dando homini cibum, coclear, preces, vel spem comodi temporalis pro spirituali gracia merendi beatitudinem, quod est abiectissima symonia. Et creditur quod ab episcopo usque ad ruralem presbiterum",{"title":15,"searchDepth":16,"depth":16,"links":2011},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F17",59,{"description":2009},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F17","w0UmaF-3wbeQ-WNJH55acg7Y3gCScVxDPM17VG8Ra38",{"id":2019,"title":2020,"body":2021,"description":2025,"extension":19,"meta":2031,"navigation":23,"page":2020,"path":2032,"pdf_page":2033,"reading":18,"seo":2034,"sortable_pagination_id":2033,"stem":2035,"__hash__":2036},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F18.md","18",{"type":8,"value":2022,"toc":2029},[2023,2026],[11,2024,2025],{},"vel mendicum pauci vel nulli sunt presbiteri, qui non sunt symoniaca heresi irretiti; sed super pauperes, qui sunt in paucis et parvis heretici, currit blasfemia; capitales autem et maximi heretici per expensas seculares deludunt ecclesiam. Et ista videtur esse sentencia venerabilis Bede i questione 3 cap. Non solum venditores, ubi dicit sic: 'Non solum venditores sunt columbarum et domum dei faciunt domum negociacionis, qui sacros ordines largiendo precium peccunie vel laudis, vel eciam honoris inquirunt, verum hii quoque qui gradum vel graciam in ecclesia spiritualem quam domino largiente perceperunt non simplici intencione sed cuiuslibet humane retribucionis causa exercent contra illud apostoli: \"Si quis loquitur quasi sermones dei; qui ministrat tamquam ex virtute quam administrat deus; ut in omnibus honorificetur deus.\" Quicunque ergo tales sunt, si nolunt veniente domino de ecclesia auferri, auferrant ista de actibus suis, ne faciant domum dei domum negociacionis.'",[11,2027,2028],{},"Et ex istis potest cogitare cautus, quam intoxicata et excommunicata sunt regna per prelatos hereticos, quia symoniacos, et omnia genera sacerdotum. Nam super Aggeum prophetam dicit Jeronimus et ponitur 1 questione 1 cap. Sic: 'Sic populus iste hereticorum omnium est in conspectu meo, dicit dominus, omne quod fecerunt, quod michi obtulerunt, vel vota pro salute vel pacifica pro peccato vel holocausta sive elemosinas sive ieiunia vel corporis castitatem, contaminata erunt in conspectu meo. Quamvis enim sancta videantur specie sui, que offeruntur, tamen quia tracta sunt ab illo qui pollutus est in anima, poluuntur omnia.' Et idem patet in capitulo sequenti, Odit deus. Et racio communis docet, quod quicunque pregravatus mortali quicquid fecerit, peccat mortaliter, ymo videtur, quod tales non sunt sacerdotes nisi equivoce, dicente Gregorio 1 questione 1, Quicunque:",{"title":15,"searchDepth":16,"depth":16,"links":2030},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F18",60,{"description":2025},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F18","kcO2wkWADDYXkt3aeL7syTtBP-h8TqLaPVwYp8oITzI",{"id":2038,"title":2039,"body":2040,"description":2044,"extension":19,"meta":2050,"navigation":23,"page":2039,"path":2051,"pdf_page":2052,"reading":18,"seo":2053,"sortable_pagination_id":2052,"stem":2054,"__hash__":2055},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F19.md","19",{"type":8,"value":2041,"toc":2048},[2042,2045],[11,2043,2044],{},"'Quicunque sacros ordines vendunt aut emunt, sacerdotes esse non possunt. Unde scriptum est: \"Anathema danti et anathema accipienti, hoc est symoniaca heresis.\" Quomodo ergo, si anathema sunt et sancti non sunt, sanctificare alios possunt? Quomodo corpus Christi tradere vel accipere possunt? Qui maledictus est, benedicere quomodo potest?' Ymo plus conduceret tales prelatos, ne benedicant vel ministrent ecclesiastica sacramenta, quia eadem questione consequenter sic dicit concilium: 'Non oportet hereticorum benedicciones accipere, quoniam maledicciones sunt magis quam benedicciones.' Quia Malachie 2 promittit dominus: 'Maledicam', inquit, 'benediccionibus vestris', hoc est, dicit decretum, quicquid a vobis benedicetur, per me erit maledictum. Quod videtur sic sane posse intelligi, quicunque cognoscit vel debet cognoscere vos esse symoniacos, et super hoc recipit a vobis aplaudenter benediccionem vel quamcunque aliam ministracionem episcopi, meretur ut sic malediccionem domini, quia contra mandatum domini Matth. 18. 'Sit tibi sicut ethnicus et publicanus', fovet et ungit talem oleo peccatoris. Quomodo ergo non vergeret tali opus tam malum mortaliter in dispendium, potissime cum aliquo sex generum consensus consentit heresi sic prelati? Et patet quam expers est regnum nostrum spiritualis suffragii propter symoniacam pravitatem.",[11,2046,2047],{},"Secundo principaliter arguitur contra descripcionem predictam per hoc, quod iuxta illam non liceret precari pro quantumcunque habili ut promoveatur ad beneficium ecclesiasticum, et per consequens superflueret ymmo viciaret secularem patronatum acquirere vel habere, quod non liceret sibi aliquem presentare eo quod tunc",{"title":15,"searchDepth":16,"depth":16,"links":2049},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F19",61,{"description":2044},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F19","JpZAOZDzoNAgMJ-vy4xkqJf5TK2TCGkqngi9IgoFqso",{"id":2057,"title":2058,"body":2059,"description":2063,"extension":19,"meta":2066,"navigation":23,"page":2058,"path":2067,"pdf_page":2068,"reading":18,"seo":2069,"sortable_pagination_id":2068,"stem":2070,"__hash__":2071},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F20.md","20",{"type":8,"value":2060,"toc":2064},[2061],[11,2062,2063],{},"homo posset mereri procurando quod presentetur. Hic patet quod falsum et contrarium supradictis concluditur, cum stat hominem licite prece vel precio amici cum sua ignorancia promoveri, cum aliter nemo flecteretur accipere ecclesiasticam dignitatem; tunc enim acciperet prece vel precio donum spirituale, hoc tamen est licitum habilitate supposita, cum aliter apostoli suscipientes apostolatum ad mandatum domini ut sic symoniae peccassent. Sed in isto purgandus est utrimque tam intellectus quam affectus: oportet omnino intellectum informari domo dei, ut superintendens sciat secundum legem scripture per Christi pascua ducere oves suas; oportet secundo quod evacuetur omne peccatum retardans ab isto officio et specialiter fastus, avaricia et peccata carnalia; et oportet tercio quod sit in moribus et officiis que efficaciter et virtuose curatoris officium exequatur, sed quis est hic et laudabimus eum. Racio autem quare homo non debet in propria persona procurare sibi illud officium stat in isto: illud officium habet tantum periculum anime quam aliquid aliud periculum corporale et sine tali onere posset magis proficere eciam omnibus quibus preest. Ideo invincibilis presumpcio est quod procurando sibi illud officium ydolatria permittitur symonia. Unde secundum leges homo qui foret aliunde habilis ad regendum in quantum sic procurat illud officium inhabilitaret se ipsum. Et ista videtur sentencia Gregorii posita questione 6, cap. Sicut: Sicut is qui invitatus rennit, excusatus manet, sacris altaribus est admovendus, sic qui ultro ambit vel importunum se ingerit, est procul dubio repellendus. Nam qui se nititur ad alciora conscendere, quid aliud agit quam ut crescendo decrescat, et ascendendo exterius, interius in profundo descendat? Itaque, frater carissime, in sacerdotiis ordinandis sinceritas vigeat, sit simplex",{"title":15,"searchDepth":16,"depth":16,"links":2065},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F20",62,{"description":2063},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F20","pHvyPblHElsbp9DYwl4u9nxkyeLHO5uHBvU_OS0Xwn8",{"id":2073,"title":2074,"body":2075,"description":2079,"extension":19,"meta":2088,"navigation":23,"page":2074,"path":2089,"pdf_page":2090,"reading":18,"seo":2091,"sortable_pagination_id":2090,"stem":2092,"__hash__":2093},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F21.md","21",{"type":8,"value":2076,"toc":2086},[2077,2080,2083],[11,2078,2079],{},"et sine venalitate consensus, proferatur pura electio, ut ad summum sacerdocium non suffragio venditorum provectus, sed dei credatur esse iudicio. Si autem pecunia promissa fuerit vel soluta, electo vel ordinato penitus ignorante, nec eo modo ad eleccionem vel ordinacionem pervenerit, et nullatenus obesse videtur nec ad reatum criminis pertinet, culpa conscienciam non habuerit, nec ad eleccionis vel ordinacionis cassacionem pertinet, ad quam alias non per pravam illorum cupiditatem pervenisse docetur. Nec valet cuiquam sophisticari cum deo divine ordinando vel ordinate volendo offensum consequi, quia dampnabiliter, nisi emendando et in complecione officii satisfaciendo purgaverit quod prius peccaverat; omnes enim sumus in inpetracione, in accepcione et in execucione beneficii ecclesiastici obnoxii: illi solis restaret nisi desperacio, si non posterius sequatur in perfeccione curati officii contrita purgacio.",[11,2081,2082],{},"Sed hic dubitatur, si beneficiatus symoniacus teneatur bona pauperum restituere et beneficium illud dimittere.",[11,2084,2085],{},"Et videtur quod sic, quia talis iniuste aufert bona pauperum et secundum principium Augustini non dimittitur peccatum, nisi restituatur ablatum, ut alias diffuse exposui et vallavi. Hic non est dubium, quin oportet omnem symoniacum de omnibus et singulis bonis ecclesie que recepit satisfacere vel dampnari. Tunc videtur michi, quod nunquam satisfaciet satis pacienter servire perfeccioni et pie ante eius finem complete. Et sic oportet de omni rege vel domino temporali, non oportet tamen quod det totum abusum clericis et pauperi ceteris iniuriatus est sed satis est quod conteratur de commissis et vivendo ex post virtuose satisfaciat domino capitali. Ipse autem non querit a nobis temporalia nisi quod restituamus suis pauperibus que illis sunt debita et utamur residuo",{"title":15,"searchDepth":16,"depth":16,"links":2087},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F21",63,{"description":2079},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F21","luIBC9PN6aXPmCRAgscSp-0ub4oGD1crTWW-wecLb8I",{"id":2095,"title":2096,"body":2097,"description":2101,"extension":19,"meta":2107,"navigation":23,"page":2096,"path":2108,"pdf_page":2109,"reading":18,"seo":2110,"sortable_pagination_id":2109,"stem":2111,"__hash__":2112},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F22.md","22",{"type":8,"value":2098,"toc":2105},[2099,2102],[11,2100,2101],{},"in suo servicio. Et patet quod ad satisfaccionem clerici symoniaci, qui sentit se inhabilem ad occupandum illud officium, requiritur beneficii resignacio, quia aliter continue perseverat symoniacus et per consequens hereticus obstinatus, committit enim continue symoniam ex commutacione rei temporalis et dignitatis prelati, quam cum gratis continuant, non satisfacit excuciendo heresim, sed in prima inhabilitata symoniaciter perseverat. Si autem prius habilis a casu fiat inhabilis, de iure soli ecclesia teneatur sibi providere in vite necessariis, provisio omnino, quod ecclesia de perficiente curati officium non privetur. Nec pensanda est talis habitualis pene vel poena arbitrium sed penes legem quam spiritus sanctus edidit in suo apostolo, ut diffuse patet alibi De Officio Episcopi Et Curati. Nec sine hoc cognoscitur symonia.",[11,2103,2104],{},"Secundo dubitatur, an licet perfectioni prefate se adicere, quod sic, quia ille est status perfectus quo nemo utitur nisi volens, nec licet mentiri propter devocionem vel mandatum legis aut domini. Et confirmatur ex diffinicionem apostoli Thim. 3 dicentis: 'Qui cupit episcopatum desiderat, se bonum opus desiderat.' Hic dicendum est secundum Crisostomum Omelia 18 Operis Inperfecti: In talibus nominibus est duo considerare, scilicet ministerium et dignitatem. Primum est desiderandum, ut signanter dicit apostolus, sed secundum est fugiendum, at multo magis sine officio dignitas, que est mendacium discipuli anti-christi, et omnino duplicata dignitas ex temporalibus donatis, quia hoc foret inordinate velle ex opulentate ordinacionis domini, quod delebat. Et patet quomodo intelligende sunt leges et dicta sanctorum in ista materia. Nam honorem temporalem et specialiter ex affidacione copiosa temporalium debet homo nolle sed dolere continue. Et patet quante prelati ecclesie per",{"title":15,"searchDepth":16,"depth":16,"links":2106},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F22",64,{"description":2101},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F22","A1TObLfyzmdujqwgGkjFi9yLcvMnbxKKKLXLDMXG0QQ",{"id":2114,"title":2115,"body":2116,"description":2120,"extension":19,"meta":2126,"navigation":23,"page":2115,"path":2127,"pdf_page":2128,"reading":18,"seo":2129,"sortable_pagination_id":2128,"stem":2130,"__hash__":2131},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F23.md","23",{"type":8,"value":2117,"toc":2124},[2118,2121],[11,2119,2120],{},"dotacionem temporalium subvertuntur, quia tam officium quam affeccio ab ordinacione quam Christus instituit est perversum. Nam temporalia annexa et honores mundanos studiose appetimus, sed humile et simplex ministerium, quod Christus instituit, abhorremus; affectare autem copiosam adiacenciam temporalium, ut largius ministretur egentibus, est studiose appetere officium laicale, nec cessabit symonia ecclesie antequam ista fuerit separata.",[11,2122,2123],{},"Tercio dubitatur, an liceat adire curiam Romanam pro beneficiis ecclesiasticis, ut non, quia quicunque sic ierit habet studiosam et inordinatam volicionem bona spiritualia pro temporalibus commutari. Quicunque sic fuerit est symoniacus, ut patet ex dictis, ergo etc. Quis, inquam, magis studiose et perfeccius laborat, quam talis Romipeta, nec potest ulla tergiversacione celari, quin facit hoc plus propter temporale commodum, quam propter ministerium dei vel quod proficiat animabus. Non dubium quin importune se ingerit quia ut dicitur non est aliqua sollicitudo hominis plus continua vel corporaliter aut mentaliter inquieta. Et patet quod talis se ingerit, quia sit quantumcunque inhabilis et non est beneficium sue contrate propter magnitudinem cure quod refugit, si sit pingwe. Sed cura parvipensa de quanto pingius, de tanto accepcus. Cum ergo secundum legem predictam beati Gregorii quilibet talis sit procul dubio repellendus, sequitur quod quilibet talis sit inhabilis ad curam vel regimen animarum. Dimitto autem alias privatas mercandulas illicitas quas facit cum cardinalibus, de loco cubicularii, quam sunt quam pluribus, sed certe scio quod obiciens se dando occasionem personis gravioribus, ut maior heresis symoniacas committatur, de tanto magis criminose se ingerit. Nec est racio, quare lex papalis lucrum sapiens debet credi, doceri, et defendi ut ewangelium, quin per idem et maius dictum sanctorum et specialiter huius pape sanctissimi in materia",{"title":15,"searchDepth":16,"depth":16,"links":2125},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F23",65,{"description":2120},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F23","NT9PkM3HoZyKeS6Ej5QSuUWk03KACB09fpaDYfg1Kas",{"id":2133,"title":2134,"body":2135,"description":2139,"extension":19,"meta":2145,"navigation":23,"page":2134,"path":2146,"pdf_page":2147,"reading":18,"seo":2148,"sortable_pagination_id":2147,"stem":2149,"__hash__":2150},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F24.md","24",{"type":8,"value":2136,"toc":2143},[2137,2140],[11,2138,2139],{},"de symonia in ewangelio fundatum. Nec est racio, quare licet laborem corporalem impendere, dictando personam racione ecclesie Romam adire, quin coloracius licet persone plus habili conferre domi patrono tantum temporale quiescitus, cum occupacio domi quieta ad ministerium dei plus disponit. In isto videtur, cum nemo sumit sibi honorem, sed qui vocatur a deo tanquam Aaron, quod sive clericus valat, sive mittat eciam rotulis studiorum ad papam pro beneficiis ecclesiasticis, ut sic se ipsum ad ministerium dei indisponit. Multi tamen scolastici, quam scolasticos presbyteri post talem heresim symoniacam per viam contricionis et ministerii sui complectionis ex dei gracia sunt purgati. Sed reducendo ad dubium principale videtur michi inhibitum, quod princeps est dominium seculare vel quemcumque alium patronatum ecclesiasticum occupare, quia nisi proficiat plus habilem, vel saltem prudenter illud intendit, tamponatur a patronatu dominio; quod si propter peccuniam vel corporale ministerium, propter humanum favorem ut consanguinitatem vel affinitatem, adulacionem, vel rogatum hominum postponit plus habilem quo ad deum, sic boni patriminium Christi sic occupantis; unde difficile et expers lucri mundani est tale patrimonium meritorie occupare.",[11,2141,2142],{},"Tercio principaliter arguitur contra predictam descripcionem per hoc quod omne symonia videtur esse opus extrinsecum, non ergo est generaliter inordinata volucio. Confirmatur primo per hoc quod aliter contingeret hominem inordinate volendo prelaciam ecclesiasticam peccare tam graviter, sicut indutum opus symoniacum, quod est contra racionem et penas taxatas pro crimine. Secundo confirmatur per hoc, quod omnis symonia est heresis, omnis heresis est docma falsum scripture sacre contrarium defensatum, ergo symonia est huiusmodi, quod non competit actui volendi. Tercio confirmatur per hoc quod nullum peccatum est actus volendi vel aliquod positivum, omnis symonia est peccatum gravissimum, ergo nulla symonia est volucio. His dicitur quod scola theologorum equivocat tam in nomine",{"title":15,"searchDepth":16,"depth":16,"links":2144},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F24",66,{"description":2139},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F24","58Cc0Gh9u-oS-8gUHZjN-45q1QlWnEQyi8qRHnxc0gM",{"id":2152,"title":2153,"body":2154,"description":2158,"extension":19,"meta":2164,"navigation":23,"page":2153,"path":2165,"pdf_page":2166,"reading":18,"seo":2167,"sortable_pagination_id":2166,"stem":2168,"__hash__":2169},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F25.md","25",{"type":8,"value":2155,"toc":2162},[2156,2159],[11,2157,2158],{},"peccati quasi heresis; vocat enim heresim symoniacam nunc voluntatem et nunc commercium inordinatum procedens ab illa. Nec est opus ad extra culpabile vel meritorium, nisi de quanto procedit ab inordinata vel bona voluntate. Et patet quod falsum assumitur; licet homo equivocando vocat symoniam opus extrinsecum, ad primam confirmacionem dicitur quod verum assumitur: unde Symon hiesiercha, de quo Act. 8 non legitur illud donum dei de facto emisso nec inordinata mere voluisse. Verumtamen communiter perpetrando opus extrinsecum generatur inordinata volucio et additur multipliciter novum genus peccati, quod quia sensibiliter plus nocet ecclesie, ideo plus apud homines fit punicum, sed communiter minus quam debet. De illa materia quomodo extrinsecum aggravat peccatum, dictum est alibi. Quo ad secundum concedi debet conclusio. Nam nichil est magis contrarium sacre scripture quam ordinacio symoniacalis persone inhabilis, ut patet alibi, quia ut sic cassatur dei ordinacio in radice, ideo tam active quam passive symoniacus est capitalis hereticus, et specialiter ille, qui docmatizat per bullas tali inhabili esse beneficium ecclesiasticum conferendum, ymmo ille qui docmatisando illud exequitur, ut communiter sunt notarii et alii vocati iuriste, qui inordinate hoc promovent. Cum enim quilibet res dicit se, habens symoniam eciam absconditam in anima ut sic false docmatisat scripture sacre contrarie et defendit symoniam suam sub aliquo gradu pertinacie eciam si precise symoniacus sit per instans. Unde nulla conclusio inculcatur crebrius in lege ecclesiastica doctoribus quam ista, quod symonia est heresis, de quo gaudeo propter alia que secuntur.",[11,2160,2161],{},"Quo ad tercium dicitur quod katholicus loquitur equivoce de peccato vel formaliter vel deformalizat, et sic omne peccatum est defectus et non aliqua creatura vel materialiter, et sic actus vel habitus inordinatus dicitur peccatum, ymmo peccatum aliquando accipitur pro subiecto",{"title":15,"searchDepth":16,"depth":16,"links":2163},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F25",67,{"description":2158},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F25","yH-X87qSIJn2w1ZV3TAF6ASgopX5_0s-q9SQL4eR1io",{"id":2171,"title":2172,"body":2173,"description":2177,"extension":19,"meta":2180,"navigation":23,"page":2172,"path":2181,"pdf_page":2182,"reading":18,"seo":2183,"sortable_pagination_id":2182,"stem":2184,"__hash__":2185},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F26.md","26",{"type":8,"value":2174,"toc":2178},[2175],[11,2176,2177],{},"vel hostia pro peccato. Sed quia animi actus sunt nobis notissimi et per consequens necessarium est ecclesie habere noticiam de symoniaca heresi, ideo racionabiliter de ipsa loquitur ut est actus, ipsum autem actum concommittatur inseparabiliter tam defectus peccati, quam habitus viciosus. Unde, ut narrat Parisiensis, symonia sicut lepra de difficili curatur; primo quia illud crimen est profundum, subtiliter vallatum cautelis diaboli, per hoc enim principaliter seducit populum; secundo quia oportet resignare beneficium quod symoniacus acquisivit saltem durante inhabilitate persone ad illud officium; illud autem est valde difficile, cum maior pars cleri possessionati vel omnes dimitterent possessiones suas in manus laicas, vivendo secundum statum quem Christus instituit in ecclesia primitiva. Sed tantum invaluit hec lepra in clericis quod pocius perderent corpus et animam in Jehennam. Unde symoniacus est quasi piscis captus in vasis diaboli, qui propter continuam inundacionem peccati non redit per foramen quo ingressus est nec sufficit rethe rumpere, vel capturam evadere aliunde; ideo talis habet quasi unum pedem positum in inferno. Ideo signanter dicit sapiens Ecclesiastes 4: 'Custodies pedem tuum ingrediens domum domini'; et Jerem. 17: 'Peccatum Juda scriptum est stilo ferreo et ungue adamantino, exaratum super latitudinem cordis eorum.' Juda, quod interpretatur confitens, signat clerum nostrum qui confitetur se nosse deum pre aliis et sequi eum in conficiendo eukaristiam ac in multiplicata oblacione pro elemosinis vivorum et mortuorum, quas monstruose receperant; et nunquam est falsior confessio, cum mendaciter factis negant; ideo nimirum dicitur illud peccatum symoniacum profundum et latum quasi indelebiliter esse scriptum. Quis enim potest corda tam late cauterisata sanare? Nobis est inpossibile, cum clerus sit cor populi, quod non licet nobis attingere, et ut dicit apostolus, 1 Thym. 4. \"cauteriatam habent",{"title":15,"searchDepth":16,"depth":16,"links":2179},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F26",68,{"description":2177},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F26","s9TetuMUHbEOdJtZrBi-uhLqz08ARBa_hJmaY7VquCg",{"id":2187,"title":2188,"body":2189,"description":2193,"extension":19,"meta":2238,"navigation":23,"page":2188,"path":2239,"pdf_page":2240,"reading":18,"seo":2241,"sortable_pagination_id":2240,"stem":2242,"__hash__":2243},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F27.md","27",{"type":8,"value":2190,"toc":2234},[2191,2194,2199],[11,2192,2193],{},"conscienciam\", ac si instar unguis secundum mundiciam remitteret ita quod ypocriosa cauterizatio stilo ferreo in superfluitate digestionis modo ultra debitum excrescente et longa lataque dilatacio que tantum insignitur facit quod pauci simplices sunt in ista materia exuasti. Solo tandem quod oportet ad sanacionem symoniacam, quod superfluitas ungwium sit abrasa.",[2195,2196,2198],"h3",{"id":2197},"cap-iii","Cap. III.",[11,2200,2201,2202,2205,2206,2209,2210,2213,2214,2217,2218,2221,2222,2225,2226,2229,2230,2233],{},"Ulterius restat particularius gradatim descendere ad partes ecclesie ut videatur si contrahunt symoniam, et primo si papa vel sua curia posset committere symoniam. Et videtur quod non, quia nec papa posset inlici predicta heresi, nec in presencia sua posset committi, quia licet veris dominis de suis ad votum accipere et multo evidencius licet sibi sponse ad gubernacionem sponse sue de collatis recipere. Sed papa est dominus principalis omnium bonorum ecclesie sue, ergo licet sic sibi bona sponse sue tractare, nichil ergo de bonis sponse sue ad quod ipse licenciat symoniacus est putatum; hoc enim est causa, quare deus non potest committere symoniam. Hic dicitur primo, quod papa cum curia sua potest facillime committere symoniam; conclusio patet de facto, quoniam multi pape erant symoniaci et exinde depositi, ut recitavi alias ex multis cronicis. Et hic idem patet per leges papales multiplices ut distinctione 23, ",[46,2203,2204],{},"In nomine domini","; distinctione 4, ",[46,2207,2208],{},"Si papa","; distinctione 79, ",[46,2211,2212],{},"Si quis peccatum",". Et idem patet distinctione 19 ",[46,2215,2216],{},"Anastasius"," et 17 distinctione, ",[46,2219,2220],{},"Nunc autem",", et distinctione 47, ",[46,2223,2224],{},"Non est facile"," et sequente ",[46,2227,2228],{},"Nos qui presumimus",", distinctione 24, questione 1, ",[46,2231,2232],{},"Sunt quidam",". In omnibus",{"title":15,"searchDepth":16,"depth":16,"links":2235},[2236],{"id":2197,"depth":2237,"text":2198},3,{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F27",69,{"description":2193},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F27","E2qQnYunucA48uUOOAugsH7phAqXK3wZXRrfEJ4Lzf8",{"id":2245,"title":2246,"body":2247,"description":2251,"extension":19,"meta":2260,"navigation":23,"page":2246,"path":2261,"pdf_page":2262,"reading":18,"seo":2263,"sortable_pagination_id":2262,"stem":2264,"__hash__":2265},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F28.md","28",{"type":8,"value":2248,"toc":2258},[2249,2252,2255],[11,2250,2251],{},"istis locis et multis eis similibus repeires, quod papa potest esse symoniacus, hereticus, et viciatus omni genere peccatorum. Ideo audacter assero cum apostolo, quod papa est antichristus et extollitor super omne quod dicitur deus, si non potest committere symoniam; quia tunc non potest peccare, cum ad istud peccatum sit pronior, et sic non potest ab ordinacione divina disgregari; relinquitur quod excollitatur supra deum, nam tunc posset impeccabiliter adversari ordinacioni divine, quod non posset, nisi foret superior deo nostro. Et secundum apostolum Thess. 2, antichristus in istam blasfemiam extollitur, ideo dicit quidam, quod illud est summum membrum heresis symoniacae, et ab eius scola et loco ut fonte hereses symoniacae late per orbem scatiuntur.",[11,2253,2254],{},"Supposito ergo quod ipse cum collegio suo posset esse symoniacus, videndum est quomodo triplici via posset committere symoniam. Primo modo propter fastum et questum ad dignitatem illam monarchicam aspirando; nullus quidem status consuevit esse periculosior, si non propinquius sequitur Petrum et Christum in vita, sed disgreditur, non apostolicus sed apostaticus est habendus. Talis igitur, qui propter honorem vel lucrum mundanum aspirat ad illud fastigium, in primo modo ad se ipsum blasfema heresi est percussus, sed quia illud posset esse mundo absconditum, ideo negligencia ministrande ecclesie instar Christi et Petri apostoli et declinacio ab vitam seculi sunt illius heresis papalis manifestum indicium.",[11,2256,2257],{},"Secundo genus heresis symoniacae ex ista germinans est velle multiplicare tradiciones que lucrum sapiunt, ad onus ecclesiae et sunt implicite legi Christianae; qui enim sic facit, inprudentissime committit spiritualem dignitatem propter appetitum commodi temporalis. Exemplum istius poni quidam ex lege Boni-",{"title":15,"searchDepth":16,"depth":16,"links":2259},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F28",70,{"description":2251},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F28","vKAebPotyvRaxdv7IgWvpqdbXDQs3lgalASM0ogg7Ws",{"id":2267,"title":2268,"body":2269,"description":2273,"extension":19,"meta":2276,"navigation":23,"page":2268,"path":2277,"pdf_page":2278,"reading":18,"seo":2279,"sortable_pagination_id":2278,"stem":2280,"__hash__":2281},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F29.md","29",{"type":8,"value":2270,"toc":2274},[2271],[11,2272,2273],{},"facii VIII, posita in 6. decretalium De Donacionibus, Si duobus, ubi videtur statuere quod provisio per papam multis personis secundum eandem datam de collacione, eadem persona, que prius presentaverit, prefertur. Ubi patet, ut sepe deduxi, quod sequitur: si persona in casu isto prius presentaverit processum episcopo, debet preferri in gracia, sed Petrus aput deum indignus et prescitus discolus prius presentat processum suum episcopo, quam Paulus predestinatus et habilis aput deum, ergo ipse Petrus debet preferri in gracia. Cum autem minor illius argumenti contingit communiter, quia Judas non dormit sed dolose laborat et vigilat propter lucrum, suppono veritatem minoris. Et tunc patet quod conclusio est heretica et minor supponitur esse vera, forma quoque bona relinquitur, maiorem que est lex pape esse hereticam. Non enim consonat legi beati Gregorii, 1 questione 6, cap. Sicut is, sed manifeste dissonat, quod quia Petrus inportunius prosequitur quam Paulus pro dignitate habenda, ideo preferetur revera. Episcopus, qui eundem ex hinc prefert Petrum, deceptus fallacia, secundum non causam ut causam conferendo inhabili, manifestat se esse discipulum antichristi: manifeste autem sunt leges huiusmodi, quia omnes tradiciones humane que non fundantur originaliter in scriptura, nec valent subterfugia in ista materia, ut hii blasfemant, quod eo ipso quod Petrus prius presentaverit virtute legis papalis est magis habilis, quia sepe virtute legis dei est minus habilis. Et cum lex dei sit in tali casu legi papali contraria, oportet illam tanquam hereticam, quia a veritate dimissam, succumbere; hii autem blasfemant, quod propter plus bonum venturum error peccati debet fieri, contra apostolum Rom. 3, et hii dicunt declaracionem esse paparum",{"title":15,"searchDepth":16,"depth":16,"links":2275},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F29",71,{"description":2273},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F29","LInQyOhQSPabQid4Vg7fv7ANWy_MJHgulzDHdwfIQ10",{"id":2283,"title":2284,"body":2285,"description":2289,"extension":19,"meta":2292,"navigation":23,"page":2284,"path":2293,"pdf_page":2294,"reading":18,"seo":2295,"sortable_pagination_id":2294,"stem":2296,"__hash__":2297},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F30.md","30",{"type":8,"value":2286,"toc":2290},[2287],[11,2288,2289],{},"sequenium, quod dignior quo ad graduacionem scolasticam debet preferri. Sed nec hoc evacuat legis blasfemiam, nec iustificat declaracionem papalem, cum sepe non graduatus sit sanctior et habilior ad regimen animarum. Tercium vero genus heresis symoniace, quod potest papam contingere est inordinata volicio pro domicili curatos ecclesie propter comodum temporale et illa symonia infinitis modis potest nimis late Christianismum inficere. Et per ista patet solucio ad primam conclusionem Luciferi negando ipsam de nimia reverenciam. Et quantum ad racionem informem patet, quod solus deus est dominus qui peccare non potest, cui competit quomodocomque voluerit uti suis. Et quantum ad minorem patet, quod papa eminente suo habet titulum evangelicum ad usum omnium temporalium ecclesie militantis, nec est pompandum de isto quia quilibet conversans ipso iustior habet titulum veriorem, sed preter hoc titulum servandi ecclesie ministrandi, gobernandi et dispensandi secundum evangelium bona ecclesie, quod est valde alienum a manerie dominandi. Et in isto potest papa errare faciliter quia predicare sacramenta, ministrare et orare est opus officiosum, sed dispensare vel ministrare temporalia est inferius levite ministerium vel officium laicale, et patet quam nude assumitur quemlibet Romanum episcopum habere curam ecclesie sponsam suam. Cum ergo dubium sit Christus, qui solus est sponsus ecclesie catholice, pape est dubium, ut aliis secum viventibus, nedum si sit capitalis, ymmo si sit membrum alicuius ecclesie, quia solum predestinatus est membrum ecclesie sancte matris, ut hic supponitur. Videat ergo papa quomodo Christus et Petrus eius vicarius intromiserunt se de temporalibus bonis ecclesie, Christus enim dixit Luc. 12: 'Quis me constituit iudicem aut divisorem super vos?' Et Act. 3 dictum fuit: 'Argentum et aurum non est michi, quod autem habeo hoc tibi do.' Oportet autem papam esse dispensatorem celestis thesauri ut gracie et virtutem, non stercorum.",{"title":15,"searchDepth":16,"depth":16,"links":2291},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F30",72,{"description":2289},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F30","ixEvoOkYtv9kH9EvA_O72d28puu_er-zP9op-ckr6DQ",{"id":2299,"title":2300,"body":2301,"description":2305,"extension":19,"meta":2311,"navigation":23,"page":2300,"path":2312,"pdf_page":2313,"reading":18,"seo":2314,"sortable_pagination_id":2313,"stem":2315,"__hash__":2316},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F31.md","31",{"type":8,"value":2302,"toc":2309},[2303,2306],[11,2304,2305],{},"Et patet, quod papa contendendo contra collacionem vel dominacionem bonorum fortune degenerat, et per consequens est argumentum topicum quod si papa vendicat de bonis ecclesie tale dominium, tunc partitur iniuste et illicite tanquam eorum inprovidus dispensator. Et si sine inviolacione vendicat habere dominium omnium bonorum ecclesie sponse sue, tunc est meridianum demonium et capitalis discipulus antichristi. Quid enim tali et sponse Christi, numquid ut sic est inpeccabilis sicut deus? Considerendum, rogo, originem, quomodo presbiter contraheret inpeccabilitatem vel auctoritatem tantam, in quantum Romanus pontifex; certum quidem est, quod hoc non habet a deo, et mirum est si hoc habeat a cesare. Timeat ergo tanquam sponse Christi vicepater, se humilitus, et solicitet ministrare in spiritualibus, dimissis bonis fortune perplexitatibus involutis.",[11,2307,2308],{},"Sed dubitatur primo, si pape tanquam vero patrono pertinet omnia beneficia ecclesiastica regnorum Christianismi, que sunt in manu mortua, dispensare. Et videtur quod non, primo quia commissio regi a deo regni regimine constituitur sibi omnia ad hoc necessaria que sue subiacent potestati. Sed permecessitas est ad regni regimen habere circumspectos curatos, qui secundum deum regant populum, ut patet hic et De Officio Regis; cum ergo subiacet potestati regis de isto providere, sequitur quod rex habet curam istam sibi commissam a deo; et iste videtur sensus ecclesie ex decreto concilii Toletani, quod 16 questione 7 cap. ponitur sub hiis verbis: 'Decrevimus, ut quamdiu fundatores ecclesiarum in hac vita superfuerint, pro eisdem locis clerum lubricum sollicitam atque rectores ydoneos in eisdem basilicis idem ipsi offerant episcopo ordinandos. Quod si spretis eisdem fundatoribus, rectores ibidem presumpserit episcopus",{"title":15,"searchDepth":16,"depth":16,"links":2310},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F31",73,{"description":2305},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F31","PWrqxmPj-dgbovBVQRpIgiJvWdAkhfxP_8DAIy3lVsM",{"id":2318,"title":2319,"body":2320,"description":2324,"extension":19,"meta":2327,"navigation":23,"page":2319,"path":2328,"pdf_page":2329,"reading":18,"seo":2330,"sortable_pagination_id":2329,"stem":2331,"__hash__":2332},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F32.md","32",{"type":8,"value":2321,"toc":2325},[2322],[11,2323,2324],{},"ordinare, et ordinacionem suam irritam noverat et ad verecundiam sui alios in eorum loco, quos ipsi fundatores condignos elegerint, ordinari.' Ex quo decreto sanctissimo patet, quod, cum Romanus episcopus sit episcopus precipuus, regum contemptus sit ordinare in regnis suis prelatos inhabiles, cum ex hine gignuntur membra diaboli, quod si Romanus episcopus atemptet precincere in regnis suis cardinales, vel alios prelatos regno inutiles, regum est sui pena amissionis regni terreni et sub obtentu regni celorum symonias tales dissolvere, et antequam atemptet invadere regna extera, de regnis propriis quo ad istud periculum provide ordinare. Sed heal si regnum nostrum instruit et bonum ad horam ex spiritu sancto quo ad illud habuerit, et ordinacionem evangelicam ad cassandam hanc heresim discrete statuerit, statim inpelit antichristus per pseudo clericos nostros et dicitur etiam sanctum illud quod dissipat et dissoluit. Quomodo itaque stabit regnum? Revera ad momentum potest volitari priorigine, sed necesse est ex fide scripture quod in brevi ut Ninive vel corporaliter vel spiritualiter subvertatur. Cum ergo provisio ista papalis de beneficiis regni nostri non habet robur nisi ex accepcione nostra ceca atque illicita, utamur quo ad minimum cautela regni Scotorum subridendo dicentium nos aulisse, quod papa contulit suis cardinalibus pingulora beneficia regni nostri, sed fructus beneficiorum nisi voluerint infra regnum ad eius utilitatem expendere, non habeant, hoc enim potest rex et regnum facere et debet catholice illud primo intendere secundum legem evangelicam et regalem. Nec timenda est excommunicatio aut censura vel maledicto propter illud, sed timenda foret regi et regno symoniacae hereticorum benedicto quos sic foverit. Nam secundum sanctos eorum maledictio foret benedicto converso et econtrario, ut politici grossi percipient in beneficiis ecclesiasticis sunt duo, scilicet ut spirituale ministerium quo ad deum, et temporalium regni adjacencia quo ad mundum, sed primo",{"title":15,"searchDepth":16,"depth":16,"links":2326},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F32",74,{"description":2324},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F32","HLYX235jvumt0BwftXABdnuG_9j75kwhp8L8y0fjSt0",{"id":2334,"title":2335,"body":2336,"description":2340,"extension":19,"meta":2343,"navigation":23,"page":2335,"path":2344,"pdf_page":2345,"reading":18,"seo":2346,"sortable_pagination_id":2345,"stem":2347,"__hash__":2348},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F33.md","33",{"type":8,"value":2337,"toc":2341},[2338],[11,2339,2340],{},"pertinente ad deum et ministratorio ad prosecutionem episcopi, secundum noscitur principaliter pertinere ad regis officium. Sed rex debet specialiter providere de cunctis spectantibus ad eius officium, de quanto ad cultum dei pertinent, ut supra dixi ex testimonio beati Gregorii in Registro libro 2; ergo regum est in nomine domini exequi dominanter illud officium. Aliter enim rex Anglie non foret nisi regulus partis regni, et Romanus pontifex vel evidenciam eius archiepiscopus foret superior et fructuosior dominus regni nostri; sed hoc inprobabilis idias. Ideo suppono quod rex noster donando cuique ecclesie sue elemosinas quascunque mobiles sive immobiles reservat sibi capitale dominium, quia alias extingueret regnum suum. Et assumptum ex hoc patet, quod spiritualis cura potest stare per se sine dotacione temporalium et econtra. Sic enim fuit tempore Christi et apostolorum et diu usque ad Urbanum, ut narrat Cestrensis libro 4 capitulo 48, et ex post stat dotacio sine spiritualis ministerio tam in prelatis maioribus quam minoribus, nec dissencient nostri subtiliantes in signis, qui dicunt se credere, quod in sacramento altaris remanet accidens sine subiecto. Cum ergo non datur temporale beneficium clericis, nisi propter curam ministerium spirituale, patet quod regum est subtrahere quod suum est deliciente causa, cum nec deus nec homo posset illud nisi subintelligendo condicionem implicitam homini quidquam dare. Patronorum ergo, et omnium regum est condicione istam attendere, quia secundum hoc vinculum quo brachia ecclesie sunt connexa, et aliter solubilis clerus posset ad tantum subverti, quod ad temporalia grossa omnino attenderet, et spiritualia vivifica nimis vel in toto postponeret.",{"title":15,"searchDepth":16,"depth":16,"links":2342},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F33",75,{"description":2340},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F33","5Z8gECnvk0EM4rd6rg70ILBlM9bxSmWcvpG-dhkRSRk",{"id":2350,"title":2351,"body":2352,"description":2356,"extension":19,"meta":2359,"navigation":23,"page":2351,"path":2360,"pdf_page":2361,"reading":18,"seo":2362,"sortable_pagination_id":2361,"stem":2363,"__hash__":2364},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F34.md","34",{"type":8,"value":2353,"toc":2357},[2354],[11,2355,2356],{},"Et ista videtur sentencia 16 questione, 7: 'Monasterium,' inquit, 'vel oratorium canonice constructum a dominio constructoris eo invito non auferatur, liceatque illi patrono presbitero cui voluerit pro sacro officio illius diocesis episcopi consensu, ne malus existat, commendare.' Ecce quod domus religiosa stat in iusto arbitrio fundatoris et multo magis in iusto iudicio regni et regis; ideo dicit decretum Gregorii statim sequens: 'Racionis ordo non patitur, ut monasterium contra voluntatem fundatorum ab eorum disposicione ad arbitrium suum, quis debeat vendicare'. Multi sunt canones testantes quod quicunque licite fundaverit elemosinam ecclesie corporalem, habebit in se et suis heredibus curam, ut condicio illius racionalis compleatur. Ideo dicunt multa decreta sequencia quod factum patroni vel heredis sui debet providencia episcopi loci et eius sapiencia regulari, quod si desit tam sapiencia quam benivolencia cuiuscunque episcopi conversantis, non potest deficere auctoritas vel decretum episcopi ecclesie triumphantis. Et lex scripture cum lege nature, que est lex trinitatis et racionis sit nobis pro regula, nec potest contrariari isti sentencie lex ecclesie vel lex alia credenda catholice. Item totum genus patronatus vel ius suum fuit primo in manu layca, nec fuit post a manu layca ad Romanum episcopum vel suos sathelites licite derivatum, ergo adhuc remanet in manu layca sicut primo; minor patet ex hoc, quod nec a Christo nec a cesare acquisivit papa ius tale, cum sit officium laycale. Unde patronus dicitur a patre quasi defensor et hinc dicitur habere multa officia ut recitat glossa super cap Pie mentis 16 questione 7: 'Patronum faciunt dos, edificacio, fundus'; et hinc hec tria: honor, onus, et utilitas. Illud",{"title":15,"searchDepth":16,"depth":16,"links":2358},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F34",76,{"description":2356},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F34","UQmzolYDNObmJAmnmNTJjHvogD1AY_u9FCW1v5wU3qk",{"id":2366,"title":2367,"body":2368,"description":2372,"extension":19,"meta":2378,"navigation":23,"page":2367,"path":2379,"pdf_page":2380,"reading":18,"seo":2381,"sortable_pagination_id":2380,"stem":2382,"__hash__":2383},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F35.md","35",{"type":8,"value":2369,"toc":2376},[2370,2373],[11,2371,2372],{},"officium committitur et sumitur nunc spiritualiter et nunc corporaliter secundum quod quis confert patrocinium, ut Christus dicitur patronus tocius ordinis Christiani et Augustinus dicitur patronus illorum ordinum qui tenent suam regulam, alii autem qui ex suis elemosinis temporalibus fundarunt quadam perpetuitate collegia sacerdotum, dicuntur patroni illorum locorum quorum officium est elemosinarios suos secundum regulas primi patroni et condiciones privatas licite gubernare et delinquentes secundum correpcionem piam corrigere, non occidendo, non comburendo, ut fit in conquestibus, sed elemosinas medicinaliter subtrahendo et in tempore necessitatis de elemosinis ad sui usum moderatum recipiendo, ut patet 16 questione 7, cap. Filiis et eadem questione 5, cap. Quicunque, et concordant glose doctorum.",[11,2374,2375],{},"Unde circa descripcionem et quiditatem patrimonii avari nostri cicumpalpitant dicentes, quod est temporale spirituali annexum et hii, quod consequitur ad dominium sicut passio ad subiectum, et sic parrochiales ecclesie dicuntur habere fundamentaliter suam glebam; et fingunt hii, quod omnis patronatus principaliter spectat ad papam iuxta textum in principio 2. decretalium De Judiciis cap. Quanto divina etc.: 'Causa', inquit, 'iuris patronatus ita coniuncta et connexa est spiritualibus causis, quod non nisi ecclesiastico iudicio valeat diffiniri,' non quod spectat ad papam vel episcopum esse patronum elemosine corporalis, licet quandoque distribuat egenis elemosinas quas recipit ut servus cesaris vel alterius domini secularis; verumtamen causa finalis talis patrimonii debet tractari coram iudice ecclesiastico reducendo ipsam",{"title":15,"searchDepth":16,"depth":16,"links":2377},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F35",77,{"description":2372},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F35","3R8X3qooiUhiqRjb84r1_COVEhNqhuPGV3aKSol5xmQ",{"id":2385,"title":2386,"body":2387,"description":2391,"extension":19,"meta":2394,"navigation":23,"page":2386,"path":2395,"pdf_page":2396,"reading":18,"seo":2397,"sortable_pagination_id":2396,"stem":2398,"__hash__":2399},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F36.md","36",{"type":8,"value":2388,"toc":2392},[2389],[11,2390,2391],{},"ad spirituale patrimonium conformiter legi Christi quod si ipse perversus et avarus fuerit, residua pars ecclesie debebat ordinare de isto secundum voluntatem ultimam patroni primi Christi, que patet in testamento suo. Unde patronatus est forma qua quis dicitur formaliter patronus, nec in natura sua est res corporalis, cum nec sit obiectum, nec est res illa corporalis, quam patronus donat ecclesie, sed quedam spiritualis potestas ad providendum de elemosina prins data. Quoddam eciam dicitur spirituale patrimonium a termino et aliquod corporale licet utrobique sit coniunccio. Sed iam invaluerunt cultores signorum uterque patronatus pervertitur, nam layci emunt et vendunt patronatus ut boves irregulariter propter questum, cum tamen de lege nature populus debet digniorem eligere et omnes petitores ad seculum se subiciunt seculo. Id est nimis severa patroniciacio sicut false fingitur Christum benedicendo panem in sacramento altaris ipsum patronum ossequiosum. Nec sic prestant sancti in primitiva ecclesia, sed ex consensu populi qui debebat mederi so bene eleccio, ut patet distinctione 63 cap. Plebs, et per multa alia capitula et 1 questione 1, Ordinaciones et 1 questione 1, cap. Si quis, ut patet proxima capitulo. Nec subest racio quare ista lex pro iusticia populi non debet hodie servari. Necesse est tamen, quod quicunque defectus eleccionis prepositi corrigantur per imperitiam ecclesie, sed non per patronum sed deliberacio quod loco defectus communitatis vel populi mutatur electi adopcio in fauces diaboli: ad patronum itaque pertinet patrimonium suum ad melius gubernare.",{"title":15,"searchDepth":16,"depth":16,"links":2393},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F36",78,{"description":2391},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F36","Ew05tVnndmgZKqnPCNh6yHlLQnUxURz4Pb27NrTtMvQ",{"id":2401,"title":2402,"body":2403,"description":2407,"extension":19,"meta":2410,"navigation":23,"page":2402,"path":2411,"pdf_page":2412,"reading":18,"seo":2413,"sortable_pagination_id":2412,"stem":2414,"__hash__":2415},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F37.md","37",{"type":8,"value":2404,"toc":2408},[2405],[11,2406,2407],{},"Sed contra illud arguitur: Videtur quod omnis patronus debet post induratam communitatis maliciam patronatum suum dissolvere, quod est quasi contra legem 17 questionem 4, ubi decretum sic loquitur: 'Omnes ecclesie raptores atque suarum facultatum alienatores a liminibus eiusdem sancte matris ecclesie anathematisamus et apostolica auctoritate pellimus, dampnamus, atque sacrilegos esse iudicamus; et non solum eos, sed omnes eis consencientes, quia non solum qui faciunt rei iudicantur, sed eciam qui consenciunt facientibus; par enim pena et agentes et consencientes comprehendit.' Hic dico quod utile foret et honorificum ecclesie multas eius dotaciones dissolvere, nec in hoc destruitur patronatus, sed melioratur ab irreligiosa temporali tradicione ad spiritualem patronatum conversus. Sed felix et meritoria patronis foret talis mutacio, quia non dubium, quin Christus omnipotens et omnisciens et omnivolens ordinavit et aptavit vitam et statum sponse sue competenciorem pro beatitudine acquirenda, ipse autem ordinavit apostolos pauperes exproprietarios dispargi per orbem et ewangelium predicare, ergo status talis exproprietarius foret apercior et alcior pro beatitudine acquirenda. Et istam sentenciam omnes fratres vel sacerdotes scioli contestantur, et dicit decretum Nicolai III in sexto, Exiit qui seminat. Cum ergo Christus non docuit suos apostolos cariores esse sic proprietarios vel claustraliter congregatos, videtur quod hoc sit ad onus et dampnum ecclesie. Patronus itaque qui dissolveret hanc imperfeccionem, tanquam dei adiutor et non nominis sui fallaciter terreni fundator multum iuvaret sic incarceratos et terrenis oppressos, et per consequens totam ecclesiam. Si enim totus clerus viveret exproprietarie, sicut vixit ex ordinacione Christi in ecclesia primitiva, ipse foret in se ad sanctitatem",{"title":15,"searchDepth":16,"depth":16,"links":2409},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F37",79,{"description":2407},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F37","q-r0WyAGOMbWWAK5lafyJ_r1O19R6WtVWWX8p5XgHGQ",{"id":2417,"title":2418,"body":2419,"description":2423,"extension":19,"meta":2426,"navigation":23,"page":2418,"path":2427,"pdf_page":2428,"reading":18,"seo":2429,"sortable_pagination_id":2428,"stem":2430,"__hash__":2431},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F38.md","38",{"type":8,"value":2420,"toc":2424},[2421],[11,2422,2423],{},"disposicior et ad convertendum populum a seculo speculo clarior, cum utrimque ex eius contrario accidunt multa mala. Quantum ad decretum dicitur quod necesse est legistas et omnes fideles intellegere de ablacione illicita. Quod bone notat decretum vocans tales raptores atque sacrilegos, nam auferens temporalia a pseudopapa atque heretico propterea a Christo et lege ecclesie comendatur, nec video quomodo liceat auferre temporalia invite ab homine nisi foret hereticus et tunc licet; it autem licet et debet de lege veteris qua deprimitur iumentorum proximi, multo magis in lege nova non debet onerari animus confratris sarcina vocate elemosine qua religio Christi deperditur et fune diaboli trahitur ad infernum, nec deber in ipso credi appetitui infirmorum, qui propter ditrasiam amplexati sunt stercora sensus scripture. Id ergo necessaria sint nobis temporalia, tribuantur nobis secundum modum et mensuram quam evangelium aptitavit; tunc enim spargerentur temporalia in mundo fructifere tanquam pluvia, et dissensiones et bella et secte et alii fructus carnis quos recitat apostolus sopirentur, et sermo dei intra corda hominum aliter irrigata. Unde credo quod spiritus sanctus intelligit per hanc legem, quod illi qui spoliant ecclesiam que est homines excellencia status et virtutum, per dotaciones cecas instinctu diaboli exortas, et sillicet perpetuetur dotant nomine in terris, illi inquam, sunt sacrilegi et a triumphante ecclesia maledicti. Diabolus enim est rex supra omnes filios superbie et, ut novit fidelis, tales ut sic infinitum magis bono spoliant propter mensuram suam; nec excusat ypocrisia et ceca intencio, quia Paulus ex fide scripture fuit percussus blasfemia, cecatus ex consimili ypocrisi sacerdotum,",{"title":15,"searchDepth":16,"depth":16,"links":2425},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F38",80,{"description":2423},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F38","mQsttqKYUBTQ5ii1Ctj0w97h2VCzrxzrd2inI_3JTcw",{"id":2433,"title":2434,"body":2435,"description":2439,"extension":19,"meta":2442,"navigation":23,"page":2434,"path":2443,"pdf_page":2444,"reading":18,"seo":2445,"sortable_pagination_id":2444,"stem":2446,"__hash__":2447},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F39.md","39",{"type":8,"value":2436,"toc":2440},[2437],[11,2438,2439],{},"nam dictum est ei quod prestaret obsequium deo laborando, ut ubicunque inveniret huiusmodi viros, vinctos perduceret Jerusalem, et illi in ore eorundem sacerdotum vocabantur benefici, quia eius predia et possessiones ampliarunt. Recolant itaque seculares domini de duplici penali cecacione Pauli et de duplici eius illuminacione, ex quibus sequebatur tam conversacione quam predicacione confusio Judeorum et ex doctrina sancti spiritus faciant ipsi similiter. Recolant inquam, quomodo cum sacramento eukaristie et penitencie nec non et tercio cum elemosina temporalis beneficii que de facto est maleficia, dissolvens religionem quam Christus instituit, sophisticatur ecclesia. Unde multe sunt habitudines rotate hodie speculative in materia de sacramento altaris, que docent prenostice hanc irreligiosam affeccionem circa temporalia inesse ecclesie. Docmatisatur, inquam, per cultores signorum, quod quicunque negaverit sacramentum altaris esse accidens sine subiecto, sit tanquam hereticus iudicandus, et sic quicunque negaverit adiacenciam temporalium cum quibus dotatur ecclesia non esse de perfeccione essenciali ecclesie, eciam censetur hereticus. Quicunque eciam secundo negaverit cultum divinum, eciam latriam non esse exhibendam accidenti sine subiecto, censetur hereticus; et correspondenter quicunque negaverit meritum beatitudinis correspondere proporcionabiliter quantitati boni temporalis ecclesie adiacentis, iudicatur simili modo hereticus. Sed tercio, sicut subtiliantes in signis relicta scriptura cum priscis doctoribus fundantur super novis recentibus qui docma suum voluntarium gratis docent, sic magnificantes dotacionem cesaris relicta doctrina Christi et patrum primitive ecclesie innituntur auctoritati humane et pape cesareo. Unde subtiliores illius sentencie dicunt, quod solum determinaciones Innocencii III cum suis complicibus stabiliunt istam fidem. Et revera",{"title":15,"searchDepth":16,"depth":16,"links":2441},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F39",81,{"description":2439},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F39","ubos2m4w0b-Yw5q_wSbo3Ojmy7WywrQ1UQH937pkSLc",{"id":2449,"title":2450,"body":2451,"description":2455,"extension":19,"meta":2466,"navigation":23,"page":2450,"path":2467,"pdf_page":2468,"reading":18,"seo":2469,"sortable_pagination_id":2468,"stem":2470,"__hash__":2471},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F40.md","40",{"type":8,"value":2452,"toc":2463},[2453,2456,2460],[11,2454,2455],{},"dictus Innocencius iam superstes posset habere hodie decem milia prelatorum qui omnes consentirent in istam trimembrem blasphemiam, quod religiosus esset ecclesiam cleri dotare uberius, quam carendo istis possessionibus vivere pure exproprietarie sicut Christus, quia vita activa possessionatorum est vita contemplativa exproprietariorum multo perfeccior, cum tam necessaria sit dotacio cesarea hodierna, quam necessaria fuit potestas faciendi miracula in ecclesia primitiva. Sed fidelis cognoscit quod non sequitur: si papa et cum millesies mille prelatis et doctoribus eciam sollempniter hoc docmatisat, ergo verum, ymmo omnes isti forent tanquam refugi suspecti fidelibus de lepra symoniaca et per consequens heretice pravitatis.",[1712,2457,2459],{"id":2458},"cap-iv","CAP. IV.",[11,2461,2462],{},"Ulterius videtur quod papa in distribuendo beneficia ecclesiastica et alia spiritualia carismata potest committere symoniam. Nam improvide papa propter retribucionem temporalem potest hoc facere, sed iuxta dicta eo ipso est symoniacus; ergo conclusio. Unde signum symoniace heresis foret in papa ipsum sibi collaciones omnium huiusmodi beneficiorum infundamentaliter et insolite cumulare. Nam apostoli sine contencione maioritatis vel recursu ad Petrum constituerunt indifferenter presbiteros sive episcopos, qua ergo evidencia oportet pro isto recurrere ad Romam? Mortua quidem est racio, sicut Petrus obiit Rome. Patet ista sentencia tractatu De Papa. Si enim deficit humana regula de statuendo prepositos,",{"title":15,"searchDepth":16,"depth":16,"links":2464},[2465],{"id":2458,"depth":16,"text":2459},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F40",82,{"description":2455},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F40","3FBT7ReQ_C4xn7psPHdeXpVxTSbHc0uESPvfDLPhvC8",{"id":2473,"title":2474,"body":2475,"description":2479,"extension":19,"meta":2482,"navigation":23,"page":2474,"path":2483,"pdf_page":2484,"reading":18,"seo":2485,"sortable_pagination_id":2484,"stem":2486,"__hash__":2487},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F41.md","41",{"type":8,"value":2476,"toc":2480},[2477],[11,2478,2479],{},"ut patet supra de cap. Si duobus superius allegato, eque deficeret humana regula de eligendo prepositum; quomodo ergo sacerdos Christi postponeret legem dei et procederet secundum elecciones legis humane gentilis plene cautelis diaboli, aut quomodo papa cassaret elecciones huiusmodi, si sint iuste? Item apostoli ex communi decreto deficiente revelacione elegerunt per sortem Matthiam apostolum ut patet Act. 1. Sed factum eorum debet in isto esse exemplar evidencius quam sepe dictum vel factum Romani pontificis, ergo adhuc ecclesia debet intendere huic legi. Et ita videtur sentencia decreti Jeronimi posita 8 questione 1. 'Si,' inquit, 'tantus ille ac talis Moyses non permittetur iudicio suo de eligendo principe populi vel de constituendo successore, quis est qui asserat ad plebis eleccionem, vociferacione clamoribus ad gradum aut precio fortasse excitata moveri solet, vel ex ipsis eciam sacerdotibus, quis erit qui se ydoneum ad hoc iudicet, nisi hic cui oranti et penitenti a domino reveletur? Sicut deus dixit ad Moysen Num. 27: \"Assumme ad temet ipsum Jesum filium Nave, hominem qui habet spiritum dei in semet ipso et impones manus tuas super eum et statues eum coram Eleasaro sacerdote et precepta dic et in conspectu tocius synagoge et precipe de ipso coram eis et dabis claritatem tuam super illum ut audiant eum filii Israel\". Auditis evidenter ordinacionem principis populi tam manifeste descriptam et pene exposicionem eius? Et eciam apostolum semper prefecisse Petrus Clementem, ut patet ante eadem questione cap. Symon Petrus, et ita generaliter quando apostoli prefecerunt presbiteros; quod, si inspiracio que debet esse populo nota defuerit, mittendi sumus; non enim est in potestate pape vel hominis leges scripture destruere.",{"title":15,"searchDepth":16,"depth":16,"links":2481},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F41",83,{"description":2479},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F41","71ZT5L47QMSNQwG3zNUMgwLI-pf--EEduGPx18Nqg1A",{"id":2489,"title":2490,"body":2491,"description":2495,"extension":19,"meta":2498,"navigation":23,"page":2490,"path":2499,"pdf_page":2500,"reading":18,"seo":2501,"sortable_pagination_id":2500,"stem":2502,"__hash__":2503},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F42.md","42",{"type":8,"value":2492,"toc":2496},[2493],[11,2494,2495],{},"Item illa persona, que ex evidenciori noticia, ex specialiori elemosina, et ex sumenda preciosiori medicina habet magis interesse, debet eleccioni tali approbando assistere; huiusmodi non est papa quo ad contractus sibi incognitos, sed populus regulandus, ergo eleccio talis pape est impertinens. Quomodo, queso, papa cognoscit de moribus, que persona sit habilior, ut tali genti presit episcopus, aut quomodo papa coget laycum dare elemosinam suam persone, quam credit inhabilem, vel quomodo cogetur accipere spiritualem medicinam in qua debet esse salus perpetua tam corporis quam anime, ab illo patre, quem credit inhabilem; quod si absens desit in istis quid sibi de fructibus? Et ista videtur sentencia beati Jeronimi super Leviticum et ponitur 8 questione 1 : 'Licet,' inquit, 'domino deo de constituendo sibi sacerdote, quia licet eciam dominus elegisset eum, convocatur eciam sinagoga. Requiritur ergo in ordinando sacerdotem eciam populi presencia, ut sciant omnes et certi fiant, quia qui prestancior est in omni populo, qui doctrior, qui sanctior, qui eciam in omni virtute eminencior, ille eligatur ad sacerdocium, ut hoc attestante populo, ne contra postmodum retractacio vel scrupulus resideret. Hoc est autem quod eciam apostolus precipit in ordinacione sacerdotis dicens : \"Oportet autem illum testimonium habere bonum ab hiis qui foris sunt\". Ego tamen et amplius aliquid video in eo quod dicitur : \"quia Moyses convocavit omnem synagogam, ut hoc sit signum, omnes animi vires in se illicitas congregare virtutes, ut cum sermo de sacerdotibus et sacramentis habetur, vigilent omnes animi virtutes et intente sint, nichil in eis sapiencia, nichil sciencia, nichil industrie desit, sed assit omnibus multipliciter\"; videtur ergo omnis congregacio sacrarum cogitacionum, ut quid sit pontifex, ut quid sit sacerdos populorum meditari semper et tractare.",{"title":15,"searchDepth":16,"depth":16,"links":2497},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F42",84,{"description":2495},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F42","-4xkf-xVCngi2btpwX-ijRRya_gMeak8Q2ms69ERnew",{"id":2505,"title":2506,"body":2507,"description":2511,"extension":19,"meta":2517,"navigation":23,"page":2506,"path":2518,"pdf_page":2519,"reading":18,"seo":2520,"sortable_pagination_id":2519,"stem":2521,"__hash__":2522},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F43.md","43",{"type":8,"value":2508,"toc":2515},[2509,2512],[11,2510,2511],{},"quid unctio, quid indumenta eius, conferens intra sacrarium cordis quid ponis advertere.",[11,2513,2514],{},"Ex isto dicto morali huius sancti potes advertere, quantum ecclesia perversa est hodie olim nam fuit lex, quod puer regulandus eligeret sibi sacerdotem sive episcopum. Sed modo precluduntur manus simplicium et petitur Romanus pontifex, a quo emunt mercatores pessimam tam corruptissimam quam simplicium a diabolo perpetuo cruciandam; Judas autem mercatus est de persona Christi signata et precio, isti autem mercantur stulcius pro aris signatis de populo et precio que ignorant; nec dubium quin infinitum minus mali foret papam vendere bovem vel jumentum, quia infinitum magis latet periculum, et cecatus laycus auferenti bovem vel vaccam resisteret, sed de mercacione anime sue per antichristalem seduccionem licet sibi de ipsa quomodocunque voluerit commutare. Sicut enim Christus comissit Petro animas curandas, ita dicunt implicite quod antichristus comissit pseudo-pape animarum capcionem; et totus populus in isto negocio est tam inmemor salutis proprie, quod pro iure humano temporali staret audacius usque ad mortem, sed pro iure divino utiusque nature proprie non auderet caput erigere; ad tantum enim excecavit procurator Luciferi plebem dei. Nam planum est, quod papa tam inordinate non aspirat ad provisionum regnis que nec noscit nec diliget, de curatis, propter amorem quem habet ad animas, sed propter dominacionem ineffabilem qua appetit ipsas opprimere et propter lucrum suorum temporalium, quod consideracione salutis postposita summe stulte; alter enim iusta doctrinam beati Gregorii i. questione 6, cap. Sicut tu, abiceret eum, qui inportune se ingerit,",{"title":15,"searchDepth":16,"depth":16,"links":2516},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F43",85,{"description":2511},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F43","pOwmMaO6PjbY6YlpgRypxyaWZOUew6FVmiHwgash1P8",{"id":2524,"title":2525,"body":2526,"description":2530,"extension":19,"meta":2536,"navigation":23,"page":2525,"path":2537,"pdf_page":2538,"reading":18,"seo":2539,"sortable_pagination_id":2538,"stem":2540,"__hash__":2541},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F44.md","44",{"type":8,"value":2527,"toc":2534},[2528,2531],[11,2529,2530],{},"ut supradictum est. Et idem docetur 8 questione i cap. In scripturis, ex Registro eiusdem beati Gregorii: 'Sicut,' inquit, 'locus regiminis desiderantibus negandus est, ita est fugientibus offerendus.' Modo vero contempta hac lege sancta quam Christus docet Math. 20 de filiis Zebedei, procurator Luciferi expectat et reexpectat, ut detur licet magis inhabili illi qui plus et promcius vult offerre.",[11,2532,2533],{},"Eya nunc reges, intelligite expergiscentes de sompno letargico quo estis per pseudoclericos soporati, et excutite a regnis vestris heresim symoniacam, quia aliter indubie erit perturbacio vobis undique, non pax vera; recognoscite quod commissa est vobis gubernacio regnorum a domino, et per consequens regimen populi secundum regulas legis sue. Prohibete itaque legios vestros sic petere fontem symonie et capitalem scolam diaboli, nedum quia persone regnorum et specialiter Anglie sunt in hoc precipue ab hostibus trucidate, et peccunie regnorum secundum prodicionem absconditam sunt exhauste, sed eo potissime quod per hanc ruinam lepra symoniaca occupat multipliciter vestra regna. Si enim paucus cuneus hostium vel lepra regnum inficiencium ipsum invaserit, quis dubitat quin rex segnis in extrudendo huiusmodi hostes sit culpandus? Infinitum magis culpatur a deo indubie eo quod permittit dictos symoniacos invadere regnum suum. Ipsi enim spirituali contagio maculant regnum et specialiter reges et dominos seculares ex consensu, et eo gravius quo prospera facilitate negando tales esse legios suos rex potest eos excludere, et quoscunque advocatos eorum tamquam hostes proditorios regni effectualiter consignare. Sed tunc oportet regem et regnum, ut dictum est in tractatu De Rege, fovere studium legis dei et providere theologis curam spiritualis regiminis cavendo tanquam venenum ad illud promovere clericos propter hoc quod sibi in secularibus negociis famulantur. Nam ut sic sunt",{"title":15,"searchDepth":16,"depth":16,"links":2535},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F44",86,{"description":2530},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F44","GN43KGwW2UTdZ_WsfNFf4r0zk3VPKiO5NlrLXmpm2TQ",{"id":2543,"title":2544,"body":2545,"description":2549,"extension":19,"meta":2555,"navigation":23,"page":2544,"path":2556,"pdf_page":2557,"reading":18,"seo":2558,"sortable_pagination_id":2557,"stem":2559,"__hash__":2560},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F45.md","45",{"type":8,"value":2546,"toc":2553},[2547,2550],[11,2548,2549],{},"magis inhabiles et ea racione promoti altrinsecus magis inficiunt sese symonia; et quicunque dixerit quod spectat ad regalia regis sic promovere suos domesticos, dicit implicite quod rex non est rex sed tirannus atque hereticus et tiro precipuus antichristi. Nec destituetur rex propter hoc sacerdotali servicio, quia omnis redditus regni qui sunt in manu cleri sufficerent exhibere domui sue ydoneos sacerdotes, et illos indubie in manus suas acciperet, et sacerdotes sibi famulantes sine spe profeccionis ad curam spiritualem propter illud officium de illis redditibus sustentaret. Et ista omnia sunt in manibus regni, qui tacent disuadere istam heresim symoniacam utriusque brachii, vel defendant quod minus malum est istam symoniam multiplicari in regnis, quam foret regimen capere in manus? Judas capere in manus est, qui simulata elemosina mortificabunt clericis. Hoc enim foret restituere clerum ad dignitatem status quem Christus instituit; et aliud est heresis nephandissima quam Christus in templo ut rex iratus destruxit, dans exemplum indubie membris suis et specialiter regibus faciendi similiter, cum debent in isto specialiter sequi Christum. Nec oportet fidelem timere excommunicacionis fulmina in hac parte, quia maledicio propter illud illata nec valet benediccionem, et super hec ergo des in isto malediccio descendet, eo quod contemptores legis dei intencionis servilitur rectificare elemosinas suas et predecessorum seu secundum legem dei. Et ista est sentencia sanctorum doctorum et legum ecclesie, et specialiter sancti pape Gregorii.",[11,2551,2552],{},"Sed redeundo obicitur per hoc quod glosa ordinaria super 8 questione 1 et dicto beati Jeronimi in cap. Licet ergo, tenet cum glosa Hugonis, quod sufficit in eleccione prelati",{"title":15,"searchDepth":16,"depth":16,"links":2554},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F45",87,{"description":2549},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F45","gvYo0YPV1cGnzjMKgh_i9XGK91Nqo_s6xr51rC03RuA",{"id":2562,"title":2563,"body":2564,"description":2568,"extension":19,"meta":2571,"navigation":23,"page":2563,"path":2572,"pdf_page":2573,"reading":18,"seo":2574,"sortable_pagination_id":2573,"stem":2575,"__hash__":2576},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F46.md","46",{"type":8,"value":2565,"toc":2569},[2566],[11,2567,2568],{},"quod sit bonus in casu quo sit de gremio, sed cum alienus eligitur, debet esse optimus. Contra istam glosam venenosam arguitur primo per hoc quod spiritus sanctus dicit quod prestancior omni populo eligatur ad sacerdocium, quod glosat doctor implicite quod non prestancior vel sanctior, sed in casu virtute abieccior eligatur, ut posito quod de tota communitate eligatur remissior in virtute, tunc secundum glosam fit eleccio sicut debet. Ex quo sequitur perversa conclusio glosatoris et patet, quod glosa inficit regulam eligendi. Item suppono quod per bonum intelligatur bonum moraliter, quia aliter sufficeret in casu eligere asinum. Sic enim oportet sane intelligere glossam cum suis fundacionibus, quando dicit, quod eo ipso est aliquis bonus quo non est malus, hoc est: tunc est bonus quando est non malus moraliter, quia ut arguunt loici, aliter omnis bonus necessario foret absolute bonus. Quo supposito, prehabito dicto apostoli 'Divisiones graciarum sunt', suppono tercio, quod simplex ydiota ineptus episcopari canonisetur in ecclesia cathedrali episcopatu vacante, et quod omnes electores in ipsum consenciant, qui secundum opinionem legittime eligunt. Sed patet ex casu oppositum, cum eligunt unum inhabilem qui debet aufugere illud onus, sicut simplex laicus coniugatus debet renuere canonicatum, non obstante quod sit valde bonus et per papam aut capitulum eligatur. Ideo omnis elecio quam deus non approbat est iniusta, sed omnem eleccionem in qua non eligitur habilior ad officium elecionis, deus non approbat, ergo omnis talis eleccio est iniusta; maior patet ex hoc quod nulla talis eleccio est necessaria, sed si sit licita, deus principaliter eligit in electore creato ut organo. Sed cum deus non potest peccare, videtur quod eo ipso quo deus quemquam eligit postponendo alios, ipse simpliciter est magis habilis, quia magis habilis quo ad deum. Unde propter talem deformacionem a voluntate divina videtur decretum Jeronimi dicere ut recitatur",{"title":15,"searchDepth":16,"depth":16,"links":2570},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F46",88,{"description":2568},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F46","H07Ftul4eVkmaj3z3KJfbz1SPJMTfDTkQALMImLfxZM",{"id":2578,"title":2579,"body":2580,"description":2584,"extension":19,"meta":2587,"navigation":23,"page":2579,"path":2588,"pdf_page":2589,"reading":18,"seo":2590,"sortable_pagination_id":2589,"stem":2591,"__hash__":2592},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F47.md","47",{"type":8,"value":2581,"toc":2585},[2582],[11,2583,2584],{},"De Consecratione distinctione 5: 'Non mediocriter,' inquit, 'errat, qui magis bono prefert mediocre bonum'; et concordat ratio naturalis. Minor autem argumenti patet ex hoc quod deus non potest eligere nisi magis aptum ad officium ad quod ipse eligit, cum sua preposicio facit magis ydoneum; et aliter deus esset iracionalis sive stultus. Item modificando habilitatem persone ut oportet ad officium ad quod eligitur, patet quod non sufficit electoribus eligere personam bonam postponendo aliam magis bonam ad tale officium, quia si sit alia magis ydonea ad tale officium, deus de facili illum ydoneum, aptat personam illam ad illud officium, et per consequens vult finem, gratia cuius sic aptat; illo ergo qui frustrat aptacionem et voluntatem dei, in isto facit indebite. Sic enim posset cetus electorum prelati una vice paululum variare ab ordinatione et volutione divina et alias iterum tantum declinare, et sic paulatim, quousque habuerit indispositissimum in prelatura. Persona enim, que nunc est prescita esse membrum diaboli, est statim post nefandissima hyppocrita subvertens ecclesiam; et isto modo creditur de eleccione pape et aliorum prelatorum ecclesie, que in penam peccati prioris deteriorando procedit. Quis, inquam, scit habilitatem et perseverantiam prelati in bonum, vel calliditatem eius, qua nocendo ecclesie correctionem non suscipiet? Item sepe est de voluntate divina in penam peccati populi dare eis prelatum prescitum reprobum, ut patet de Saul futuro tali electo a domino 1 Reg. 8, quem deus dixit per prophetam Osee 13 in furore suo se daturum populo. Cum ergo electores ignorant voluntatem domini et dispositionem populi, videtur temeraria presumptio ad electiones tales procedere; et per consequens papa accipiens nedum in personam suam unicam illud onus arbitrandi prelatos",{"title":15,"searchDepth":16,"depth":16,"links":2586},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F47",89,{"description":2584},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F47","p6sCYXQvP6t_XfhmVk88G_HCweFvletxaVpQCLrVKMs",{"id":2594,"title":2595,"body":2596,"description":2600,"extension":19,"meta":2606,"navigation":23,"page":2595,"path":2607,"pdf_page":2608,"reading":18,"seo":2609,"sortable_pagination_id":2608,"stem":2610,"__hash__":2611},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F48.md","48",{"type":8,"value":2597,"toc":2604},[2598,2601],[11,2599,2600],{},"ecclesie, sed statuens leges prefectorum contrarias voluntati divine, stulte agit, cum faciliter posset exonerari per elecciones de iure communi validas; nec fingendum est, quin homo habens in libertate arbitrii vel viare per istam viam ambiguam aut patule malam, vel pergere per semitam dei securam, eligendo prius electum a deo, sit a domino propter stulticiam increpandus. Nec potest fundari lex ista, quod eo ipso quod maior pars electorum in irreprehensibilem personam consenserit, vel eo ipso quod prius bullas papales super provisione vel officio ecclesiastico nuncupatam personam acceptiorem reddens; dat enim cum tali auctoritate, quod deus ipsum reprobet et inhabiliaret ad tale ministerium. Ideo si homo agit contra conscienciam, licet iustum, peccat graviter, ut patet per apostolum Rom. 14, multo magis homo agit contra sincerum sapientem et voluntatem divinam; sed sic facit omnis eligens contrarie voluntati dei, ergo in hoc peccat graviter. Deus enim sapienter ordinat et graciose vult quod eligatur generaliter magis aptus, elector autem sepe scienter et sepe ex crassa ignorancia est deo contrarius. Quomodo ergo non plus blasfemat quam Petrus vel Paulus? Ymo consutans spiritualem potestatem pro temporali comodo plus peccat in effectu, quam Symon magus, et sic toti trinitati contrarius proditorie negat fidem. Unde decretum Jeronimi positum 8 questione 1 cap. Vos spernit sic loquitur: 'Qui vos spernit me spernit.' Ex quo manifestum est, quod qui apostoli lege contempta ecclesiasticum gradum non meritis voluerit alicuius deferre, sed gracie, contra Christum facere videtur, quia qualis in ecclesia presbiter constituendus sit, per apostolum suum insequentibus insecutus est.",[11,2602,2603],{},"Videtur ex isto textu michi primo, quod sive papa sive alius constituat episcopum, et non secundum regulam",{"title":15,"searchDepth":16,"depth":16,"links":2605},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F48",90,{"description":2600},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F48","jCkLwSHyvRtrt2ujAkHmvoWsyzvCd0yjnCW-wMoqQjQ",{"id":2613,"title":2614,"body":2615,"description":2619,"extension":19,"meta":2628,"navigation":23,"page":2614,"path":2629,"pdf_page":2630,"reading":18,"seo":2631,"sortable_pagination_id":2630,"stem":2632,"__hash__":2633},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F49.md","49",{"type":8,"value":2616,"toc":2626},[2617,2620,2623],[11,2618,2619],{},"quam dedit apostolus Thymotheo, quam alias exposui, peccat gravius contra Christum. Videtur michi secundo quod qui dimitit legem et scripta sanctorum apostolorum et vel facit vel studet tradiciones novellas, contemplit apostolos et sic Christum, quia ille plus diligit cuius sciencia ut sua est carior. Et tercio videtur michi quod prelatus non vivens vitam apostolicam, sed seculi, spernit apostolos et sic Christum, quia preclidit mores ipsis contrarios, quod est magnus contemptus.",[11,2621,2622],{},"Sed obicitur per hoc, quod sic tanta haberentur eciam cessarent omnes leges ecclesie de eleccionibus, omnes elecciones civiles, et per consequens cessarent omnes privati ordines et observaciones studiorum, cum non nisi eleccionibus rite starent, et per consequens etiam duplex eleccio ad propositum, scilicet adhesio per se bono secundum proheresim, et talis eleccio fuisset in statu innocencie et manebit semper in patria, qualiter eliguntur a homine deus, virtus et gracia.",[11,2624,2625],{},"Et secundum hanc eleccionem per se valet peroptime lex scripture; in hac enim electione est tanta certitudo, quod inpossibile est electorem in isto delicere. Secunda vero eleccio est respectu per accidens boni ministerii et est duplex, scilicet provida et inprovida; provida quando homo respicit medium ad beatitudinem, intencione qua duceret ad illam, secundum deum eligit partem sibi probabilem. Sic enim predestinacio multiplicatur eleccione in multis operibus spiritu dei, tamquam navis in pelago mota vento. Unde Rom. 8 dicitur: 'Quicunque enim spiritu dei aguntur, hii filii dei sunt', hoc est: qui ducuntur per viam ad suam beatitudinem. Et in isto in multis operibus oportet esse tantum consilium spiritus sancti, quod sancti quandoque deficiunt, ut patet de dissencione inter Paulum et Barnabam Act. 15. Ideo necesse est ut nos sepe orare deum pro recto ducatu in talibus,",{"title":15,"searchDepth":16,"depth":16,"links":2627},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F49",91,{"description":2619},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F49","FDNMInp7XdD_88Fd29ef_0Z-7KeL1sDhwUnGrZf-emA",{"id":2635,"title":2636,"body":2637,"description":2641,"extension":19,"meta":2644,"navigation":23,"page":2636,"path":2645,"pdf_page":2646,"reading":18,"seo":2647,"sortable_pagination_id":2646,"stem":2648,"__hash__":2649},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F50.md","50",{"type":8,"value":2638,"toc":2642},[2639],[11,2640,2641],{},"evacuare peccata obstancia et inniti racioni scripture; unde ut alias dixi, oportet spiritum sanctum tales continue inspirare. Eleccio vero improvida videtur michi in ambiguis inniti eleccioni secundum tradiciones humanas, ubi pars alia de lege dei patule est secura. Et sic videtur michi quod omnis eligens quo ad statum vel modum vivendi aut operandi in statu secundum tradiciones humanas, dimissa via que facili et patula secundum legem dei, peccat graviter, licet ignorancia ex peccato priori per graciam dei in pluribus excusat. Et sic videtur michi quod omnis electio vel pure secundum tradicionem humanam illicite vel imperfecte se in istis ubi posset secundum legem dei supersedere a talibus peccat graviter, et sic videtur michi quod adinvenciones omnes hominum preter fidem scripture sunt secundum plus vel minus culpabiles. Tercium vero videtur in principio argumenti verum concluditur, cum melius foret, quod tota natura humana regularetur pure secundum regulam ewangelii, subducta omni lege humana adiceta, quia ex fide deus prescius omnium futurorum tradidit per Christum et suos apostolos compleccionem legis pro beatitudine acquirenda; quomodo ergo non superfluit quo ad hunc finem supersadere novam legem? Unde videntur esse discipuli antichristi, qui dicunt quod tam necessarium est superaddere novam legem legi Christi, quam necessarium fuit legem Christi superaddere legi veteri. De isto alibi. Et ita concedo, quod status, statuta, et ritus adiceti secundum tradiciones humanas",{"title":15,"searchDepth":16,"depth":16,"links":2643},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F50",92,{"description":2641},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F50","Ie13R0c1B02IgIZdGGS8GBx-puGCEnDHDnjgWOf3dJ0",{"id":2651,"title":2652,"body":2653,"description":2657,"extension":19,"meta":2668,"navigation":23,"page":2652,"path":2669,"pdf_page":2670,"reading":18,"seo":2671,"sortable_pagination_id":2670,"stem":2672,"__hash__":2673},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F51.md","51",{"type":8,"value":2654,"toc":2665},[2655,2658,2662],[11,2656,2657],{},"omnes inseparabiliter peccatum sapiunt, cum dei legem difficulant et impediunt cursum sermonis sui, ut patet in De Cessacione Legalium. Et hec racio, quare lex dei postposita lege civili et philosophica a clericis debet disci. Verumtamen contingit leges humanas multum proficere, de quanto sunt implicite in scriptura, sed in elaboracione et appropriacione istarum facit periculum.",[2195,2659,2661],{"id":2660},"secundo-principaliter-arguitur-per-hoc","Secundo principaliter arguitur per hoc",[11,2663,2664],{},"Quod in omni eleccione sufficit quod persona electa sit habilis ad officium ad quod eligitur, sed sepe multe sunt persone una plus habilis et alia minus habilis, ergo non oportet semper eligere magis aptum. Aliter enim peccaret homo continue in hoc quod non semper facit sibi optimum; et preiudicaretur persone minus habili electe postponendo ipsam et induendo ad aliam minus aptam. Et si Petrus sit habilis ad tale beneficium, tunc deus ipsum ad hoc habilitat, et per consequens repugnat voluntati divine, qui habilitatum a deo inhabilitat; ergo est ille elector, qui vel accusat quem deus approbat, vel deeligit quem deus eligit? Hic dicitur quod falsum assumitur; ymo sepe persona, que est habilior post maiorem maturitatem ad officium ad quod modo eligitur, est modo inhabilis ut nunc ad officium eligitur, et sic videtur impossibile quod due persone sint simul habiles pro simul ad idem incommunicabile officium singulare. Et patet sensus minoris in argumento: contingit enim unum esse pro tunc plus habilem, et alium esse minus habilem non pro nunc occupare officium illud sed post, ut contigit de Petro et Clemente. Unde sicut deus nichil potest agere ex indifferencia, sic non est possibile quod sint due persone ad idem officium incommunicabile pro codem tempore eque habiles, quia tunc deus acceptor personarum esset, unum sine causa postponeret. Et patet repugnancia glossatorum decreti, dum dicitur quod sufficit eligere habilem intrinsecum, sed",{"title":15,"searchDepth":16,"depth":16,"links":2666},[2667],{"id":2660,"depth":2237,"text":2661},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F51",93,{"description":2657},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F51","rsqK61ldZd4R9pQJDSnFeAyYs5LlcfE_hK_7wGYJu4Q",{"id":2675,"title":2676,"body":2677,"description":2681,"extension":19,"meta":2684,"navigation":23,"page":2676,"path":2685,"pdf_page":2686,"reading":18,"seo":2687,"sortable_pagination_id":2686,"stem":2688,"__hash__":2689},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F52.md","52",{"type":8,"value":2678,"toc":2682},[2679],[11,2680,2681],{},"oportet quod electus extrinsecus sit maxime habilis. Nam sive intrinsecus, sive extrinsecus, maxime habilis debet eligi, quia illum deus magis habilitat et nullum alium habilitat pro tunc ad illud officium; quanta ergo foret presumpcio ex accepcione persone de gremio eligere personam pro mensura temporis, pro qua est inhabilis! Et si replicetur, quod iuxta hanc sentenciam tardaretur eleccio ad destruccionem ecclesie, dicitur quod non, sed bene concluditur quod cassarentur elecciones humane subdole, cum nemo eligeret, nisi haberet ad hoc inspiracionem dei, certificatus quod deus eundem eligit et movet electorem quod ipsum eligat. Quod si defuerit, consulerem quod elector supersedeat occupans se in certo meritorio, dimittens periculosum ambiguum, quod si sit necessarium ad regimen ecclesie, sicut sunt pauce vel nulle dignitates institute humanitus, pulsent deum pro inspiracione, vel certificati de multis personis mittant sortem de persona eis ambigua sicut fecerunt apostoli. Et patet quod peccamus continue, quia quamdiu dimittimus nobis utilius. Ideo dicit beatus Johannes quod si dixerimus quod peccata non habemus, nos ipsos seducimus, et veritas in nobis non est. Sed gravis est culpa adoptata in cecis eleccionibus preter necessariis. Nemo enim debet eligere minus habilem ad officium pro tempore pro quo est minus habilis, quia hoc foret eligere inhabilem. Et patet quod aliud est hominem facere sibi optimum pro tunc et aliud est facere sibi optimum simpliciter. Verumtamen concedendum est, predestinatum, sicut omnis homo debet esse, continue facere suam beatitudinem, et sic qui ad officium ecclesiasticum postponit personam minus habilem et pro tunc inhabilem facit sibi bonum exoneracionis et iusticie complementum. Nec sunt tales gradus in bene et melius eligere idem in numero pro eodem instanti, et patet quod",{"title":15,"searchDepth":16,"depth":16,"links":2683},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F52",94,{"description":2681},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F52","_CAOZrNjz7Vr2tx8LaajXSEumFx_hdwK-Ck7IIm-vDg",{"id":2691,"title":2692,"body":2693,"description":2697,"extension":19,"meta":2716,"navigation":23,"page":2692,"path":2717,"pdf_page":2718,"reading":18,"seo":2719,"sortable_pagination_id":2718,"stem":2720,"__hash__":2721},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F53.md","53",{"type":8,"value":2694,"toc":2712},[2695,2698,2702,2705,2709],[11,2696,2697],{},"consonat in casu voluntati divine iudicare virum inhabilem pro una mensura temporis ad officium ad quod deus habilitat ipsum pro alio, et sic necesse est cognoscere logicam in ista materia. Nam nunc inhabilis ad nunc occupandum istud officium pro nunc, est habilis ut alias occupet idem officium; ideo oportet attendere ad tempus et officium ut supra eciam coaptata. Sunt ergo gradus in eleccione rei pro eodem instanti secundum gradus caritatis et non secundum numerum personarum pro tunc eligibilium ad illud officium.",[2195,2699,2701],{"id":2700},"tercio-arguitur","Tercio arguitur",[11,2703,2704],{},"Tercio arguitur principaliter per hoc, quod deus in lege veteri prefecit Moysen populo in iudiciis vulgo absconditis, ut patet Exod. 4. Sed idem deus iam in lege nova de tali vicario. Sed quis foret huiusmodi nisi papa? Hic dicitur quod verum concluditur, cum Christus, cuius caput est deus, sit papa et episcopus toti populo Christiano; tali enim Christo figuratus sit per Moysen, Iesus tamen infinitum ipso prestancior presens sue ecclesie usque ad diem iudicii. Nichil itaque Romano pontifici et Christi vicario, nisi forte racione ampliorie meriti habeat a deo ampliorem charismaticum spiritualis providentie ecclesie; qui si habet, humiliter contineat se a pompa, latenter proficiens sine retribucione honoris vel commodi temporalis. Nam dotacio vel dignitas data a cesare hoc non facit, nec omnem laicum subditum vicarius; huiusmodi vero porcionem seu dotacionem dissolvens, et per consequens omnem dotacionem ecclesie. Et ultra sequitur quod tardando ab isto damphificat sanctam ecclesiam, quia spiritualis minister foret tunc purior et elemosinus ecclesie foret tunc fertilior; sed ista sentencia foret gravis prepositis.",[2195,2706,2708],{"id":2707},"insuper-respiciendo-ad-fidem-legis-moysi","Insuper respiciendo ad fidem legis Moysi",[11,2710,2711],{},"Insuper respiciendo ad fidem legis Moysi, si Romanus pontifex vult esse Christi vicarius instar Moysi, videat quod faciat vivendo conformiter. De Moyse, inquam, legitur Exod. 14: 'Stulto labore consumeris et tu et populus iste qui tecum est, et ultra vires tuas est negocium, onus illud",{"title":15,"searchDepth":16,"depth":16,"links":2713},[2714,2715],{"id":2700,"depth":2237,"text":2701},{"id":2707,"depth":2237,"text":2708},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F53",95,{"description":2697},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F53","zc1so76nzNFzmMzte6x7h19WTmrcfR2rRJKv6RA3ANw",{"id":2723,"title":2724,"body":2725,"description":2729,"extension":19,"meta":2740,"navigation":23,"page":2724,"path":2741,"pdf_page":2742,"reading":18,"seo":2743,"sortable_pagination_id":2742,"stem":2744,"__hash__":2745},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F54.md","54",{"type":8,"value":2726,"toc":2737},[2727,2730,2734],[11,2728,2729],{},"non potes sustinere. Sed audi verba mea et consilia et erit deus tecum, esto tu populo in hiis que ad deum pertinent ut referas que dicuntur ad eum, ostendasque populo cerimonias et ritum colendi viamque per quam debent ingredi opusque quod debent facere.' Si ergo in lege veteri sanctus Moyses ita vitam pauperem vixit ex consilio gentilis philosophi, qui in hoc fuit organum spiritus sancti, particularia iudicia de quibus habuit supereminentem scienciam dereliquit, quanto magis vicarius Christi in lege gracie debet esse exemplum pauperis et humilis ministerii et non ultra datam scienciam prepositos sibi incognitos assignare. Nam iudices in lege Moysi debent esse viri potentes et timentes deum, in quibus sit veritas et qui oderit avariciam, multo magis in lege Christi, in qua sunt prepositi animarum. Summus itaque vicarius Christi in terris debet spiritualiter vivere instar Christi, universalem statum christianismi contempto bono proprio respicere et esse exemplum virtutis et contemptus seculi toti populo. Et aliter dissipat se et totum christianismum in sectas propter venenosum exemplum et lucrum proprium quod intendit; propter ista quidem debet esse legis dei sedulus speculator et in arduis ad propiciatorium et alia signa templi secundum legem Christi respicere; et tunc et non aliter est vicarius Christi; et de tanto precipiente domino debemus ad ipsum respicere, sibi credere vel suis monitis obedire.",[1712,2731,2733],{"id":2732},"cap-v","CAP. V",[11,2735,2736],{},"Sed dubitatur ulterius, si licet pape sibi reservando primos fructus distribuere generaliter beneficia regnorum. Et videtur quod non, quia ut logici arguunt, per idem posset sibi reservare primos fructus duorum annorum et quotquot voluerit et sic omnia beneficia regnorum posset quo ad temporalia sibi inperpetuum reservare,",{"title":15,"searchDepth":16,"depth":16,"links":2738},[2739],{"id":2732,"depth":16,"text":2733},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F54",96,{"description":2729},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F54","zCD38YENgs2_n0XSf2NrACJYo4sr6m-RcqN7RADJ80o",{"id":2747,"title":2748,"body":2749,"description":2753,"extension":19,"meta":2762,"navigation":23,"page":2748,"path":2763,"pdf_page":2764,"reading":18,"seo":2765,"sortable_pagination_id":2764,"stem":2766,"__hash__":2767},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F55.md","55",{"type":8,"value":2750,"toc":2760},[2751,2754,2757],[11,2752,2753],{},"quod esset magnum inconveniens; nec sufficiens racio cardinalibus dicetur. Item, per idem patet, quod ferre circuitus papales est disquietare ecclesiam, quando clerici regnorum et sic subvertere elemosinas regum et dominos secularium mortuorum.",[11,2755,2756],{},"Prima consequencia patet ex hoc quod papa potest ad votum augere numerum sui collegii et numerum beneficiorum sine mensura eis assignare, cum aliter foret potestas sua in hoc restricta, et dubium foret ac consciencie morsivum si racioni termino sit alicuius; et inconveniens patet fidelibus. Item nullus laicus tenetur dare elemosinas suo curato nisi quantum est necessarium ad eius officium, et per consequens papa sic signante vel falsante fructus talis beneficii potest non teneri ultra necessaria ad suum spirituale officium ministrare. Ex quo videtur quod laicus potest licite cassare reservaciones et peregrinas procuraciones ac provisiones huiusmodi; quod non foret, nisi ipse forent illicite, ergo conclusio. Et per idem sequitur quod vacante beneficio a debito ministerio vacare debet instrumentalis ministracio. Item, cum in tali prefectura sint duo, scilicet fructus temporalis perceptio et spiritualis ministracio: si papa potest separare unum a reliquo, tunc potest secundum dignius esse sine primo sicut fuit olim, cum primum accidentale sine secundo poterit par ac esse. Ex quo videtur quod papa ad votum abstrahere laico huiusmodi porcionem et per consequens dissolvere omnem dotacionem ecclesie. Et ultra sequitur quod tardando ab isto damphificat sanctam ecclesiam, quia spiritualis minister foret tunc purior et elemosina ecclesie foret tunc fertilior; sed ista sentencia foret gravis prepositis.",[11,2758,2759],{},"Item ante dotacionem et assignacionem partis decime brachium seculare ecclesie fuit liberum a tali exaccione ecclesiastica, sed non licet illibertare ecclesiam in tali",{"title":15,"searchDepth":16,"depth":16,"links":2761},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F55",97,{"description":2753},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F55","FvIdauTWB8n4ol9fruYKyhqn7DjUfqcof7HNTQx9MCY",{"id":2769,"title":2770,"body":2771,"description":2775,"extension":19,"meta":2778,"navigation":23,"page":2770,"path":2779,"pdf_page":2780,"reading":18,"seo":2781,"sortable_pagination_id":2780,"stem":2782,"__hash__":2783},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F56.md","56",{"type":8,"value":2772,"toc":2776},[2773],[11,2774,2775],{},"pensione servili, ergo non debet propter statuta papalia a tali libertate excidere; eo ergo vendicante sibi vel suo complici primos fructus, laycus debet elemosinas suas subtrahere. Et illud confirmavi diffuse alias; nec occurrit apcius remedium, quod brachium seculare tenetur exequi contra extorsiones symoniacas antichristi. Unde Cestrensis libro VII, capitulo 34 narrat de Gregorio X, quod tertio papatus sui anno celebravit concilium in quo fuerunt 600 episcopi et 1000 prelati aput Lugdunum Gallie ibique statuit illud insigne et a retro seculis insolitum, quod omnes rectores curati deinceps forent sacerdotes. Statuit eciam quod nulli hominum de cetero liceret decimas suas ad libitum suum sicut antea assignare, sed matrici ecclesie decimas omnimodas persolvere; aliquos ordines vagos cassavit, pluritatem beneficiorum dampnavit. Hoc, inquam, factum legitur anno domini 1272. Sicut ergo ordinacio huius pape cassatur in multis, sic cassari potest in distribucionibus decimarum, et per consequens non licet pape cogere generaliter seculares ut dent sibi regulariter primos fructus. Sic enim cassaretur tam sollempnis ordinacio, qua generaliter darentur decime matrici ecclesie; et perinde posset papa statuere ad votum, quod layci dent sibi decimam vel quotam partem voluerit de omnibus bonis suis, et per consequens spoliare cunctos subditos suos ad votum et regna destruere; nec dicetur racio quare tantum extraneare potest elemosinas ab ordinacione quam Christus instituit, quin per idem et quantumcunque libuerit, et patet fundamentum iuris quo decimas vendicamus. Item cum papa potest committere symoniam, ut dicunt doctores concorditer, videtur quod generaliter accipiendo primos fructus curati quem promovet, fit symoniacus, quia inordinate dat curam spiritualem propter comodum temporale, et hec est descripcio symonie.",{"title":15,"searchDepth":16,"depth":16,"links":2777},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F56",98,{"description":2775},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F56","VYe8moqWTzYhfm3uzBCQasV_KIxEfdZHZS79s2ZQP-Y",{"id":2785,"title":2786,"body":2787,"description":2791,"extension":19,"meta":2797,"navigation":23,"page":2786,"path":2798,"pdf_page":2799,"reading":18,"seo":2800,"sortable_pagination_id":2799,"stem":2801,"__hash__":2802},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F57.md","57",{"type":8,"value":2788,"toc":2795},[2789,2792],[11,2790,2791],{},"Aliqua enim est causa, quare pocius recipit ab illo quem promovet primos fructus, quam ab alio prius promoto a domino seculari. Et non est fingenda racio nisi quia illum sic promovet; ergo vendit vel comutat spirituale beneficium propter comodum temporale; nec dubium quin sit inordinata mutacio, quia sepe propter defectum instrumenti spiritualiter ministrandi pereunt multe anime que sunt preciociores quam totus iste mundus sensibilis. Item domini temporales, eciam reges, quietantur in magna necessitate accipere quindecimam petito consensu taxandorum, sed in talibus primos fructibus papa sepe accipit sibi totum, quia valorem beneficii vel taxam vel separatum valorem tocius. Similiter quantumcunque habilis nolens solvere primos fructus expellitur, et quantumcunque inhabilis volens solvere quiete inducitur, cuius non est fingenda racio, nisi lucrum papale una inter exporta; et illud patet patule ex hoc quod vacante uno episcopatu medio in Anglia papa variat tres vel quatuor episcopatos, sic quod singulos ipsorum episcoporum, quia ulterius est promotus, consuluit eleccioni et spoliacioni; et sic quod papa habet de singulis primos fructus, et nec fidelis nec infidelis scit fingere, quin multiplicatur tanta variacio ut papa colligat multiplicibus primos fructus; non enim pensatur habilitas persone, ut proporcionabiliter pinguius sit promota.",[11,2793,2794],{},"Nec valent in isto ficticis simulate. Prima dicit quod papa ex universalitate sui supereminentis dominii potest capere de bonis ecclesie et specialiter de manu mortua quomodocunque et quandocunque voluerit. Sed ista dominacio blaspheme ficta de papa tolleret a rege et a seculari brachio totum civile dominium, quia ablato a rege capitali dominio, rex et omnes tenentes sui forent nudi vasalli, clientes et ballivi. Quare ergo non prosequitur clerici omnes actus civiles,",{"title":15,"searchDepth":16,"depth":16,"links":2796},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F57",99,{"description":2791},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F57","3d8VkpQotw_SF3WfCLtzN3iCep2uAP87g9RROULDNFA",{"id":2804,"title":2805,"body":2806,"description":2810,"extension":19,"meta":2813,"navigation":23,"page":2805,"path":2814,"pdf_page":2815,"reading":18,"seo":2816,"sortable_pagination_id":2815,"stem":2817,"__hash__":2818},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F58.md","58",{"type":8,"value":2807,"toc":2811},[2808],[11,2809,2810],{},"ut blasfemant Christum et apostolos exemplasse. Nihil itaque blasfemius ista ficticia, ut alias diffuse exposui. Unde signum sue falsitatis est, quod primos fructus vendicat de illis quos recenter promovent, et nec de promotis a seculari brachio, nec de promotis a papis aliis, nec de promotis ab illis, postquam semel reddiderunt symoniace comparata; et tamen utrobique foret tanta licencia subtrahendi, sed timent sibi de perceptione symoniace sacrilege et de resistencia aliorum. Unde videtur evidenter quod consciencias propter acquisicionem beneficii sic symoniace sacrilegi sunt eciam symoniaci ex consensu; ministrant enim pecuniam eis sacrilege subtractam, et sic dant eis munus ab exemplo turpissimum propter ecclesiasticam dignitatem. Si enim omnes promoti illud omitterent, suspensa foret in eis heresis symoniaca tante fetens; illud autem paulatine invaluit, quia tempore Johannis XXII post Clementem sedit cautela dyaboli, ut narrat Cestrensis libro VII, cap. 40. Johannes, inquit, 'XXII post Clementem sedit annis circiter 19; hic septimum librum decretalium innovavit. Ac dum in primis acceptionem munerum abusivam videretur, damnavit primo pluralitatem beneficiorum, ita ut unico beneficio per rectorem accepto, ipse papa reliquorum fructus vacancium per aliquot annos optineret. Insuper et aliorum beneficiorum per mortem seu resignaciones vacancium sibi primos fructus reservavit, ita quod rector institutus taxacionem beneficii sui et residuum acceptaret. Ex quo negocio innumerum thezauri ad pape cameram devenerunt'. Et credo quod non male fuit illud ab aliquo papa practisatum. Sed per ante cap. 5 eiusdem libri legitur, quomodo sanctus Lodwicus com-",{"title":15,"searchDepth":16,"depth":16,"links":2812},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F58",100,{"description":2810},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F58","vf-4MeRoY4T5giTkaxj1NRpclJCxrq87K4bGRO079s4",{"id":2820,"title":2821,"body":2822,"description":2826,"extension":19,"meta":2832,"navigation":23,"page":2821,"path":2833,"pdf_page":2834,"reading":18,"seo":2835,"sortable_pagination_id":2834,"stem":2836,"__hash__":2837},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F59.md","59",{"type":8,"value":2823,"toc":2830},[2824,2827],[11,2825,2826],{},"bussit bullas papales, in quibus continebatur promocio cuiusdam clerici que fuit ab eo irracionabilis iudicata, asserens se malle tales comburere quam animam suam in inferno torqueri. Vecordia itaque regum originat illud malum, quoniam quidem pape pecierunt relevamen a regno nostro per medium subsidii, ut patet in tractatu De Papa, sed modo dicit pro lege statui, quod papa de promotis per eum habeat primus fructus. Nec dubium, nisi regna restiterint istis antichristi principis, patient illis magis facinus; nedum quia seges veterum et rite conseniunt in depopulacionem bonorum quorum regnum a deo sibi capitaliter est commissum, verum quia tante heresi symoniace contra factum Christi consenciunt, et necesse est, quod per pseudoclerum, inimicos domesticos quos exaltant symoniacee sint decepti.",[11,2828,2829],{},"Secunda ficticia dicit, quod cum papa sine interveniente pacto condignus promovet, non committit symoniam, licet de propria post gratis accipiat. Sic enim concedit episcopis et archidiaconis in Anglia primos fructus de tota sua dyocesi; quare ergo non posset papa capitalis dominus eadem auctoritate sibi assumere primos fructus? Hic dicitur quod non refert quo ad deum, sive interveniat condicio tacita sive expressa innuitiva vel insinuativa, quia deus qui intuetur corda hominum non potest decipi; papa autem potest palliare condicionem quam habet in animo, ut promotus suas sibi soldat primos fructus, quia potest per excommunicaciones, per privaciones et per spoliativas collaciones secundum mentales reservaciones et infinitas alias cautelas dyaboli pecuniam negatam exigere, ideo ad paliandum suum dominium atque ippocrisim non expresse paciscitur ante datum. Sed neget provisus collectori suo primos fructus, et",{"title":15,"searchDepth":16,"depth":16,"links":2831},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F59",101,{"description":2826},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F59","uhPVrWNArZJMro8dZ1lWbXRppP2c6TmtwOWeO5SQZeA",{"id":2839,"title":2840,"body":2841,"description":2845,"extension":19,"meta":2848,"navigation":23,"page":2840,"path":2849,"pdf_page":2850,"reading":18,"seo":2851,"sortable_pagination_id":2850,"stem":2852,"__hash__":2853},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F60.md","60",{"type":8,"value":2842,"toc":2846},[2843],[11,2844,2845],{},"raptus sui beneficii collati alteri ostendit quod mentalis condicio est adiecta; et sic multiplicatur peccatum ex gravitate persone, ex simulata justicia et ex blasfema vendicacione potestatis concesse Petri vicario. Nec obest quod succedit pacti reddicio. Nam Gesi, qui fuit precipuus symoniacus in veteri testamento, non pepigit expresse vel tacite cum Naaman ante donum dei spirituale datum per Elizeum ut patet 4. Reg. 5, sed post dixit: 'Pepercit dominus meus Naaman Siro isti, ut non acciperet ab eo quod attulit: vivit dominus, quia curram post eum et accipiam ab eo aliquid.' Ecce quod oblacio fuit causa, quare Gesi habuit symoniacam voluntatem. Sed papa antequam conferat beneficium, taxat quid promotus reddet saltem indistincte condicionaliter, si ex una collacione tantum habeat. Secundo, licet Gesi iuramento priori adiunxit mendacium, tamen peciit sub quadam modestia, quantum Naaman titulo elemosine voluit sibi dare. 'Dominus meus, inquit, misit me ad te dicens: Modo venerunt ad me duo adolescentes de monte Effraim ex filiis prophetarum; da illis talentum argenti et vestes mutatorias duplices.' Dixitque Naaman: 'Melius est ut accipias duo talenta:' et coegit eum. Papa autem, si quis fuerit talis, dicitur nedum superaddere iuramento suo de regendo ecclesiam conformiter legi Christi simplex mendacium, sed blasfemum: de papatu et excellencia dignitatis capiendi temporalia virtute generacionis Christi et Petri, qualiter Christus non potest accipere, et non tamquam Gesi plus quam petit et coactus recipere, sed tamquam demonium meridianum cogit miseros promotos plus quam vellent inviti reddere.",{"title":15,"searchDepth":16,"depth":16,"links":2847},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F60",102,{"description":2845},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F60","DgDWs1yiUgH_I6P5H_nJ8x1bWwsVVqRhKRYpOO-YR2s",{"id":2855,"title":2856,"body":2857,"description":2861,"extension":19,"meta":2864,"navigation":23,"page":2856,"path":2865,"pdf_page":2866,"reading":18,"seo":2867,"sortable_pagination_id":2866,"stem":2868,"__hash__":2869},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F61.md","61",{"type":8,"value":2858,"toc":2862},[2859],[11,2860,2861],{},"Nec dubium quin ex istis sequitur tercio proporcionalis conclusio Elizei. 'Nunc,' inquit 'accepisti argentum et vestes, ut emas oliveta et vineas et oves et boves, servos et ancillas; sed et lepra Naaman adherebit tibi et semini tuo in sempiternum. Et egressus est ab eo leprosus quasi nix. Et proporcionabiliter videtur esse de primo papa symoniaco quo ad deum. Lepra, inquam, secundum sanctos signat mistice symoniam, quia sicut nullus morbus est ita infectivior, ad solvendum continuitatem et formam deformacionem, vel ad cohabitandum ex fetore vel voce horribilior, sic est heresis symoniaca. Nam nullum peccatum est ita infectivius, cum symoniacus inficit primo se ipsum, secundo conferendo supra se et tercio populum sub se, cui ministrat ecclesiastica sacramenta, ymmo populum undique inficit ex consensu. Et quantum ad secundum patet quod nimis solvit continuitatem membrorum ecclesie, cum quas debuit continuare cum Christo secundum formam ewangelii discontinuat et deformat secundum legem dyaboli. Et hec racio quare vocatur heresis, quod interpretatur divisio. Unde nullum monstrum apud deum deformius, licet videantur esse caput ecclesie. Unde signanter Aaron reprobatur et Maria soror sua percussa est lepra ut patet Num. 12; 'Ecce,' inquit Maria, 'apparuit candens lepra quasi nix.' Et consequenter orat Aaron Moysen pro ea, quod non fiat hec quasi mortua et abortivum quod proicitur a vulva matris sue. Nam tales apud deum proiciuntur extra matrem ecclesiam, licet videantur ipsam regere. Et quo ad tercium patet quod omnis fidelis horreret hanc lepram magis quam ipsum dyabolum; ymo fama ipsorum multos inficit, emittunt vocem aspidis et non tube; et ideo ordinati sunt in lege veteri, ut patet Num. 5, manere tanquam intollerabiles extra castra.",{"title":15,"searchDepth":16,"depth":16,"links":2863},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F61",103,{"description":2861},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F61","J-hTN8wBHSCg2qLhCgwdLr_hhFyiv_WUWdG0UtOdFSk",{"id":2871,"title":2872,"body":2873,"description":2877,"extension":19,"meta":2886,"navigation":23,"page":2872,"path":2887,"pdf_page":2888,"reading":18,"seo":2889,"sortable_pagination_id":2888,"stem":2890,"__hash__":2891},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F62.md","62",{"type":8,"value":2874,"toc":2884},[2875,2878,2881],[11,2876,2877],{},"Candor autem lepre signat candorem ippocrisis quo in oculis fidelium simulant sanctitatem; et a primo papa symoniaco usque ad novissimum de generacione ista omnes percussi sunt quasi irremediabiliter ista lepra. Et sic prius dignos indignificat, non promovet sed condempnat, et eo gravius quam Gesi, quo tanquam alter deus justificat blasfeme peccatum periculosius contra Christum, et sic de bonis ecclesie, non suis, furatur summe sacrilege tamquam precipuus antichristus.",[11,2879,2880],{},"Et quantum ad primos fructus prepositorum nostrorum quorum collacio ex eodem fonte processerat, ultra vires nituntur qui volunt excusare illud a symoniaca pravitate 1 questione 3 cap. Si quis obiecerit; et, quod detestandum est, tamdiu et longe diucius patens symonia quo ad patronos et suos clericos fuit defensata in Anglia. Aliquam tamen excusacionem habet in illis hoc vicium: primo quia non vendunt beneficium pro primis fructibus ut priores, sed tanquam legales ex heresiarcha prelato confirmacionem accipiunt. Secundo populo suggerunt licet false, quod sine illis primis fructibus non possent perficere officium eis attinens; unde non symoniace reddunt beneficium spirituale, sed predicacionem, correccionem et alia spiritualia carismata tanquam humiles servi Christi et populi. Sed relinquo populo occupacionem convincendi illud mendacium. Videnda est itaque forma a Petro et ceteris apostolis, secundum quam debent laborare in populo; et secundum necessitatem illius laboris pro se voluntaria emolimenta plebis accipiant: non ad voluptatem carnalem, non ad sumptuosum cultum mundialem, nec ad familiarem commutatum superfluum, sed adaptent studium, quam fructuose quoad spiritum et quam leviter et abiecte quoad mundum possunt perficere Christi officium.",[11,2882,2883],{},"Tercia ficticia est hominis qui extollitur super omne quod dicitur deus; scilicet quod papa licenciat et",{"title":15,"searchDepth":16,"depth":16,"links":2885},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F62",104,{"description":2877},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F62","nHfTYl2yEj4Lq5BBd999JL0wK1ADOvSkSVyq0huaPmo",{"id":2893,"title":2894,"body":2895,"description":2899,"extension":19,"meta":2905,"navigation":23,"page":2894,"path":2906,"pdf_page":2907,"reading":18,"seo":2908,"sortable_pagination_id":2907,"stem":2909,"__hash__":2910},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F63.md","63",{"type":8,"value":2896,"toc":2903},[2897,2900],[11,2898,2899],{},"statuit, ut sic fiat. Nullus igitur mortalium debet ordinacionem vel decretum tanti patris supponere esse illicitum, sed acceptare ipsum humiliter et obedienter ut ewangelium; eo ipso itaque quo a papa emanat decretum, ex dispensacione sua fit licitum, licet aliunde foret symoniacum, quia aliter papa non posset cum symoniaco dispensare.",[11,2901,2902],{},"Hic dicitur quod omnes qui blasfemant in istam sentenciam extollunt antichristum super omne quod dicitur deus, quia innuunt papam inpeccabilem, et super hoc posse nec facere, quod debuit Christus nec secundum deitatem nec secundum humanitatem potest facere. Ideo, cum papa sit summe peccabilis, idem foret hominem prohibere, ne tractetur de sua potestate, nec iudicetur opus suum sicut iniustum quidquid fecerit, et ipsum se profiteri antichristi discipulum et scolam suam velle contra Christum defendere. Et ideo dico cum beato ewangelista quod antichristi facti sunt multi, quia omnes qui opere vel favore tenent cum dicta sentencia, sunt antichristi. Nec timeamus corrigere papam, dum in periculum ecclesie sic delinquit, quia et hinc Christus vocavit Petrum Satanam, Matth. 16, ne levis culpa sua transiret a fratribus inpunita, et hinc Paulus in facie restitit Petro, quia reprehensibilis erat, Gall. 2. Ambo ista indubie ad nostram doctrinam scripta sunt. Et hinc cesares et multe particule ecclesie secundum leges suas nedum restiterunt sed deposuerunt multos papas, quia aliter oporteret desperare de papa peccante et odire ecclesiam quam seducit. Unde nulli plus inimicamur pape ac pontificibus quam illi domestici qui cessant eos corrigere, et statum suum et vitam suam non cessant blasphemo adulacionis oleo delinire. Non sic enim fecit beatus Bernardus cum papa Eugenio, quem tamen",{"title":15,"searchDepth":16,"depth":16,"links":2904},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F63",105,{"description":2899},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F63","vOZM6gM-Zm2TcU-rIul6l7AlYehqPYJEA2y4v8NQysY",{"id":2912,"title":2913,"body":2914,"description":2918,"extension":19,"meta":2921,"navigation":23,"page":2913,"path":2922,"pdf_page":2923,"reading":18,"seo":2924,"sortable_pagination_id":2923,"stem":2925,"__hash__":2926},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F64.md","64",{"type":8,"value":2915,"toc":2919},[2916],[11,2917,2918],{},"religiose dilexerat. Conceditur tamen quod contingit multos in isto inordinate procedere; ideo ut innitar ineffabili regule, suppono 13 condiciones episcopi quas declarat apostolus Thimoteo, que debent pape summe competere. Et ex eadem epistola suppono 20 condiciones pseudoepiscoporum quas oportet antipape vel antichristo summe competere. Nec licet fideli istam fidem prohibere, ne Christianus ipsam cum suis sequentibus tractet, discutiat aut predicet moderate. Et ex ista fide audacter assero, quod sive Romanus pontifex sive Avinionicus sive quicunque alius has 15 condiciones bonas in summo habuerit, hic est papa, et si in summo habuerit has 20 condiciones, tunc est antipapa et maximus antichristus. Nec licet fideli istam fidem negare, aufugere, vel glosare extra sensum quem spiritus sanctus sibi imposuit, ut scola antichristi dicit, quod non licuit apostolo legem scribere, que ligaret papam sive Romanum pontificem, cum inferior non habet potestatem in superiorem suum. Ideo lex apostoli de episcopis incipit competere episcopis solum subjectis papatui, sibi autem dicitur blasfeme licere super omnem legem dei vagari quomodocunque voluerit, quia quatuor evangeliste cum Paulo et aliis apostolis non ligant papam, cum par in parem non habet imperium; et illud dicitur fons auctoritatis legis veteris. Ideo, ut fingunt, nulla lex dei nova vel vetus ligat papam; Christus autem voluit esse subditus legi dei, sicut et homo, et sic necesse fuit ipsum implere ipsam virtute obediencie debite trinitati. Si, inquam, papa a lege apostoli de episcopis apostatauerit, nullus est plus fugiendus, discredendus, vel persequendus, quia tunc est maximus antichristus. Et tota christianitas, si debet sequi om-",{"title":15,"searchDepth":16,"depth":16,"links":2920},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F64",106,{"description":2918},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F64","xTDPFtMIs_52iUkMfsOYaY79HEjyYaWjm493YNegOGY",{"id":2928,"title":2929,"body":2930,"description":2934,"extension":19,"meta":2937,"navigation":23,"page":2929,"path":2938,"pdf_page":2939,"reading":18,"seo":2940,"sortable_pagination_id":2939,"stem":2941,"__hash__":2942},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F65.md","65",{"type":8,"value":2931,"toc":2935},[2932],[11,2933,2934],{},"ut ducem, debet vitam suam, si illud excellenter compleverit, diligenter attendere; si autem ab isto exhorbitat, debet spreto papa secundum legem fidei sequi Christum. Sicut enim tripudiantes attendunt pedes coraule ut sibi conformiter moveantur, sic Christianus exercitus debet affecciones ducis sui attendere, et de quanto consequitur primum coraulam Christum, sequi ipsum, et si exhorbitat, illo expulso oportet sequi Christum. Et hinc Christus ordinat legem suam moventem affecciones debere cognosci ab omnibus Christianis et promittit se prompte adesse ubicunque in nomine suo duo vel tres fuerint congregati. Unde blasphemia est secunda ficticia qua dicitur oportere legem Christi cessare propter variacionem temporis, et secundum legem aliam, quam papa ordinat, est vivendum. Licet autem istud dicat clerus concorditer tam verbo quam opere, tamen nichil blasfemius dissipat legem Christi vel viam preparat antichristo, quia indubie indicat sacerdocium Christi translatum in antichristum, cum aliter non fieret legis sue eterne translacio, et sic supra legem antiquam et novam veniret tercia lex prophecie quam Judei expectant, et fieret monstrum in ecclesia supra corpus et animam. Ideo omnes Christiani et precipue domini seculares secundum informacionem sacerdotis in lege dei instructi debent obstare istis erroribus. Sicut enim intellectus ecclesie deceptus est in materia de eucaristia in speculabilibus, ita eius affectus per eandem sectam deceptus est in operabilibus. Sed rogemus dominum nos iuvare, et patet quod sepe falsum assumitur, quod papa statuit et licenciat ut sic fiat. Non enim licet sibi quitquam statuere nisi quod fuerit explicite vel implicite in scriptura, sed ad quid statueret illud ad onus ecclesie, cum deus dedit formam completam, secundum quam dimissis aliis voluit fideles exequi legem suam. Ideo ve illis qui lacerant hanc ordinacionem et impediunt cursum vel ordinem verbi dei! Sicut enim homo mortuus non est homo, sic ficta licencia non auctorisata a lege Christi",{"title":15,"searchDepth":16,"depth":16,"links":2936},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F65",107,{"description":2934},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F65","R_fhvpDTBhED13RqL-ongFzGRCDedRB2IfuLOn2p8TU",{"id":2944,"title":2945,"body":2946,"description":2950,"extension":19,"meta":2953,"navigation":23,"page":2945,"path":2954,"pdf_page":2955,"reading":18,"seo":2956,"sortable_pagination_id":2955,"stem":2957,"__hash__":2958},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F66.md","66",{"type":8,"value":2947,"toc":2951},[2948],[11,2949,2950],{},"non est licencia, sed presumpcio illicita antichristi. Aliter enim nichil quod papa approbat, foret inordinata volucio, et per consequens nec papa nec aliquis tractando cum eo vel suis committeret symoniam: quod foret meridiana cecitas infidelis. Oportet ergo ad iudicandum aliquid esse ordinatum vel inordinatum considerare legem dei, in qua omnis dei volucio vel ordinacio est contenta; nichil enim est licitum nisi de quanto ordinacioni et volucioni dei fuerit conformatum. Sed heu! antichristus scripturam istam et sic voluntatem dei nimis obnubilat, ideo necesse est voluntatem dei remanere incognitam et voluntatem antichristi patule esse executam. Supposito ergo quod factum vel decretum pape sit illicitum, omnis Christianus debet attencius supponere ipsum esse huiusmodi, ne sequendo cadat in foveam et ex parato laqueo diaboli decipiantur multe anime Christiane. Probatur sic: Papa debet supponere factum vel decretum suum huiusmodi esse malum atque illicitum, totus grex suus debet sequi ipsum in cunctis licitis: ergo totus grex suus debet supponere factum tale esse illicitum. Maior patet et hoc quod papa debet de quolibet facto tali conteri et revocandum ac satisfaccionem deo et ecclesie confiteri, quod non faceret nisi supposuerit factum suum fuisse illicitum. Unde cum sit valde peccabilis, requiritur in eo paciencior satisfaccio, ne per residuum gregem domini seduceret. Recoleret itaque vite Petri et sancti Elizei cum suis decretis et non symoniace accumularet sibi pecuniam propter mundum. Gesi enim affectus vite proprietarie, amando inordinate se ipsum, et detestans vitam pauperam et communem sancti Elizei domini sui, accepit de Naaman duo talenta, et simulando ac si nichil mali egisset, perquisivit sibi vineas et oliveta; sed audivit duram sed iustissimam divinam sentenciam, ut patet 4 Reg. 5.",{"title":15,"searchDepth":16,"depth":16,"links":2952},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F66",108,{"description":2950},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F66","wl0-_wC5fdJHM42NgwxOHj8bm7YZcmYlbXxonZy-znQ",{"id":2960,"title":2961,"body":2962,"description":2966,"extension":19,"meta":2969,"navigation":23,"page":2961,"path":2970,"pdf_page":2971,"reading":18,"seo":2972,"sortable_pagination_id":2971,"stem":2973,"__hash__":2974},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F67.md","67",{"type":8,"value":2963,"toc":2967},[2964],[11,2965,2966],{},"sicut superius recitatur. Symon eciam, quia voluit emisse a Petro donum spiritus sancti propter peccuniam, audivit a Petro, ut dicitur Act. 8, decretum eiusdem spiritus: 'Peccunia tua tecum sit in perdicionem'; et licet Simon proposuit esse quoad mundum dives et inclitus, tamen de eo Petri sentencia est impleta. Nec phas est discredere, quin, sicut ista sentencia fuit iustissima, sic est in quemcunque Romanum pontificem sic symoniacum inevitabiliter inferenda. Quod autem non sic sencitur modo in signo sensibili ad instruccionem ecclesie, licet peccatum sit undique gravius, est portentum durissimum, quia signum evidens quod papa prescitus sic reprobus sit finaliter induratus, et sic ut aper diaboli mactandus tamquam desperatus non valere ad aliud permissus ad sui dampnacionem graviorem gratis sordescere. Nec populus exemplandus ex dei vindicta ab ipso ut in ecclesia primitiva est ductus a deo, sed sicut peccat in signis ut sacramentis que infideliter solempnisat, sic puniatur in peccato signorum per que revocaretur ad noticiam vere vite; docet, inquam, fides quod idem est deus qui olim: non acceptor personarum, sed semper generaliter puniens hominem ut deliquit. Docet iterum eadem fides, quod sive papa sive quicunque alius episcopus tantum vel plus mercatur cum spiritualibus, tantum vel plus inclinatur ad mundum quam Simon vel Gesi, relicta lege dei et resipiscencia gravius punietur. Ad satisfaccionem talis perversi videtur michi quod oportet quod confitens peccatum publice revocet errorem ad instruccionem ecclesie, sicut leviora peccata Simonis et Gesi in scriptura fidei sunt inserta. O quam gloriosum foret exemplar ecclesie, si Urbanus noster VI renuncciaret omnibus mundi diviciis sicut Petrus, ita quod in Urbano I et VI compleretur circulus, quo clerus religione Christi relicta in secularibus evagatur. Nec dubium quin cecus",{"title":15,"searchDepth":16,"depth":16,"links":2968},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F67",109,{"description":2966},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F67","N5ESk6Hk22DEPw7TR6sZ8RCAh0l8dXpRergZ5khDy-A",{"id":2976,"title":2977,"body":2978,"description":2982,"extension":19,"meta":2988,"navigation":23,"page":2977,"path":2989,"pdf_page":2990,"reading":18,"seo":2991,"sortable_pagination_id":2990,"stem":2992,"__hash__":2993},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F68.md","68",{"type":8,"value":2979,"toc":2986},[2980,2983],[11,2981,2982],{},"torpor dominorum secularium sit in causa quare tam gloriosus fructus et emendacio ecclesie retardatur, potens enim antichristus cum suis complicibus facit membra sua ex permissione dei adhuc sordescere.",[11,2984,2985],{},"Ulterius omnis fidelis horreret hereses que sunt hodie per antichristi discipulos publice defensate, ut publice dicitur damnatum a Gregorio XI tanquam hereticum, quod non eo ipso quod papa pretenderit se quovis modo solvere vel ligare, eo ipso sic solvit vel ligat, et ille indubie qui posset facere opinionem illius katholicam extolleretur super omne quod dicitur deus, et per consequens foret omnipotens antichristus; episcopi igitur qui procuraverunt huiusmodi dampnacionem et adhuc defendant tacite vel expresse, sunt indubie procuratores aut membra illius hominis maledicti. Negatur ergo tanquam summe hereticum quod eo ipso quo a papa emanat mandatum, est ipsum licitum et perficiendum ac cum eius oppositi prius illiciti dispensandum. Sicut enim Petrus non potuit dispensare cum levi veniali peccato, pro quo Paulus in facie sibi restitit, ut omnino non sit peccatum vel ut sit licitum, sic nullus papa sequens potest legem dei de symonia subvertere nec potest dispensare cum aliquo de quantumcunque levi peccato, nisi de quanto deus prius dispensat et ipse fideliter promulgat conformiter voluntati divine. Tot ergo sunt blasphemie seminate de potestate pape, quod tam fideles quam infidelis resisteret; nec tamen nostri episcopi nec doctores audent in causa Christi contradicere, sed tanquam canes muti non valentes latrare pusillanimiter consenciunt reticendo. Et hec est racio quare nimis magna pars vocate ecclesie est infecta. Nam infecta radice symoniaca pravitate necesse est venenum diffundi per totum stipitem, quia quicquid tantus hereticus fecit est apud deum hereticum et a tota triumphante ecclesia maledictum. Ideo ut dixi in fine tractatus De Veritate Sacre Scripture, medicina est",{"title":15,"searchDepth":16,"depth":16,"links":2987},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F68",110,{"description":2982},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F68","x_8m4qJCi8ydv8uibVGR6FNEFKsYStliTt8nVHExgIM",{"id":2995,"title":2996,"body":2997,"description":3001,"extension":19,"meta":3004,"navigation":23,"page":2996,"path":3005,"pdf_page":3006,"reading":18,"seo":3007,"sortable_pagination_id":3006,"stem":3008,"__hash__":3009},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F69.md","69",{"type":8,"value":2998,"toc":3002},[2999],[11,3000,3001],{},"hereticos tales aufugere, instrumenta sua prudenter subtrahere et tribulaciones ac obprobria pro lege Christi quanimiter tolerare. Nam implicatus cum illis tam quo ad intellectum quam affectum necessario seducetur, cum seducant eciam, si potest fieri, electos, ut tam magna cecitas inducta est in ecclesiam per antichristum et suos complices de sacramento altaris, quod multi credunt nedum illud sacramentum esse accidens sine subiecto, sed ydemptice deum suum; et inter omnes cecitates que umquam permisse sunt a deo in ecclesiam cecidisse, magis mirabilis est, quod nedum populus, sed vocati sancti subtiliores doctores credunt quod quantitas, qualitas, ponderositas, vel fasciculus accidencium sit sine substrata substancia illud sensibile sacramentum, nec Avicenna, Algazel, Hali et alii philosophi sunt tantum decepti versiculis Machometi; ac si antichristus sic argueret: 'Si possum precipuos philosophos Christianos ad tantum seducere, quod credant modum rei vel accidens sine substancia per se stare, cum hoc sit summe inpossibile et inintelligibile nisi in cortice, contrarium scripture, sanctis doctoribus, legi ecclesie, racioni naturali, et sensui; si, inquit diabolus, in antichristo possum facere eos hoc credere, faciam eos credere de potestate pape et eius operibus quicquid voluero consequenter'. Et dico hoc esse inintelligibile, quia omnes philosophi huius secte ignorant voces proprias loquendo de accidente vel novem eius generibus varie explicatis, ita quod sicut adorant quod nesciunt, sic predicant quod non intelligunt; unde verecundantur in populo sentenciam suam detegere. Sed instinctu dei populus querit solicite quid est sacramentum altaris, cum non sit ydemptice corpus Christi; et nec populus nec pedagogus intelligit quod illud sit accidens sine subiecto. Nam secundum philosophos et sanctos accidens est modus",{"title":15,"searchDepth":16,"depth":16,"links":3003},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F69",111,{"description":3001},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F69","aw8935oaTI9PflcjpyS0AdcVTE1mtVQlsdlaVLPQZm8",{"id":3011,"title":3012,"body":3013,"description":3017,"extension":19,"meta":3028,"navigation":23,"page":3012,"path":3029,"pdf_page":3030,"reading":18,"seo":3031,"sortable_pagination_id":3030,"stem":3032,"__hash__":3033},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F70.md","70",{"type":8,"value":3014,"toc":3025},[3015,3018,3022],[11,3016,3017],{},"inherens substancie, quo ipsa non est aliquid, sed alicuius modi, et sic potest per vices abesse et adesse essencie remanenti. Et correspondenter seducitur affectus demerito et periculo in colacione temporalium que equivoce sunt accidencia clero vel episcopo, ut dixi superius, sic quod pro illis possunt infinitum excommunicare vel concedere indulgencias et alia spiritualia suffragia simulata.",[2195,3019,3021],{"id":3020},"cap-vi","CAP. VI.",[11,3023,3024],{},"Restat ulterius videre particularibus quomodo episcopus potest incurrere symoniam; et patet ex dictis quomodo potest esse symoniacus in ingressu, in progressu et in egressu. In ingressu quandocunque quocunque medio capit quis episcopale regimen prae vel pocius propter temporalia lucra, ut fastum vel questum seculi, quam propter meritum beatitudinis vel animas populi querendas deo per doctrinam legis sue verbo et opere; quod ex modo suo vivendi est facile iudicare. Sive ergo processerit munus a manu, sive a lingua, sive a ministerio, per curatum vel alium, dum affuerit hec inordinata volucio, committitur symonia. In omni enim volucione peccati in omni positivo latet aliquid divinum; ideo in deordinacione quam nec papa nec deus potest iustificare latitat symonia. Modus itaque attendi conformiter debet ad voluntatem divinam, non querendo subterfugia, quod omnia talia possunt bene fieri, quia cum deus auctorisat et faciat, bene fit quodlibet positum. Contingit enim hominem attendendo ad modum licitum meritorie superbire; nam Ys. 61: 'Vos autem, filii, sacerdotes domini vocabimini ministri dei nostri. Dicetur vobis: fortitudinem gencium comedetis et in gloriam eorum superbietis'. Quis enim dubitat, quin",{"title":15,"searchDepth":16,"depth":16,"links":3026},[3027],{"id":3020,"depth":2237,"text":3021},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F70",112,{"description":3017},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F70","BZl-kfedwdCEyfRNcQfQRZUboO97gAySfddgzcT_uXE",{"id":3035,"title":3036,"body":3037,"description":3041,"extension":19,"meta":3050,"navigation":23,"page":3036,"path":3051,"pdf_page":3052,"reading":18,"seo":3053,"sortable_pagination_id":3052,"stem":3054,"__hash__":3055},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F71.md","71",{"type":8,"value":3038,"toc":3048},[3039,3042,3045],[11,3040,3041],{},"sacerdotes Christi gaudebunt in hoc quod digni habiti sunt contumeliam pati pro nomine Jesu Christi domini sui? Ipsi autem comedunt spiritualiter, digerunt, et gignunt in domino gentes fortes, et in gloriam conversorum apostoli Christi superbiunt, quia in hoc superant populum iudicandum quem ipsi superent finaliter iudicantes, specialiter si ipsi gloriantur in tribulacionibus propter Christum, perseverantes finaliter in sancto proposito.",[11,3043,3044],{},"Et hinc dicit Jeronimus Epistola 81 ad Eustochium filiam sancte Paule: 'Disce', inquit, 'in hac parte sanctam superbiam'. Ex istis patet, ut sepe dixi, non esse colorem hoc potest bene fieri, ergo non peccatur faciendo illud. Attendendum est, inquam, ad modum quem sancti limitant ex fide scripture illud debere fieri.",[11,3046,3047],{},"Contingit ergo episcopum esse symoniacum in progressu vite sue tripliciter. Primo, si post ingressum symoniacum omittit episcopale officium limitatum cunctis episcopis in Thimoteo, ut patet alibi. Et ista est longe gravior symonia quam illa que committitur in ingressu, quia arra symonie prius data gravatur, cum in facto fedatur ecclesia lepra contracta a tali episcopo; ymo si contritus fuerit episcopus ad horam de symoniaco ingressu, post omittendo inordinate episcopale officium prior symonia, idem subiecto licet non tempore, reviviscit; ipse enim est finis malicie symonie prioris. Et patet ex descripcione symonie. Nam omnis talis habet inordinatam volucionem comutandi spirituale officium pro temporali precio; cum enim continue succedit novum episcopium, patet quod pro voluptate vel alia temporali causa inordinate commutans spirituale officium fit continue symoniacus. Et iste sensus videtur decreti i questione 3 cap. Non solum, ubi dicitur quod nedum illi qui vulgariter diffamantur symoniaci, verum hii qui graciam dei vel gradum vel graciam spiritualem in",{"title":15,"searchDepth":16,"depth":16,"links":3049},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F71",113,{"description":3041},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F71","EwEilZVtPx30y4Cs_f2_5pW1DiYoIMueKAF63UKVy2Y",{"id":3057,"title":3058,"body":3059,"description":3063,"extension":19,"meta":3069,"navigation":23,"page":3058,"path":3070,"pdf_page":3071,"reading":18,"seo":3072,"sortable_pagination_id":3071,"stem":3073,"__hash__":3074},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F72.md","72",{"type":8,"value":3060,"toc":3067},[3061,3064],[11,3062,3063],{},"ecclesia, quam domino largiente perceperant, non simplici intencione, sed cuiuslibet humane retribucionis causa exercent; multo magis si omittunt spirituale officium propter accidiam vel instinctum dyaboli. Et si queratur cum quo mercantur, dicitur indubie quod cum dyabolo, quia officium vel occupacionem tam spiritualis officii faciunt mercandia stultissima esse suum.",[11,3065,3066],{},"Secundo modo nimis graviter committit episcopus symoniam, quando temporalia distribuenda pauperibus inordinate consumit in se, superflua vel sumptuosa familia, aut tercio in complicibus suis forinsecis, ut retinentibus militibus vel cognatis; in omnibus enim talibus inordinate commutatur episcopium propter lucrum turpissimum. Et ista est sentencia pape Gregorii i questione 3. Pervenit, que lex, quia est necessaria ad instruccionem ecclesie geminatur 16 questione 7: 'Pervenit', inquit, 'ad nos fama sinistra quod aliqui episcoporum non sacerdotibus proprie diocesis decimas atque oblaciones Christianorum conferant, sed pocius laycalibus personis militum videlicet sive servitorum vel, quod gravius est, consanguineis. Unde si quis amodo episcopus inventus fuerit huius modi precepti transgressor, inter maximos hereticos et antichristos non minimus habeatur, et, sicut Nicena synodus de symoniacis censuit, et qui dat episcopus, et qui recipiunt ab eo layci, sive precio, sive beneficio, eterni incendii ignibus depascantur.' Multis, inquam, videtur quod iuxta illud decretum sanctissimum et ex fide scripture verissimum maior pars episcoporum post dotacionem ecclesie inficitur lepra symoniaca se et suos in tantum, quod si quilibet episcopus in Anglia",{"title":15,"searchDepth":16,"depth":16,"links":3068},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F72",114,{"description":3063},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F72","5C7oOjRSlSBjiJFowfdUHe5APq1wDtWqayXIgqlOIO0",{"id":3076,"title":3077,"body":3078,"description":3082,"extension":19,"meta":3088,"navigation":23,"page":3077,"path":3089,"pdf_page":3090,"reading":18,"seo":3091,"sortable_pagination_id":3090,"stem":3092,"__hash__":3093},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F73.md","73",{"type":8,"value":3079,"toc":3086},[3080,3083],[11,3081,3082],{},"esset sensibiliter signatus signo bestie, audiens signatos hereticos posset se ipsum primo notare in vertice, et forte pauci vel nulli presbiteri aspirarent ad episcopium sic infectum. Infectum dico fetenti stercore temporalium collinito, quia illo subduto non sic inordinate afficeretur illis episcopis, nec sic distribuendo bona pauperum inprovide cum tanta laycali sarcina gravarentur, ut dicit decretum i questione 3, cap. Ex multis et i questione 1, cap. Non est putanda, teste scriptura: 'Qui aliquid male accipit, ut bene dispenset, gravatur pocius quam iuvatur.'",[11,3084,3085],{},"Tercio modo comittit episcopus symoniam inordinate colligendo peccuniam vel aliud pruriens temporale; et illud fit infinitis modis secundum cautelas diaboli qui diu studuit in hac arte. Nam non dubium, quin quicunque episcopus inordinate occupat illud officium propter laudem vel honorem mundianum, est symoniacus ut patet i questione 3, cap. Non solum, quia inordinate comutat cum diabolo spiritualitatem episcopii cum vanissimo temporali. Et quantum ad congregandum peccuniam sunt mille meandri per dyabolum machinati: ut nunc episcopus benedicendo ecclesias altaria vel cimiteria capit excessivam peccuniam, et nunc sacramenta vel sacramentalia, que ministrat, tam care vendit capiens peccuniam quanta sufficet per se vel suos. Quantum ad consecrationes locorum dicitur, quod capiunt communiter quinque marcas vel amplius, et hoc ut legem statuunt et amplius observant quam evangelium, tardantes a solucione sevicius puniendo. Numquid credimus quod illud posse excusari aput deum de heresi symoniaca, cum patenter vendunt benediccionem vel consecracionem pro precio temporali? Nec est racio plus de uno spiri-",{"title":15,"searchDepth":16,"depth":16,"links":3087},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F73",115,{"description":3082},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F73","QPyHTL7FuWU4ccIucXu11eu2-le1O4KlxthvQfZvIA0",{"id":3095,"title":3096,"body":3097,"description":3101,"extension":19,"meta":3107,"navigation":23,"page":3096,"path":3108,"pdf_page":3109,"reading":18,"seo":3110,"sortable_pagination_id":3109,"stem":3111,"__hash__":3112},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F74.md","74",{"type":8,"value":3098,"toc":3105},[3099,3102],[11,3100,3101],{},"tuali episcopi ministerio quam alio, cur non licet illud vendere et non omne.",[11,3103,3104],{},"Sed hic dicitur comuniter, quod labor corporalis venditur, non benediccio, et sic pro expensis, non pro consecracione, datur precium. Istud autem est simile facto ministri cuiusdam divitis et avari: fertur enim dixisse magistro suo in nundinis, quod toti illius ville comunitati donant gratis aucas pingwissimas, sed carnes bovinas et alia comunia edulia care vendunt; ille autem fertur mandasse ministris comedere aucas donatas, sed ipse voluit refici grossis cibariis usitatis; sed in fine facto calculo carnes bovine inhauserant totum precium aucarum que fingebantur donari. Et ita videtur ecclesiam sophisticari in isto responso. Ideo i questione 3, in principio, destruitur ista ficticia sub hiis verbis: 'Temporalia', inquit, 'non spiritualia ementes, nequaquam symoniaci habendi sunt'. Et respondetur, quod non solum qui spiritualia, sed eciam qui temporalia eis annexa precio accipiunt symoniaci iudicantur. Unde Malachias I. eius capitulo ita loquens ex persona domini ait: 'Quis est', inquit, 'in vobis, qui claudat ostia et incendat altare meum gratuito? Non est michi voluntas in vobis, dicit dominus exercituum, et munus non suscipiam de manu vestra.' 'Ostia claudere', dicit Gracianus, 'non est sacri muneris officium, sed tantum sibi adiunctum.' Non est ergo excusabile pretium, quin hic posset excusari quodlibet symonia. Item cum episcopus vendit turpiter corporalem laborem, videtur quod debet dare ipsum subiectis pro precio competenti. Sed constat quod longe minori precio posset parrochia emere tantum corporalem laborem ab operario alieno, quod episcopus ingrate ferret cum suis filiis. Nec valet dicere quod corporalis labor episcopi in isto est magis validus, quam tantus labor",{"title":15,"searchDepth":16,"depth":16,"links":3106},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F74",116,{"description":3101},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F74","Oj4cQrwtIK6MmGbcrkZ3uB6U8qK4CY3xGjBg5wTkSww",{"id":3114,"title":3115,"body":3116,"description":3120,"extension":19,"meta":3123,"navigation":23,"page":3115,"path":3124,"pdf_page":3125,"reading":18,"seo":3126,"sortable_pagination_id":3125,"stem":3127,"__hash__":3128},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F75.md","75",{"type":8,"value":3117,"toc":3121},[3118],[11,3119,3120],{},"layci, quia hoc non haberet colorem nisi propter spirituale annexum; et per consequens cum propter illud precium tam excessivum accipitur, videtur quod principaliter illud est tam care venditum quia infame foret episcopum tante dotatum tam care vendere corporale laboricium tam abiectum. Item queritur, quanti in veritate valet tantus labor corporalis episcopi; et cum quondam minus valuit quam modo, ymo minus valet in suffraganeo quam in domino episcopo, videtur quod plus valet secundum gravitatem persone et indigenciam parrochie ad illum laborem. Cum ergo unus episcopus sit reliquo gravior, et indigencia talis consecracionis potest infinite fingi et carius appreciari, videtur quod talis labor episcopi potest ad votum in preciis extoli; et si expense pensentur, episcopus propter tales labores habet dotacionem pingwem a rege et regno, ymo sumptuositas inordinata episcopi in equis et superflua familia redundaret in sumptuosum dampnum ecclesie, quod licet sit verum, est omnino iracionabile. Et eodemmodo committitur symonia, si conducitur suffraganeus ad colligendum peccunias in talibus abiectis opusculis. Item videtur quod talis labor episcopi sit minoris valoris quam tantus labor layci; sed tantus labor layci valet obulum, ut suppono, ergo ille labor episcopi valet minimam peccuniam. Vel ergo donet eam gratis vel pro equo precio iuste vendat. Assumptum patet, quia signata pro porcione racionis oportet consequenter in casu concedere, quod benediccio episcopi valet ex equo obulum, ut posito, quod totidem benediccionibus discurreret, quot obulos recipiet, preter unum; et tamen valorem talis benediccionis negaret villicus. Et theologus diceret quod in tali venditore columbarum foret fetidum venenum, quia secundum beatum Gregorium et decretum 8 distinctione cap. Si qui sunt, deus illi, cui talis benedixerit,",{"title":15,"searchDepth":16,"depth":16,"links":3122},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F75",117,{"description":3120},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F75","jB7wbPs_9Mj6NPXn9bWvWnqzZ6y7fAf8c9kCKG4BUQM",{"id":3130,"title":3131,"body":3132,"description":3136,"extension":19,"meta":3146,"navigation":23,"page":3131,"path":3147,"pdf_page":3148,"reading":18,"seo":3149,"sortable_pagination_id":3148,"stem":3150,"__hash__":3151},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F76.md","76",{"type":8,"value":3133,"toc":3144},[3134,3137],[11,3135,3136],{},"maledixit. Ymo videtur quod longe minus malum foret celebrare sub divo, quam in loco taliter benedicto; lepra enim spiritualis inficit parietes et loca distancia, cum deus pro leviori peccato submersit Sodomam et Gomorram. Quantum ad istud videtur michi indubie quod in talibus consecracionibus heresis symoniaca est commissa; quia quandocunque verificatur de consecrato dicta descripcio, tunc consecracio episcopi non est vera consecracio, sed execracio et maledicta retardans fideles a ministerio debito deo suo. Nec est facile fingere causam introduccionis et reservacionis huiusmodi consecracionis episcopo, si non lucrum et preeminencia episcopalis superba ostensio.",[11,3138,3139,3140,3143],{},"Nec occurrit ex scriptura, quare sanctus laycus vel quilibet sacerdos non posset taliter benedicere et sacrare. Sic enim assistente sacerdotali copia Salomon consecravit et benedixit templum 3. Reg. 8. Et sacerdotes benedicunt et consecrant eukaristiam, quod est infinitum prestancius, ut notat Jeronimus et ponitur in decretis 95 distinccione cap. ",[46,3141,3142],{},"Ecce ego dico",", ymo videtur quod si propter tam peregrinum et leviter fundatum opus episcopi locus benedicitur vel consecratur, multo magis propter tam presentem benediccionem presbiteri, dum consecrat corpus Christi. Et grave videtur cum tot cerimoniis onerare ecclesiam, ut patet in materia de cessacione legalium et specialiter ex sinodo apostolorum Act. 15, et ex decreto Augustini posito 12 distinccione, cap. Omnia, et ex dicto beati Isidori 8 Ethimologiarum cap. Heresis. 'Gratis' inquit 'michi et nostro arbitrio inducere licet, sed nec eligere quod aliqui de arbitrio suo induxerunt. Apostolos dei habemus auctores, qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt, sed accepta a Christo disciplina fideliter nacionibus assigna-",{"title":15,"searchDepth":16,"depth":16,"links":3145},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F76",118,{"description":3136},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F76","iB3KEHqZg74pO0lVW8dbZBF3KWKaX2pI27gq4Qoiy_w",{"id":3153,"title":3154,"body":3155,"description":3159,"extension":19,"meta":3162,"navigation":23,"page":3154,"path":3163,"pdf_page":3164,"reading":18,"seo":3165,"sortable_pagination_id":3164,"stem":3166,"__hash__":3167},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F77.md","77",{"type":8,"value":3156,"toc":3160},[3157],[11,3158,3159],{},"verunt. Itaque et si angelus de celo aliud evangelizaverit anathema vocabitur.' Talia sunt multa dicta sanctorum ex quibus docemur seduccionem in signis evadere, contenti paucis sacramentis que fides scripture instituit. Quod si alia signa honesta implicita in scriptura quesierint, cavendum est primo, quod secundum ordinem et formam quibus instituta sunt primitus observentur, et secundo quod postposita lege scripture non nimium ponderentur. Consecracio vero limitata episcopo potest cum istis bene fieri; ymo episcopus potest in necessitate vite necessaria, subducta exaccione, benediccionem gratis dandam, quibus ministrat, licenter recipere, ut docent multe leges in 5. decretalium De Symonia. Sed illud sine symonia raro vel nunquam invenies, ymo videtur dotacioni incompossibile. Unde 1 questione 3, cap. finali, sic scribit papa Innocencius: 'Si quis prebendas, vel prioratum, seu decanatum aut honorem, vel promocionem aliquam ecclesiasticam, seu quodlibet sacramentum ecclesiasticum, ut puta crisma vel oleum sanctificatum ad consecracionem altarium vel ecclesiarum, execrabili ardore interveniente avaricie, pecuniam acquisierit, et honore male acquisito careat et emptor atque venditor et interventor nota infamie percellatur. Et nec pro pastu nec sub obtentu alicuius consuetudinis ante vel post aliquid exigatur, vel ipse dare presumat, quoniam symoniacum est; sed libere absque diminucione aliqua collata sibi dignitate atque beneficio perfruatur.' Ex ista lege sancta patet, quodocumque glossaverint doctores, quam optime in isto symonia committitur, et specialiter secundum fucum consuetudinis, honoris vel reservacionis primorum fructuum,",{"title":15,"searchDepth":16,"depth":16,"links":3161},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F77",119,{"description":3159},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F77","0QvuFnD9ppUbfppBgMYfTBbt-imsFzwjIPYmcPVPOa8",{"id":3169,"title":3170,"body":3171,"description":3175,"extension":19,"meta":3181,"navigation":23,"page":3170,"path":3182,"pdf_page":3183,"reading":18,"seo":3184,"sortable_pagination_id":3183,"stem":3185,"__hash__":3186},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F78.md","78",{"type":8,"value":3172,"toc":3179},[3173,3176],[11,3174,3175],{},"cum sic diminuetur instrumentum officii ad dei ministerium exequendum.",[11,3177,3178],{},"Et eadem consideracio est de aliis ministeriis episcopi, ut confirmacione, ordinacione, et crismatis vel vestium ac ornamentorum consecracione. In confirmacione vero, quia levis, brevis, et publica, communiter non recipitur corporale stipendium per episcopum vel ministrum. Sed in aliis sophisticatur ecclesia ministris symoniacis recipientibus et episcopo facto symoniaco per consensum; dicitur enim in ordinacione clericorum quod clericus pontificis inscribens nomen ordinandi, barbitonsore eciam si non rasserit ordinandum, quod est valde mirabile, presentans eciam litteras dimissorias non rehabebit easdem, antequam census sit dyabolo solutus, sic quod collectis symoniacis in minimis ministrorum, in ordinacione episcopi annuatim accrescit ad multas libras magnus cumulus symonie. Nec refert de quantitate inpensi, cum sicut vidua paupercula mittens quadrantem in gazophilacium misit plus omnibus aliis, sic clericus spoliatus de quadrante ex plus inordinata volucione, ex maiori heresi symoniaca spoliatur. Cum autem omnes dicte ministrorum rapine redundant in magistrum ut archihereticum, patet quam culpandus est magister eorum, episcopus, qui permittit se percuti symonia tam multiplici pro precio tam vili. Unde 1 questione 2 in communi precipitur in cap. Sicut: 'Sicut episcopum non decet manum quam inponit vendere, ita minister vel notarius non debet in ordinacione eius vocem suam vel calamum venumdare'; utrobique enim est eadem racio symonie. Sed hec est communis responsio: quod hec fiunt ignorante episcopo; ymo minister episcopi ista non exigit sed licite accipit gratis datum: Et fundat se super lege predicta dicente: 'Is',",{"title":15,"searchDepth":16,"depth":16,"links":3180},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F78",120,{"description":3175},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F78","nr5ZkLocW6JuOIxZUDvP-UbDUikS08J36cGIcd1UjKg",{"id":3188,"title":3189,"body":3190,"description":3194,"extension":19,"meta":3197,"navigation":23,"page":3189,"path":3198,"pdf_page":3199,"reading":18,"seo":3200,"sortable_pagination_id":3199,"stem":3201,"__hash__":3202},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F79.md","79",{"type":8,"value":3191,"toc":3195},[3192],[11,3193,3194],{},"inquit, 'qui ordinatus fuerit, si non ex pacto, neque exactus nec petitus, post acceptas cartas et palium offerre aliquid cuilibet ex clero gracie tantummodo causa voluerit, hoc accipi nullomodo prohibemus, quia eius oblatio nullam culpe maculam ingerit, que non ex ambientis peticione processit.' Quantum ad primum patet quod episcopus, qui hoc cognoscit vel debet cognoscere et non corrigit vel abicit, tanquam alter Elizeus qui punivit et abiecit Gezi, est censendus tanquam particeps criminis ex consensu. Et quo ad legem patet quod opus vel voluntas ministri episcopi contradixit. Nam ordinati pauci vel nulli, quidam ex indigentia et quidam ex consciencia leprae symoniacae, gratis offerunt ministris episcopi quequam dona; sed ordinatus hec negans vel ponit vadium vel excludetur ad hostium vel aliunde deteriorabitur ad longe plus quam a suo socio est exactum; et illud in dolo genus est exactionis turpissimum, ideo nichil exactori sic cupido et legi predicte. Sic enim possent fingi excusaciones infinite, sicut quod clericus non emit vel capit spiritualem dignitatem, cum sit oneris et non lucri, sed si commutacio de temporali annexo; vel si circa illud contenditur, fingitur nulla empcio usus lucri temporalis dimisso eius dominio; et sic de infinitis stultis ficticiis. Ideo optimum iudicium est de symoniaco, videre si compleat ministerium quod requirit eius officium, et penes illud iudicare eius pravitatem symoniacam. Posset enim tercio fingere, quod non emit temporale huiusmodi annexum spirituali officio, sed eius usum, et tales duplices indubie non emunt beatitudinem, et tunc secundum beatum Gregorium Super Ewangelia Omelia 5. nunquam habebunt illam.",{"title":15,"searchDepth":16,"depth":16,"links":3196},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F79",121,{"description":3194},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F79","QvRupKneStPhx0kb7rfBMIWQWkmdheJxGd7mHmKAdsY",{"id":3204,"title":3205,"body":3206,"description":3210,"extension":19,"meta":3213,"navigation":23,"page":3205,"path":3214,"pdf_page":3215,"reading":18,"seo":3216,"sortable_pagination_id":3215,"stem":3217,"__hash__":3218},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F80.md","80",{"type":8,"value":3207,"toc":3211},[3208],[11,3209,3210],{},"Unde ad excludendum talia sophismata dyaboli scripte sunt mille leges a papis et sanctis doctoribus, ut §. decretalium De Symonia cap. I. precipitur: 'Pro ordinacione igitur, cartis atque pastellis cum qui ordinatur omnino aliquid dare prohibemus.' Et § questione 3, cap. 5 Si quis obiecerit, tollitur hoc sophisma, ubi dicitur, 'quod licet ecclesia non possit esse hie sine temporalibus, sicut nec anima sine corpore, tamen quisquis alterum horum vendit dei iudicium non evadet. Nullus ergo emat vel vendat aliquid ecclesiasticum nec popellum vel pastum ante vel postea pro hoc solvat.' Et gravis pena inponitur episcopo incidenti in illud vicium per se vel ministrum, ut patet I questione 1, cap. Quiquid. Et pena est premium de quo supra, quod exigit in quantum huiusmodi, vel clericus in quantum clericus populo administrat, cum enim debet in omnibus talibus esse minister dei, qui supra humanam operacionem ministranti et operanti dat graciam ad officium ministerium sortis sue. Quam blasfema foret presumpsio vendere tam cupide tam spirituale ministerium quod Christus Matth. 10 precepit gratis dari! Unde ex consilio Romane ecclesie I questione 1 sic scribitur: 'Dictum est solere in quibusdam locis pro percepcione crismatis nummos dari, similiter pro baptismo et comunione. Hec symoniace heresis detestata est sinodus et anathematizavit, et ut de cetero nec pro ordinacione, nec pro crismate vel baptismo vel balsamo, nec pro sepultura vel communione quisquam exigatur, statuit; sed gratis dona dei gratuita dispensacione donentur.' Quotibet sunt leges huiusmodi, sed ex ignorancia populi et desidia episcopi cum cautela dyaboli sunt sopite.",{"title":15,"searchDepth":16,"depth":16,"links":3212},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F80",122,{"description":3210},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F80","bYMfT-IzBR8XiUg2ZBy20lBMMKgt7mj0h5DAVxytx8M",{"id":3220,"title":3221,"body":3222,"description":3226,"extension":19,"meta":3229,"navigation":23,"page":3221,"path":3230,"pdf_page":3231,"reading":18,"seo":3232,"sortable_pagination_id":3231,"stem":3233,"__hash__":3234},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F81.md","81",{"type":8,"value":3223,"toc":3227},[3224],[11,3225,3226],{},"Tercio quidem dicitur quod citator vel scurra alius emet ab episcopo vel clerico suo officium talia deferendi, et ille exigit fraude diaboli pecuniam maiorem vel minorem pro officio deferendi; et sic de denariis confessionis, de munusculis pro baptismalibus calide introducens, ita quod sicut benedicto vertitur in malediccionem, sic elemosinarum collacio vertitur in exaccionem, et episcopalis dotacio in rapturam populi preparacionem. Et hoc oportet, cum pompantes de potestate sua spirituali ultra sanctos apostolos, tanquam alter Roboam figurant divisionem ecclesie per heresim symoniacam, sicut Roboam per pompam infinitum minus malam figuravit scissionem regni Salomonis per Jeroboam, ut notat Crisostomus Omelia i Operis Imperfecti. Quomodo, rogo, episcopus dotatus pingwiter cum bonis pauperum conducit care garciones pro custodiendis equis superfluis, et innumeros ministros curiosos, inpertinentes episcopali officio et tamen non curat negligens provinciane ministerium sui officii mille modis comittere symoniam? Vel ergo habeat ministros ad hoc quibus plene subveniat de bonis communibus, vel omittat inficere populum lepra symonica, cum debet sanare; oves morbidas et non prius mundas insanabiliter maculare. Quomodo, queso, requireret fidelis episcopus a ministro suo fructum compositum de servicio mundano, quod sibi attinet, et de spirituali ministerio comunis ecclesie minus curat, ymo ministros suos, vel ob favorem seculi, vel ut habeat eos pro viliori precio, permittit multipliciter symoniace evagari? Non habita racione non habita effectualiter deus talis infidelis episcopi, cum mundi officium magis curat; debet enim episcopus de bonis pauperum precise quantum est necessarium ad sui",{"title":15,"searchDepth":16,"depth":16,"links":3228},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F81",123,{"description":3226},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F81","OxshCm8bevEnfFr3KBXatmGomxIm9Gieu3YoCW1inno",{"id":3236,"title":3237,"body":3238,"description":3242,"extension":19,"meta":3245,"navigation":23,"page":3237,"path":3246,"pdf_page":3247,"reading":18,"seo":3248,"sortable_pagination_id":3247,"stem":3249,"__hash__":3250},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F82.md","82",{"type":8,"value":3239,"toc":3243},[3240],[11,3241,3242],{},"ministerium consumere cum timore, et cum habeat omnia bona sua in comuni, residuum provide dispensare. Debet enim quicunque episcopus habere quecunque talia que occupat tamquam bona pauperum in comuni, ut patet ex allegata lege Gregorii Pervenit, i questione 2, cap. Pastor ecclesie et cap. sequenti, Si quis non vult, cum multis eis similibus; et racio religionis Christi ad illud necessitat. Ex quibus convincitur exigencia, quod tucius et perfeccius foret episcopum habere pure alimenta et tegumenta, ut precipit apostolus i Thim. 6, quam quantamlibet affluenciam temporalium quibus ecclesia est dotata, quia quantum ad personam pastoris pertinet eque, parce et moderate pascere corpus suum, et quantum ad peregrinum et laycale officium de deffendendo ac distribuendo bona pauperum patet, quod nedum adiacet grande periculum, sed error maximus, ex quo totum genus hominum symoniace est infectum. Et hoc movebat me sepe dicere quod domini temporales debent auferre temporalia ab ecclesia delinquente. Docet enim Gregorius quod prelati incurrunt antichristinam heresim propter inprovidam distribucionem bonorum pauperum onerose familie, militibus, et cognatis; et i questione 2 docet decretum Jeronimi in cap. Clericos: 'Clericos,' inquit, 'illos convenit ecclesie stipendiis sustentari, quibus parentum et propinquorum nulla bona suffragantur. Qui autem ex bonis parentum et suis opibus sustentari possunt, si quod pauperum est accipiunt, sacrilegium profecto comittunt et per abusionem talium iudicium sibi manducant et bibunt'. Unde quod omnia episcopi debent esse comunia, scribitur eadem questione capitulo finali: 'Clerici omnes qui ecclesie fideliter vigilanterque deserviunt, stipendia sanctis laboribus debita secundum servicii sui",{"title":15,"searchDepth":16,"depth":16,"links":3244},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F82",124,{"description":3242},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F82","MkmYJN9a3lFLYRlHi5C9hskhmGFzjw6dT25FFUKwC0Y",{"id":3252,"title":3253,"body":3254,"description":3258,"extension":19,"meta":3267,"navigation":23,"page":3253,"path":3268,"pdf_page":3269,"reading":18,"seo":3270,"sortable_pagination_id":3269,"stem":3271,"__hash__":3272},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F83.md","83",{"type":8,"value":3255,"toc":3265},[3256,3259,3262],[11,3257,3258],{},"meritum per ordinacionem canonum a sacerdotibus consequantur'. Et preter illud consilium sancte ecclesie in eadem questione ex libro Prosperi sic habetur in cap. Sacerdos: 'Sacerdos', dicit glossa 'id est quilibet prelatus, cui dispensacionis cura comissa est, non solum sine cupiditate sed eciam cum laude pietatis accipit a populo dispensanda, et fideliter dispensat accepta, quia omnia sua aut parentibus reliquit, aut pauperibus distribuit, aut ecclesie rebus adiunxit et se in numero pauperum paupertatis amore constituit, ut bene pauperibus subministrat inde et ipse tamquam pauper voluntarius vivat.'",[11,3260,3261],{},"Mille sunt tales leges ex quibus patenter convincitur, quod a papa et cunctis episcopis usque ad sacerdotem infimum omnes pure clerici debent vivere vitam pauperem in comuni, quod si perversum est, patet quante symoniaca heresis est hodie dilatata. Nec sanant morbum paliate procuraciones de quibus V. decreto, titulo De Symonia, cap. Cum sit Romana, quia ille intelliguntur de gratis datis, non exactis stipendiis fideliter laborantibus ministratis, quando bona ecclesie aliunde non suppetunt. Nec valet secunda infamis ficticia, qua dicitur quod de lege nature homo debet primo subvenire parentibus et cognatis, quia hoc habet colorem illis in maiori vel pari necessitate positis, ut ab indigencia releventur, non ut mundo incliti et nobiles exaltentur. Nec valet tercia ficticia, qua dicitur quod dignitas status episcopalis in familia, in ornatu et sumptuosis expensis hec exigit, quia dignitas Christi et apostolorum in summa pauperie sine talibus rutilavit.",[11,3263,3264],{},"Et patet de symonia episcopi in ingressu et progressu et de symonia in egressu est maxime formidandum, quia quotquot defendunt huiusmodi oppositum in vita et opere, persequentes simplices promulgantes istam sentenciam tamquam hereticos et hoc usque finem vite sine resipiscencia, videntur esse presciti filii dyaboli indurati.",{"title":15,"searchDepth":16,"depth":16,"links":3266},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F83",125,{"description":3258},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F83","qDxV_40lZ84DjctticqBGsxzdgtbSsbN2tvk9XnSlE4",{"id":3274,"title":3275,"body":3276,"description":15,"extension":19,"meta":3288,"navigation":23,"page":3275,"path":3289,"pdf_page":3290,"reading":18,"seo":3291,"sortable_pagination_id":3290,"stem":3292,"__hash__":3293},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F84.md","84",{"type":8,"value":3277,"toc":3285},[3278,3282],[2195,3279,3281],{"id":3280},"cap-vii","CAP. VII.",[11,3283,3284],{},"Ulterius restat videre quomodo religiosi possessionati symoniaca heresi sunt fedati. Fedantur enim lepra symoniaca in ingressu, in progressu et comuniter in egressu. In ingressu utrimque acceptor et acceptus. Acceptor quando data adopcione de persona plus religiosa preponit propter sanguinem, propter divicias vel causam temporalem huiusmodi minus aptum; vendunt enim religionem et ordinem et statum sui ordinis, que est res valde spiritualis, et hoc inordinate pro comodo temporali, ergo iuxta descripcionem sunt ut sic symoniaci. Sic enim possent ex infecta eleccione ordinem sanctum subvertere. Et idem est iudicium de accepcione precii ex pacto vel consuetudine pro cocleari, pro cipho vel huiusmodi ornamento. Unde i questione 2, cap. Nullus precipit Urbanus II quod 'nullus abbas precium exigere vel sumere ab hiis qui ad conversionem veniunt aliqua placiti observacione presumat. Regulam antiquam sequens, nulli, umquam, de ordinacionibus aliquid omnino accipiendum esse constituo'. Et patet ex racione et multis legibus. Ex quo videtur, quod corrodiorum comutaciones sunt illicite, quia symoniace, cum ius vescendi bonis pauperum inordinate valde pro temporali precio comutatur et per consequens spirituale inordinate emitur valde civiliter pro precio temporali. Inordinacio enim patet ex hoc quod emens corrodium desperat de ordinacione dei pro ipso quo ad vite necessaria contra evangelium Math. 6. Secundo dat occasionem ociandi et religiosos subvertendi contra legem Bede in epistola",{"title":15,"searchDepth":16,"depth":16,"links":3286},[3287],{"id":3280,"depth":2237,"text":3281},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F84",126,{"description":15},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F84","eZw-c2i8eVD_ou_vjLmZOgpr1RWcwpqayRiHKLoeWz8",{"id":3295,"title":3296,"body":3297,"description":3301,"extension":19,"meta":3304,"navigation":23,"page":3296,"path":3305,"pdf_page":3306,"reading":18,"seo":3307,"sortable_pagination_id":3306,"stem":3308,"__hash__":3309},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F85.md","85",{"type":8,"value":3298,"toc":3302},[3299],[11,3300,3301],{},"ad episcopum Eboracensem. Et tercio prodit fundatores et pauperes. Fundatores, quia ubi religiosi ordinarunt pauperes vivere de suis elemosinis, mundi divites voluptuose et irreligiose consumunt ipsas sacrilege; nec dubium quin talium bonorum substraccio de tanto defraudat pauperes. Et quo ad venditores patet quod commercium procedit ex ficta ydolatria qua avare concupiscunt pecuniam; per idem enim possent multiplicare seculares in suis cenobiis, quousque omnes redditus domus vix vel minus sufficerent et sic domum religiosam destruerent, quod in multis locis contingit in Anglia; nec evadi potest quin de oracionibus fundatorum secundum formam donacionis et obligacionis de tanto subtrahitur. Nec dicetur racio quin per idem liceret pro precio mercari cum prelato, episcopo vel abbate et per idem cum uxore in novis nundinis, quod est contra legem pape humilis Bonifacii questione 2 cap. Quam pio, ubi alloquitur volentes mercari abbatem suam pro precio quod non licet. 'Nunquam', inquit, 'legimus domini discipulos vel eorum ministerio conversos, quempiam ad dei cultum aliquo muneris interventu provocasse, nisi forte de pauperum alimento quis in comune ponat quorum nulli cuiuscunque professionis essent victualia negabantur'. Et ex illa lege sanctissima patet primo, quomodo ex carencia testimonii scripture que includit omnem veritatem ut est noscibilis, negat inter religiosos esse tale mercimonium celebrandum. Et utinam ista racio esset hodie in honore! Tunc enim excluderetur nedum corrodiorum vendicio sed religiosorum symoniaca inductio. Patet secundo quod in primitiva ecclesia omnia temporalia erant cuicunque religioso egenti comunia, sicut fuit in maxima religionis data apostolis per spiritum sanctum Act. 4. 'Erant, inquit, illis omnia communia.'",{"title":15,"searchDepth":16,"depth":16,"links":3303},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F85",127,{"description":3301},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F85","nYlOZCIAi3hrc7Bz3R-gH0e6m8-Uo1UL0lyOMRASnBk",{"id":3311,"title":3312,"body":3313,"description":3317,"extension":19,"meta":3320,"navigation":23,"page":3312,"path":3321,"pdf_page":3322,"reading":18,"seo":3323,"sortable_pagination_id":3322,"stem":3324,"__hash__":3325},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F86.md","86",{"type":8,"value":3314,"toc":3318},[3315],[11,3316,3317],{},"Istam autem religionem non impediret loci vel ritus diversitas. Ideo ad excludendum discolos qui nolunt laborare, sed porcionem inordinate exigere, securum est et evangelicum de nudis vite necessariis contentari. Et tercio patet racio huius papalis consilii. 'Scimus enim', inquit, 'quod \"omne datum optimum et omne donum perfectum desursum est, descendens a patre luminum\", a quo bone voluntatis donum accepit qui sancto deliberacionis arbitrio gratis deo servire disponit. Restat ergo ut qui pro aliqua divini doni susceptione munus acceperit vel dederit, donum dei symoniace vendit vel emit'. Et servata ista lege pauci seducerentur per ingressum in religiones privatas pro comodo temporali, quia nescio si dominus pater luminum ad hoc aspirat, quod si faciat, aptatus a deo non debet propter retribucionem temporalem vel comodum excitari, et multo minus emptor corrodii non debet loco oratoris religiosi pro precio acceptari. Nec valent fuci infames, quibus ista symonia subtegitur: primo, quod corrodium pure temporale emitur. Nam Gal. 6, scribit apostolus: 'Nolite errare fratres, deus non irridetur'. Illa, inquam, inordinacio, qua donum dei commutatur temporali comercio, est dampnata, ut patet i questione 3, in principio, et eadem questione cap. Si quis obicerit. Secundo obicitur per hoc, quod cenobium, cuius sunt bona, necessitatur propter casus fortuitos cum bonis propriis se iuvare, sed idem est argumentum pseudoprelati vendentis ecclesias vel alia dona dei. Item vix aut nunquam cadit domus religiosa in penuriam eciam ex sua stulticia, quin melius et religiosius poterit se iuvare;",{"title":15,"searchDepth":16,"depth":16,"links":3319},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F86",128,{"description":3317},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F86","aTruCpYcFNmd4f9CqD3xv6Pgl0-cy-yxPIz2IKfGhpI",{"id":3327,"title":3328,"body":3329,"description":3333,"extension":19,"meta":3336,"navigation":23,"page":3328,"path":3337,"pdf_page":3338,"reading":18,"seo":3339,"sortable_pagination_id":3338,"stem":3340,"__hash__":3341},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F87.md","87",{"type":8,"value":3330,"toc":3334},[3331],[11,3332,3333],{},"sicut enim casualiter pauperatur sic meritorie paciatur. Item casu seculi vel eventu celi potest cenobium indisponi faciliter ut sit inpotens ad retribuendum temporalia que sic vendit. Nam in mercandia civili emens capit communiter totum emptum simul prius quam det precium. Sed in ista comutatione stulta vendicio non sufficit assecurare ementem, sed patronus tenetur contractum de elemosina sua dissolvere, et sic privato emptore corrodio, quando contractus foret illicitus, nunquam gustaret aliquid de corrodio quod sic emit; ideo dicitur quod antequam pauperatus faceret talem contractum, permitteret et procuraret totam domum suam dissolvi in seculo relevandus. Primum enim repugnat legi dei involvens peccatum quod homo non faceret eciam pro salvacione tocius mundi, quanto magis pro salvacione nove adinvencionis humane stulte facte, cum non sit exemplatum in lege Christi quod fiant tales perpetue elemosine private, ideo indubie ordinacio dei foret undiquaque melior ut patet alibi. Unde consilium pape predictum dictaret talia privata conventicula dissolvi, cum dissipant legem Christi. Sed dimittendo istam materiam particulariter ipsam studentibus, patet quanta symonia comittitur a religiosis prelatis aspirantibus, quia quotquot temporali munere, humano favore vel medio mundano voluerint sic prefici in suo ordine, tanquam excommunicati heretici incurrunt lepram symoniacam in ingressu, et sic eciam quicunque novicius cupierit talem ordinem propter quietem temporalem seu corporalem, propter lautum pastum vel propter mundanam excellenciam ultra hoc quod haberet in seculo, est statim symoniacus, quia spiritualem dignitatem vel statum ordinis cupit nimis inordinate propter comodum temporale. Ideo vellem nostros consulere spiritum sanctum antequam intrarent talem ordinem; si",{"title":15,"searchDepth":16,"depth":16,"links":3335},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F87",129,{"description":3333},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F87","4WV8fjdoEUHEBo9fZye9K8nNKAi8I0jrY4LehXQhdxY",{"id":3343,"title":3344,"body":3345,"description":3349,"extension":19,"meta":3355,"navigation":23,"page":3344,"path":3356,"pdf_page":3357,"reading":18,"seo":3358,"sortable_pagination_id":3357,"stem":3359,"__hash__":3360},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F88.md","88",{"type":8,"value":3346,"toc":3353},[3347,3350],[11,3348,3349],{},"comodum temporale pensatur, symonia incurritur; si perfeccio ordinis ponderatur, ordo Christi et apostolorum, qui cunctis est patulus, est quocunque ordine privato prestancior.",[11,3351,3352],{},"Quantum ad progressum in istis possessionatis ordinibus patet quod ducuntur symonia in impetracione, in dispensacione et in temporalium gubernacione. In impetracione non solum per mendacium atque ypocrisim impetrando a secularibus dominis in perpetuam elemosinam reditus, et proventus, nec solum impetrando talia dominia cum bonis pauperum, quod est omnino symoniacum, sed in hoc potissime quod falsis suggestionibus talibus conventibus appropriantur ecclesie. Cum enim ecclesiarum parrochialium elemosinis sustentarentur seculares clerici qui libere docerent et predicarent in parrochis suis et alibi ewangelicam veritatem, per appropriaciones tales clericis talibus secularibus necessarium instrumentum subtrahitur, et fructus predictos indubie cautela diaboli a matre nostra suspenditur. Ideo dicit Lincolniensis in quadam sermone ad papam, postquam numeravit defectus in cura pastoralis officii: 'Cum,' inquit, 'religiosi fit ecclesiarum parrochialium appropriacio pretactorum malorum firma est perpetuacio', quia malis pastoribus temporalibus aliquando succedere potuerunt qui opera peragant officii pastoralis. Nec solum hoc dampnum spirituale contingit ecclesie, sed ubi rectores multiplicarent gentem, pascerent plebem, et spiritualiter gignerent Christianum populum, predicti dissipatores in globoso latibulo subtrahunt gentem regnis, depascunt pauperes loca ecclesie parrochialis incollentes, et filios dyaboli parturiunt regnorum et dominorum temporalium destructivos.",{"title":15,"searchDepth":16,"depth":16,"links":3354},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F88",130,{"description":3349},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F88","EQ6B0-vhvAmpMtY3k78I3iQeJgwWZhme__aUqqR7SxE",{"id":3362,"title":3363,"body":3364,"description":3368,"extension":19,"meta":3371,"navigation":23,"page":3363,"path":3372,"pdf_page":3373,"reading":18,"seo":3374,"sortable_pagination_id":3373,"stem":3375,"__hash__":3376},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F89.md","89",{"type":8,"value":3365,"toc":3369},[3366],[11,3367,3368],{},"Patet autem in istis lepra heresis symoniace. Primo ex hoc quod comutant et vendunt statum perfeccionis vite exproprietarie pro questu modico temporali; sed hoc est expresse lepra symoniaca: ergo in hoc quod ecclesias vel quicquid aliud temporale perpetuo sibi appropriant, cadunt in heresim supradictam. Et hec est racio quare apostoli et alii expropriatarii noluerunt dulcedinem primevam deserere. Secundo patet idem ex triplici forma suggestionis mendacis; fingunt autem pape et aliis personis mediis tantam egenciam quod cum possessione priori non sufficiunt vivere nec suffere onus ecclesie. Hoc autem est enim secundum mendacium, quod calculato numero personarum et distributis redditibus per porciones equales quilibet eorum sufficeret expendere mille marcas, et de longe minori porcione vivebant Christus et apostoli et patres ordinis sui in primis temporibus. Secundo suggerunt quod non ex illa appropriacione dampnificaretur sed edificaretur ecclesia, quia aliter nec papa nec angelus in celo posset talem appropriacionem statuere, ut patet Rom. 8 et 15. Sed totus mundus et papa et ydiote noverant mendacium. Tercio vero promittunt, ut oportet, quod defendant ius et statum ecclesie non deteriorando sed meliorando matrem ecclesiam, quia aliter liceret contrarium, ita quod prima suggestio appropriacionis est mendicantis egencia. Secunda suggestio est ante omnes alios egentes in illis necessitatis prominencia; nam si in alio esset utilius ecclesie approprians non meliorciter peccaret subtrahendo vel omittendo tantum bonum matris ecclesie. Et tercia suggestio est in melioracione matris ecclesie constans perseverancia; constat quidem quod nec papa nec angelus de celo licet appropriare ecclesiam falsificante aliquo horum trium, sed quecunque appropriacio fundata super isto mendaci tripode destruenda est de lege dei, tanquam nidus sacrilege symonie. Tercio principaliter convincitur",{"title":15,"searchDepth":16,"depth":16,"links":3370},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F89",131,{"description":3368},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F89","JOz7szxWI1pu5aEmRZGc1hwjYWmGpfV3kyyLGHGxhQo",{"id":3378,"title":3379,"body":3380,"description":3384,"extension":19,"meta":3387,"navigation":23,"page":3379,"path":3388,"pdf_page":3389,"reading":18,"seo":3390,"sortable_pagination_id":3389,"stem":3391,"__hash__":3392},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F90.md","90",{"type":8,"value":3381,"toc":3385},[3382],[11,3383,3384],{},"symoniaca appropriacio ex comutacione illicita temporalis muneris propter illam: taceo autem quantum datur gracia appropriacionis pro acquirendo patronatum, pro habenda a rege licencia ad appropriandum et pro data pecunia appropriantibus. Nec refert, sive illud datum sit capiti, sive medie persone procuranti, sive nuncio pro illo facinore laboranti. Nam infesta mendaci radice totum consentaneum concomitans est infectum; ut cum patronatus prefigitur communitate cui fieri debet appropriacio, videtur quod acquirens appropriacionem gracia talis finis sit symoniacus, quia propter finem talis appropriacionis principaliter parat media sumptuosa et per consequens inordinate emit illam appropriacionem. Sic enim emit quis regnum celorum inordinate, dum sine oleo devocionis facit gracia huius opus bonum de genere, ut patet Math. 6, et iterum persona communitatis dat sibi ipsi primum ecclesie prelaciam propter suspecta symonia. Licet enim persona aggregata posset presentari parti sue plus habili ad beneficium cuius est patronus, ymo persona simplex posset in casu presentare se ipsam episcopo ad beneficium, si hoc est possibile in casu quo fuerit inter omnes plus habilis: tamen quod eadem persona agregata perpetuo successiva presentet se ipsam ad beneficium proprium, videtur esse iracionabile, potissime quia tam diutina et constans collacio requirit magnam et plene prudentem noticiam de persona que sic debeat presentari, sed nec episcopus nec ipsa communitas scit vel topice habilitatem persone sic debeat postmodum successive, sed nec habilitatem omnium membrorum persone aggregate in presenciarum, quia sepe in talibus conventibus latet Judas. Nec dubium quin homo non debet auctorisare vel fovere",{"title":15,"searchDepth":16,"depth":16,"links":3386},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F90",132,{"description":3384},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F90","dtM8jUnqgzGCUq1_TT0J_NkmjomsToAmPKB6UFW40ZA",{"id":3394,"title":3395,"body":3396,"description":3400,"extension":19,"meta":3406,"navigation":23,"page":3395,"path":3407,"pdf_page":3408,"reading":18,"seo":3409,"sortable_pagination_id":3408,"stem":3410,"__hash__":3411},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F91.md","91",{"type":8,"value":3397,"toc":3404},[3398,3401],[11,3399,3400],{},"facinus unius discoli propter omnia bona mundi, multo magis informati a domino resistendo pape concorditer appropriancium tales ecclesias et ex stulticia laborancium, ut illis approprietur, patet appropriacionis infeccio.",[11,3402,3403],{},"Sed obicitur de Scarioth, quem Christus elegit seipsum ipsum datum malum, ergo nos qui debemus regulariter per imitacionem factorum Christi in opere nostro debemus in casu malum eligere, specialiter cum simplici et pia intencione ignoramus aliam mediam; Ais enim pusillanimitas impediret magnum bonum ex provisione tali proveniens. Ista blasfema argucia ecat multos; Christus enim omnisciens elegit Scarioth, ut sit portentum male pravitatis future in ecclesia, ut sciencia tocius sue malice prosit ecclesie, non ut peccet, ut patet diffuse alibi. Sed nimis est alienum ab illo, qui est vix membrum ecclesie, non caput, propter illud Christum ignorantem excedere ordinantem in populum Judam perpetuum: recolemus ergo, inquam, illius verbi Christi, Matth. 16, dicti Petro: 'Vade post me sathana,' tunc enim non sic precederem Christum, sicut antichristus, qui extollitur super omne quod dicitur Deus. Attendamus itaque ad illa que Christus fecit ut omnisciens et caput universalis ecclesie, et non affecemus ipsum excedere vel parificari sibi in istis, nisi prius fuerimus plus sapienter illo sciens. Ideo sequamur ipsum in istis, faciendo proporcionabiliter et sapienter quod mores sapiat, non stulte eligendo vel auctorisando malum peccati vel minus malum, licet magnum bonum divina gracia exinde eveniat, secundum falsidicum apostoli Rom. 3. Et sic ex stulticia preficiencium vel appro-",{"title":15,"searchDepth":16,"depth":16,"links":3405},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F91",133,{"description":3400},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F91","UroG2U-h8Nw1IUhOUrnnB0E5spWSShRKpseJV8_NDpo",{"id":3413,"title":3414,"body":3415,"description":3419,"extension":19,"meta":3425,"navigation":23,"page":3414,"path":3426,"pdf_page":3427,"reading":18,"seo":3428,"sortable_pagination_id":3427,"stem":3429,"__hash__":3430},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F92.md","92",{"type":8,"value":3416,"toc":3423},[3417,3420],[11,3418,3419],{},"priancium tales ecclesias et ex stulticia laborancium, ut illis approprietur, patet appropriacionis infeccio.",[11,3421,3422],{},"Sed ad hoc surrepit perseverancior et maior malicia ex pensionibus symoniacis tam in appropriatis quam in non appropriatis ecclesiis introductis. Nam gracia appropriacionis episcopus vel capitulum vel utrumque habet pensionem annuam non dubium symoniace, quia propter spirituale beneficium ecclesie, ut pretendunt, et ista symonia est eo gravior quo in multis et in magnis personis est diuturnior. Sed in ecclesiis non appropriatis inducte sunt perpetue pensiones symoniace in hunc modum. Primo, inquam, populus cui ministrari debeat elegit sibi de lege dei unum episcopum vel prelatum; et isto modo electi sunt sancti episcopi, quorum festa solennisat ecclesia, ut patet in legendis eorum. Secundo seculares domini, quia videbatur eis excellenciam sapere, tamquam patroni soli solos elegerant. ipsi autem consciencia ducti. Tercio dederunt patronatus religiosis conventibus, quia verisimile fuit eis quod sic exonerarentur, et caverent periculum, et ipsi religiosi conferrent prudencius dignioribus dignitates. Et in isto tercio signo fundavit antichristus in pensionibus perpetuam symoniam, nam ipsi secundum legem Luciferi dederunt eas inertibus, pro quibus potestates seculi rogabant secundum legem carnis, dederunt eas cognatis, licet ignaris artis spiritualis regiminis; et secundum legem mundi dederunt eas servitoribus et quantumcunque inhabilibus volentibus plus offerre. Et de istis, sed specialiter de mediis, surrepserunt abbaciis omnes pensiones, quedam propter sanguinis gratitudinem, quedam propter fictam domus egenciam vel sanctitatem et quedam propter reacceptam beneficii retribucionem. In talibus enim pensio",{"title":15,"searchDepth":16,"depth":16,"links":3424},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F92",134,{"description":3419},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F92","2Y6K5nZgvNLqPte6u-R239f3Nktf4rqOfN65vk5v7Pw",{"id":3432,"title":3433,"body":3434,"description":3438,"extension":19,"meta":3444,"navigation":23,"page":3433,"path":3445,"pdf_page":3446,"reading":18,"seo":3447,"sortable_pagination_id":3446,"stem":3448,"__hash__":3449},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F93.md","93",{"type":8,"value":3435,"toc":3442},[3436,3439],[11,3437,3438],{},"ista symoniaca per annos in uno seducto est continuata et in alio cautela dyaboli magis symoniaca et deum ex lege proscripcionis Luciferi tamquam de lege dei iustissime debitum vendicata; statuunt enim sibi pro lege hoc porisma dyaboli, quod nequissima symonia et prescripcione vel diutiva consuetudine contrahit robur legis, ac si diceretur quod antiqua malicia continuata per membra dyaboli prescripcione prevalet contra Christum. Patet ista induccio ex particularibus cronicis et ex carencia multorum alternorum. Sed in quarto signo blasphemo, super quo non quiescit deus, vendicat sibi papa collaciones omnium beneficiorum ecclesie ex lege prime fundacionis et ex toto patrimonio crucifixi et hinc currit beneficiorum, dispensacionum, iurium et dispensacionum venalitas, sic quod correccio huius facinoris superat omnem possibilitatem correctionis humane, quia natura quod nervi testiculorum beemoth sunt a deo perplexi.",[11,3440,3441],{},"Tria autem remedia ex dei gracia coniecturo. Primum quod deus irradiet mentem pape, exempli gracia Urban VI, quod attenta lege papali i questione 3 capitulo finali conquasset omnes huiusmodi symonias; sed illud foret inopinatum et immensum miraculum. Ideo secundum remedium probabilitati propinquius est: quod seculares domini informati a domino resistendo pape concorditer obturent scaturiginem symonie et capiant in manus suas patrum elemosinas, cum quibus symoniaci sic mercantur, quia necesse est ignem dyaboli cremare continue, quamdin habeat fomitem quem comburet. Sed ceccayo ypocritica, confederacio lucrativa et occupacio circa mundialia preponderancia faciunt seculares dominos",{"title":15,"searchDepth":16,"depth":16,"links":3443},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F93",135,{"description":3438},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F93","PFBWSvb3Uig9FFYce0BB_YjdmsSo1ee_AAjjfZzcX5w",{"id":3451,"title":3452,"body":3453,"description":3457,"extension":19,"meta":3466,"navigation":23,"page":3452,"path":3467,"pdf_page":3468,"reading":18,"seo":3469,"sortable_pagination_id":3468,"stem":3470,"__hash__":3471},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F94.md","94",{"type":8,"value":3454,"toc":3464},[3455,3458,3461],[11,3456,3457],{},"illud ministerium retardare. Ideo tercium est remedium de quo magis confido: quod populus subtrahat decimas et oblaciones et alias privatas elemosinas ab indignis antichristi discipulis quos vident circa bonorum suorum sacrilegas rapinas sic mercari; cum enim hoc debent facere de lege dei, non est timenda sed gaudenter acceptanda malediccio vel censura, quam inferunt discipuli antichristi. Rogemus ergo deum, quod illud particulariter practisatum sic crescat, quod clerus ad statum primevum redeat contentus alimentis et tegumentis secundum normam apostoli, et populus elemosinarie spirituales prepositos eligat sibi propter salutem anime magis aptos.",[11,3459,3460],{},"Sed obicitur per hoc, quod iuxta istud non foret ecclesiarum appropriacio et per consequens extinguerentur collegia et sic clerus. Sed quo ad illud dictum est diffuse alibi, quod expediret ecclesie non esse aliquas appropriaciones huiusmodi ecclesiis kathedralibus, vel capellis principum, vel universitatibus collegiis secularium clericorum, sed tunc staret clerus copiosius, virtuosius et operosius quam stat modo; verumtamen consonum foret cum iustis paribus quod in ecclesia parochiali que per se sufficeret uni clericorum, collegium ipsum ibi resideat quamdiu ex legali ministerio staret dignum. Et quantum ad collegia in studiis clericorum patet quod a malo processerant, a malo quidem episcopi qui debet promovere et subvenire theologis, et a malo appropriacionis ecclesiarum parrochialium de quibus continuari debet scola theologorum in studiis undique.",[11,3462,3463],{},"Unde videtur quod subducta omni appropriacione ecclesiarum, vel redditus temporalis, collegia starent prosperius quam stant modo, si unicuique collegio fuerit signatus numerus patronatuum qui iam sunt in manu mortua, et ipsum collegium eligat de magis habilibus, qui per certam anni partem laborent in parrochiis et per aliam",{"title":15,"searchDepth":16,"depth":16,"links":3465},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F94",136,{"description":3457},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F94","ZE2-dZV88sLu0IYZA4vB7huq6chAXGb--6TOVLgwvW4",{"id":3473,"title":3474,"body":3475,"description":3479,"extension":19,"meta":3485,"navigation":23,"page":3474,"path":3486,"pdf_page":3487,"reading":18,"seo":3488,"sortable_pagination_id":3487,"stem":3489,"__hash__":3490},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F95.md","95",{"type":8,"value":3476,"toc":3483},[3477,3480],[11,3478,3479],{},"partem anni dum prodest ecclesie, stet in scolis, habeantque secundum gradus reddituum inferiores clericos secum, ex quibus et aliis adiunctis a parentibus communitas studii theologie in universitatibus sit servata; perdantque collegia aput regem et regnum ius patronatus huiusmodi, dum convicti sunt eligere minus aptos. Talia, inquam, collegia fructificarent in studiis, ubi nostra collegia frustra depauperant regnum et laborant invidia.",[11,3481,3482],{},"Quantum ad expensiones et seculares defensiones bonorum conventuum, patet quod sunt plena symoniaca pravitate, nam iuxta legem ewangelicam pape Gregorii supradictam 16 questio 7, cap. Pervenit, episcopi qui consumunt bona pauperum in sumptuosa familia, in militibus et cognatis, sunt de numero maximorum hereticorum qui sunt symoniaci; sed ista lex magis obligat abbates et priores et ceteros religiosorum prelatos; ergo ipsi faciendo sic sunt de genere maxime hereticorum, qui sunt symoniaci; minor argumenti patet ex hoc quod dicti religiosi sunt ex voto magis alienati a mundo, ex religione et signis magis profitentur paupertatem ewangelicam quam seculares episcopi, ergo faciendo contra predictam legem ewangelicam magis peccant, et per consequens ex maiori contagione symonie sunt profundiores heretici; illi enim qui tam patenter solvunt pactum religionis, quod deo pepigerant, sunt infideles patrono suo et sancte ecclesie. Maiorem autem argumenti testantur experti notantes conversacionem ecclesie, qui vident quod in prandiis quo ad mensam ministrorum, prandiorum et vasorum excedunt comites, quo ad equitaturam ad conventus comunes regnorum excedunt principes; et quo ad expensas forinsecas dicitur quod bona pauperum consumuntur in pensionibus et convivacionibus hominum legis humane et duplicis, in maleficiis",{"title":15,"searchDepth":16,"depth":16,"links":3484},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F95",137,{"description":3479},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F95","SfIdk4YjZ9GpzO3L9uuYq1cvjuBhisfHhbqEnCLr6RA",{"id":3492,"title":3493,"body":3494,"description":3498,"extension":19,"meta":3504,"navigation":23,"page":3493,"path":3505,"pdf_page":3506,"reading":18,"seo":3507,"sortable_pagination_id":3506,"stem":3508,"__hash__":3509},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F96.md","96",{"type":8,"value":3495,"toc":3502},[3496,3499],[11,3497,3498],{},"et tirannis nec non et cognatis et aliis secundum mundum confederatis; quod si sit verum, quod est profundior in dicto eo capitulo hereticorum? Et sic mirantur fideles huiusmodi, quod leges papales que lucrum sapiunt, licet sint infundabiles et contrarie fidei scripture, reputantur, servantur et practisantur plus quam evangelium, sed leges papales in evangelio fundate que religionem sapiunt postponuntur tanquam heretice vel prophane; et hec est nota heresis et infidelitatis maxime. Nec valet ista excusacio in qua tam multe commendacionum tituli addiciuntur; dicunt enim et forte verum, quod nisi conferrent istis legistis et tironibus bona pauperum, circumvenirent et spoliarent eos de suis redditibus; ideo pro retinenda possessione eorum, illorum necesse est bona pauperum talibus impertiri. Tales autem infideli deteriores sunt in capitulo infidelium Rom. 3 dicencium: 'Faciamus mala et eveniant bona'; ymo peius dicunt: quod sunt facienda eis sacrilega atque heretica, ut continuetur in eis plus execrabilia et heretica, ut puta ecclesie et praedia que symoniacie perpetrarentur; nam iuxta istam versuciam perpetrarent maius malum et iterum maius et sic sine fine, ut malum quod maius reputaretur evadatur.",[11,3500,3501],{},"Ideo ista excusacio contra principium apostoli est indubie incitamentum dyaboli ut inducat suos profundius in errorem; cum enim ex decreto ecclesie hoc fuit in tempore sancto sacrilegum atque hereticum, nec fit licitum propter multiplicacionem tirannidis vel peccati: relinquitur quod adhuc sit hereticum sicut primo, nam dies mali non excusant sed augent maliciam. Recoleremus, inquam, principium fidei, quod sepe sumit Anshelmus et sancti alii, quod nemo comitteret vel leve peccatum",{"title":15,"searchDepth":16,"depth":16,"links":3503},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F96",138,{"description":3498},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F96","jWmy4eT7HUK9NOQFsWyDfieN3JF2gTkUrTfGzRgpJNQ",{"id":3511,"title":3512,"body":3513,"description":3517,"extension":19,"meta":3526,"navigation":23,"page":3512,"path":3527,"pdf_page":3528,"reading":18,"seo":3529,"sortable_pagination_id":3528,"stem":3530,"__hash__":3531},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F97.md","97",{"type":8,"value":3514,"toc":3524},[3515,3518,3521],[11,3516,3517],{},"propter preceptum domini vel salvacionem tocius mundi, ergo multo minus pro continuanda possessione iniqua et colligenda irregularitate perversa. Deus enim docuit in particulatim dando lumina, pluvias et alias influencias celestes quod late in comuni et non in globis inordinate homines expendere bona sua, ut patet ex decreto sancti evangeliste posito in lege nature patule cuicunque; tunc possunt videre luce clarius, quam gaudenter tollerarent dissolucionem perpetuam domus sue et omnium reddituum ac appropriacionum, ecclesiarumque quam distribuere sic heretica bona dei. Nam inconveniens sequens non foret, nisi quod religiosi et temporalia sua dispergerentur ut olim in seculo, et per consequens magis celesiter edificarent ecclesiam quam nunc corruperunt.",[11,3519,3520],{},"Sed donemus tirrannis istam iniuriam! Recolemus, inquam, quomodo secularius debeatur illud officium circa temporalia occupari et quomodo nos subtrasimus ab eis illud officium et insuper quomodo fovemus eos in sua tirannide; et tunc doleremus de nostra apostasia que causat in eis illa facinora.",[11,3522,3523],{},"Cum enim secundum philosophos nullum violentum eternum et secundum scripturam pugnabit cum deo totus orbis terrarum, pro complemento iusticie necesse est instrumenta dei vel bene vel male reducere ecclesiam ad statum quem ipse instituit, nec excomunicaciones vel humane leges possunt in illa frustrari divinum propositum, ideo, ut sepe dixi, ista discrasia cleri est causa bellorum in seculo et tocius irreligiositats ecclesie. Si potest quisquam religiose vivere vitam monasticam, fugiamus ad loca deserta, sicut fecerunt sancti patres priores, et ibi defleamus peccata nostra et populi, non autem maneamus in urbibus supplantando secularitatem et heretice laicos a nostragio et inficiendo eos lepra heretica, quia ut sit indubie implicamus in inconvenienciis",{"title":15,"searchDepth":16,"depth":16,"links":3525},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F97",139,{"description":3517},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F97","A4khE8FfmQ-3-GZXALlSbbE0XzbG_mvTb22BxfMj5UI",{"id":3533,"title":3534,"body":3535,"description":3539,"extension":19,"meta":3556,"navigation":23,"page":3534,"path":3557,"pdf_page":3558,"reading":18,"seo":3559,"sortable_pagination_id":3558,"stem":3560,"__hash__":3561},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F98.md","98",{"type":8,"value":3536,"toc":3553},[3537,3540,3544,3547,3550],[11,3538,3539],{},"insolubiliter nosmet ipsos. Nam invincibilis condicio peccati est et insolubilis cautela sophiste dyaboli, quod omnes servos suos ducit ad metam redargucionis turpissimam. Nam velint nolint concedent veritatem in die iudicii quam nunc negant, pertinacia itaque religiosorum qua usque ad mortem laboriose et sumptuose defendunt suam heresim est maxime formidanda.",[2195,3541,3543],{"id":3542},"cap-viii","CAP. VIII.",[11,3545,3546],{},"Ex istis potest sedulus speculator attendere, quam spissim et varie seminatur lepra heresis symoniace in ecclesia militante et quomodo potest illa ecclesia de remedio contra dictam heresim providere. Lepra autem symoniaca ex predictis describitur, quibus iungendum arbitror quod omnis symoniace heresi consenciens symoniacus est censendus. Consentit enim homo sex modis et modis compositis resultantibus ex ipsis, sicut alias diffuse exposui ex sentenciis sanctorum et legum ecclesie; continentur autem in istis versibus:",[11,3548,3549],{},"Consentit operans, defendens, consilium dans\nAc auctorisans, non iuvans nec reprehendens.",[11,3551,3552],{},"Ille autem qui cooperatur cum symoniaco vel mediando vel mercando est symoniacus ex consensu, sicut ille qui defendit symoniam scolastice vel contenciose, sicut tercio ille qui consulit ad pravitatem symoniacam et quarto potentatus qui auctorisat homines ut suos vel facta sua que debet cognoscere esse symoniaca. Sicut enim quilibet fidelis racionis capax debet cognoscere peccata mortalia ut evitet ipsa, sic quilibet racionis capax et specialiter secularis dominus debet cognoscere symoniam; cultores tamen accidencium sicut celant a populo quiditatem eukariste sic celant raciones et species symonie. Quinto modo et sexto symonia comittitur, quando homo habens a deo oportunitatem et noticiam datam mutescit non reprehendens taliter viciosos. Et in isto casu sunt maior pars fratrum vel omnes et speculativi cuiuscunque status,",{"title":15,"searchDepth":16,"depth":16,"links":3554},[3555],{"id":3542,"depth":2237,"text":3543},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F98",140,{"description":3539},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F98","OizcmKLusW5FGH3c78Cugx_fAdMfcToQw_Y-2CIhNfI",{"id":3563,"title":3564,"body":3565,"description":3569,"extension":19,"meta":3575,"navigation":23,"page":3564,"path":3576,"pdf_page":3577,"reading":18,"seo":3578,"sortable_pagination_id":3577,"stem":3579,"__hash__":3580},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F99.md","99",{"type":8,"value":3566,"toc":3573},[3567,3570],[11,3568,3569],{},"etatis vel nexus fuerint, qui propter timorem servilem vel comodum temporale tacent in causa dei atque ecclesie. Sed aliomodo omnis peccans mortaliter, dum suspendit se a iuvamine contra heresim symoniacam, sit symoniacus ex consensu; nam ut sepe dixi iam virtutes quam vicia sunt connexa et sic deus qui non maculatur symonia vel heresi de vocata ecclesie. Et patet prima pars proposicionis prime proposite.",[11,3571,3572],{},"Sed pro secunda notandum quod heresiarche statuerunt, ut nullus censeatur symoniacus nisi hoc coram eis secundum tradiciones suas, ut inquiunt legitime, sit probatum et tunc convictum de symonia vel heresi comburunt vel aliter occidunt vel cogunt si noluerit ab eis emere symoniacam culpam sibi impositam; quod si reus in factis eis placenter voluerit emere culpam suam evacuet, testificatur ab eis immunis et mundus, licet heresi sua symoniacam maculam emere ab eis et peccatricem partem ecclesie. Constat de episcopis et prelatis quod propter pecuniam vel preces dominorum literatorias auctoritative instituunt, licet de eis credant vel dubitent si antea non sint digni, et omnino sciant per leges proprias, quod tam prepositus per hoc medium quam ipse auctorisando preponens quam eciam dominus rogatu et ad hoc medians incurrit lepram symoniacam in ipso, et sic nec vult misereri anime sue nec proximi, sed tamquam blasfemus heresiarcha se ipsum et alios cece precipitat; idem itaque eum debemus aufugere. Item propter iudicium sophisticatum a talibus non est homo magis aut minus symoniacus nisi forte ex eorum cece sophisticate sit infectus. Sed cum infeccio sit contra universalem ecclesiam, oportet illam extingui; igitur relinquitur alius iudex quam talis ecclesie sic infecta; licet enim debeat iudicare de heresi, quia debet examinare conscienciam propriam purgando se primo a symoniaca pravitate, cum propter reatum proprium est inepta, ut sit iudex publicus, quia tunc primo se ipsam combureret. Ideo dicit Christus Matth. 7: 'Ypocerita,",{"title":15,"searchDepth":16,"depth":16,"links":3574},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F99",141,{"description":3569},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F99","oqjg3bhkPEbq5lkDyHJa4oCdAmH15kweyoEL1852uQ8",{"id":3582,"title":3583,"body":3584,"description":3588,"extension":19,"meta":3594,"navigation":23,"page":3583,"path":3595,"pdf_page":3596,"reading":18,"seo":3597,"sortable_pagination_id":3596,"stem":3598,"__hash__":3599},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F100.md","100",{"type":8,"value":3585,"toc":3592},[3586,3589],[11,3587,3588],{},"eice primum trabem de oculo tuo et tunc festucam de oculo fratris tui poteris eicere'; et sunt ad hoc leges multe tam dei quam hominium. Sicut enim yctericos non iudicat de coloribus, sic iudex infectus macula non reputabit illam peccatum in aliis, sed fovebit; sicut ergo symoniacus peccat in universalem ecclesiam et quodlibet eius membrum, quod tenetur peccatum illud cognoscere, sic persona universalis ecclesie cum sit superior atque habiliter, debet de peccato tali cognoscere. Nec requiritur ad hoc magna industria, sed quecunque persona, eciam homo hereticus vel meretrix, peccato cognito debet ipsum viis et modis extinguere, ut patet V. Decretalium, titulo De Symonia, capitulo Tanto; aliter enim posset heresis symoniaca inficere totam ecclesiam antequam leprosum symoniacus ipsam de castris expelleret. Ideo ordinatum est in lege domini, quod sacerdotes qui debent iudicare de lepra sint mundi, ut patet quo ad iudicium Levitici 13 et ad aliud Levitici 21, quia aliter subverterent iudicium, ut duo senes presbiteri iudicarunt Zuzanam Daniel, 13. Ideo docetur a Ieto cognato Moysi Exod. 18, 20 quod provideret de omni plebe viros potentes et timentes deum, in quibus sit veritas et qui oderint avariciam, qui iudicent populum. Item ad iudicandum sic de heresi vel symonia requiritur preciosa noticia scripturarum, sed huius legis sunt predicti satrape ignari communiter, ergo et indispositi ad sic iudicandum de heresi, nec excusat ignoranciam eorum quod possunt ad hoc vocare clericos vel sciolos legis dei, quia sic potest imperator et aposita ad convincendum eciam papam super heresia pravitatis.",[11,3590,3591],{},"Requiritur ergo iudicem habere inflexibilem potenciam corespondenter ad deum patrem, requiritur secundo quod habeat conscienciam timendo deum corespondenter ad",{"title":15,"searchDepth":16,"depth":16,"links":3593},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F100",142,{"description":3588},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F100","BiYO04sVDBlfQbuPcicfCECL-9lR1j3-OOePxFaeEpI",{"id":3601,"title":3602,"body":3603,"description":3607,"extension":19,"meta":3610,"navigation":23,"page":3602,"path":3611,"pdf_page":3612,"reading":18,"seo":3613,"sortable_pagination_id":3612,"stem":3614,"__hash__":3615},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F101.md","101",{"type":8,"value":3604,"toc":3608},[3605],[11,3606,3607],{},"Christi humanitatem, et requiritur tercio quod habeat noticiam corespondenter ad veritatis divinitatem, quarto eciam requiritur quod habeat puram benivolenciam corespondenter ad spiritum sanctum et tunc odiet avariciam. Iste autem quatuor condiciones requiruntur in iudice, ut patet ex fide scripture. Aliter enim satrapa posset iudicare hominem ad mortem propter veritatem scripture sibi displicentem quam fidelis deffendit katholice. Sic enim summi sacerdotes iudicarunt Christum ad mortem turpissimam tamquam summum hereticum, quia blasfemum; Joh. 19 scribitur: Nos legem habemus et secundum legem debet mori; patet autem illa lex Levit. 24, ubi dominus precipit blasfemum duci et a toto populo lapidari; sed certum est, quod isti iudices scelerati in omnibus istis quatuor disposicionibus defecerunt et ideo erraverunt undique in iudicio. Sed nota quod populus debuit lapidare blasfemum, quia totus populus debuit legem dei cognoscere et eius iniuriam tamquam persona dignior vindicare, sicut sepe dixi in communi sermone de heresi, fides scripture, cum sit regula specularis ad iudicandum de heresi ac omnis homo debet ipsam cognoscere, ymmo omnes homines et singuli debent confundere hereticos destruendo heresim et specialiter heresim symoniacam patulam quantum possunt. Sicud ergo summi sacerdotes in se ipsis summi heretici dampnarunt dominum nostrum Jesum Christum pro heresi, sic summi sacerdotes antichristi possunt dampnare et extinguere membra Christi, propter hoc quod catholice reprobant peccata eorum et predicant quomodo ecclesia potest licite per exoneracionem temporalium adiuvari. Tota itaque ecclesia debet insurgere contra senes, qui videntur regere populum, quando avaricia debriati symoniace parant sibi pseudo-pastores contra salutem populi et fidem ewangelii.",{"title":15,"searchDepth":16,"depth":16,"links":3609},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F101",143,{"description":3607},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F101","rjOSR10c9NThbwLENlH1LZMdKzlC-Cta0VPMU43o6-0",{"id":3617,"title":3618,"body":3619,"description":3623,"extension":19,"meta":3626,"navigation":23,"page":3618,"path":3627,"pdf_page":3628,"reading":18,"seo":3629,"sortable_pagination_id":3628,"stem":3630,"__hash__":3631},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F102.md","102",{"type":8,"value":3620,"toc":3624},[3621],[11,3622,3623],{},"Ista quidem est causa maxima contra quam fidelis debet militare. Et si obicitur quod credendum est illis ut senioribus, qui debent potestate populum regere, non autem privatis pusillis et ydvotis qui ignorabant dignitates et leges ecclesie, omnes fideles debent credere quod deus frustra ordinaret viam domini conformiter legi sue. Ideo debent insuper cuncti fideles cognoscere quod tuum symoniace peccatum tamquam summi heretici, quando propter lucrum temporale exaltant ydiotas quo populosius esse possunt; et in tercio hoc debet totus populus contra tales insurgere, ymmo ipsimet debent insurgere in se ipsos. Et notum est notissimum et regnis multis, quod papa propter talem referenciam nescit eos iterum qui pastores quos preficiunt patenter deficiunt a cura spiritualis regiminis. Ideo cum ad hoc deus dedit cuilibet libertatem arbitrii ut curet de anima sua, licet in parte qui ad sacramenta excecant populum, ideo secundum libertatem arbitrii post patentem noticiam totus populus debet insurgere contra tales. Lex, inquam, papalis dicit i questione 3 referendas, ut sepe recepit, quod nemo debet promoveri vel promoveri ad beneficium vel dignitatem ecclesiasticam propter munus datum ante vel post, sed statim hoc stulticias symoniacus potest occidere secundum gramaticos et abiurare, elidere, percutere vel amputare. Quia ut dicit papa in eadem lege, non obstante quacunque consuwetudine beneficium debet dari libere absque diminucione, collector autem primorum fructuum moriente incumbente primo anno et quotquot sic sequentibus plus quam diminuit fructum beneficii quia regulariter capit totum, vel igitur concorditer ameliorare legem istam papalem et fidem scripture vel concorditer in-",{"title":15,"searchDepth":16,"depth":16,"links":3625},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F102",144,{"description":3623},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F102","OG114bmH0aSZiTlR8wFUYGPbS7smg6L24fy0H6aKQWs",{"id":3633,"title":3634,"body":3635,"description":3639,"extension":19,"meta":3642,"navigation":23,"page":3634,"path":3643,"pdf_page":3644,"reading":18,"seo":3645,"sortable_pagination_id":3644,"stem":3646,"__hash__":3647},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F103.md","103",{"type":8,"value":3636,"toc":3640},[3637],[11,3638,3639],{},"surgere contra tales. Nec sunt audiendi qui blasfeme balbuciunt, quod pape est quascunque leges ecclesie interpretari, ad votum suspendere vel penitus abrogare ut videtur ex lege 25, questione 1, His itaque, quia ut sepe nichil magis cassaret leges ecclesie nec blasphemaret papam quam quod plenus antichristus dispenset et prescribat contra deum, ymmo nichil magis generaret contra papam, ut dicit Lincolniensis, diffidencie et inobediencie cathaclismum; quis enim tunc crederet vel obediret legi vel bullis papalibus? Sed contradiceret iuxta sentenciam istam, quod tenetur obedire voluntati pape in tribus predictis ficticiis. Sed non claret ex bullis pape quantumcunque recenter venerint de pape interpretacione suspensionis vel abrogacione; ideo ne offendatur in ultimam voluntatem pape, nemo debet secundum leges suas vel bullas aliqualiter operari. Ideo benedictus sit papa, cuius voluntas est inflexibiliter iusta, cunctis notissima in eterna. Cum autem secundum ecclesiam totam talis infamis hereticus debet percelli a populo, et regum ac dominorum secularium est quo ad istud regere, ducere et animare populum, patet quod illi debent ex officio sui regiminis animosius postponendo timorem vel lucrum privatum in istis precedere; et unum audenter assero: quod antequam ista scaturigo emanans a fonte symoniace heresis a regnis fuerit obturata, nunquam quiescent aput deum et homines inturbata, quia ipsi principes et totus populus eorum aliter percussi sunt heresi symoniaca ex consensu, et eo gravius quo officio suo pertinencius atque facilius possent tales inficientes leprosos a dominiis suis ex-",{"title":15,"searchDepth":16,"depth":16,"links":3641},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F103",145,{"description":3639},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F103","YO78d5BGZ6V48SfUFSaJY4zgCXcLkRynrCSxbr9Ta5c",{"id":3649,"title":3650,"body":3651,"description":3655,"extension":19,"meta":3658,"navigation":23,"page":3650,"path":3659,"pdf_page":3660,"reading":18,"seo":3661,"sortable_pagination_id":3660,"stem":3662,"__hash__":3663},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F104.md","104",{"type":8,"value":3652,"toc":3656},[3653],[11,3654,3655],{},"pellere: non enim opporteret ad hoc parare populum grandem thesaurum et inmensum vel arma bellica sumptuosa, sed prohibere vel non licenciare ut hii vel collectores perfidi exeant vel incollant terram suam. Quomodo, inquam, respondebunt principes in die iudicii pro ecclesia, quam a Christo tuendam et specialiter a symoniaca heresi acceperunt, quando tam faciliter et tam sibi utiliter possent venenum illud excludere, et tamen pro amore dyaboli, quia pro fastu seculi, consumunt omnino contrarie se et suos! Quicunque autem consiliarii principum vel contrariantur vel tacent principibus istam sentenciam necandi et percellendi, sunt tamquam summi heretici, quia calidissimi symoniaci et subtilissimi discipuli antichristi. Speculator autem secundum doctrinam dei Ezech. 34. debet animam suam et populi a periculo liberare, considerans quod non modicum sed grandiosum est periculum vel persecucio inde surgens. Sic itaque ecclesia sed specialiter speculatores debent tales symoniacos hereticos alte et continue declamare, vertendo periculosa bella mundialia in illud officium; et quicunque confessor, consultor vel depravator dicat contrarium, caveat sibi de sentencia domini ex testimonio Ezechielis animam perditam de manu tacentis prepositi requirentis. Nec videtur quod tales blasfemi symoniaci sunt hodie ut in lege veteri generaliter occidendi, sed secundum doctrinam apostoli ad Titum 3. a quolibet Christicola fugiendi. Ad Titum 3. precipitur: 'Hereticum hominem post primam et secundam correpcionem devita,' nam ubi Christus precipit Matth. 18 peccantem in nos terna vice corripere, apostolus suus precipit eodem spiritu hereticum, qui",{"title":15,"searchDepth":16,"depth":16,"links":3657},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F104",146,{"description":3655},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F104","4MAy6wZSM766UW0vBx8Xpa-JxVYvNz1pPEOm8cmW0RY",{"id":3665,"title":3666,"body":3667,"description":3671,"extension":19,"meta":3677,"navigation":23,"page":3666,"path":3678,"pdf_page":3679,"reading":18,"seo":3680,"sortable_pagination_id":3679,"stem":3681,"__hash__":3682},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F105.md","105",{"type":8,"value":3668,"toc":3675},[3669,3672],[11,3670,3671],{},"non est nisi symoniacus post correpcionem secundam super eius pertinaciam devitare, nam antequam devenit ad tantam pertinaciam correctus fuit generaliter a fidelibus multis viis, et legum exposiciones, generales predicaciones et publice excommunicaciones tam crebro preconisaverant predictos hereticos, quod non restat fidelibus nisi se ipsos aufugere. Quod autem plures de populo libencius conversantur et mercantur cum talibus ceca stulticia et heresis symoniaca sunt in causa, quia II. Joh. scribitur: 'Si quis venit ad vos et hanc doctrinam non affert, nolite recipere eum in domum nec ave ei dixeritis, qui enim dicit illi ave communicat operibus eius malignis'. Doctrina autem ista est preeminencia pastoralis officii in Christo et membris ipsum sequentibus, quam symoniaci non solum non afferunt sed confundunt; quibus si prohibetur salutacio, quomodo non magis bonorum pauperum ministracio?",[11,3673,3674],{},"Sed obicitur: Cum maior pars ecclesie et specialiter capitales infecti sunt hac heresi, non restat quo fideles aufugeret cum petens deserta peccato percuteretur ex consensu vecordi et negacione iuvaminis. Hic dicitur quod cuilibet Christiano precipitur fuga sequendi symoniacos in moribus et fragilibus precipitur fuga communicandi cum eis presencia corporali propter timorem coinquinacionis lepre, sed difficultas videtur claustralibus, cum quasi omnis eorum multitudo hac lepra inficitur et aufugientes incarcerabuntur tamquam appostote. Sed constat, cum deus sit immensus, Symon autem misera creatura stricta iudicata ad penam, a deo nemo potest aufugere sed ubique a Symone; nam quilibet potest ex libertate arbitrii preparare habitaculum deo suo, quo Symon non audet ingredi, ut devoti claustrales dolent de symoniacis et caventes a consensu eorum maculas reprimunt quantum possunt, sed temptantur mille meandris",{"title":15,"searchDepth":16,"depth":16,"links":3676},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F105",147,{"description":3671},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F105","2p4RCzeA5iKeXwjYqlkJzOmrNnNvA9v790Zve5SReqU",{"id":3684,"title":3685,"body":3686,"description":3690,"extension":19,"meta":3701,"navigation":23,"page":3685,"path":3702,"pdf_page":3703,"reading":18,"seo":3704,"sortable_pagination_id":3703,"stem":3705,"__hash__":3706},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F106.md","106",{"type":8,"value":3687,"toc":3698},[3688,3691,3695],[11,3689,3690],{},"dyaboli, ut nunc suggeritur, quod virtute sacre obediencie oportet laborare attente commiscendo mendacia pro appropriandis ecclesiis vel multiplicandis redditibus. Sed istud commentum patris mendacii statim convincitur per hoc quod precise tantum obediendum est privato preposito quantum deus precipit conformiter legi sue. Ideo Act. 5 dicunt apostoli: 'Obedire oportet magis deo quam hominibus', ideo videtur michi quod missi ad tale officium detegerent mendacia Symonis et procurarent in eis dissolucionem symoniace pravitatis; sic enim consumpsit Thomas Didimus thezaurum regis Gundofori. Nunc autem blaspheme dicitur quod papa approprians vel confirmando aut tacendo approbans eo ipso licenciat quod prius fuit illicitum. Nam idem foret hoc dicere et ipsum extollere super deum, quia in die qua unusquisque onus suum portabit, non excusabit blasphemus error pape vel prelati alterius quo se et suos subditos ducit in foveam, sed fides scripture, que est ultima voluntas testamenti dei, et duplicitas temerarii consensus condempnabunt tales in die novissimo. Nam false suggerunt et dyabolice incitant papam vel prelatum ad facinus et post tamquam precones huius sceleris gravando ipsum in opere multiplici persecuntur; et quod ista non sit excusacio sed accusacio novit iudex a cuius sentencia non licet cuiquam appellare.",[2195,3692,3694],{"id":3693},"tercia-excusacio-in-peccatis-est-quod-claustralis-non-intromittit-se-de-talibus-sed-cum-contentatur-de-paucis-ac-parce-vite-necessariis-devote-contemplans-et-orans-coram-domino-excusatur","Tercia excusacio in peccatis est, quod claustralis non intromittit se de talibus, sed cum contentatur de paucis ac parce vite necessariis, devote contemplans et orans coram domino excusatur.",[11,3696,3697],{},"deus enim vult quod servi sui de suo reditu sustententur; sed caveat sic loquens de taciturnitate qua mutescit non reprehendendo prepositos,",{"title":15,"searchDepth":16,"depth":16,"links":3699},[3700],{"id":3693,"depth":2237,"text":3694},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F106",148,{"description":3690},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F106","2nfIm9pZ1zAWcz77vykINvU5r0--MztI1HvgKia2G_c",{"id":3708,"title":3709,"body":3710,"description":3714,"extension":19,"meta":3725,"navigation":23,"page":3709,"path":3726,"pdf_page":3727,"reading":18,"seo":3728,"sortable_pagination_id":3727,"stem":3729,"__hash__":3730},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F107.md","107",{"type":8,"value":3711,"toc":3722},[3712,3715,3719],[11,3713,3714],{},"et defectu iuvaminis quo spiritualiter iuvaret suos prepositos, ista enim sunt duo subtilia genera consensus dampnabilis. Si enim unicuique mandavit deus de proximo, servus cui deus dedit talentum noticie, debet correptione iuvare suum prepositum, cum ungendo eum oleo peccatoris et comedendo cum eo de ydolatricis dicet cum Ysaia finaliter: 'Ve michi quia tacui,' nam fidelis in quo amor dei preponderat non tacebit sic vecorditer in causa dei contra Symonem. Nec pensat deus quid aut quantum de bonis suis servus suus consumpserit, sed qualiter et quibus mediis sibi quesierit, quia aliter predones, latrones et scelesti forent de omni abusu bonorum domini excusati.",[2195,3716,3718],{"id":3717},"quarto-fingitur-quod-claustrales-quibus-appropriantur-ecclesie-virtute-appropriacionis-exonerantur-a-cura-commissa-vicariis-nec-competit-eis-officium-predicacionis-sed-devote-oracionis","Quarto fingitur, quod claustrales quibus appropriantur ecclesie, virtute appropriacionis exonerantur a cura commissa vicariis nec competit eis officium predicacionis sed devote oracionis.",[11,3720,3721],{},"In ista excusacione Luciferi miror primo quomodo maledicta appropriacio infundabilis in lege dei, in qua omnis veritas continetur, habet tantam virtutem exhonerandi mercenarios a cura suarum ovium, cum beneficium et correspondens officium inseparabiliter se secuntur. Item cum nichil debet esse inordinatum in domo domini et officium orandi sit minime sumptuosum, fugiens mundanos strepitus videtur valde inordinate appropriare tam paucis tot ecclesias pro illo nudo officio; sic enim in primitiva ecclesia et hodie facilius et fructuosius completur illud officium. Item cum officium predicandi sit summum in preposito, ut hic supponitur, si virtute appropriacionis illud potest subtrahi a subiectis, a pari totum officium pastorale; quomodo ergo respondebunt rectores illi pro animabus, quarum decimis vescuntur, in die iudicii, si ipsas non rexerint viam virtutum et legem domini predicando? Symoniaca quidem foret commutacio emere oraciones pro tanto temporali stipendio; illas enim oraciones haberet parrochianus fructuosius excuciendo a se prudenter istud servile comercium. Item, ut suppono ex fide sepe dicta, non licet angelo vel homini ad",{"title":15,"searchDepth":16,"depth":16,"links":3723},[3724],{"id":3717,"depth":2237,"text":3718},{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F107",149,{"description":3714},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F107","eRRurNbSX0GKin2kPrXKFmDMWjsdtz9Y4zH2nIRN32I",{"id":3732,"title":3733,"body":3734,"description":3738,"extension":19,"meta":3744,"navigation":23,"page":3733,"path":3745,"pdf_page":3746,"reading":18,"seo":3747,"sortable_pagination_id":3746,"stem":3748,"__hash__":3749},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F108.md","108",{"type":8,"value":3735,"toc":3742},[3736,3739],[11,3737,3738],{},"deterioracionem, sed solum ad ecclesie edificacionem procedere. Cum ergo ante appropriacionem erant simul in appropriata ecclesia tam rector quam eius vicarius curantes et pascentes subditos suos, ut suppono, ergo non licet homini sine recompensa curam rectoris subtrahere. Oracio enim specialiter symoniaci non potest equivalere officio predicandi, quia tunc deus frustra ordinaret predicacionem.",[11,3740,3741],{},"Nec valet ficticia qua dicitur quod nunc predicacio superfluit, cum communitas satis novit fidem Christi, quia indubie illi qui ista ignare balbuciunt sunt perfidis deteriores et fideles ewangelisantes conclusiones katholicas sequentes ex principiis fidei persequentes in tantum quod non credunt in deum; ideo nunquam fuit maior necessitas fidem katholicam predicandi. Item iuxta istam stulticiam episcopus et papa forent maxime exonerati a cura quia per eos cura tocius populi rectoribus et vicariis partibiliter est commissa et sic episcopus et papa iuxta interpretacionem sui nominis privarent se ipsos episcopio et papatu. Sed deliramenta sunt ista; habent enim papa et episcopus et rector et vicarius curam de ovibus et superior plus curatur, ut deus, cui secundum philosophos est cura de omnibus, licet equivoce est maxime curatus. Unde quod deus curat homines innuit apostolus 1 Cor. 9 querens: 'Numquid deo cura est de bobus?' Unde ille summus pastor dignatus est habere homines in ewangelisando populo adiutores; 1 Cor. 3 scribit apostolus: 'Dei enim adiutores sumus,' et ideo sicut deus eligit magis ydoneos adiutores, sic debet episcopus sciendo quod fert onus curati sui et omnium ovium suarum; ideo debet examinare diligenter curatum cui curam comiserat sciendo quod propter maiorem defectum sui vicarii fert gravius et propter diligenciorem curam sui officii tollerabilius suportabit. Unde nota infidelitatis",{"title":15,"searchDepth":16,"depth":16,"links":3743},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F108",150,{"description":3738},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F108","Jjk5bYAaZYhsXdNtYIGzsrV1PO-AqZ9mcmKCgHSE5eU",{"id":3751,"title":3752,"body":3753,"description":3757,"extension":19,"meta":3763,"navigation":23,"page":3752,"path":3764,"pdf_page":3765,"reading":18,"seo":3766,"sortable_pagination_id":3765,"stem":3767,"__hash__":3768},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F109.md","109",{"type":8,"value":3754,"toc":3761},[3755,3758],[11,3756,3757],{},"gravissima foret episcopum parvipendere vicarii sui officium; cum enim secundum apostolum 1 Cor. 14. omnia debent fieri ad edificacionem nec habet potestatem faciendi quidquam nisi in edificacionem ut patet II Cor. 13, plane sequitur quod appropriando ecclesias, nisi ut sit cura fructuosior, est stulto stulcior, quia appropriando aliter propter modicum lucrum comodi temporalis onerat se ad respondendum deo pro tanto defectu deterioracionis sue ecclesie, quod homo non faceret pro toto mundo. Ideo episcopi necessitati sunt deffendere, quod omnes quibus appropriant ecclesias vel appropriabant in sua diocesi, fructuosius adiuvant ipsos pastores ovium nec curam ovium quam rectores ante ea curaverunt, cum aliter forent ipsi pseudopastores et procuratores antichristi, de tanto portantes gravius onus ecclesie. Conceditur tamen, quod licitum et meritum est in casu parochiali ultra sufficenciam necessariam sui privati curati facere elemosinas de decimis, oblacionibus aut aliis elemosinis gratis datis communitati vel persone ad quam gratis deliberat faciendas, sed hoc alienum est a limitacione sui episcopi, ne forte conswetudo trahatur in legem execrabilem et elemosina voluntaria in servilem exaccionem.",[11,3759,3760],{},"Sed ultimo videtur istam sentenciam ad tantum turbare ecclesiam, quod deficerent paparum consecraciones, episcoporum benedicciones et missarum celebraciones, eo quod omnia talia ministeria in symoniacis sunt infecta. Hic dicitur concedendo conclusionem nam ritus tales indisponentes ecclesiam necessario habent finem et cum per se notum sit ex principiis fidei quod symonia sit maximum de genere gravissimum, et iterum notum sit ex eisdem principiis quod quidquid",{"title":15,"searchDepth":16,"depth":16,"links":3762},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F109",151,{"description":3757},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F109","ipXuEtMhcOt5Jo2nX-bDGpWVgl01Tf9cyZJb9O76HrQ",{"id":3770,"title":3771,"body":3772,"description":3776,"extension":19,"meta":3779,"navigation":23,"page":3771,"path":3780,"pdf_page":3781,"reading":18,"seo":3782,"sortable_pagination_id":3781,"stem":3783,"__hash__":3784},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F110.md","110",{"type":8,"value":3773,"toc":3777},[3774],[11,3775,3776],{},"homo in mortali peccato fecerit, peccat mortaliter, manifeste convincitur, quod omnis talis actus symoniaci est ad dampnum ecclesie; et si minus nocivum foret ecclesie quod omnino in talibus prepositis cessarent ministeria supradicta, nam incipiendo ab infimo patet quod misse et orationes symoniaci fiunt in peccatum suum et dampnum ecclesie. Unde in 5. decretalium de symonia sic scribitur cap. Tanta: 'Tanta est labes huius criminis quod eciam servi post dominos et quilibet criminosi admittuntur ad accusacionem.' Et sequitur ibidem: 'Omnis peccator potest cantare missam preter symoniacum, quem quilibet ut ab ordine male susceptos removere et accusare potest, eciam meretrix; cum ergo hec lex sit infallibiliter vera, videtur quod pauci audirent missam presbiteri, quia nimis multi sunt symoniaci opere vel consensu. Nec oportet expectare quod ad forum canonicum vel civile deducatur causa ad tales symoniacos, quia, ut docet glossa, talis symoniacus in principio suspenditur ipso facto; cum enim meretrix vel alius infidelis potest docere iudicem et sic ecclesiam de vicio symonie, tantum est periculum communicare cum symoniacis eciam ante humanum iudicium, sicud si continue fuerit simulatam, cum veritas periculi non sit minus nota ecclesie. Unde nimis illudunt populo qui dicunt, quod tantum valet missa presbiteri quantumlibet scelerati sicut missa presbiteri quantumcunque catholici et devoti, ut ostenditur in tractatu De Eukaristia et memoratur decretum sub auctoritate Gregorii questionis 1 cap. Sacerdotes: 'Sacerdotes,' inquit, 'qui eukaristie serviunt et sanguinem domini",{"title":15,"searchDepth":16,"depth":16,"links":3778},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F110",152,{"description":3776},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F110","O6n95H4dE_cwh2N7BRetaDVcgcBV9_Ljzqw6vFatA0U",{"id":3786,"title":3787,"body":3788,"description":3792,"extension":19,"meta":3798,"navigation":23,"page":3787,"path":3799,"pdf_page":3800,"reading":18,"seo":3801,"sortable_pagination_id":3800,"stem":3802,"__hash__":3803},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F111.md","111",{"type":8,"value":3789,"toc":3796},[3790,3793],[11,3791,3792],{},"populo eius dividunt, impie agunt in legem Christi, putantes eukaristiam imprecantis facere verba, non vitam, et necessariam esse tantum solempnem oracionem, non sacerdotum merita de quibus dicitur: Sacerdos in quacunque fuerit macula deprehensus non accedat offerre oblaciones domino;' et, inquam, in lege veteri que fuit plena cerimonialibus iudiciis, ecclesia non adesset in suo ministerio cui nota quomodolibet foret culpa, ut patet Levit. 21; quanto magis in sacramento et ministerio nove legis; populum enim non interest tormentis sive spectaculis, ergo multo minus officio in quo fit Christo tantum dedecus et in quo sacerdos occidit se ipsum et deteriorat populum. Negacio itaque comunicacionis cum talibus ipsos ergo consociantes ad se convertere, participacionem criminis contractam ex consensu a plebe averteret, et utrobique ydolatriam evitaret.",[11,3794,3795],{},"Quo ad episcoporum ministerium patet, quod regnante in eis symonia quidquid fecerint est blasphemum. Ideo non tunc benedicunt nec consecrant nec ordinant vel confirmant, sed temptantes faciunt omnino oppositum, ut patet ex testimoniis infinitis ut quo ad ordines patet questione 1. cap. Si quis episcopus: 'Qui, inquit, ordinatus est (suple: a talibus) nichil ex hac ordinacione vel promocione proficiat,' et sequitur decretum VIII synodi cap. Qui: 'Qui per pecuniam quemquam consecraverit vel ab alio consecratus est, alienus est a sacerdocio;' et tercio testatur idem decretum Gregorii sic scribentis cap. Quicunque: 'Quicunque sacros ordines vendunt aut emunt sacerdotes esse non possunt. Unde scriptum est: \"Anathema danti et anathema accipienti, hec est symoniacae heresis.\" Quomodo ergo si anathema sunt et sancti non sunt sanctificare alios possunt?",{"title":15,"searchDepth":16,"depth":16,"links":3797},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F111",153,{"description":3792},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F111","1PaRNXeDWmVm2wV5pi7Wt5NHdxFP1M0N2H62y5Ye_KI",{"id":3805,"title":24,"body":3806,"description":3810,"extension":19,"meta":3822,"navigation":23,"page":24,"path":3823,"pdf_page":27,"reading":18,"seo":3824,"sortable_pagination_id":27,"stem":3825,"__hash__":3826},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F112.md",{"type":8,"value":3807,"toc":3820},[3808,3811,3814,3817],[11,3809,3810],{},"Quomodo corpus Christi tradere vel accipere possunt? Qui maledictus est benedicere quomodo potest.' Ideo ut dixi superius ex testimonio Jeronimi et Gregorii, benediccio talium est nociva. Sicut enim blasfemant, quod Christus benedicendo panem ipsum destruxit penitus ad non esse, sic benedicunt populum ad sensum ironicum, hoc est ad sensum uxoris Job (secundo eius capitulo), populo maledicunt. Et idem est iudicium de quocunque papa symoniaco quo ad omnem consecracionem episcopi vel omne opus quod tunc fecerit.",[11,3812,3813],{},"Si ergo secundum leges satraparum deficiente prelato superiori, cum sit essencialis ordo inter ipsum et prelatum vel sacerdotem subditum, ministrantem necesse est cassare officium subditi, pauci vel nulli forent presbiteri, quia illi forent per prelatos symoniacos procreati et sic perirent in ecclesia sacerdotalia sacramenta.",[11,3815,3816],{},"Nec valet fingere, quod deus mutat legem operacionis sue ad instanciam, ad deffectum vel rogatum talis sacerdocii maledicti, quia gratis dat graciam, non pro temporali lucro, sed subtrahit dicente Ambrosio ut recitatur in decretis ubi supra: 'Cum ordinaretur episcopus, quod dedit aurum fuit, quod perdidit anima fuit; cum alium ordinat, quod accepit aurum fuit, quod dedit lepra fuit.' Ideo cogimur negare ordinem illum essencialem inter prelatos nostros et suos subditos, ymo deficientibus illis ut cirris Christus ordinat quemcunque, quomodocunque et quandocunque voluerit. Et hinc sciens errores illos futuros in ecclesia, ordinavit apostolos suos episcopos tempore et forma nobis incognitis, ut discamus vel sic non nimis apreciari solempnitates quas adinvenimus sacramentis nec nimis pompare de dignitatibus secundum quas ex institucione humana excedimus fratres nostros. Sequatur ergo sacerdos Christum in moribus et secure de ipso potest confidere,",[11,3818,3819],{},"quod auctoritate sui deficiente quocunque prelato cesareo sit a Christo legittime ordinatus et in quocunque sacramento vel opere quod rite fecerit approbatus. Ex istis colligitur tiriaca, sine qua ut probabiliter creditur, ecclesia de symoniaca heresi non accipit medicinam, scilicet quod dominus papa, episcopi, omnes religiosi vel pure clerici titulo possessionis perpetue dotati debent renuncciare illis in manus brachii secularis ecclesie, quod si pertinaciter noluerint per seculares dominos debent cogi. Probatur prima pars per illud Luc. 14: 'Omnis ex vobis qui non renuncciat omnibus que possidet non potest meus esse discipulus.' Et secunda pars patet per illud Matth. 5: 'Quod si sal evanuerit ad nichilum valet ultra, nisi ut mittatur foras et conculcetur ab hominibus.' Rex itaque celestis expectat ista meritoria medicamina regum terre, ad quod ipse moveat, qui super totam ecclesiam semper regnat. Amen.",{"title":15,"searchDepth":16,"depth":16,"links":3821},[],{},"\u002Freadings\u002Ftranscription\u002Fwycliffe-simony\u002F112",{"description":3810},"readings\u002Ftranscription\u002Fwycliffe-simony\u002F112","nouMLuf0GmTelzpimkXNNVN3lDaJVllq8EwkKbADvV8",[3828,3851,3872,3886,3937,3961,3975,3989,4006,4061,4078,4092,4109,4128,4182,4207,4228,4255,4307,4331,4355,4375,4401,4418,4440,4457,4471,4536,4556,4586,4600,4625,4639,4653,4697,4732,4774,4801,4820,4839,4865,4890,4908,4929,4955,4979,4993,5012,5034,5069,5083,5110,5124,5154,5176,5196,5215,5232,5253,5274,5288,5302,5331,5348,5362,5376,5390,5404,5425,5439,5461,5495,5529,5575,5598,5627,5674,5708,5737,5760,5810,5828,5879,5923,5956,5978,6004,6018,6035,6049,6063,6080,6097,6118,6142,6165,6182,6206,6236,6253,6277,6291,6310,6329,6343,6360,6382,6404,6421,6438,6465,6493],{"id":3829,"title":3830,"body":3831,"description":15,"extension":19,"meta":3846,"navigation":23,"page":25,"path":3847,"pdf_page":28,"reading":18,"seo":3848,"sortable_pagination_id":28,"stem":3849,"__hash__":3850},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F1.md","TREATISE ON SIMONY",{"type":8,"value":3832,"toc":3843},[3833,3836,3840],[1708,3834,3830],{"id":3835},"treatise-on-simony",[1712,3837,3839],{"id":3838},"chapter-i","CHAPTER I.",[11,3841,3842],{},"After the general treatment of heresy, it remains to deal with its particular forms. There are three kinds of heresy that are most notorious: namely, simony, apostasy, and blasphemy. These are not distinguished as mutually exclusive, since the species both of virtues and of vices are interconnected. Nevertheless, their defining principles are distinct: apostasy consists in the general principle whereby a man deviates from the religion of God; blasphemy in the principle whereby it imputes false accusation against the virtue of God; but simony in the principle whereby it strives to rupture the ordering of God. And in this way, through this threefold offense, the entire Trinity is wronged: through apostasy, God the Father, who according to pure and undefiled religion powerfully binds to himself the bride of Christ; God the Son, who, being the power of God and the wisdom of God, is daily blasphemed by the second heresy; and God the Holy Spirit, who, out of the highest goodness, wisely and peacefully orders his household, is provoked to anger by the perversity of simony that acts contrary to his ordering. For the simoniac, resisting the Holy Spirit, strives to dissolve this benign order blasphemously, and thereby the peace. Therefore, since according to the testimony of Truth the sin against the Holy Spirit is unforgivable both in this age and in the age to come, it seems fitting to begin with that sin, since simony is a leprosy which, by reason of the nature of the disease and its persistent hardening, it is impossible to cure except by an extraordinary miracle of God —",{"title":15,"searchDepth":16,"depth":16,"links":3844},[3845],{"id":3838,"depth":16,"text":3839},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F1",{"title":3830,"description":15},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F1","C61CqE8rcmkib5rR2e0X0NCY_5v-7k3--0wcqjOwkSU",{"id":3852,"title":1729,"body":3853,"description":3857,"extension":19,"meta":3867,"navigation":23,"page":1729,"path":3868,"pdf_page":1742,"reading":18,"seo":3869,"sortable_pagination_id":1742,"stem":3870,"__hash__":3871},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F2.md",{"type":8,"value":3854,"toc":3865},[3855,3858],[11,3856,3857],{},"— for it is to be avoided more cautiously by the Church on account of the contagion of the disease.",[11,3859,3860,3861,3864],{},"In treating of simony, one must first presuppose that it exists — attested not only by the testimony of Scripture in Acts 8, but also by public report, which affirms that after the endowment of the Church, simony has come to occupy a large part of what is called the Church. For Scripture recounts how Symon Magus wished to purchase from the apostles the power to confer the Holy Spirit upon whomever he laid hands. And from this very Symon Magus the plague of buying is called simony, just as from Gezia, of whom we read in 4 Kings [2 Kings] chapter 5, the plague of selling is called Gezia. And these two poisons, new and old, of the chancery, each embraces the name of the other. The learned define simony as the disordered desire to exchange spiritual things for temporal ones. This is clearer than the genus-definition “deliberate will,” because it is not only lawful for every man, but he ought to buy blessedness, and consequently ought to deliberately [",[46,3862,3863],{},"studiose","] buy what is spiritual — as the Lord speaks through the prophet Isaiah 55: “Come and buy without silver” — and as Blessed Gregorius teaches in his fifth Homily on the Gospels; and Blessed Bernardus and other saints taught the same, since no one attains blessedness otherwise, not even Jesus Christ himself. Likewise, a master ought to exchange his learning deliberately with his disciples, just as a preacher or minister of the sacraments ought deliberately to exchange the spiritual office or merit for a modest temporal subsidy. Therefore, in such an exchange there is no vice as such, as the Apostle says in 1 Corinthians 9: “If we have sown spiritual things for you, is it too much if we reap your material things?” Likewise, it is lawful to exchange deliberately by way of selling and buying tithes, offerings, and other sacred things, as is evident in a thousand cases; therefore the sin does not consist in the exchange as such, but in the disorder of the exchange, which is not primarily in the external act itself but radically in the act of willing. And because an error could arise from another source in the volitional power called the will, it is expressly said that simony consists in the act of the volitional power. And I believe the same is understood by the genus-definition “deliberate will,” for without",{"title":15,"searchDepth":16,"depth":16,"links":3866},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F2",{"description":3857},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F2","XPh9KFfVz44odxPC2E6NV5IqTlUlAsg0S2IO8Ctl0yU",{"id":3873,"title":1748,"body":3874,"description":3878,"extension":19,"meta":3881,"navigation":23,"page":1748,"path":3882,"pdf_page":1758,"reading":18,"seo":3883,"sortable_pagination_id":1758,"stem":3884,"__hash__":3885},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F3.md",{"type":8,"value":3875,"toc":3879},[3876],[11,3877,3878],{},"— that [deliberate will] there is no simony, and through it simony is completed without any external act. Also, because the terms “buying” and “selling” are open to equivocation and sophistry, and the rules of definition do not permit a disjunction to be placed in a definition, therefore in place of the disjunct “buying or selling” the term “exchange” is used, which embraces both, as well as private contracts — including deceitful ones — that are called neither buying nor selling. For the same reason, it is not necessary to append at the end that disjunct “spiritual or annexed to the spiritual,” but the whole difficulty lies in the scope of the definition, which is of similar analogy, and in the precise nature of a spiritual thing, since every thing seems to have some quality that is spiritual; but neither of these objections undermines the foregoing position, since this is a common objection against crude philosophers. For whoever sins mortally sells to the devil his own soul and the dignity of the human race. But simony is called more specifically and notoriously the disordered transaction of men concerning the spiritual office of the house of God, which — since it is dangerous with respect to so precious a ministry — is contracted along with any mortal sin committed in connection with that office. And this is the reason why the saints taught the equivocations of signs, so as to drive out this poisonous spiritual trafficking, as Blessed Gregorius says in Homily 42 on the Gospels: “There are,” he says, “some who do not receive monetary rewards from an ordination, and yet bestow sacred orders on account of human favor, and seek from their holiness only the recompense of human praise; these do not give freely what was received freely, since for the office of holiness performed they seek the coin of human favor.” Hence, when the prophet, describing the just man, rightly said: “He who shakes his hands free of every gift.” Notably, he says “every,” because one kind of gift is a gift of service, another a gift of the hand, and yet another a gift of the tongue. A gift of service is undue subjection rendered; a gift of the hand is money; a gift of the tongue is favor or a disordered agreement. Whoever, therefore, confers sacred orders",{"title":15,"searchDepth":16,"depth":16,"links":3880},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F3",{"description":3878},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F3","FablDqOQWxsZYWbCG1u6AqRgezJ9G8qab3wiRL4-NN0",{"id":3887,"title":1764,"body":3888,"description":3931,"extension":19,"meta":3932,"navigation":23,"page":1764,"path":3933,"pdf_page":1777,"reading":18,"seo":3934,"sortable_pagination_id":1777,"stem":3935,"__hash__":3936},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F4.md",{"type":8,"value":3889,"toc":3929},[3890,3904],[11,3891,3892,3893,3896,3897,3900,3901,3903],{},"— then shakes his hands free of every gift when, in divine matters, he seeks not only no money but not even human favor. And the same is set down in canon 1, ",[46,3894,3895],{},"questio"," 2, “",[46,3898,3899],{},"Sunt nonnulli","” [",[46,3902,641],{}," C.1 q.2 c.7]. The saint wishes to say that whenever anyone in a disordered way exchanges a spiritual gift of God for himself or another, tacitly or expressly, simony is committed — because this is contrary to the command of the Lord in Matthew 10: “Freely you have received, freely give.” Can the Truth be deceived in this matter because the contract, which in fact is illicit, is arranged through an intermediary? Secondly, from what is gathered from the fact itself, simony is so widespread as a heresy that there are few or no beneficed clergy who have not been promoted by some simoniacal means.",[11,3905,3906,3907,3909,3910,3913,3914,3917,3918,3921,3922,3924,3925,3928],{},"From this it appears that the greater part, and especially the leadership, of the Church is heretical — and this is no surprise, because as regards that matter, those who hold simoniacally obtained benefices more persistently, more extensively, or more lucratively are the more heretical. The truth of this conclusion is established from the final ",[46,3908,3895],{}," by the decree of Pope Pascalis, chapter “",[46,3911,3912],{},"Patet","”: “It is evident,” he says, “that simoniacs, as the first and foremost heretics, are to be rejected by all the faithful, and if after admonition they do not repent, they are to be suppressed even by external powers; for all other crimes are reckoned as almost nothing in comparison with the heresy of simony.” And Blessed Gregorius testifies the same in Homily 17 on the Gospels: “For to you,” he says, “priests, I speak with grief, because we have learned that certain of you perform ordinations for reward, selling spiritual grace, and heaping up temporal gains at the cost of sin from the iniquities of others. Why, therefore, does it not return to your memory what the divine voice says: ‘Freely you have received, freely give’? Why do you not call to the eyes of your mind the fact that when our Redeemer entered the temple, he overturned the seats of those selling doves and poured out the money of the money-changers? For who are they in the temple of God today who sell doves, but those who in the Church receive a price for the laying on of hands, through which imposition, as everyone knows, the Holy Spirit is given from heaven? A dove is therefore sold when the gift of the Holy Spirit is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such traffickers. Hence it is that the sacred canons condemn the heresy of simony and even command that such persons be deprived of their priesthood.” And because the saint knew that many sophisms are employed in this matter, he immediately adds: “That day will certainly come, and it is not far off, when the Shepherd of shepherds shall appear and bring the deeds of each one before the public; and he who now chastises the fault of subjects through their superiors will then, raging against the evils of the superiors, condemn them himself. Hence, entering the temple as if he had himself made a whip of cords and casting out the wicked traffickers from the house of God, overturning the seats of those selling doves, he strikes the faults of subjects through their pastors, but strikes the vices of pastors himself. For that Judge is certainly coming before whom no one can hide himself by silence, and whom no one can deceive by denial.” In this passage the saint seems to say that, since by the doves the Church is signified — as in Song of Songs 5 — or the gift of the Holy Spirit who appeared in the form of a dove, those who sell doves are those who sell churches or any spiritual gift. And according to Crisostomus and that saint, Christ as king, and other secular lords in the name of the supreme king, ought to destroy them; and therefore the decree of Pope Pelagius says they are to be suppressed by external powers — the Gloss says by laymen, who have power outside the clerical Church — as is clear from ",[46,3915,3916],{},"Distinctio"," 17, “",[46,3919,3920],{},"Nec licuit",",” and 23, ",[46,3923,3895],{}," 5, “",[46,3926,3927],{},"Principes",".” And here it is fully evident, as I have often said, that temporal lords may lawfully take away temporalities from a delinquent Church. Nor is it valid to say that in all these matters one must await the decree of the Roman pontiff,",{"title":15,"searchDepth":16,"depth":16,"links":3930},[],"— then shakes his hands free of every gift when, in divine matters, he seeks not only no money but not even human favor. And the same is set down in canon 1, questio 2, “Sunt nonnulli” [Decretum C.1 q.2 c.7]. The saint wishes to say that whenever anyone in a disordered way exchanges a spiritual gift of God for himself or another, tacitly or expressly, simony is committed — because this is contrary to the command of the Lord in Matthew 10: “Freely you have received, freely give.” Can the Truth be deceived in this matter because the contract, which in fact is illicit, is arranged through an intermediary? Secondly, from what is gathered from the fact itself, simony is so widespread as a heresy that there are few or no beneficed clergy who have not been promoted by some simoniacal means.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F4",{"description":3931},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F4","lhXDkkMkYTBdX12zCwkGMP8JqHid_WcezgpaN0BlewQ",{"id":3938,"title":1783,"body":3939,"description":3955,"extension":19,"meta":3956,"navigation":23,"page":1783,"path":3957,"pdf_page":1793,"reading":18,"seo":3958,"sortable_pagination_id":1793,"stem":3959,"__hash__":3960},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F5.md",{"type":8,"value":3940,"toc":3953},[3941],[11,3942,3943,3944,3917,3946,3921,3948,3924,3950,3952],{},"— they receive a price in the Church for the laying on of hands, through which imposition the Holy Spirit is given from heaven. A dove is therefore sold when the gift of the Holy Spirit is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such traffickers. Hence it is that the sacred canons condemn the heresy of simony and even command that such persons be deprived of their priesthood. And because the saint knew that many sophisms are employed in this matter, he immediately adds: “That day will certainly come, and it is not far off, when the Shepherd of shepherds shall appear and bring the deeds of each one before the public; and he who now chastises the fault of subjects through their superiors will then, raging against the evils of the superiors, condemn them himself. Hence, entering the temple as if he had made a whip of cords, and casting out the wicked traffickers from the house of God, overturning the seats of those selling doves, he strikes the faults of subjects through their pastors, but strikes the vices of pastors himself. For that Judge is certainly coming before whom no one can hide himself by silence, and whom no one can deceive by denial.” In this passage the saint seems to say that, since by the doves the Church is signified, as in Song of Songs 5, or the gift of the Holy Spirit who appeared in the form of a dove, those who sell doves are those who sell churches or any spiritual gift. And according to Crisostomus and that saint, Christ as king, and other secular lords in the name of the supreme king, ought to destroy them; and therefore the decree of Pope Pelagius says they are to be suppressed by external powers — the Gloss says by laymen, who have power outside the clerical Church — as is clear from ",[46,3945,3916],{},[46,3947,3920],{},[46,3949,3895],{},[46,3951,3927],{},".” And here it is fully evident, as I have often said, that temporal lords may lawfully take away temporalities from a delinquent Church. Nor is it valid to say that in all these matters one must altogether await the decree of the Roman pontiff,",{"title":15,"searchDepth":16,"depth":16,"links":3954},[],"— they receive a price in the Church for the laying on of hands, through which imposition the Holy Spirit is given from heaven. A dove is therefore sold when the gift of the Holy Spirit is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such traffickers. Hence it is that the sacred canons condemn the heresy of simony and even command that such persons be deprived of their priesthood. And because the saint knew that many sophisms are employed in this matter, he immediately adds: “That day will certainly come, and it is not far off, when the Shepherd of shepherds shall appear and bring the deeds of each one before the public; and he who now chastises the fault of subjects through their superiors will then, raging against the evils of the superiors, condemn them himself. Hence, entering the temple as if he had made a whip of cords, and casting out the wicked traffickers from the house of God, overturning the seats of those selling doves, he strikes the faults of subjects through their pastors, but strikes the vices of pastors himself. For that Judge is certainly coming before whom no one can hide himself by silence, and whom no one can deceive by denial.” In this passage the saint seems to say that, since by the doves the Church is signified, as in Song of Songs 5, or the gift of the Holy Spirit who appeared in the form of a dove, those who sell doves are those who sell churches or any spiritual gift. And according to Crisostomus and that saint, Christ as king, and other secular lords in the name of the supreme king, ought to destroy them; and therefore the decree of Pope Pelagius says they are to be suppressed by external powers — the Gloss says by laymen, who have power outside the clerical Church — as is clear from Distinctio 17, “Nec licuit,” and 23, questio 5, “Principes.” And here it is fully evident, as I have often said, that temporal lords may lawfully take away temporalities from a delinquent Church. Nor is it valid to say that in all these matters one must altogether await the decree of the Roman pontiff,",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F5",{"description":3955},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F5","IyA_niZnl6JqkRr-L109ELyB-3HSC8SmJ26KS-LVvig",{"id":3962,"title":1799,"body":3963,"description":3967,"extension":19,"meta":3970,"navigation":23,"page":1799,"path":3971,"pdf_page":1809,"reading":18,"seo":3972,"sortable_pagination_id":1809,"stem":3973,"__hash__":3974},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F6.md",{"type":8,"value":3964,"toc":3968},[3965],[11,3966,3967],{},"— because he himself, together with his cardinals, often becomes a simoniac and is to be deposed by the secular arm by virtue of the authority of the first pope. Therefore it has come to pass that the deception of Antichrist seduces the princes of the world and closes the spider’s web around their hands, lest through lack of their support and of mother Church they [the princes] rush headlong into hell. The remainder of the conclusion is evident upon noting all those who obtain benefices from the pope through illicit means; upon noting also all bishops or clerics who through the ministry, request, or letters of secular lords have been unworthily promoted to ecclesiastical benefices; and upon noting thirdly all ministers of prelates, their kinsmen, or those in any way confederate with them, who have been promoted either by the prelates themselves or through their illicit mediation. And you will find few or no prelates and parish priests who are not heretics. And yet these men, after the manner of thieves, after the manner of priests who impute blasphemy against Christ, and generally after the manner of the members of Antichrist, they very swiftly assail the faithful on the charge of heretical wickedness — and, having set aside the law of Christ, they appoint for themselves a single covetous captain, in whose judgment they falsely pretend all things hang that are to be believed in that matter. And he is commonly ignorant and greedy, condemned together with the heretics of his school — and yet, having abandoned Christ and his laws, they rely on his judgment and his laws. Beyond these heretics there are two other kinds of heretics who are damnably to be blamed: namely, those living without property, such as the friars, and the secular lords. The former, in their preachings, in private exhortations, in counsels and confessions on this matter, cast darkness over it, whereas these watchmen ought to know and urgently insist upon the opposite — otherwise, through most grievous complicity, they are to be charged with treacherous betrayal. The last kind are the secular lords, as it were heresiarchs, who not only remain silent about their own goods in violation of their oath made to the Church and of the office appointed to them by God, but actually make simoniacs, foster them, and defend them; and many such have been informed about this matter and are not excused by the fact that they cannot avoid this error. But just as our silence does not excuse us from the duty of telling these things to them, so their ignorance does not excuse them — unless they correct themselves, they are damned.",{"title":15,"searchDepth":16,"depth":16,"links":3969},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F6",{"description":3967},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F6","D-9f7XfVBwr72fYaGQnjm3r2OYgB2DjTqLC6jTjxFXo",{"id":3976,"title":1815,"body":3977,"description":3981,"extension":19,"meta":3984,"navigation":23,"page":1815,"path":3985,"pdf_page":1825,"reading":18,"seo":3986,"sortable_pagination_id":1825,"stem":3987,"__hash__":3988},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F7.md",{"type":8,"value":3978,"toc":3982},[3979],[11,3980,3981],{},"For this endeavor would be motivated by the reward of blessedness, by the peace of kingdoms, and — to speak in human terms — by temporal advantage. For nothing in our ministry would seem more pleasing to Christ than such a charitable direction of his bride and such great honor paid to our mother [the Church]; and it is beyond doubt, as regards the peace of men, that nothing disturbs the peace of kingdoms more than the aforesaid simoniacal heresy. For through it, kingdoms are deprived of the instruction to love enemies, to despise worldly things, and to live by word and example in good will according to the law of Christ. For through simoniacal heresy, precisely the opposite has been introduced. Therefore Blessed Gregorius says in his Register, Book 3, chapter 29, to the queen of France: “Since it is written, ‘Justice exalts a nation, but sin makes peoples miserable,’ then a stable reign is raised up when the fault that is recognized is the more quickly corrected.” Therefore, since the cause of the people’s ruin is wicked priests, and since in our regions priests conduct themselves wickedly, we must ardently rise up to avenge these things, lest the wickedness of a few bring about the destruction of many. And he continues: “Provide, therefore, for your own souls, provide for your grandchildren whom you desire to reign happily, provide for the province, and before our Creator extends his hand to strike, give most diligent thought to the correction of this wickedness.” As regards the third point, it is evident that certain moveable goods of heretics would be confiscated to the princes who would destroy their heresy, and all their immoveable goods — revenues and landed estates — would return to the hands of the secular [lords], just as it was in the beginning, because this would bring the state of the Church to fulfillment, as it was in the primitive Church by the ordering of Christ. And although ancestors, superstitiously and blindly and irrationally, deprived themselves of true dominion before God in matters of Christ’s religion, nevertheless their posterity, contrite over the folly of themselves and their forebears, will by correcting the errors acquire the title of justice both before God and before men; and this title would be far more just than the title derived from conquest by the sword.",{"title":15,"searchDepth":16,"depth":16,"links":3983},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F7",{"description":3981},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F7","Pnx0_km2No_AuVuVwG4rRba6bSrNkoKeK1y-ocDsRNo",{"id":3990,"title":1831,"body":3991,"description":3995,"extension":19,"meta":4001,"navigation":23,"page":1831,"path":4002,"pdf_page":1844,"reading":18,"seo":4003,"sortable_pagination_id":1844,"stem":4004,"__hash__":4005},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F8.md",{"type":8,"value":3992,"toc":3999},[3993,3996],[11,3994,3995],{},"Now since there are many laws and arguments for destroying this heresy, and since it cannot be eradicated at its root until its mother and nurse has been destroyed, it is clear that — as in the time of Christ — its sustenance must be withdrawn in order to destroy it. For while the endowment stands, which is the nurse of this heresy of the Church, it would be an extraordinary miracle for simoniacal heresy to be extinguished. As a sign of this: from the time of Symon Magus until the endowment of the Church, this heresy lay dormant, nor does it become rife among religious who possess nothing, nor does it flourish around meager benefices, but around wealthy ones such as bishoprics and other Caesarean dignities; the reason for this is that the working of miracles, in which the Holy Spirit is assumed, is not now seen as it was in the primitive Church — by which the faithful recognized the faithful from the faithless — and neither the working of miracles nor the dignity of our prelates merits this for others. Therefore, through the cunning of the devil, the religion of the clergy has been overturned from the Christian to the Caesarean; and having abandoned the title of receiving from the people freely given alms as a subsidy, certain antichristian laws arose to extort money — and so the venality of simoniacal heresy was introduced. And these are the perilous times that Christ and his Apostle had foretold.",[11,3997,3998],{},"Hence Parisiensis [William of Auvergne], in his treatise On Avarice, enumerating eight things that make for the detestation of this sin, says in horror of it that it is spiritual sodomy. For just as through bodily sodomy the seed is everlastingly destroyed from which an individual of the human race would be formed, so in that [spiritual] sodomy the seed of the word of God is cast down, by which a spiritual generation in Christ Jesus would be created. And just as sodomy in the time of the law of nature was, against that very nature, one of the gravest of sins, so simony is",{"title":15,"searchDepth":16,"depth":16,"links":4000},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F8",{"description":3995},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F8","-oiVJCjyXP5l2_QRdA2HoTVONSiJ_1hjB26hCf3phgQ",{"id":4007,"title":1850,"body":4008,"description":4055,"extension":19,"meta":4056,"navigation":23,"page":1850,"path":4057,"pdf_page":1866,"reading":18,"seo":4058,"sortable_pagination_id":1866,"stem":4059,"__hash__":4060},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F9.md",{"type":8,"value":4009,"toc":4053},[4010,4017,4050],[11,4011,4012,4013,4016],{},"— in the time of the law of grace, against that very grace, the gravest of sins. And since the members of the devil sin more grievously in the time of the law of grace than they sinned in the time of the law of nature, Christ notably says to simoniacs in Matthew 10 that it will be more tolerable for the land of Sodom on the day of judgment than for the people who cast out worthy overseers. And as a sign of his detestation of this kind of sin, Christ is recorded to have entered the temple twice as lord — namely in John 2 and Matthew 21 — and to have cast out the merchants, in a most notable and just figure. And from this, someone says that with the help of the secular arm, the source of simony, the nest of Avignon [",[46,4014,4015],{},"Avinonicus nidus","], is in some way scattered of itself. For those who used to sell doves as regards the richer merchandise were cast down from their seats, and the money that used to be formed from the goods of the poor through them, Christ poured out through hidden paths, lest they cast it onto their own tables. There is fear concerning that prophecy of Elizeus in 4 Kings [2 Kings] 5: “that the leprosy of Naaman shall cleave to Jezi and to his seed forever.” For since the leprosy of simony must needs be spread through the Church and must have, as it were, one capital chamber as its mine, with one part of that mine weakened, another creeps in; and there is fear that in punishment for sin both or one of them will grow stronger and infect the Church all the more in punishment for the earlier hidden sin.",[11,4018,4019,4020,4022,4023,4026,4027,4030,4031,4034,4035,4038,4039,129,4042,4045,4046,4049],{},"But one thing I venture to prophesy: that wars will continually endure, whereby nation shall rise against nation and kingdom against kingdom, for as long as this plague of simony lasts. For through this plague the members of the Church are above all set at discord, defiled, and infected, and thereby separated from the head, the king of peace. And this is the reason why it is so frequently called heresy by the doctors and by the laws of the Church, as is evident from 1, ",[46,4021,3895],{}," 1, “",[46,4024,4025],{},"Qui studet",",” and “",[46,4028,4029],{},"Quicunque","” and “",[46,4032,4033],{},"Cum liqueat",",” and the chapter “",[46,4036,4037],{},"Quociens","” in the fifth book of the ",[46,4040,4041],{},"Decretals",[46,4043,4044],{},"De Symonia",", with many similar laws in these sources. And hence it is said in 3 Kings [1 Kings] 13: “Whoever wished to, filled his hand and became a priest of the high places.” And it follows: “For this cause the house of Jeroboam was overthrown and wiped from the face of the earth.” He must therefore avenge the selling of the priesthood of Christ who thus avenged the selling of the priesthood of idols. The same consideration applies to religious orders, to universities of study, and to the disordered exchanges of private colleges. For in all of these simony must be present whenever they deviate from the law of Christ, and thus simoniacal wickedness in them is the harbinger of simoniacal weakening or future ruin. For among the religious it is said that spiritual gifts of God are illicitly exchanged; in universities it is said that the trading of graces [",[46,4047,4048],{},"gratiae","], the dealing in halls and other resources, is conducted more fraudulently, so that money may be more craftily drained from poor boys under the pretext of selling [services]; and in private colleges it is said that favoritism and the sin of those who build Zion in bloodshed are actively at work. And since all these dissolve the order of the Holy Spirit and thereby the peace, it is necessary that they be laid waste, according to the testimony of Christ in Luke 11: “Every kingdom divided against itself shall be laid waste, and house shall fall upon house.” For since the spirit of discipline will flee the deceitful, it is clear that kingdoms thus divided against themselves must, through the absence of their Comforter, be laid waste. And since everyone who is at discord with God must also be at discord with himself, it is clear that one household will fall upon another and they will destroy each other in turn. And thus nothing destroys contracts and kingdoms — indeed, Christianity itself — more than simoniacal heresy, because it removes the grace of the Holy Spirit through which the members would be held together among themselves and with Christ. Therefore, to sow heresy in a good community is the same as to withdraw moisture from a grassy garden, and thereby to destroy its greenery at the root; and thus woe to the nation, woe to the place, and woe to the man who strives to sow, defend, or foster simoniacal heresy in a community.",[11,4051,4052],{},"For arguments can be made to detest this heresy: first, from the fact that it is impossible for peace or salvation to be present to a Christian except through good will toward the mediator Christ.",{"title":15,"searchDepth":16,"depth":16,"links":4054},[],"— in the time of the law of grace, against that very grace, the gravest of sins. And since the members of the devil sin more grievously in the time of the law of grace than they sinned in the time of the law of nature, Christ notably says to simoniacs in Matthew 10 that it will be more tolerable for the land of Sodom on the day of judgment than for the people who cast out worthy overseers. And as a sign of his detestation of this kind of sin, Christ is recorded to have entered the temple twice as lord — namely in John 2 and Matthew 21 — and to have cast out the merchants, in a most notable and just figure. And from this, someone says that with the help of the secular arm, the source of simony, the nest of Avignon [Avinonicus nidus], is in some way scattered of itself. For those who used to sell doves as regards the richer merchandise were cast down from their seats, and the money that used to be formed from the goods of the poor through them, Christ poured out through hidden paths, lest they cast it onto their own tables. There is fear concerning that prophecy of Elizeus in 4 Kings [2 Kings] 5: “that the leprosy of Naaman shall cleave to Jezi and to his seed forever.” For since the leprosy of simony must needs be spread through the Church and must have, as it were, one capital chamber as its mine, with one part of that mine weakened, another creeps in; and there is fear that in punishment for sin both or one of them will grow stronger and infect the Church all the more in punishment for the earlier hidden sin.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F9",{"description":4055},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F9","burNivVHT10jU57OeHH6iAqilVOO1tRqOgi29-HIhlg",{"id":4062,"title":1872,"body":4063,"description":4067,"extension":19,"meta":4073,"navigation":23,"page":1872,"path":4074,"pdf_page":1885,"reading":18,"seo":4075,"sortable_pagination_id":1885,"stem":4076,"__hash__":4077},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F10.md",{"type":8,"value":4064,"toc":4071},[4065,4068],[11,4066,4067],{},"— it is said: “Whoever wished to fill the hand of Jeroboam became a priest of the high places.” And it follows: “For this cause the house of Jeroboam was overthrown and wiped from the face of the earth.” He must therefore avenge the selling of the priesthood of Christ who thus avenged the selling of the priesthood of idols. The same consideration applies to religious orders, to universities of study, and to the disordered exchanges of private colleges. For in all of these there must be simony whenever they deviate from the law of Christ, and thus the simoniacal wickedness in them is the harbinger of simoniacal weakening or future ruin. Among religious, it is said that spiritual gifts of God are exchanged illicitly; in universities, it is said that there is even more deceitful trafficking in the purchase of graces, in halls, and in other means, so that money is more subtly drained from poor students under the pretext of selling; and in private colleges, it is said that acceptance of persons and the sin of those who build Zion in bloodshed are actively at work. And since all these things dissolve the order of the Holy Spirit and thus peace, they must, according to the testimony of Christ in Luke 11, be desolated. “Every,” he says, “kingdom divided against itself shall be desolated, and house shall fall upon house.” For since the spirit of discipline will flee the deceitful, it is evident that kingdoms thus divided against themselves must be desolated by the absence of the Comforter. And since everyone who is at discord with God must also be at discord with himself, it is evident that one family shall collapse upon another and they shall mutually destroy each other. And so nothing destroys contracts and kingdoms — indeed Christianity itself — more than simoniacal heresy, because it removes the grace of the Holy Spirit through which the members would be held together among themselves and with Christ. Therefore it is the same to sow heresy in a good community as to withdraw moisture from a grassy garden and thereby destroy its greenery at the root; and so woe to the nation, woe to the place, and woe to the man who strives to sow, defend, or foster simoniacal heresy in a community.",[11,4069,4070],{},"Arguments can indeed be made to detest this heresy: first, from the fact that it is impossible for peace or salvation to be present for a Christian except through good will toward the mediator",{"title":15,"searchDepth":16,"depth":16,"links":4072},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F10",{"description":4067},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F10","i3aB3m9pTTnfNwPBLiNUpBUTuX4B7AoVkQG4z0i4EX4",{"id":4079,"title":1891,"body":4080,"description":4084,"extension":19,"meta":4087,"navigation":23,"page":1891,"path":4088,"pdf_page":1901,"reading":18,"seo":4089,"sortable_pagination_id":1901,"stem":4090,"__hash__":4091},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F11.md",{"type":8,"value":4081,"toc":4085},[4082],[11,4083,4084],{},"— Christ Jesus, mediator between God and men, as is clear from Luke 2; but this vice is most contrary to good will toward Jesus, therefore it is most opposed to the peace and salvation of men. The minor premise is evident from the deeds of Christ, who came to suffer most humbly at the hands of Jews and Gentiles, and yet was severely enraged not only against this sin but against its very figure, when with a whip made from cords by his own hand he drove from the temple those prefiguring simony, as it is said in John 2. And that whip signifies that those who commit this heresy — on account of the cords by which they are ensnared in it — are to be flogged without reprieve at the second coming of Christ. Likewise, in proportion as a sin sounds to a greater contempt of God, it is to be punished the more; but such is simony, therefore, etc. For simoniacs sell not only justice and grace for a base price — as if someone were to lead to market a beast of burden and a slave to be sold for a base price — but Christ himself, who is the most just of persons, they consume and devour most dishonorably, as far as in them lies. And as regards the first point, Parisiensis notes how simoniacs surpass Scarioth [Judas Iscariot], who sold the Truth in secret to important persons while [Christ] was in a mortal body; but simoniacs do the exact opposite, both as regards the Son and as regards the Holy Spirit. It would have sufficed for the simoniac that Christ was once sold for us and led to his Passion; but he is consumed by them still, because it is said after this event in John 2: “Then the disciples recalled that verse of psalm 68 which is said of Christ: ‘Zeal for your house has consumed me.’” Here it is evident that Christ addresses God the Father on behalf of the wicked priests of his Church, whose burning envy consumes Christ when it gnaws at his life by lying, or when it consumes Christ — who according to the Apostle in 2 Corinthians 5 is “sin,” that is, an offering for sin — in the rich offerings of the faithful and renders to the people the viaticum of the law of God. To this meaning Blessed Gregorius expounds in Homily 17 on the Gospels that passage of Hosea 4: “They eat the sins of my people.” And this is the most shameful consumption, because first, Christ —",{"title":15,"searchDepth":16,"depth":16,"links":4086},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F11",{"description":4084},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F11","QQbf82kYSw9kPhsx6nTU4VE5I8A-9N6N57JsAMlSLtQ",{"id":4093,"title":1907,"body":4094,"description":4098,"extension":19,"meta":4104,"navigation":23,"page":1907,"path":4105,"pdf_page":1920,"reading":18,"seo":4106,"sortable_pagination_id":1920,"stem":4107,"__hash__":4108},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F12.md",{"type":8,"value":4095,"toc":4102},[4096,4099],[11,4097,4098],{},"— by a kind of vomiting they cast him out, and second because they bite back at the members of Christ who in a healing and keen manner rebuke them out of charity, gnawing at them in name and body — and so everywhere the people remain as dry bones without marrow and without spiritual strength.",[11,4100,4101],{},"Likewise, in proportion as a sin is more contrary to the law and divine ordering, by which God was acquiring the Church for himself out of the hand of the devil, by so much is it more wicked; but such is simony, therefore, etc. For God ordained a law by which the champions of his lot — that is, the clergy — would assimilate the laity to themselves; but simony is directly contrary to this. For where God says in Matthew 10, “Freely you have received, freely give,” the simoniac defends the contrary: that one ought not to give a spiritual gift of God except in return for temporal recompense or gain; and thus blasphemy, apostasy, and all the vices of the world are committed, because simony is directly contrary to the root of the virtues; and therefore it is no wonder that simony, as directly contrary to so virtuous a principle, causes the greatest loss of members of the Church. Therefore Petrus notably says in Acts 8: “May your money perish with you.” Therefore Parisiensis says that the simoniac strives, above Christ, to break down the door of the house of God — which was prefigured in Genesis 19, when the Sodomites wished to break down the door of the house of Lot. This [sin] is more dangerous than sodomy, because iniquity, doubled by the simulation of holiness, is committed more cunningly with respect to a more sacred matter. And hence Christ, the guardian and shepherd of the Church, said he is its door in John 10, to signify that through him the house of God is guarded and the entries of his own are the more diligently watched. And hence it is said in John 20 that he entered with the doors shut to his disciples, to denote that the entry of prelates ought to be kept closed against simoniacs. And hence in Exodus 12 the Lord decreed that both doorposts of the gate should be marked with the blood of the lamb — as if to say: I abjure [simoniacs] by the power of the blood of the Lamb of God, by which blood",{"title":15,"searchDepth":16,"depth":16,"links":4103},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F12",{"description":4098},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F12","zPMCJR98FQj3oxpdrEvGicY4wIuOZrzsL-CgY0HPXa4",{"id":4110,"title":1926,"body":4111,"description":4122,"extension":19,"meta":4123,"navigation":23,"page":1926,"path":4124,"pdf_page":1936,"reading":18,"seo":4125,"sortable_pagination_id":1936,"stem":4126,"__hash__":4127},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F13.md",{"type":8,"value":4112,"toc":4120},[4113],[11,4114,4115,4116,4119],{},"redeemed the Church, lest anyone enter it in the name of a shepherd except without pretence in the name of this Lamb — which is accomplished when one feeds the sheep with the flesh and blood of this Lamb, and loves them after the manner of Petrus, even unto blood. And notwithstanding that Christ not only exposes himself in the midst of the doorway but makes himself the door to exclude the unworthy, yet thieves and robbers and adulterers slip in who steal and plunder the treasury of the Church, and — what is worst — beget sons both carnally and spiritually from the patrimony of the Crucified, who all too greatly disturb the peace of the Church; for the sons of Belial, estranged from the God of peace, must needs generate discord. Let no one be troubled that Christ appears powerless because he permits scoundrels thus to enter and to afflict his bride with such insults, for he who now acts according to the law of one who endures gives to wisdom and discipline its law, placing in the free power of man the capacity both to do well and to do ill. But there will come a day on which the King, furious against those who defile his bride, will judge them most severely. For, as Parisiensis [William of Auvergne] says, the simoniac makes God nourish adulterous sons and permits the sons of the devil to disinherit his own sons from the patrimony of the Crucified; he allows God to be simoniacked by his idol, and from the bosom of a revered patron or place he allows simony to be committed; for when anyone celebrates or ministers for money in an office wherein the Holy Spirit is given, he not only makes money his god but immolates both persons to the idol he thus honors. Nor is there any fear, even in the presence of Christ or an angel, to commit simony at the very altar — which exceeds the wickedness of the devil; and this is the original mine [",[46,4117,4118],{},"minera","] of the cooling of charity. This is noted by Parisiensis as having been prefigured by the fact that the fire of sacrifice, which had survived for seventy years of Babylonian captivity under the waters, was extinguished when Antiochus sold the priesthood to Jason (2 Maccabees 1 and 2). For under the waters of poverty and tribulation the Holy Spirit sustained martyrdom and gave life to the Church; but once the Church was endowed, dignity became venal and",{"title":15,"searchDepth":16,"depth":16,"links":4121},[],"redeemed the Church, lest anyone enter it in the name of a shepherd except without pretence in the name of this Lamb — which is accomplished when one feeds the sheep with the flesh and blood of this Lamb, and loves them after the manner of Petrus, even unto blood. And notwithstanding that Christ not only exposes himself in the midst of the doorway but makes himself the door to exclude the unworthy, yet thieves and robbers and adulterers slip in who steal and plunder the treasury of the Church, and — what is worst — beget sons both carnally and spiritually from the patrimony of the Crucified, who all too greatly disturb the peace of the Church; for the sons of Belial, estranged from the God of peace, must needs generate discord. Let no one be troubled that Christ appears powerless because he permits scoundrels thus to enter and to afflict his bride with such insults, for he who now acts according to the law of one who endures gives to wisdom and discipline its law, placing in the free power of man the capacity both to do well and to do ill. But there will come a day on which the King, furious against those who defile his bride, will judge them most severely. For, as Parisiensis [William of Auvergne] says, the simoniac makes God nourish adulterous sons and permits the sons of the devil to disinherit his own sons from the patrimony of the Crucified; he allows God to be simoniacked by his idol, and from the bosom of a revered patron or place he allows simony to be committed; for when anyone celebrates or ministers for money in an office wherein the Holy Spirit is given, he not only makes money his god but immolates both persons to the idol he thus honors. Nor is there any fear, even in the presence of Christ or an angel, to commit simony at the very altar — which exceeds the wickedness of the devil; and this is the original mine [minera] of the cooling of charity. This is noted by Parisiensis as having been prefigured by the fact that the fire of sacrifice, which had survived for seventy years of Babylonian captivity under the waters, was extinguished when Antiochus sold the priesthood to Jason (2 Maccabees 1 and 2). For under the waters of poverty and tribulation the Holy Spirit sustained martyrdom and gave life to the Church; but once the Church was endowed, dignity became venal and",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F13",{"description":4122},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F13","d3oJR-i0f1Bm5KvRtYYJ0EDisl6qLLV8tjsduWsQgDc",{"id":4129,"title":1942,"body":4130,"description":4134,"extension":19,"meta":4177,"navigation":23,"page":1942,"path":4178,"pdf_page":1960,"reading":18,"seo":4179,"sortable_pagination_id":1960,"stem":4180,"__hash__":4181},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F14.md",{"type":8,"value":4131,"toc":4174},[4132,4135,4139],[11,4133,4134],{},"charity is extinguished, in accordance with the prophecy of Christ in Matthew 24. And notwithstanding that so frequently, on the basis of scriptural faith, this danger is declared to temporal lords and an easy, wholesome, and profitable remedy is pointed out to them, yet the god of this world has so blinded them — in the cause of God — by the dust of temporal affairs and attachment to their own gain, that in the cause of the devil — to make war on Christians for the sake of gain and pride — they rush headlong. Simony, therefore, is the cause why a great part of what is called the Church lies scattered and dead.",[1712,4136,4138],{"id":4137},"chapter-ii","CHAPTER II.",[11,4140,4141,4142,4144,4145,4148,4149,4148,4151,4153,4154,4144,4156,4148,4158,4160,4161,4164,4165,129,4168,4170,4171,4173],{},"But so that the aforesaid pestilence may be the more fully exposed, objections are raised against what has been said. For it seems that the definition of simony given by the laws of the Church is: the deliberate will to buy or sell something spiritual or something annexed to the spiritual — a definition set forth in a papal statement [in Gratian’s ",[46,4143,641],{},"], ",[46,4146,4147],{},"Causa"," 1, ",[46,4150,3895],{},[46,4152,4025],{},", where it speaks thus: “It is beyond doubt that one who strives to purchase a gift of God by price in holy orders can by no means continue therein or be restored thereafter.” And since one might sophisticatedly argue that he is not buying the spiritual but the temporal annexed to the spiritual, the final clause “or something annexed to the spiritual” is added to remove this evasion, in accordance with the law [in Gratian’s ",[46,4155,641],{},[46,4157,4147],{},[46,4159,3895],{}," 3, ",[46,4162,4163],{},"Si quis obicerit",". From these passages it seems a suspicious presumption to set aside so approved a definition, since Saint Thomas [Aquinas], ",[46,4166,4167],{},"Secunda secundae",[46,4169,3895],{}," 5 and 8, approves and expounds it; hence it is said that the sense of the aforesaid definition is to be defended as orthodox. And with this conceded, it is permissible for fuller exposition to vary the formulation in logic, just as it is varied in the logic of scripture; nor have I seen this definition expressed in church law or by any holy doctor except perhaps by way of recitation. But this entire definition tends toward the good, since it applies to the selling and buying of the kingdom of God, although the ordinary gloss on the ",[46,4172,641],{}," appears to say the contrary",{"title":15,"searchDepth":16,"depth":16,"links":4175},[4176],{"id":4137,"depth":16,"text":4138},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F14",{"description":4134},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F14","hzmyesTu6xegerN3VNqBXWAAJOcIMy1IUsBaYcHxHO4",{"id":4183,"title":1966,"body":4184,"description":4201,"extension":19,"meta":4202,"navigation":23,"page":1966,"path":4203,"pdf_page":1979,"reading":18,"seo":4204,"sortable_pagination_id":1979,"stem":4205,"__hash__":4206},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F15.md",{"type":8,"value":4185,"toc":4199},[4186,4196],[11,4187,4188,4148,4190,4148,4192,4195],{},[46,4189,4147],{},[46,4191,3895],{},[46,4193,4194],{},"cap. Ordinaciones",". For since the kingdom of God is worth as much as you have, God forbid that it could be purchased for money — not, however, by money as such, but by a good will. Nor does anything appear to be purchasable in itself for money; yet some can illicitly both buy and sell the kingdom of God, as Christ, who is the kingdom, was sold by Scarioth and bought by the priests for thirty pieces of silver, as is clear in Matthew 26; he himself is the kingdom of God that is within you, as it is said in Luke 17 — and therefore it seems that the kingdom of God was bought and sold among those simoniacal traders. Nor is there any doubt that it can be studiously and most meritoriously bought from a man and sold by God — but not commercially; indeed it seems that those who buy all the sins of the wealthy at their gates sell the kingdom of God to simonists, just as every person acting meritoriously through prayers does so according to present justice. For a man can sell and buy as much as he has; indeed it seems that every mortal sinner buys the right to condemnation or perpetual punishment, and since this is something highly spiritual, it is clear that he buys it most illicitly. From which it appears that every simonist is a heretic, and vice versa. For if it is lawful to seize the kingdom of heaven, all the more can one unjustly buy or sell the kingdom of heaven. And the antecedent is clear from Matthew 11: “From the time of the Baptist the kingdom of heaven suffers violence, and the violent seize it.” And in this simony appear to be those who illicitly sell indulgences and absolutions from punishment and guilt along with other spiritual suffrages.",[11,4197,4198],{},"Secondly, the definition appears to apply to every buying or selling which, though remitted, is not spiritual or annexed to the spiritual, and yet by faith we believe that the apostles, who bought food at the Lord’s command as is clear from John 4, did not thereby commit simony. For usury with God is permissible, but neither the Creator nor the creature may commit simony. Therefore, since God most studiously",{"title":15,"searchDepth":16,"depth":16,"links":4200},[],"Causa 1, questio 1, cap. Ordinaciones. For since the kingdom of God is worth as much as you have, God forbid that it could be purchased for money — not, however, by money as such, but by a good will. Nor does anything appear to be purchasable in itself for money; yet some can illicitly both buy and sell the kingdom of God, as Christ, who is the kingdom, was sold by Scarioth and bought by the priests for thirty pieces of silver, as is clear in Matthew 26; he himself is the kingdom of God that is within you, as it is said in Luke 17 — and therefore it seems that the kingdom of God was bought and sold among those simoniacal traders. Nor is there any doubt that it can be studiously and most meritoriously bought from a man and sold by God — but not commercially; indeed it seems that those who buy all the sins of the wealthy at their gates sell the kingdom of God to simonists, just as every person acting meritoriously through prayers does so according to present justice. For a man can sell and buy as much as he has; indeed it seems that every mortal sinner buys the right to condemnation or perpetual punishment, and since this is something highly spiritual, it is clear that he buys it most illicitly. From which it appears that every simonist is a heretic, and vice versa. For if it is lawful to seize the kingdom of heaven, all the more can one unjustly buy or sell the kingdom of heaven. And the antecedent is clear from Matthew 11: “From the time of the Baptist the kingdom of heaven suffers violence, and the violent seize it.” And in this simony appear to be those who illicitly sell indulgences and absolutions from punishment and guilt along with other spiritual suffrages.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F15",{"description":4201},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F15","x92KC2ijqBzp_ErMPAqDlkk4sqi94kmoQ8j9ahdoOCI",{"id":4208,"title":1985,"body":4209,"description":4213,"extension":19,"meta":4223,"navigation":23,"page":1985,"path":4224,"pdf_page":1998,"reading":18,"seo":4225,"sortable_pagination_id":1998,"stem":4226,"__hash__":4227},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F16.md",{"type":8,"value":4210,"toc":4221},[4211,4214],[11,4212,4213],{},"sells at a light price the most spiritual things to creatures, it is clear that the said definition is not a good definition of simony; moreover, that every body is annexed to something spiritual is evident from the fact that every body is annexed to justice, which is the most spiritual thing of all. And from this it appears that judges and advocates who illicitly sell justice commit simony repeatedly. All such instances are resolved by the fact that simony is a disordered act of will; I neither concede nor contradict this position that says every person trading unjustly — however secular the matter — commits simony insofar as he buys or sells justice in a disordered manner. For simony in its generality follows equally upon mortal sin.",[11,4215,4216,4217,4220],{},"Thirdly, the definition appears to apply to the apostles and to every priest, when they exchange a spiritual suffrage for a temporal stipend, as the apostle teaches in 1 Corinthians 9 concerning what the law of God requires: “If we have sown spiritual things among you, is it a great matter if we reap your carnal things?” Nor could the Church otherwise survive. And the same appears to apply to priests who deliberately work to receive a plentiful stipend. But this is resolved by the fact that simony is a disordered act of will. Hence the apostles showed by their deeds that in them there was an ordered will, because they sought the salvation of souls more than temporal stipend; for they sometimes labored with their hands and received temporal alms from the people transiently and sparingly, precisely as much as was necessary for them and useful to the people for the repayment of spiritual ministry. Hence it seems to me beyond doubt that whenever a cleric receives an offering [",[46,4218,4219],{},"benediccionem","] from the people with an intention or measure other than the grace of spiritually edifying them, he is to be judged a simonist, because he exchanges dignity or order in a disordered way for temporal payment; nor does it matter whether this exchange takes place in vulgar commerce or however tacitly, provided that",{"title":15,"searchDepth":16,"depth":16,"links":4222},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F16",{"description":4213},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F16","cOGBDp-qWysKaphi7v5MfyRqpYGcsyOL8afCYk3vIrw",{"id":4229,"title":2004,"body":4230,"description":4249,"extension":19,"meta":4250,"navigation":23,"page":2004,"path":4251,"pdf_page":2014,"reading":18,"seo":4252,"sortable_pagination_id":2014,"stem":4253,"__hash__":4254},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F17.md",{"type":8,"value":4231,"toc":4247},[4232],[11,4233,4234,4235,4238,4239,4148,4241,4148,4243,4246],{},"there be dignity or a disordered intention in the priest or cleric; and as the decree of Gregorius VII states in ",[46,4236,4237],{},"questio Ordinaciones",": whenever, by whatever means, intercession, payment, service, or any temporal benefit is rendered to any person so that someone who is in fact unfit may obtain an ecclesiastical dignity, simony is committed. And so whoever — whether bishop, curate, or priest — accepts that status with temporal honor or gain as the preponderant motive is a simoniac and heretic, remaining in that heresy for as long as he — being unfit for his office — retains that status. This is clear from the definition of simony, and this appears to be the judgment of blessed Gregorius in the Register, ",[46,4240,4147],{},[46,4242,3895],{},[46,4244,4245],{},"cap. Si quis",", set forth in these words: “If anyone who is neither distinguished by holy and polished character, nor called by the clergy and people, nor compelled by their urging — who has already shamelessly polluted the priesthood of Christ by any crime — with an unusual affection of heart, or by sordid prayers of mouth, or by retinue, or by manual service, or by a fraudulent little gift has accepted episcopal or priestly dignity, supported not by the profit of souls but by the greed of vain glory, and has not voluntarily relinquished it in his lifetime, and death finds him in harsh penance — he will perish in eternity beyond doubt.” From these things it is further clear that whatever religious person has assumed the dignity or order of abbot or prior, of established prelacies, or the endowed or proprietary religious grades, more for worldly dignity or prosperity than for devotion in a life of poverty — so as to forsake the world — is anathema, because he is a simoniac and heretic upon entry; for every such person makes some illicit exchange, either by himself or through another, giving a man food, a spoon, prayers, or the hope of temporal advantage in return for the spiritual grace of meriting blessedness — which is the most contemptible simony. And it is believed that from the bishop down to the rural priest",{"title":15,"searchDepth":16,"depth":16,"links":4248},[],"there be dignity or a disordered intention in the priest or cleric; and as the decree of Gregorius VII states in questio Ordinaciones: whenever, by whatever means, intercession, payment, service, or any temporal benefit is rendered to any person so that someone who is in fact unfit may obtain an ecclesiastical dignity, simony is committed. And so whoever — whether bishop, curate, or priest — accepts that status with temporal honor or gain as the preponderant motive is a simoniac and heretic, remaining in that heresy for as long as he — being unfit for his office — retains that status. This is clear from the definition of simony, and this appears to be the judgment of blessed Gregorius in the Register, Causa 1, questio 1, cap. Si quis, set forth in these words: “If anyone who is neither distinguished by holy and polished character, nor called by the clergy and people, nor compelled by their urging — who has already shamelessly polluted the priesthood of Christ by any crime — with an unusual affection of heart, or by sordid prayers of mouth, or by retinue, or by manual service, or by a fraudulent little gift has accepted episcopal or priestly dignity, supported not by the profit of souls but by the greed of vain glory, and has not voluntarily relinquished it in his lifetime, and death finds him in harsh penance — he will perish in eternity beyond doubt.” From these things it is further clear that whatever religious person has assumed the dignity or order of abbot or prior, of established prelacies, or the endowed or proprietary religious grades, more for worldly dignity or prosperity than for devotion in a life of poverty — so as to forsake the world — is anathema, because he is a simoniac and heretic upon entry; for every such person makes some illicit exchange, either by himself or through another, giving a man food, a spoon, prayers, or the hope of temporal advantage in return for the spiritual grace of meriting blessedness — which is the most contemptible simony. And it is believed that from the bishop down to the rural priest",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F17",{"description":4249},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F17","BhKmtdd_TJkC1RgfA5GKzw3Fa0-FAmGzmxnK1ZiCsxc",{"id":4256,"title":2020,"body":4257,"description":4301,"extension":19,"meta":4302,"navigation":23,"page":2020,"path":4303,"pdf_page":2033,"reading":18,"seo":4304,"sortable_pagination_id":2033,"stem":4305,"__hash__":4306},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F18.md",{"type":8,"value":4258,"toc":4299},[4259,4272],[11,4260,4261,4262,4144,4264,4148,4266,4160,4268,4271],{},"or mendicant, there are few or no priests who are not ensnared in the simoniacal heresy; but slander runs upon the poor who are heretics in few and minor matters, whereas the capital and greatest heretics delude the Church through secular expenditures. And this appears to be the judgment of the venerable Bede [Gratian’s ",[46,4263,641],{},[46,4265,4147],{},[46,4267,3895],{},[46,4269,4270],{},"cap. Non solum venditores",", where he says thus: “Not only are those sellers of doves who make the house of God a house of commerce — who in distributing holy orders seek the price of money, or of praise, or even of honor — but also those who exercise a grade or spiritual grace in the Church which they received through the gift of the Lord not with a simple intention but for the sake of any human recompense, contrary to that word of the apostle: ‘If any man speak, let him speak as it were the words of God; he that ministereth, as of the power which God administereth; that in all things God may be honored.’ Therefore let all such persons, if they do not wish to be driven out of the Church at the coming of the Lord, remove these things from their deeds, lest they make the house of God a house of commerce.”",[11,4273,4274,4275,4277,4278,4148,4280,4148,4282,4285,4286,4289,4290,4144,4292,4148,4294,4148,4296,4298],{},"And from these things the discerning person can reflect how intoxicated and excommunicate are kingdoms through heretical prelates — [that is,] simonists — and through all kinds of priests. For concerning the prophet Aggaeus, Hieronymus says, as recorded in [Gratian’s ",[46,4276,641],{},"] ",[46,4279,4147],{},[46,4281,3895],{},[46,4283,4284],{},"cap. Sic",": “Thus is this people of all heretics in my sight, says the Lord: everything they have done, which they have offered to me — whether vows for salvation or peace offerings for sin, or holocausts, or alms, or fasts, or bodily chastity — shall be contaminated in my sight. For although what is offered may appear holy in its outward form, yet because it has been handled by one who is polluted in soul, all things are polluted.” And the same is clear in the following chapter, ",[46,4287,4288],{},"Odit deus",". And common reason teaches that anyone who is burdened by mortal sin, whatever he does, sins mortally; indeed it appears that such persons are priests only equivocally, as Gregorius says [in Gratian’s ",[46,4291,641],{},[46,4293,4147],{},[46,4295,3895],{},[46,4297,4029],{},":",{"title":15,"searchDepth":16,"depth":16,"links":4300},[],"or mendicant, there are few or no priests who are not ensnared in the simoniacal heresy; but slander runs upon the poor who are heretics in few and minor matters, whereas the capital and greatest heretics delude the Church through secular expenditures. And this appears to be the judgment of the venerable Bede [Gratian’s Decretum], Causa 1, questio 3, cap. Non solum venditores, where he says thus: “Not only are those sellers of doves who make the house of God a house of commerce — who in distributing holy orders seek the price of money, or of praise, or even of honor — but also those who exercise a grade or spiritual grace in the Church which they received through the gift of the Lord not with a simple intention but for the sake of any human recompense, contrary to that word of the apostle: ‘If any man speak, let him speak as it were the words of God; he that ministereth, as of the power which God administereth; that in all things God may be honored.’ Therefore let all such persons, if they do not wish to be driven out of the Church at the coming of the Lord, remove these things from their deeds, lest they make the house of God a house of commerce.”",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F18",{"description":4301},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F18","yICD9Hjr53OVbvbLi3BdZkAGGvRp-49-Es0YvEdxo_Q",{"id":4308,"title":2039,"body":4309,"description":4325,"extension":19,"meta":4326,"navigation":23,"page":2039,"path":4327,"pdf_page":2052,"reading":18,"seo":4328,"sortable_pagination_id":2052,"stem":4329,"__hash__":4330},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F19.md",{"type":8,"value":4310,"toc":4323},[4311,4320],[11,4312,4313,4314,4316,4317,4319],{},"“Those who sell or buy holy orders cannot be priests. Hence it is written: ‘Anathema to the giver and anathema to the receiver — this is the simoniacal heresy.’ How then, if they are under anathema and are not holy, can they sanctify others? How can they deliver or receive the body of Christ? One who is cursed — how can he bless?” Indeed, it would be more expedient that such prelates neither bless nor administer the ecclesiastical sacraments, because the council in the same ",[46,4315,3895],{}," subsequently says: “We ought not to receive the blessings of heretics, for they are curses rather than blessings.” For in Malachi 2 the Lord promises: “I will curse your blessings,” that is — as the ",[46,4318,641],{}," says — whatever you bless will be cursed by me. Which seems to be capable of being soundly understood thus: whoever knows or ought to know that you are simonists and on that account receives from you approvingly a blessing or any other episcopal ministry deserves thereby the curse of the Lord, because contrary to the commandment of the Lord in Matthew 18 — “Let him be to you as a heathen and a publican” — he fosters and anoints such a one with the oil of sinners. How then would so evil a deed not rebound mortally to the detriment of such a person, especially when through one of the six kinds of consent he consents to the heresy of such a prelate? And it is plain how bereft our kingdom is of spiritual suffrages on account of simoniacal wickedness.",[11,4321,4322],{},"The second principal argument is raised against the aforesaid definition, namely that according to it, it would not be lawful to pray on behalf of however qualified a person that he be promoted to an ecclesiastical benefice, and consequently it would be superfluous — indeed vitiated — to acquire or hold secular patronage, since it would not be lawful to present anyone, because then",{"title":15,"searchDepth":16,"depth":16,"links":4324},[],"“Those who sell or buy holy orders cannot be priests. Hence it is written: ‘Anathema to the giver and anathema to the receiver — this is the simoniacal heresy.’ How then, if they are under anathema and are not holy, can they sanctify others? How can they deliver or receive the body of Christ? One who is cursed — how can he bless?” Indeed, it would be more expedient that such prelates neither bless nor administer the ecclesiastical sacraments, because the council in the same questio subsequently says: “We ought not to receive the blessings of heretics, for they are curses rather than blessings.” For in Malachi 2 the Lord promises: “I will curse your blessings,” that is — as the Decretum says — whatever you bless will be cursed by me. Which seems to be capable of being soundly understood thus: whoever knows or ought to know that you are simonists and on that account receives from you approvingly a blessing or any other episcopal ministry deserves thereby the curse of the Lord, because contrary to the commandment of the Lord in Matthew 18 — “Let him be to you as a heathen and a publican” — he fosters and anoints such a one with the oil of sinners. How then would so evil a deed not rebound mortally to the detriment of such a person, especially when through one of the six kinds of consent he consents to the heresy of such a prelate? And it is plain how bereft our kingdom is of spiritual suffrages on account of simoniacal wickedness.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F19",{"description":4325},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F19","QQfkiYE4-mpRv7810YcEtMDxMv3yu7Aker1lDiwFrBQ",{"id":4332,"title":2058,"body":4333,"description":4349,"extension":19,"meta":4350,"navigation":23,"page":2058,"path":4351,"pdf_page":2068,"reading":18,"seo":4352,"sortable_pagination_id":2068,"stem":4353,"__hash__":4354},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F20.md",{"type":8,"value":4334,"toc":4347},[4335],[11,4336,4337,4338,4277,4340,4342,4343,4346],{},"a man could merit by procuring that he be presented. Here it is clear that a false conclusion is drawn contrary to what was said above, since it stands that a man may lawfully be promoted by the intercession or payment of a friend without his own knowledge; for otherwise no one would be persuaded to accept an ecclesiastical dignity. In that case he would be receiving by intercession or payment a spiritual gift — yet this is lawful given the presupposition of fitness, since otherwise the apostles, who received the apostolate at the command of the Lord, would thereby have sinned through simony. But in this matter both intellect and affections must be purified on each side: the intellect must wholly be informed by the house of God, so that the superintendent may know according to the law of scripture to lead his sheep through Christ’s pastures; secondly, every sin that hinders from this office must be emptied out, and especially pride, avarice, and carnal sins; and thirdly, he must be of such character and conduct that he may discharge the curate’s office efficaciously and virtuously — but who is such a one, and we shall praise him? The reason why a man ought not to seek that office for himself is this: that office carries as much peril to the soul as any other bodily danger, and without such a burden he could advance more, even for the benefit of all those over whom he presides. Therefore it is an act of inescapable presumption that in seeking that office for himself one permits the idolatry of simony. Hence according to the laws, a man who might otherwise be competent for governing disqualifies himself by seeking that office. And this appears to be the judgment of Gregorius set forth in [Gratian’s ",[46,4339,641],{},[46,4341,3895],{}," 6, ",[46,4344,4345],{},"cap. Sicut",": “Just as one who when invited refuses remains excused and is to be brought to the holy altars, so one who of his own accord seeks it or thrusts himself forward importunately is beyond doubt to be rejected. For one who strives to climb to higher things — what else does he do but grow by diminishing, and ascend outwardly while descending inwardly into the depths? Therefore, dearest brother, let sincerity prevail in the ordaining of priests; let it be simple",{"title":15,"searchDepth":16,"depth":16,"links":4348},[],"a man could merit by procuring that he be presented. Here it is clear that a false conclusion is drawn contrary to what was said above, since it stands that a man may lawfully be promoted by the intercession or payment of a friend without his own knowledge; for otherwise no one would be persuaded to accept an ecclesiastical dignity. In that case he would be receiving by intercession or payment a spiritual gift — yet this is lawful given the presupposition of fitness, since otherwise the apostles, who received the apostolate at the command of the Lord, would thereby have sinned through simony. But in this matter both intellect and affections must be purified on each side: the intellect must wholly be informed by the house of God, so that the superintendent may know according to the law of scripture to lead his sheep through Christ’s pastures; secondly, every sin that hinders from this office must be emptied out, and especially pride, avarice, and carnal sins; and thirdly, he must be of such character and conduct that he may discharge the curate’s office efficaciously and virtuously — but who is such a one, and we shall praise him? The reason why a man ought not to seek that office for himself is this: that office carries as much peril to the soul as any other bodily danger, and without such a burden he could advance more, even for the benefit of all those over whom he presides. Therefore it is an act of inescapable presumption that in seeking that office for himself one permits the idolatry of simony. Hence according to the laws, a man who might otherwise be competent for governing disqualifies himself by seeking that office. And this appears to be the judgment of Gregorius set forth in [Gratian’s Decretum] questio 6, cap. Sicut: “Just as one who when invited refuses remains excused and is to be brought to the holy altars, so one who of his own accord seeks it or thrusts himself forward importunately is beyond doubt to be rejected. For one who strives to climb to higher things — what else does he do but grow by diminishing, and ascend outwardly while descending inwardly into the depths? Therefore, dearest brother, let sincerity prevail in the ordaining of priests; let it be simple",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F20",{"description":4349},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F20","l4_Ww0NLjuXAluPqfxpFADtXl6ZwUPLVH2FhZMvxJYs",{"id":4356,"title":2074,"body":4357,"description":4361,"extension":19,"meta":4370,"navigation":23,"page":2074,"path":4371,"pdf_page":2090,"reading":18,"seo":4372,"sortable_pagination_id":2090,"stem":4373,"__hash__":4374},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F21.md",{"type":8,"value":4358,"toc":4368},[4359,4362,4365],[11,4360,4361],{},"and free from venality of assent, let a pure election be brought forth, so that one elevated to the highest priesthood may be believed to have advanced not by the votes of sellers but by the judgment of God. But if money was promised or paid entirely without the knowledge of the elect or ordained, and he arrived at election or ordination by no such means, it appears in no way to be harmful to him nor to pertain to the charge of guilt — for he had no guilty conscience — nor does it pertain to the voiding of the election or ordination — which it is shown he did not arrive at through the corrupt greed of those persons.” Nor does it avail anyone to play the sophist with God — whether by claiming to have been duly ordained or by claiming to have willed [things] in proper order — so as to obtain [the favor of] the one offended, because he will be damned unless by amendment and by satisfaction in the completion of his office he purge what he previously sinned. For all of us are liable in the obtaining, in the receiving, and in the execution of an ecclesiastical benefice; there would remain nothing but despair for those persons, unless afterward in the perfection of a curate’s office there followed a contrite purging.",[11,4363,4364],{},"But here it is doubted whether a simoniacal benefice-holder is bound to restore the goods of the poor and to relinquish that benefice.",[11,4366,4367],{},"And it seems that he is, because such a one unjustly takes away the goods of the poor, and according to the principle of Augustinus, sin is not forgiven unless what has been taken away is restored, as I have elsewhere expounded and defended at length. Here there is no doubt that every simonist must make satisfaction for all and each of the goods of the Church he has received — or else be damned. Then it seems to me that he will never make satisfaction unless he serves the perfection of that duty most patiently and devoutly before his end. And thus it must be for every king or temporal lord; it is not necessary, however, that he give the whole of the abuse back to the clergy and to the poor who have been otherwise wronged, but it is sufficient that he be contrite for what he has done and by living virtuously thereafter make satisfaction to the supreme Lord. For he asks nothing temporal of us but that we restore to his poor what is owed them and use the remainder",{"title":15,"searchDepth":16,"depth":16,"links":4369},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F21",{"description":4361},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F21","ZTft8uzqPlv7kYwNDghlKGQdV_Lxx1LIQhpk0NerQpI",{"id":4376,"title":2096,"body":4377,"description":4395,"extension":19,"meta":4396,"navigation":23,"page":2096,"path":4397,"pdf_page":2109,"reading":18,"seo":4398,"sortable_pagination_id":2109,"stem":4399,"__hash__":4400},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F22.md",{"type":8,"value":4378,"toc":4393},[4379,4386],[11,4380,4381,4382,4385],{},"in his service. And it is clear that for the satisfaction of a simoniacal cleric who perceives himself to be unfit to occupy that office, resignation of the benefice is required; for otherwise he persists continuously as a simonist and consequently as an obstinate heretic, since he continuously commits simony through the exchange of a temporal thing and of the prelate’s dignity — which, continuing to hold without the required condition [i.e., fitness], he does not satisfy by shaking off the heresy, but persists in the initial incapacity contracted simoniacally. But if one who was previously fit becomes incapacitated by misfortune, by right the Church alone is bound to provide for him in the necessities of life — with the full proviso that the Church not be deprived of one discharging the curate’s office. Nor is such a person’s habitual penalty or punishment to be weighed by will or by arbitrary judgment, but according to the law which the Holy Spirit set forth in his apostle, as is made clear at length elsewhere, ",[46,4383,4384],{},"De Officio Episcopi Et Curati",". Nor is simony known otherwise.",[11,4387,4388,4389,4392],{},"Secondly, it is doubted whether it is lawful to aspire to the aforesaid perfection. And it seems that it is, because that is a perfect state which no one enters except willingly, and it is not lawful to lie for the sake of piety or at the command of law or of a lord. And this is confirmed by the definition of the apostle in 1 Timothy 3, who says: “Whoever desires the episcopate desires a good work.” Here it must be said, following Crisostomus in Homily 18 of the ",[46,4390,4391],{},"Opus Imperfectum",": in such terms there are two things to consider, namely the ministry and the dignity. The first is to be desired, as the apostle specifically says; but the second is to be fled — and much more [to be fled is] dignity without office, which is a lie of the disciple of Antichrist; and entirely doubled dignity derived from temporal endowments, because this would be to will in a disordered way, on account of the abundance of the Lord’s ordination, that which [the Lord] would destroy. And it is clear how the laws and the sayings of the saints in this matter are to be understood. For a man ought not merely to be unwilling [for] temporal honor — and especially [honor arising] from an abundant endowment of temporalities — but to grieve continually [over it]. And it is clear how greatly prelates of the Church are",{"title":15,"searchDepth":16,"depth":16,"links":4394},[],"in his service. And it is clear that for the satisfaction of a simoniacal cleric who perceives himself to be unfit to occupy that office, resignation of the benefice is required; for otherwise he persists continuously as a simonist and consequently as an obstinate heretic, since he continuously commits simony through the exchange of a temporal thing and of the prelate’s dignity — which, continuing to hold without the required condition [i.e., fitness], he does not satisfy by shaking off the heresy, but persists in the initial incapacity contracted simoniacally. But if one who was previously fit becomes incapacitated by misfortune, by right the Church alone is bound to provide for him in the necessities of life — with the full proviso that the Church not be deprived of one discharging the curate’s office. Nor is such a person’s habitual penalty or punishment to be weighed by will or by arbitrary judgment, but according to the law which the Holy Spirit set forth in his apostle, as is made clear at length elsewhere, De Officio Episcopi Et Curati. Nor is simony known otherwise.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F22",{"description":4395},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F22","h74jDdYRa1IIXVkjPGjIfR3TR0lo9d8RNuNRvYrLkI4",{"id":4402,"title":2115,"body":4403,"description":4407,"extension":19,"meta":4413,"navigation":23,"page":2115,"path":4414,"pdf_page":2128,"reading":18,"seo":4415,"sortable_pagination_id":2128,"stem":4416,"__hash__":4417},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F23.md",{"type":8,"value":4404,"toc":4411},[4405,4408],[11,4406,4407],{},"subverted by temporal endowment, because both office and affection are perverted from the ordering which Christ instituted. For we studiously seek the temporalities annexed to office and worldly honors, but we abhor the humble and simple ministry which Christ instituted; to covet an abundant provision of temporalities in order to minister more liberally to the needy is to studiously seek the office of a layman, and the simony of the Church will not cease until this has been separated [from the spiritual office].",[11,4409,4410],{},"Thirdly, it is doubted whether it is lawful to go to the Roman Curia for ecclesiastical benefices. And it seems not, because whoever goes thus has a deliberate and disordered will that spiritual goods be exchanged for temporal ones. Whoever goes thus is a simonist, as is clear from what has been said — therefore, etc. Who, I ask, labors more studiously and thoroughly than such a Rome-goer? Nor can it be concealed by any evasion that he does this more for temporal advantage than for the ministry of God or for the benefit of souls. There is no doubt that he thrusts himself forward importunately, because — as it is said — there is no human exertion more continuous or more restless in body or mind. And it is plain that such a person thrusts himself forward; for however unfit he may be, there is no benefice of his district, however great the burden of its cure, that he would shrink from if it be fat. But with little regard for the cure — the fatter, the more welcome. Since therefore, according to the aforesaid law of the blessed Gregorius, every such person is beyond doubt to be rejected, it follows that every such person is unfit for the cure or governance of souls. I pass over, moreover, the other petty illicit dealings he makes with cardinals — for a place as chamberlain, of which there are very many — but I know for certain that by offering himself and thereby giving occasion to more weighty persons to commit greater simoniacal heresy, he implicates himself all the more criminally. Nor is there reason why papal law, savoring of profit, should be believed, taught, and defended as the Gospel, since by the same token and by greater [reason] the sayings of the saints, and especially of this most holy pope, in this matter",{"title":15,"searchDepth":16,"depth":16,"links":4412},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F23",{"description":4407},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F23","pgDFMH9z0o4pztEsiFxVMWG5xQJKKJ07yRPckg2Cwqo",{"id":4419,"title":2134,"body":4420,"description":4434,"extension":19,"meta":4435,"navigation":23,"page":2134,"path":4436,"pdf_page":2147,"reading":18,"seo":4437,"sortable_pagination_id":2147,"stem":4438,"__hash__":4439},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F24.md",{"type":8,"value":4421,"toc":4432},[4422,4429],[11,4423,4424,4425,4428],{},"concerning simony are grounded in the Gospel. Nor is there reason why it is lawful to expend bodily labor in directing a person on account of the Church to go to Rome, when it is more colorably lawful to confer at home a purely temporal thing upon a more fit person, the patron remaining quietly at home, since a quiet occupation at home better disposes one to the ministry of God. In this it appears — since no one takes honor upon himself but he who is called by God as Aaron was — that whether a cleric goes in person or even sends ",[46,4426,4427],{},"rotuli"," [petitionary rolls] of studies to the pope for ecclesiastical benefices, he thereby makes himself unfit for the ministry of God. Many students, however — and priests more student-like than priestly — after such simoniacal heresy have been purged by the way of contrition and of completion of their ministry through the grace of God. But returning to the principal doubt, it seems to me that it is forbidden for a prince to occupy secular lordship or any other ecclesiastical patronage, because unless he advances a more fit person, or at least prudently intends to do so, he is blocked from exercising patronal lordship; if he puts aside the more fit person before God for the sake of money or bodily service, or for human favor such as kinship or affinity, or flattery, or the entreaty of men, then [God help] the one so occupying the patrimony of Christ; hence it is difficult, and alien to worldly gain, to occupy such a patrimony meritoriously.",[11,4430,4431],{},"Thirdly, the principal argument is made against the aforesaid definition on the grounds that every simony appears to be an external act, and therefore is not generally a disordered act of will. This is confirmed first by the fact that otherwise a man would sin by disordered willing of ecclesiastical prelacy as gravely as by performing a simoniacal external act — which is contrary to reason and to the penalties assessed for the crime. It is confirmed secondly by the fact that every simony is a heresy, every heresy is a false doctrine contrary to sacred scripture and defended as such, therefore simony is of this kind — which does not apply to the act of willing. It is confirmed thirdly by the fact that no sin is an act of willing or anything positive; every simony is the gravest sin; therefore no simony is a [mere] act of will. To these it is said that the school of theologians uses equivocal language both in the name",{"title":15,"searchDepth":16,"depth":16,"links":4433},[],"concerning simony are grounded in the Gospel. Nor is there reason why it is lawful to expend bodily labor in directing a person on account of the Church to go to Rome, when it is more colorably lawful to confer at home a purely temporal thing upon a more fit person, the patron remaining quietly at home, since a quiet occupation at home better disposes one to the ministry of God. In this it appears — since no one takes honor upon himself but he who is called by God as Aaron was — that whether a cleric goes in person or even sends rotuli [petitionary rolls] of studies to the pope for ecclesiastical benefices, he thereby makes himself unfit for the ministry of God. Many students, however — and priests more student-like than priestly — after such simoniacal heresy have been purged by the way of contrition and of completion of their ministry through the grace of God. But returning to the principal doubt, it seems to me that it is forbidden for a prince to occupy secular lordship or any other ecclesiastical patronage, because unless he advances a more fit person, or at least prudently intends to do so, he is blocked from exercising patronal lordship; if he puts aside the more fit person before God for the sake of money or bodily service, or for human favor such as kinship or affinity, or flattery, or the entreaty of men, then [God help] the one so occupying the patrimony of Christ; hence it is difficult, and alien to worldly gain, to occupy such a patrimony meritoriously.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F24",{"description":4434},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F24","GC9TbtoP_Pj3XSujE-bMVHtjqJyBUwXVPmh87l1sTrc",{"id":4441,"title":2153,"body":4442,"description":4446,"extension":19,"meta":4452,"navigation":23,"page":2153,"path":4453,"pdf_page":2166,"reading":18,"seo":4454,"sortable_pagination_id":2166,"stem":4455,"__hash__":4456},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F25.md",{"type":8,"value":4443,"toc":4450},[4444,4447],[11,4445,4446],{},"of sin as it were of heresy; for it calls simoniacal heresy now the will itself and now the disordered commerce proceeding from that will. Nor is any external act culpable or meritorious except insofar as it proceeds from a disordered or good will. And it is clear that a false assumption is made; although one uses equivocal language in calling simony an external act, in response to the first confirmation it is said that the assumption is true: for Symon the heresiarch, of whom we read in Acts 8, is not recorded to have actually disbursed that gift of God, nor merely to have willed in a disordered way. Yet commonly, in the perpetration of an external act, a disordered will is generated and a new kind of sin is added in manifold ways — which, since it more perceptibly harms the Church, is therefore more heavily punished among men, though commonly less than it deserves. Concerning that matter — how the external act aggravates the sin — it has been said elsewhere. As to the second, the conclusion ought to be conceded. For nothing is more contrary to sacred scripture than the simoniacal appointment of an unfit person, as is plain elsewhere; because thereby the ordinance of God is annulled at the root, the simonist — whether active or passive — is a capital heretic, and especially one who teaches by papal bulls that an ecclesiastical benefice is to be conferred on such an unfit person, and above all one who in teaching this also executes it, as are commonly notaries and others called jurists, who promote this in a disordered way. For since every such person says that he himself, having simony even hidden in his soul, thereby falsely teaches contrary to sacred scripture and defends his simony under some degree of pertinacity — even if he be a simonist only for an instant — therefore no conclusion is more frequently impressed upon ecclesiastical law teachers than this: that simony is a heresy; concerning which I rejoice, on account of the other things that follow.",[11,4448,4449],{},"As to the third, it is said that the Catholic speaks equivocally concerning sin, either formally — and in this sense every sin is a defect and not any creature — or materially, and in this sense a disordered act or habit is called sin; indeed sin is sometimes taken for the subject",{"title":15,"searchDepth":16,"depth":16,"links":4451},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F25",{"description":4446},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F25","IK659CURKtzol_nvucmCged17N_oOkVBS5PpxYZSHjc",{"id":4458,"title":2172,"body":4459,"description":4463,"extension":19,"meta":4466,"navigation":23,"page":2172,"path":4467,"pdf_page":2182,"reading":18,"seo":4468,"sortable_pagination_id":2182,"stem":4469,"__hash__":4470},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F26.md",{"type":8,"value":4460,"toc":4464},[4461],[11,4462,4463],{},"or as a sin-offering. But because acts of the soul are most fully known to us, and consequently it is necessary for the Church to have knowledge of simoniacal heresy, it therefore speaks of it reasonably as an act; yet to that act there is inseparably conjoined both the defect of sin and a vicious habit. Hence, as Parisiensis [William of Auvergne] tells it, simony is healed with difficulty, like leprosy: first, because that crime is deep, subtly fortified by the wiles of the devil, through which he primarily seduces the people; secondly, because the simonist must resign the benefice he acquired, at least so long as the person’s unfitness for that office endures; and that is very difficult, since the greater part of the possessioned clergy — or all of them — would have to surrender their possessions into lay hands and live according to the state which Christ instituted in the primitive Church. But this leprosy has so prevailed among clerics that they would sooner cast body and soul into Gehenna. Hence the simonist is like a fish caught in the vessel of the devil, who on account of the continuous inundation of sin does not return through the opening by which he entered, nor can he suffice to break the net or escape capture by another way; therefore such a one has, as it were, one foot already placed in hell. Therefore the Wise Man says pointedly in Ecclesiastes 4: “Keep your foot when you enter the house of the Lord”; and Jeremiah 17: “The sin of Juda is written with an iron stylus and with a diamond point, engraved upon the breadth of their hearts.” Juda, which is interpreted as “confessing,” signifies our clergy, who confess to know God above others and to follow him in confecting the Eucharist and in multiplied oblation for alms on behalf of the living and the dead — which they had received in monstrous fashion; and there is no falser confession, since they deny it in their deeds by lying. Therefore it is no wonder that it is said that simoniacal sin is deep and wide, written as if indelibly. For who can heal hearts so widely cauterized? It is impossible for us, since the clergy is the heart of the people, which we are not permitted to touch; and as the apostle says in 1 Timothy 4: “they have their cauterized",{"title":15,"searchDepth":16,"depth":16,"links":4465},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F26",{"description":4463},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F26","_My0AJ-sbpeXdzPhC-C2rbtxoqAJusQ70wW1yLnnuaw",{"id":4472,"title":2188,"body":4473,"description":4477,"extension":19,"meta":4531,"navigation":23,"page":2188,"path":4532,"pdf_page":2240,"reading":18,"seo":4533,"sortable_pagination_id":2240,"stem":4534,"__hash__":4535},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F27.md",{"type":8,"value":4474,"toc":4528},[4475,4478,4482],[11,4476,4477],{},"conscience” — as if, by analogy with a fingernail, it shed [its filth] gradually according to cleanness, so that the hypocritical cauterization inscribed with an iron stylus, growing now beyond what is due in the excess of its spread, and that long and wide extension so distinctively marked, makes it so that few simple persons in this matter have been burned out of it. The one thing requisite for simoniacal healing is that the excess of those nails be scraped away.",[2195,4479,4481],{"id":4480},"chapter-iii","CHAPTER III.",[11,4483,4484,4485,4488,4489,4491,4492,4494,4495,4491,4497,4499,4500,4502,4503,4505,4506,4508,4509,4511,4512,4508,4514,4516,4517,4519,4520,4508,4522,129,4525,4527],{},"It remains to descend more particularly, step by step, to the parts of the Church, in order to see whether they contract simony — and first, whether the pope or his curia could commit simony. It seems not, because the pope could not be enticed by the aforementioned heresy, nor could it be committed in his presence, since it is lawful for true lords to accept from their own property as they wish, and much more clearly it is lawful for the pope to receive from what has been conferred upon the bride for the governance of his bride. But the pope is the principal lord of all the goods of his Church; therefore it is thus lawful for him to manage the goods of his bride, and nothing therefore that he licenses with respect to the goods of his bride is to be deemed simoniacal — for this is the reason why God cannot commit simony. In reply, it is said first that the pope together with his curia can very easily commit simony; the conclusion is evident in fact, since many popes were simoniacs and were accordingly deposed, as I have recounted elsewhere from many chronicles. And the same is made evident by numerous papal laws: ",[46,4486,4487],{},"Dist."," 23, ",[46,4490,2204],{},"; ",[46,4493,4487],{}," 4, ",[46,4496,2208],{},[46,4498,4487],{}," 79, ",[46,4501,2212],{},". And the same is evident from ",[46,4504,4487],{}," 19, ",[46,4507,2216],{},", and ",[46,4510,4487],{}," 17, ",[46,4513,2220],{},[46,4515,4487],{}," 47, ",[46,4518,2224],{}," and the following ",[46,4521,2228],{},[46,4523,4524],{},"C. 24 q. 1",[46,4526,2232],{},". In all",{"title":15,"searchDepth":16,"depth":16,"links":4529},[4530],{"id":4480,"depth":2237,"text":4481},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F27",{"description":4477},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F27","b31OQ72l7vbS5l1OqD3HxCUn5O-Im7Z-JnGtWxmRBO4",{"id":4537,"title":2246,"body":4538,"description":4542,"extension":19,"meta":4551,"navigation":23,"page":2246,"path":4552,"pdf_page":2262,"reading":18,"seo":4553,"sortable_pagination_id":2262,"stem":4554,"__hash__":4555},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F28.md",{"type":8,"value":4539,"toc":4549},[4540,4543,4546],[11,4541,4542],{},"in all these places and many similar ones you will find that the pope can be simoniacal, heretical, and tainted with every kind of sin. Therefore I boldly assert with the Apostle that the pope is antichrist, and one who exalts himself above everything that is called God — if he cannot commit simony; for then he cannot sin, since he is the more prone to this particular sin, and thus cannot be separated from the divine ordinance; it remains that he is exalted above God, for then he could impeccably oppose the divine ordinance, which he could not do unless he were superior to our God. And according to the Apostle, 2 Thessalonians 2, antichrist is exalted in this blasphemy; therefore someone says that he is the chief member of simoniacal heresy, and from his school and seat as from a source the simoniacal heresies stream widely throughout the world.",[11,4544,4545],{},"Supposing therefore that he together with his college can be simoniacal, it must be seen in what three ways he could commit simony. In the first way, by aspiring to that monarchical eminence for the sake of pomp and gain: no state is accustomed to be more dangerous, if [one holding it] does not more closely follow Petrus and Christ in [his] life, but departs [from them] — such a one is to be held not apostolic but apostate. One therefore who aspires to that pinnacle on account of worldly honor or gain is, in the first mode, struck in his own person with blasphemous heresy; but since this could be hidden from the world, therefore negligence in ministering to the Church after the manner of Christ and the Apostle Petrus, and deviation toward a secular way of life, are the manifest indication of that papal heresy.",[11,4547,4548],{},"The second kind of simoniacal heresy springing from this is the will to multiply traditions that smell of profit, to the burden of the Church, and which are implicitly contrary to Christian law; for whoever does this most imprudently commits a spiritual dignity for the sake of desire for temporal advantage. An example of this is adduced by some from the law of Boni-",{"title":15,"searchDepth":16,"depth":16,"links":4550},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F28",{"description":4542},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F28","fsCpT_7HNWdRGZACLlvNV4aBw-07gtEKPoD6VLY_T-w",{"id":4557,"title":2268,"body":4558,"description":4580,"extension":19,"meta":4581,"navigation":23,"page":2268,"path":4582,"pdf_page":2278,"reading":18,"seo":4583,"sortable_pagination_id":2278,"stem":4584,"__hash__":4585},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F29.md",{"type":8,"value":4559,"toc":4578},[4560],[11,4561,4562,4563,4566,4567,129,4570,4573,4574,4577],{},"of Boniface VIII, placed in the Sixth Book of the Decretals [",[46,4564,4565],{},"Liber Sextus","] under ",[46,4568,4569],{},"De Donationibus",[46,4571,4572],{},"Si duobus"," [VI 3.9.2], where it seems to establish that when the pope has issued provisions to multiple persons according to the same date of collation, the person who first presents [his letters] to the bishop is to be preferred. Wherein it is evident, as I have often argued, that the following consequence results: if in such a case the person who first presents his process to the bishop ought to be preferred in grace, but Petrus, unworthy before God and foreknown as a reprobate, presents his process to the bishop before Paulus, who is predestined and capable before God — then Petrus himself ought to be preferred in grace. Now since the minor premise of that argument commonly comes to pass, because Judas does not sleep but works deceitfully and keeps vigil for the sake of gain, I grant the truth of the minor. And then it is evident that the conclusion is heretical, and the minor is supposed to be true, and the form is also sound — which leaves the major, namely the papal law, as heretical. For it does not accord with the law of blessed Gregorius, ",[46,4575,4576],{},"C. 1 q. 6, c. Sicut is"," [C.1 q.6 c.1], but manifestly conflicts with it, since it follows that because Petrus pursues [the dignity] more importunately than Paulus, he is indeed to be preferred. A bishop who consequently prefers Petrus, deceived by the fallacy of treating a non-cause as a cause by conferring [the benefice] on one who is unfit, manifests himself as a disciple of antichrist. For such laws are manifestly [perverse], since all human traditions that are not originally founded in Scripture are worthless — nor are the evasions in this matter of any avail — as these men blaspheme, [saying] that by the very fact that Petrus has first presented [his letters] by virtue of papal law he is more capable, when often by virtue of God’s law he is less capable. And since God’s law in such a case is contrary to papal law, that [papal law] must yield as heretical, because it has departed from the truth. These men also blaspheme that, for the sake of a greater good to come, the error of sin ought to be committed — against the Apostle, Romans 3 [v. 8] — and these say that the declaration is for the popes",{"title":15,"searchDepth":16,"depth":16,"links":4579},[],"of Boniface VIII, placed in the Sixth Book of the Decretals [Liber Sextus] under De Donationibus, Si duobus [VI 3.9.2], where it seems to establish that when the pope has issued provisions to multiple persons according to the same date of collation, the person who first presents [his letters] to the bishop is to be preferred. Wherein it is evident, as I have often argued, that the following consequence results: if in such a case the person who first presents his process to the bishop ought to be preferred in grace, but Petrus, unworthy before God and foreknown as a reprobate, presents his process to the bishop before Paulus, who is predestined and capable before God — then Petrus himself ought to be preferred in grace. Now since the minor premise of that argument commonly comes to pass, because Judas does not sleep but works deceitfully and keeps vigil for the sake of gain, I grant the truth of the minor. And then it is evident that the conclusion is heretical, and the minor is supposed to be true, and the form is also sound — which leaves the major, namely the papal law, as heretical. For it does not accord with the law of blessed Gregorius, C. 1 q. 6, c. Sicut is [C.1 q.6 c.1], but manifestly conflicts with it, since it follows that because Petrus pursues [the dignity] more importunately than Paulus, he is indeed to be preferred. A bishop who consequently prefers Petrus, deceived by the fallacy of treating a non-cause as a cause by conferring [the benefice] on one who is unfit, manifests himself as a disciple of antichrist. For such laws are manifestly [perverse], since all human traditions that are not originally founded in Scripture are worthless — nor are the evasions in this matter of any avail — as these men blaspheme, [saying] that by the very fact that Petrus has first presented [his letters] by virtue of papal law he is more capable, when often by virtue of God’s law he is less capable. And since God’s law in such a case is contrary to papal law, that [papal law] must yield as heretical, because it has departed from the truth. These men also blaspheme that, for the sake of a greater good to come, the error of sin ought to be committed — against the Apostle, Romans 3 [v. 8] — and these say that the declaration is for the popes",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F29",{"description":4580},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F29","GdiRkhYi4kpcXF4E0pxJksYph--NccNbfYMHY-DF-Uc",{"id":4587,"title":2284,"body":4588,"description":4592,"extension":19,"meta":4595,"navigation":23,"page":2284,"path":4596,"pdf_page":2294,"reading":18,"seo":4597,"sortable_pagination_id":2294,"stem":4598,"__hash__":4599},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F30.md",{"type":8,"value":4589,"toc":4593},[4590],[11,4591,4592],{},"of those who follow, [namely] that the worthier candidate with respect to scholastic graduation ought to be preferred. But not even this removes the blasphemy of the law, nor does it justify the papal declaration, since often an ungraduated person is more holy and more capable for the governance of souls. The third kind of simoniacal heresy that may affect the pope is a disordered will to install parish priests in the Church for the sake of temporal advantage, and that simony is able to infect Christendom in countless ways far too extensively. And through these considerations the solution to the first Luciferian conclusion is evident, by denying it on account of its excessive deference. And as for the ill-formed argument, it is evident that God alone is the lord who cannot sin, to whom it belongs to use his own things however he wills. And as for the minor premise, it is evident that the pope, by virtue of his pre-eminence, holds an evangelical title to the use of all temporal goods of the Church militant, nor is this a cause for display, since any person living more justly than the pope holds a truer title; but beyond this title of guarding the Church, of ministering, governing, and dispensing the Church’s goods according to the Gospel — which is very far removed from a mode of domination — in this the pope can easily err. For to preach, administer the sacraments, and pray is the proper work of office, but to dispense or administer temporal goods is the lower ministry of a Levite or the office of a layman. And it is plain how nakedly it is assumed that any Roman bishop has the care of the Church as his bride. Since therefore it is in doubt whether [the pope is truly] the anointed one, who alone is the bridegroom of the Catholic Church, it is doubtful for the pope — as for others living with him — not merely whether he is the head, but indeed whether he is even a member of any church at all, since only the predestined is a member of Holy Mother Church, as is here supposed. Let the pope therefore consider how Christ and Petrus his vicar involved themselves in the temporal goods of the Church: for Christ said, Luke 12 [v. 14]: “Who appointed me judge or arbiter over you?” And in Acts 3 [v. 6] it was said: “Silver and gold have I none; but what I have, that I give to you.” The pope must be the dispenser of the heavenly treasury — that is, of grace and virtue — not of dung.",{"title":15,"searchDepth":16,"depth":16,"links":4594},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F30",{"description":4592},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F30","_ul-BjIJrWI9zN1jN1XkW2z_Uh4Nf2XTTAiMroMzIkc",{"id":4601,"title":2300,"body":4602,"description":4606,"extension":19,"meta":4620,"navigation":23,"page":2300,"path":4621,"pdf_page":2313,"reading":18,"seo":4622,"sortable_pagination_id":2313,"stem":4623,"__hash__":4624},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F31.md",{"type":8,"value":4603,"toc":4618},[4604,4607],[11,4605,4606],{},"And it is evident that the pope, by contending over the collation or domination of worldly goods, degenerates; and consequently there is a topical argument that if the pope claims such lordship over the Church’s goods, he is partitioning them unjustly and illicitly as an improvident steward thereof. And if without violation he claims to hold lordship over all the goods of the Church his bride, then he is the noonday demon and the chief disciple of antichrist. For what has such a one to do with the bride of Christ — is he therefore as sinless as God? Let one consider, I ask, the origin [of the matter]: how would a priest contract impeccability or authority so great in his capacity as Roman pontiff? It is certain that he does not have this from God, and it would be remarkable if he had it from Caesar. Let him therefore fear, humbling himself as the deputy-father of the bride of Christ, and be diligent to minister in spiritual things, having relinquished the entanglements of temporal goods.",[11,4608,4609,4610,4613,4614,4617],{},"But the question is raised first, whether it belongs to the pope, as true patron, to dispense all ecclesiastical benefices of the kingdoms of Christendom that are in mortmain. And it seems not, first because the commission of the governance of the kingdom given to the king by God constitutes for him all things necessary to that purpose that lie within his power. But it is supremely necessary for the governance of the kingdom to have circumspect pastors who rule the people according to God, as is evident here and in ",[46,4611,4612],{},"De Officio Regis"," [Wyclif’s treatise on the office of the king]; since therefore it lies within the power of the king to provide for this, it follows that the king has this care committed to him by God. And this seems to be the mind of the Church from the decree of the Council of Toledo, which is placed under ",[46,4615,4616],{},"C. 16 q. 7"," in these words: “We decree that as long as the founders of churches survive in this life, they themselves shall present to the bishop for ordination suitable clergy and appropriate rectors for those same basilicas — taking care to avoid an unstable clerical appointment. But if, in contempt of those same founders, the bishop presumes",{"title":15,"searchDepth":16,"depth":16,"links":4619},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F31",{"description":4606},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F31","m7aagvltU-5M0Z5_JIl7S4hyyk2_KYKTsrhBQB2RU7k",{"id":4626,"title":2319,"body":4627,"description":4631,"extension":19,"meta":4634,"navigation":23,"page":2319,"path":4635,"pdf_page":2329,"reading":18,"seo":4636,"sortable_pagination_id":2329,"stem":4637,"__hash__":4638},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F32.md",{"type":8,"value":4628,"toc":4632},[4629],[11,4630,4631],{},"to ordain [someone], let him know his ordination to be void, and let others be ordained in their place whom the founders themselves shall have chosen as worthy.” From this most sacred decree it is evident that, since the Roman bishop is the preeminent bishop, it is a contempt toward kings for him to ordain in their kingdoms prelates who are incapable, since from this are begotten members of the devil. And if the Roman bishop attempts to install in the kingdoms cardinals or other prelates who are useless to the kingdom, it is for the kings, under pain of losing their earthly kingdom, and under the pretext of the heavenly kingdom, to dissolve such simoniacal arrangements, and before he attempts to invade foreign kingdoms, to make prudent provision in their own kingdoms against this danger. But alas, if our kingdom is instructed and has something good for a time from the Holy Spirit in that regard, and if it has discreetly enacted evangelical ordinances to annul this heresy, antichrist immediately assails [it] through our pseudo-clerics, and even that which he dismantles and dissolves he declares to be holy. How then shall the kingdom stand? In truth it can be sustained for a time by former [good] origins, but it is necessary by faith in Scripture that it will in short order be subverted, either bodily or spiritually, like Nineveh. Since therefore this papal provision concerning benefices of our kingdom has no force except by our blind and illicit acceptance of it, let us employ at least the caution of the Scottish kingdom, smilingly [reporting that] we have heard that the pope has conferred upon his cardinals the richer benefices of our kingdom — but that [they shall] not have the fruits of the benefices unless they are willing to expend them within the kingdom for its benefit. For the king and kingdom can do this, and must make it their first Catholic intention according to evangelical and royal law. Nor need one fear excommunication or censure or malediction on that account, but the king and kingdom should fear the blessing of simoniacal heretics whom they thus foster. For according to the saints their malediction would be a blessing turned about, and vice versa — as even the coarser politicians will perceive. In ecclesiastical benefices there are two things: namely, the spiritual ministry toward God, and the temporal appurtenances of the kingdom toward the world; but first",{"title":15,"searchDepth":16,"depth":16,"links":4633},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F32",{"description":4631},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F32","49ZNAlIblDdjiACCsrhFDgW47re2Q4AG2iWzPUlnClc",{"id":4640,"title":2335,"body":4641,"description":4645,"extension":19,"meta":4648,"navigation":23,"page":2335,"path":4649,"pdf_page":2345,"reading":18,"seo":4650,"sortable_pagination_id":2345,"stem":4651,"__hash__":4652},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F33.md",{"type":8,"value":4642,"toc":4646},[4643],[11,4644,4645],{},"pertaining to God and ministerial in its discharge by the bishop, [the second part] is recognized as pertaining principally to the office of the king. But the king must make special provision for all things belonging to his office, insofar as they pertain to the worship of God, as I said above from the testimony of blessed Gregorius in the Register, book 2; therefore it is for kings to discharge that office with authority in the name of the Lord. For otherwise the king of England would be no more than the petty ruler of part of the kingdom, and the Roman pontiff or, in evidence of him, his archbishop would be the superior and more fruitful lord of our kingdom — but this is an implausible notion. I therefore suppose that our king, in donating to each of his churches whatever alms — whether movable or immovable — reserves for himself the capital lordship [over them], because otherwise he would extinguish his kingdom. And from this the assumed premise is evident: that spiritual care can stand by itself without a temporal endowment, and vice versa. For thus it was in the time of Christ and the Apostles and long afterward until Urbanus, as the Cestrensis [Ranulf Higden] relates in book 4, chapter 48; and from that time onward an endowment may exist without a spiritual ministry, in major prelates as much as in minor ones — nor will our subtle disputants on signs dissent, who say they believe that in the sacrament of the altar an accident remains without a subject. Since therefore temporal benefice is not granted to clerics except for the sake of spiritual care and ministry, it is evident that it belongs to kings to withdraw what is theirs when the cause fails, since neither God nor man can give anything to anyone without the implicit condition attached to the person being understood. It is therefore for patrons, and for all kings, to attend to this condition, because according to this bond by which the arms of the Church are joined together — and otherwise a dissoluble clergy could be so subverted as to attend entirely to gross temporal things and to defer too much or entirely the life-giving spiritual ones.",{"title":15,"searchDepth":16,"depth":16,"links":4647},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F33",{"description":4645},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F33","OwMCCUfsLyiotJ-Mqi5tvQrLCG6B0xyJvjFwLbkvxQw",{"id":4654,"title":2351,"body":4655,"description":4691,"extension":19,"meta":4692,"navigation":23,"page":2351,"path":4693,"pdf_page":2361,"reading":18,"seo":4694,"sortable_pagination_id":2361,"stem":4695,"__hash__":4696},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F34.md",{"type":8,"value":4656,"toc":4689},[4657],[11,4658,4659,4660,4662,4663,4666,4667,4670,4671,4674,4675,4678,4679,129,4682,129,4685,4688],{},"And this seems to be the sense of ",[46,4661,4616],{}," [c. ",[46,4664,4665],{},"Monasterium","]: “A monastery,” it says, “or an oratory canonically constructed shall not be removed from the lordship of its founder against his will, and it shall be lawful for him as patron to commend it to whatever priest he wishes for sacred office with the consent of the bishop of that diocese, lest an evil [priest] be appointed.” Behold that a religious house stands in the just discretion of its founder, and much more so in the just judgment of the kingdom and king. Therefore the immediately following decree of Gregorius says: “The order of reason does not permit that a monastery should be claimed by any person and governed at his own discretion, against the will of its founders and apart from their disposition.” There are many canons testifying that whoever has lawfully founded a bodily alms [i.e., a charitable endowment] for the Church will retain in himself and in his heirs the care that the rational purpose of the endowment be fulfilled. Therefore many following decrees say that the act of the patron or of his heir ought to be guided by the provident care and wisdom of the local bishop, and that if the wisdom as well as the goodwill of any bishop living among them is lacking, the authority and decree of the bishop of the Church Triumphant cannot fail. And the law of Scripture together with the law of nature — which is the law of the Trinity and of reason — shall serve us as our rule, nor can any law of the Church or any other law that is to be believed Catholic contradict this judgment. Likewise the whole genus of patronage and its right was originally in lay hands, and it has not since been licitly derived from lay hands to the Roman bishop or his satellites; therefore it still remains in lay hands as it was from the beginning. The minor [premise] is evident from the fact that the pope acquired no such right either from Christ or from Caesar, since it is a lay office. Hence a patron is called ",[46,4668,4669],{},"patronus"," from ",[46,4672,4673],{},"pater",", as if a defender, and from this he is said to have many offices, as the gloss records on c. ",[46,4676,4677],{},"Pie mentis"," [C. 16 q. 7]: “",[46,4680,4681],{},"Dos",[46,4683,4684],{},"edificatio",[46,4686,4687],{},"fundus"," make the patron” — and from these three: honor, obligation, and benefit. That",{"title":15,"searchDepth":16,"depth":16,"links":4690},[],"And this seems to be the sense of C. 16 q. 7 [c. Monasterium]: “A monastery,” it says, “or an oratory canonically constructed shall not be removed from the lordship of its founder against his will, and it shall be lawful for him as patron to commend it to whatever priest he wishes for sacred office with the consent of the bishop of that diocese, lest an evil [priest] be appointed.” Behold that a religious house stands in the just discretion of its founder, and much more so in the just judgment of the kingdom and king. Therefore the immediately following decree of Gregorius says: “The order of reason does not permit that a monastery should be claimed by any person and governed at his own discretion, against the will of its founders and apart from their disposition.” There are many canons testifying that whoever has lawfully founded a bodily alms [i.e., a charitable endowment] for the Church will retain in himself and in his heirs the care that the rational purpose of the endowment be fulfilled. Therefore many following decrees say that the act of the patron or of his heir ought to be guided by the provident care and wisdom of the local bishop, and that if the wisdom as well as the goodwill of any bishop living among them is lacking, the authority and decree of the bishop of the Church Triumphant cannot fail. And the law of Scripture together with the law of nature — which is the law of the Trinity and of reason — shall serve us as our rule, nor can any law of the Church or any other law that is to be believed Catholic contradict this judgment. Likewise the whole genus of patronage and its right was originally in lay hands, and it has not since been licitly derived from lay hands to the Roman bishop or his satellites; therefore it still remains in lay hands as it was from the beginning. The minor [premise] is evident from the fact that the pope acquired no such right either from Christ or from Caesar, since it is a lay office. Hence a patron is called patronus from pater, as if a defender, and from this he is said to have many offices, as the gloss records on c. Pie mentis [C. 16 q. 7]: “Dos, edificatio, fundus make the patron” — and from these three: honor, obligation, and benefit. That",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F34",{"description":4691},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F34","mRJ3MvCBLgII2CS9dq4v_C7WXArTp1rLhyqxzDmKmbE",{"id":4698,"title":2367,"body":4699,"description":4726,"extension":19,"meta":4727,"navigation":23,"page":2367,"path":4728,"pdf_page":2380,"reading":18,"seo":4729,"sortable_pagination_id":2380,"stem":4730,"__hash__":4731},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F35.md",{"type":8,"value":4700,"toc":4724},[4701,4714],[11,4702,4703,4704,4706,4707,4710,4711,4713],{},"office is committed and understood now spiritually and now corporally according to the manner in which one confers patronage: thus Christ is called the patron of the whole Christian order, and Augustinus is called the patron of those orders that follow his Rule. Others who, from their temporal alms, have endowed colleges of priests in a certain perpetuity, are called the patrons of those places, whose office it is to govern their almsmen lawfully according to the rules of the first patron and the private conditions [of the endowment], and to correct offenders according to godly reproof — not by killing or burning, as is done in conquests — but by withdrawing alms in a medicinal manner, and in times of necessity by receiving from the alms a moderate amount for one’s own use, as is evident in ",[46,4705,4616],{},", c. ",[46,4708,4709],{},"Filiis"," and the same question 5, c. ",[46,4712,4029],{},", and the glosses of the doctors agree.",[11,4715,4716,4717,4706,4720,4723],{},"Hence concerning the description and the whatness of the property of our avaricious [patron] they grope around saying that it is a temporal thing annexed to the spiritual, and others that it accrues to lordship as a passion to its subject — and so parish churches are said to have their glebe as a fundamental endowment. And these men feign that all patronage principally pertains to the pope, following the text at the beginning of the second book of the Decretals, ",[46,4718,4719],{},"De Judiciis",[46,4721,4722],{},"Quanto divina"," [X 2.1.13]: “The cause of the right of patronage,” it says, “is so conjoined and connected to spiritual causes that it can be determined only by ecclesiastical judgment” — not that it pertains to the pope or bishop to be the patron of a bodily alms, although he sometimes distributes to the poor the alms he receives as a servant of Caesar or another secular lord. Nevertheless the final cause of such a patrimony ought to be treated before an ecclesiastical judge, reducing it",{"title":15,"searchDepth":16,"depth":16,"links":4725},[],"office is committed and understood now spiritually and now corporally according to the manner in which one confers patronage: thus Christ is called the patron of the whole Christian order, and Augustinus is called the patron of those orders that follow his Rule. Others who, from their temporal alms, have endowed colleges of priests in a certain perpetuity, are called the patrons of those places, whose office it is to govern their almsmen lawfully according to the rules of the first patron and the private conditions [of the endowment], and to correct offenders according to godly reproof — not by killing or burning, as is done in conquests — but by withdrawing alms in a medicinal manner, and in times of necessity by receiving from the alms a moderate amount for one’s own use, as is evident in C. 16 q. 7, c. Filiis and the same question 5, c. Quicunque, and the glosses of the doctors agree.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F35",{"description":4726},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F35","nJjIOnr-NqnpYIPt74Lrn18trY1bdjatFvTqxKTItTQ",{"id":4733,"title":2386,"body":4734,"description":4768,"extension":19,"meta":4769,"navigation":23,"page":2386,"path":4770,"pdf_page":2396,"reading":18,"seo":4771,"sortable_pagination_id":2396,"stem":4772,"__hash__":4773},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F36.md",{"type":8,"value":4735,"toc":4766},[4736],[11,4737,4738,4739,4706,4742,4745,4746,129,4749,4508,4752,4706,4754,4757,4758,4761,4762,4765],{},"to the spiritual patrimony in conformity with the law of Christ; and if he [the bishop] should himself prove perverse and avaricious, the remaining part of the Church ought to ordain in this matter according to the final will of the first patron Christ, which is manifest in his testament. Hence patronage is the form by which someone is formally called a patron, and in its nature it is not a corporeal thing — since it is neither an object, nor is it that corporeal thing which the patron donates to the church — but a certain spiritual power for providing care over the alms previously given. And patronage is said in one respect to be a spiritual patrimony by its end, and in another respect corporeal, although in both cases there is a conjunction [of the two]. But now the cultivators of signs have prevailed and both kinds of patronage are perverted: for laymen buy and sell patronages like oxen, irregularly and for gain — whereas by the law of nature the people ought to elect the worthier candidate, and all those who petition [for office] thereby subject themselves to the world. This is an all-too-harsh form of patronage, just as it is falsely imagined that Christ, in blessing the bread in the sacrament of the altar, is himself an obsequious patron. Nor did the saints in the primitive Church act in this way, but [acted] by the consent of the people — from which a good election ought to take its remedy — as is evident at ",[46,4740,4741],{},"D. 63",[46,4743,4744],{},"Plebs",", and in many other chapters, and at ",[46,4747,4748],{},"C. 1 q. 1",[46,4750,4751],{},"Ordinationes",[46,4753,4748],{},[46,4755,4756],{},"Si quis",", as appears in the immediately following chapter. Nor is there any reason why this law for the justice of the people should not be observed today. It is necessary, however, that whatever defects arise in the election of a superior be corrected through the expertise of the Church [",[46,4759,4760],{},"imperitiam",": likely scribal error for ",[46,4763,4764],{},"peritiam","], and not by the patron; for by such [patron-driven] deliberation, in place of remedying the defect of the community or people, the adoption of the elected one is turned into the jaws of the devil. To the patron it therefore belongs to govern his patrimony for the better.",{"title":15,"searchDepth":16,"depth":16,"links":4767},[],"to the spiritual patrimony in conformity with the law of Christ; and if he [the bishop] should himself prove perverse and avaricious, the remaining part of the Church ought to ordain in this matter according to the final will of the first patron Christ, which is manifest in his testament. Hence patronage is the form by which someone is formally called a patron, and in its nature it is not a corporeal thing — since it is neither an object, nor is it that corporeal thing which the patron donates to the church — but a certain spiritual power for providing care over the alms previously given. And patronage is said in one respect to be a spiritual patrimony by its end, and in another respect corporeal, although in both cases there is a conjunction [of the two]. But now the cultivators of signs have prevailed and both kinds of patronage are perverted: for laymen buy and sell patronages like oxen, irregularly and for gain — whereas by the law of nature the people ought to elect the worthier candidate, and all those who petition [for office] thereby subject themselves to the world. This is an all-too-harsh form of patronage, just as it is falsely imagined that Christ, in blessing the bread in the sacrament of the altar, is himself an obsequious patron. Nor did the saints in the primitive Church act in this way, but [acted] by the consent of the people — from which a good election ought to take its remedy — as is evident at D. 63, c. Plebs, and in many other chapters, and at C. 1 q. 1, Ordinationes, and C. 1 q. 1, c. Si quis, as appears in the immediately following chapter. Nor is there any reason why this law for the justice of the people should not be observed today. It is necessary, however, that whatever defects arise in the election of a superior be corrected through the expertise of the Church [imperitiam: likely scribal error for peritiam], and not by the patron; for by such [patron-driven] deliberation, in place of remedying the defect of the community or people, the adoption of the elected one is turned into the jaws of the devil. To the patron it therefore belongs to govern his patrimony for the better.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F36",{"description":4768},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F36","DZ0wueeX7IciZxyUxusbdq05I22VfccJfYSwCrykGw8",{"id":4775,"title":2402,"body":4776,"description":4795,"extension":19,"meta":4796,"navigation":23,"page":2402,"path":4797,"pdf_page":2412,"reading":18,"seo":4798,"sortable_pagination_id":2412,"stem":4799,"__hash__":4800},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F37.md",{"type":8,"value":4777,"toc":4793},[4778],[11,4779,4780,4781,4784,4785,4788,4789,4792],{},"But against this it is argued: it seems that every patron, after the malice of the community has become hardened, ought to dissolve his patronage — which is almost contrary to the law of ",[46,4782,4783],{},"C. 17 q. 4",", where the decree speaks thus: “All those who plunder churches and alienate their revenues — we anathematize them from the threshold of Holy Mother Church and cast them out by apostolic authority, and condemn them, and judge them to be sacrilegious; and not only them, but all who consent to them, because not only those who commit [the act] are judged guilty, but also those who consent to those committing it — for equal penalty comprehends both those acting and those consenting.” Here I say that it would be useful and honorable for the Church to dissolve many of its endowments; and in this, patronage is not destroyed but improved, being converted from an irreligious temporal tradition to a spiritual patronage. But such a change would be blessed and meritorious for patrons, because there is no doubt that Christ — omnipotent, omniscient, and all-willing — ordained and fitted the life and state of his bride most suitably for the acquisition of blessedness. And he ordained the apostles as poor, propertyless [persons] dispersed throughout the world to preach the Gospel; therefore such a propertyless state would be more open and exalted for the acquisition of blessedness. And all the semi-learned [",[46,4786,4787],{},"scioli","] brothers or priests attest to this judgment, and the decree of Nicolaus III in the Sixth [Book], ",[46,4790,4791],{},"Exiit qui seminat"," [VI 5.12.3], affirms it. Since therefore Christ did not teach his apostles to be more beloved as propertied men or as assembled in cloisters, it seems that this [propertied state] is a burden and a detriment to the Church. A patron, therefore, who would dissolve this imperfection — as a helper of God, not as a deceitful earthly founder [seeking to perpetuate] his own name — would greatly benefit those so imprisoned and oppressed by earthly things, and consequently the whole Church. For if the entire clergy lived in a propertyless state, as they lived by the ordinance of Christ in the primitive Church, it would in itself be disposed toward holiness",{"title":15,"searchDepth":16,"depth":16,"links":4794},[],"But against this it is argued: it seems that every patron, after the malice of the community has become hardened, ought to dissolve his patronage — which is almost contrary to the law of C. 17 q. 4, where the decree speaks thus: “All those who plunder churches and alienate their revenues — we anathematize them from the threshold of Holy Mother Church and cast them out by apostolic authority, and condemn them, and judge them to be sacrilegious; and not only them, but all who consent to them, because not only those who commit [the act] are judged guilty, but also those who consent to those committing it — for equal penalty comprehends both those acting and those consenting.” Here I say that it would be useful and honorable for the Church to dissolve many of its endowments; and in this, patronage is not destroyed but improved, being converted from an irreligious temporal tradition to a spiritual patronage. But such a change would be blessed and meritorious for patrons, because there is no doubt that Christ — omnipotent, omniscient, and all-willing — ordained and fitted the life and state of his bride most suitably for the acquisition of blessedness. And he ordained the apostles as poor, propertyless [persons] dispersed throughout the world to preach the Gospel; therefore such a propertyless state would be more open and exalted for the acquisition of blessedness. And all the semi-learned [scioli] brothers or priests attest to this judgment, and the decree of Nicolaus III in the Sixth [Book], Exiit qui seminat [VI 5.12.3], affirms it. Since therefore Christ did not teach his apostles to be more beloved as propertied men or as assembled in cloisters, it seems that this [propertied state] is a burden and a detriment to the Church. A patron, therefore, who would dissolve this imperfection — as a helper of God, not as a deceitful earthly founder [seeking to perpetuate] his own name — would greatly benefit those so imprisoned and oppressed by earthly things, and consequently the whole Church. For if the entire clergy lived in a propertyless state, as they lived by the ordinance of Christ in the primitive Church, it would in itself be disposed toward holiness",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F37",{"description":4795},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F37","3LLe5tk6b_8qvoSo0oNAdFvf3kvUnURnJsCXecd70ig",{"id":4802,"title":2418,"body":4803,"description":4814,"extension":19,"meta":4815,"navigation":23,"page":2418,"path":4816,"pdf_page":2428,"reading":18,"seo":4817,"sortable_pagination_id":2428,"stem":4818,"__hash__":4819},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F38.md",{"type":8,"value":4804,"toc":4812},[4805],[11,4806,4807,4808,4811],{},"and more disposed toward holiness and more clearly a mirror for converting the people from the world, since on both sides many evils arise from its contrary. As for the decree, it is said that it is necessary for jurists and all the faithful to understand it as speaking of illicit seizure. The decree well notes this in calling such persons plunderers and sacrilegious — for one who removes temporalities from a pseudo-pope or heretic is thereby commended by Christ and the law of the Church. And I do not see how it could be lawful to remove temporalities from a man against his will unless he were a heretic — and then it is lawful. Moreover it is lawful and obligatory under the old law, by which the burden of one’s neighbor’s beast must be relieved [Exod. 23:5]; much more so in the new law ought the spirit of a brother not to be burdened with the load of a so-called alms by which the religion of Christ is destroyed and dragged to hell by the devil’s rope — nor should credence be given in this matter to the appetite of the infirm, who on account of their slothful torpor [",[46,4809,4810],{},"ditrasiam","] have embraced the dung of the sense of Scripture. If therefore temporalities are necessary for us, let them be granted to us according to the measure and manner that the Gospel has fitted; for then temporalities would be scattered in the world fruitfully like rain, and dissensions and wars and sects and the other works of the flesh which the apostle enumerates [Gal. 5:19–21] would be stilled, and the word of God would water the hearts of men differently [than it does now]. Hence I believe that the Holy Spirit understands by this law that those who despoil the Church — which is [constituted by] persons excellent in state and virtue — through blind endowments arising from diabolical instigation, and who endow [only] that their name may be perpetuated on earth: these, I say, are sacrilegious and accursed by the Church Triumphant. For the devil is king over all the sons of pride, and as the faithful person knows, such persons rob good things immeasurably beyond their own measure; nor does hypocrisy or blind intention excuse them, because Paulus was smitten with the charge of blasphemy out of his faith in Scripture, blinded by the like hypocrisy of the priests,",{"title":15,"searchDepth":16,"depth":16,"links":4813},[],"and more disposed toward holiness and more clearly a mirror for converting the people from the world, since on both sides many evils arise from its contrary. As for the decree, it is said that it is necessary for jurists and all the faithful to understand it as speaking of illicit seizure. The decree well notes this in calling such persons plunderers and sacrilegious — for one who removes temporalities from a pseudo-pope or heretic is thereby commended by Christ and the law of the Church. And I do not see how it could be lawful to remove temporalities from a man against his will unless he were a heretic — and then it is lawful. Moreover it is lawful and obligatory under the old law, by which the burden of one’s neighbor’s beast must be relieved [Exod. 23:5]; much more so in the new law ought the spirit of a brother not to be burdened with the load of a so-called alms by which the religion of Christ is destroyed and dragged to hell by the devil’s rope — nor should credence be given in this matter to the appetite of the infirm, who on account of their slothful torpor [ditrasiam] have embraced the dung of the sense of Scripture. If therefore temporalities are necessary for us, let them be granted to us according to the measure and manner that the Gospel has fitted; for then temporalities would be scattered in the world fruitfully like rain, and dissensions and wars and sects and the other works of the flesh which the apostle enumerates [Gal. 5:19–21] would be stilled, and the word of God would water the hearts of men differently [than it does now]. Hence I believe that the Holy Spirit understands by this law that those who despoil the Church — which is [constituted by] persons excellent in state and virtue — through blind endowments arising from diabolical instigation, and who endow [only] that their name may be perpetuated on earth: these, I say, are sacrilegious and accursed by the Church Triumphant. For the devil is king over all the sons of pride, and as the faithful person knows, such persons rob good things immeasurably beyond their own measure; nor does hypocrisy or blind intention excuse them, because Paulus was smitten with the charge of blasphemy out of his faith in Scripture, blinded by the like hypocrisy of the priests,",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F38",{"description":4814},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F38","8KKJbhs9fbCdunA77gMAzq5o2vZ37Ek9ip8oo9GDxHI",{"id":4821,"title":2434,"body":4822,"description":4833,"extension":19,"meta":4834,"navigation":23,"page":2434,"path":4835,"pdf_page":2444,"reading":18,"seo":4836,"sortable_pagination_id":2444,"stem":4837,"__hash__":4838},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F39.md",{"type":8,"value":4823,"toc":4831},[4824],[11,4825,4826,4827,4830],{},"for it was said to him that he should render service to God by laboring, so that wherever he found men of this kind, he should bring them in chains to Jerusalem; and in the mouths of those same priests they were called benefactors, because they enlarged his fields and possessions. Let the secular lords therefore recall the twofold penal blindness of Paulus and his twofold illumination, from which followed, by both his conduct and his preaching, the confusion of the Jews; and from the teaching of the Holy Spirit let them act similarly. Let them recall, I say, how the Church is being led astray by sophistry — with the sacrament of the Eucharist and of penance, and thirdly with the alms of temporal benefice, which in practice is malefice, dissolving the religion which Christ instituted. Hence there are today many well-worn speculative positions in the matter of the sacrament of the altar, which teach prophetically that this irreligious attachment to temporal goods inheres in the Church. It is dogmatized, I say, by the cultivators of signs, that whoever denies the sacrament of the altar to be an accident without a subject is to be judged as a heretic; and so likewise whoever denies that the adjacency of temporal goods with which the Church is endowed is not of the essential perfection of the Church — [that is, whoever asserts that such temporal endowment is not essential] — is also deemed a heretic. Whoever secondly denies that divine worship — even ",[46,4828,4829],{},"latria"," — is not to be exhibited to an accident without a subject [i.e., whoever refuses to worship the accident of the consecrated bread], is deemed a heretic; and correspondingly whoever denies that the merit of beatitude corresponds proportionally to the quantity of the temporal good adjacent to the Church, is judged a heretic in like manner. But thirdly, just as those who subtilize about signs, having abandoned Scripture and the ancient doctors, rely on recent modern [doctors] who freely teach their arbitrary doctrine — so those who magnify the endowment of Caesar, having abandoned the doctrine of Christ and the fathers of the primitive Church, rely on human authority and the caesarean papacy. Hence the subtler proponents of that position say that only the determinations of Innocencius III together with his accomplices establish this faith. And truly",{"title":15,"searchDepth":16,"depth":16,"links":4832},[],"for it was said to him that he should render service to God by laboring, so that wherever he found men of this kind, he should bring them in chains to Jerusalem; and in the mouths of those same priests they were called benefactors, because they enlarged his fields and possessions. Let the secular lords therefore recall the twofold penal blindness of Paulus and his twofold illumination, from which followed, by both his conduct and his preaching, the confusion of the Jews; and from the teaching of the Holy Spirit let them act similarly. Let them recall, I say, how the Church is being led astray by sophistry — with the sacrament of the Eucharist and of penance, and thirdly with the alms of temporal benefice, which in practice is malefice, dissolving the religion which Christ instituted. Hence there are today many well-worn speculative positions in the matter of the sacrament of the altar, which teach prophetically that this irreligious attachment to temporal goods inheres in the Church. It is dogmatized, I say, by the cultivators of signs, that whoever denies the sacrament of the altar to be an accident without a subject is to be judged as a heretic; and so likewise whoever denies that the adjacency of temporal goods with which the Church is endowed is not of the essential perfection of the Church — [that is, whoever asserts that such temporal endowment is not essential] — is also deemed a heretic. Whoever secondly denies that divine worship — even latria — is not to be exhibited to an accident without a subject [i.e., whoever refuses to worship the accident of the consecrated bread], is deemed a heretic; and correspondingly whoever denies that the merit of beatitude corresponds proportionally to the quantity of the temporal good adjacent to the Church, is judged a heretic in like manner. But thirdly, just as those who subtilize about signs, having abandoned Scripture and the ancient doctors, rely on recent modern [doctors] who freely teach their arbitrary doctrine — so those who magnify the endowment of Caesar, having abandoned the doctrine of Christ and the fathers of the primitive Church, rely on human authority and the caesarean papacy. Hence the subtler proponents of that position say that only the determinations of Innocencius III together with his accomplices establish this faith. And truly",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F39",{"description":4833},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F39","H_9KEZfnYxk4R3jqG68IhvxGIcL53hrvaunMcWyHre8",{"id":4840,"title":2450,"body":4841,"description":4845,"extension":19,"meta":4860,"navigation":23,"page":2450,"path":4861,"pdf_page":2468,"reading":18,"seo":4862,"sortable_pagination_id":2468,"stem":4863,"__hash__":4864},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F40.md",{"type":8,"value":4842,"toc":4857},[4843,4846,4850],[11,4844,4845],{},"The said Innocencius, were he still living today, could have ten thousand prelates who would all consent to this three-membered blasphemy: that it would be more religious to endow the clergy’s church more abundantly than to live without such possessions in a state of pure non-proprietary poverty as Christ did; that the active life of the propertied is far more perfect than the contemplative life of those without property; and that the present caesarean endowment is as necessary as the power of working miracles was in the primitive church. But the faithful person knows that it does not follow: if the pope, together with a million prelates and doctors, even solemnly teaches this, that it is therefore true — indeed, all of these would be regarded by the faithful as fugitives suspect of the simoniac leprosy, and consequently of heretical depravity.",[1712,4847,4849],{"id":4848},"chapter-iv","CHAPTER IV.",[11,4851,4852,4853,4856],{},"Further, it appears that the pope, in distributing ecclesiastical benefices and other spiritual gifts, can commit simony. For the pope can imprudently do this in exchange for temporal recompense, and according to what has been said he is thereby a simoniac; therefore the conclusion follows. Hence a sign of simoniac heresy in the pope would be his amassing for himself the conferral of all such benefices in an unwarranted and extraordinary manner. For the apostles, without any contention for pre-eminence or recourse to Petrus, appointed presbyters or bishops impartially; by what warrant, then, is it necessary to have recourse to Rome for this purpose? The reason is indeed dead, just as Petrus died in Rome. This position is clear from the treatise ",[46,4854,4855],{},"De Papa",". For if human rule is deficient in appointing superiors,",{"title":15,"searchDepth":16,"depth":16,"links":4858},[4859],{"id":4848,"depth":16,"text":4849},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F40",{"description":4845},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F40","lp0gPnyX3KlTR1ldTDirX_KPviSvuoohC9mJdaQQBbs",{"id":4866,"title":2474,"body":4867,"description":4884,"extension":19,"meta":4885,"navigation":23,"page":2474,"path":4886,"pdf_page":2484,"reading":18,"seo":4887,"sortable_pagination_id":2484,"stem":4888,"__hash__":4889},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F41.md",{"type":8,"value":4868,"toc":4882},[4869],[11,4870,4871,4872,4874,4875,4877,4878,4881],{},"as is shown above by the chapter ",[46,4873,4572],{}," [",[46,4876,641],{},", C.7 q.1 c.14] cited earlier, human rule would be equally deficient in choosing a superior; how then could a priest of Christ set aside the law of God and proceed according to elections governed by human law, which is full of the devil’s snares? Or how could the pope annul such elections, if they are just? Likewise, the apostles by common decree, in the absence of revelation, chose Matthias as apostle by lot, as is plain from Acts 1. But their action ought to be a more evident model in this matter than the frequently cited words or deeds of the Roman pontiff; therefore the Church should still attend to this law. And this seems to be the position of the decree of Hieronymus placed at ",[46,4879,4880],{},"C.8 q.1",": “If,” he says, “that great and mighty Moses was not permitted to choose by his own judgment a prince of the people or to appoint his successor, who is it that asserts that the election of the people — customarily stirred to [seek] office by clamor and outcry, or perhaps even by money — or even from among the priests themselves, who among them will judge himself qualified for this, unless it be the one to whom, as he prays and does penance, it is revealed by the Lord? As God said to Moses, Numbers 27: ‘Take to yourself Joshua the son of Nun, a man in whom is the spirit of God, and lay your hands upon him, and set him before Eleazar the priest and give him commandment and before all the congregation, and charge him in their sight, and thou shalt put some of your honor upon him so that all the children of Israel may obey him.’ Do you hear clearly the ordination of a prince of the people so plainly described and almost expounded?” And also that Petrus the apostle always appointed Clemens [as his successor], as is evident from cap. Symon Petrus in the same question cited above, and thus generally when the apostles appointed presbyters; so that, if the inspiration that ought to be known to the people is wanting, we must be directed [by God]; for it is not in the power of the pope or of man to destroy the laws of scripture.",{"title":15,"searchDepth":16,"depth":16,"links":4883},[],"as is shown above by the chapter Si duobus [Decretum, C.7 q.1 c.14] cited earlier, human rule would be equally deficient in choosing a superior; how then could a priest of Christ set aside the law of God and proceed according to elections governed by human law, which is full of the devil’s snares? Or how could the pope annul such elections, if they are just? Likewise, the apostles by common decree, in the absence of revelation, chose Matthias as apostle by lot, as is plain from Acts 1. But their action ought to be a more evident model in this matter than the frequently cited words or deeds of the Roman pontiff; therefore the Church should still attend to this law. And this seems to be the position of the decree of Hieronymus placed at C.8 q.1: “If,” he says, “that great and mighty Moses was not permitted to choose by his own judgment a prince of the people or to appoint his successor, who is it that asserts that the election of the people — customarily stirred to [seek] office by clamor and outcry, or perhaps even by money — or even from among the priests themselves, who among them will judge himself qualified for this, unless it be the one to whom, as he prays and does penance, it is revealed by the Lord? As God said to Moses, Numbers 27: ‘Take to yourself Joshua the son of Nun, a man in whom is the spirit of God, and lay your hands upon him, and set him before Eleazar the priest and give him commandment and before all the congregation, and charge him in their sight, and thou shalt put some of your honor upon him so that all the children of Israel may obey him.’ Do you hear clearly the ordination of a prince of the people so plainly described and almost expounded?” And also that Petrus the apostle always appointed Clemens [as his successor], as is evident from cap. Symon Petrus in the same question cited above, and thus generally when the apostles appointed presbyters; so that, if the inspiration that ought to be known to the people is wanting, we must be directed [by God]; for it is not in the power of the pope or of man to destroy the laws of scripture.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F41",{"description":4884},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F41","CxA3WeOHpZrUKWwENVlwb6gZ0a8Y1vzRZMeM3fVMP68",{"id":4891,"title":2490,"body":4892,"description":4902,"extension":19,"meta":4903,"navigation":23,"page":2490,"path":4904,"pdf_page":2500,"reading":18,"seo":4905,"sortable_pagination_id":2500,"stem":4906,"__hash__":4907},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F42.md",{"type":8,"value":4893,"toc":4900},[4894],[11,4895,4896,4897,4899],{},"Likewise, the person who has greater interest in the matter — by reason of more evident knowledge, more particular almsgiving, and the more precious medicine to be received — ought to assist in approving such an election; such a person is not the pope with respect to contracts unknown to him, but the people to be governed; therefore such a papal election is beside the point. How, I ask, does the pope know the character of the person, or who is more capable to preside as bishop over a particular people? Or how will the pope compel a layman to give his alms to a person he believes to be unfit? Or how will he be compelled to receive spiritual medicine — in which the everlasting health of both body and soul must reside — from that father whom he believes to be unfit? And if the pope is absent and fails in these matters, what benefit does he derive from the revenues? And this seems to be the position of the blessed Hieronymus on Leviticus, placed at ",[46,4898,4880],{},": “It belongs to the Lord God,” he says, “to appoint a priest for himself; because even though the Lord himself had chosen him, the congregation is also summoned. There is therefore required in the ordaining of a priest also the presence of the people, so that all may know and be assured that the one who is most excellent among all the people, who is most learned, who is most holy, who is also most eminent in every virtue, that person is chosen for the priesthood — lest, with the people attesting to this, any retraction or scruple might remain afterwards. This moreover is what the apostle also commands in the ordination of a priest, saying: ‘Moreover he must have a good testimony from those who are outside.’ I see, however, something further in what is said: ‘because Moses assembled all the congregation’ — so that this may be a sign of gathering together all the soul’s powers, which within itself constrain unlawful impulses, into virtues — so that when a discourse concerning priests and sacraments is held, all the virtues of the soul may be wakeful and attentive; let nothing be lacking in them of wisdom, nothing of knowledge, nothing of diligence, but let all be present in abundance.” It therefore appears that the entire assembly of sacred thoughts [should be gathered], so that what a bishop ought to be, what a priest of the people ought to be, may always be meditated upon and treated.",{"title":15,"searchDepth":16,"depth":16,"links":4901},[],"Likewise, the person who has greater interest in the matter — by reason of more evident knowledge, more particular almsgiving, and the more precious medicine to be received — ought to assist in approving such an election; such a person is not the pope with respect to contracts unknown to him, but the people to be governed; therefore such a papal election is beside the point. How, I ask, does the pope know the character of the person, or who is more capable to preside as bishop over a particular people? Or how will the pope compel a layman to give his alms to a person he believes to be unfit? Or how will he be compelled to receive spiritual medicine — in which the everlasting health of both body and soul must reside — from that father whom he believes to be unfit? And if the pope is absent and fails in these matters, what benefit does he derive from the revenues? And this seems to be the position of the blessed Hieronymus on Leviticus, placed at C.8 q.1: “It belongs to the Lord God,” he says, “to appoint a priest for himself; because even though the Lord himself had chosen him, the congregation is also summoned. There is therefore required in the ordaining of a priest also the presence of the people, so that all may know and be assured that the one who is most excellent among all the people, who is most learned, who is most holy, who is also most eminent in every virtue, that person is chosen for the priesthood — lest, with the people attesting to this, any retraction or scruple might remain afterwards. This moreover is what the apostle also commands in the ordination of a priest, saying: ‘Moreover he must have a good testimony from those who are outside.’ I see, however, something further in what is said: ‘because Moses assembled all the congregation’ — so that this may be a sign of gathering together all the soul’s powers, which within itself constrain unlawful impulses, into virtues — so that when a discourse concerning priests and sacraments is held, all the virtues of the soul may be wakeful and attentive; let nothing be lacking in them of wisdom, nothing of knowledge, nothing of diligence, but let all be present in abundance.” It therefore appears that the entire assembly of sacred thoughts [should be gathered], so that what a bishop ought to be, what a priest of the people ought to be, may always be meditated upon and treated.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F42",{"description":4902},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F42","Rh3GVemcpPcfntjXnkHsEXXOcfugYrIblF12eymkYvI",{"id":4909,"title":2506,"body":4910,"description":4914,"extension":19,"meta":4924,"navigation":23,"page":2506,"path":4925,"pdf_page":2519,"reading":18,"seo":4926,"sortable_pagination_id":2519,"stem":4927,"__hash__":4928},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F43.md",{"type":8,"value":4911,"toc":4922},[4912,4915],[11,4913,4914],{},"what the anointing is, what its vestments [are] — comparing these things within the sanctuary of your heart, observe what you are set to contemplate.",[11,4916,4917,4918,4921],{},"From this moral saying of this holy [father] you can perceive how greatly the Church is corrupted today — for formerly there was a law that the child to be governed should choose for himself a priest or bishop. But now the hands of simple folk are excluded and the Roman pontiff is sought, from whom merchants buy the worst [provision], as thoroughly corrupt as simple folk [are destined] to be perpetually tormented by the devil; Judas indeed bought [the betrayal] of the person of Christ, who was designated and given a price, but these merchants trade more foolishly — for marked altars [drawn] from the people, and a price they do not understand. And there is no doubt that it would be infinitely less evil for the pope to sell an ox or a beast of burden, because the danger lies infinitely more hidden [in the trafficking of souls]; a blinded layman would resist anyone taking away his ox or cow, but in the trafficking of his own soul through antichristian seduction, it is permitted to deal with it in whatever way one wishes. For just as Christ entrusted to Petrus the care of souls, so they implicitly hold that antichrist has entrusted to the pseudo-pope the capture of souls; and the whole people in this matter is so forgetful of their own salvation that they would stand more boldly unto death for temporal human law, but for the divine law of their own twofold nature would not dare raise their head — to such a degree has the agent of Lucifer blinded the people of God. For it is plain that the pope strives so inordinately for provisions over kingdoms that he neither knows nor loves, with regard to curates, not on account of the love he has for souls, but on account of the ineffable domination by which he seeks to oppress them and on account of the gain of his own temporal goods — which [he pursues] with supreme stupidity, the consideration of salvation set aside; for otherwise, according to the teaching of the blessed Gregorius, ",[46,4919,4920],{},"C.1 q.6, cap. Sicut tu",", he would reject the one who importunately thrusts himself forward,",{"title":15,"searchDepth":16,"depth":16,"links":4923},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F43",{"description":4914},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F43","eXzZOt0Uhuciu8uACr0ftEzaxrXXbXDgJYCW3KOzm3Y",{"id":4930,"title":2525,"body":4931,"description":4949,"extension":19,"meta":4950,"navigation":23,"page":2525,"path":4951,"pdf_page":2538,"reading":18,"seo":4952,"sortable_pagination_id":2538,"stem":4953,"__hash__":4954},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F44.md",{"type":8,"value":4932,"toc":4947},[4933,4940],[11,4934,4935,4936,4939],{},"as was said above. And the same is taught at ",[46,4937,4938],{},"C.8 q.1, cap. In scripturis",", from the Register of the same blessed Gregorius: “Just as,” he says, “the office of governance must be denied to those who desire it, so it is to be offered to those who flee from it.” But now, with this holy law which Christ teaches in Matthew 20 concerning the sons of Zebedee held in contempt, the agent of Lucifer waits and waits again until the benefice is given to the one — however more unfit — who is willing to offer the most and the most promptly.",[11,4941,4942,4943,4946],{},"Arise now, O kings! Understand, awakening from the lethargic sleep into which you have been lulled by pseudo-clerics, and drive out from your kingdoms the heresy of simony — for otherwise there will without doubt be disturbance for you on every side, and no true peace. Acknowledge that the governance of kingdoms has been entrusted to you by God, and consequently the rule of the people according to the ordinances of his law. Therefore forbid your lieges to seek thus the wellspring of simony and the chief school of the devil — not only because persons of the kingdoms, and especially of England, have been cut down above all by enemies in this matter, and the treasuries of the kingdoms have been exhausted through hidden treachery, but most especially because through this ruin the simoniac leprosy occupies your kingdoms in manifold ways. For if a small band of enemies or a leprosy infecting a kingdom were to invade it, who would doubt that a king remiss in expelling such enemies should be blamed? He is infinitely more culpable before God, without doubt, in that he permits the said simoniacs to invade his kingdom. For they defile the kingdom with spiritual contagion — especially the kings and secular lords by reason of their consent — and the more gravely so in that, with prosperous ease, by denying that such persons are his lieges, the king can exclude them and effectively declare all their advocates enemies and traitors to the kingdom. But then the king and kingdom must, as was said in the treatise ",[46,4944,4945],{},"De Rege",", foster the study of the law of God and provide theologians with the care of spiritual governance, guarding as against poison against promoting to it clerics on account of their service to him in secular affairs. For as such they are",{"title":15,"searchDepth":16,"depth":16,"links":4948},[],"as was said above. And the same is taught at C.8 q.1, cap. In scripturis, from the Register of the same blessed Gregorius: “Just as,” he says, “the office of governance must be denied to those who desire it, so it is to be offered to those who flee from it.” But now, with this holy law which Christ teaches in Matthew 20 concerning the sons of Zebedee held in contempt, the agent of Lucifer waits and waits again until the benefice is given to the one — however more unfit — who is willing to offer the most and the most promptly.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F44",{"description":4949},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F44","9u2DHjTPK-sH9KwC4PkehS2P96YY8TcspIKxW3VE3RM",{"id":4956,"title":2544,"body":4957,"description":4961,"extension":19,"meta":4974,"navigation":23,"page":2544,"path":4975,"pdf_page":2557,"reading":18,"seo":4976,"sortable_pagination_id":2557,"stem":4977,"__hash__":4978},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F45.md",{"type":8,"value":4958,"toc":4972},[4959,4962],[11,4960,4961],{},"more unfit, and for that reason those promoted are in turn more infected with simony on the other side. And whoever shall say that it pertains to the royal prerogatives of the king to promote his household servants in this manner says implicitly that the king is not a king but a tyrant, a heretic, and the foremost recruit of antichrist. Nor will the king be deprived on this account of priestly service, because all the revenues of the kingdom that are in the hands of the clergy would be sufficient to provide capable priests for his household; he would doubtless take those into his own hands, and sustain priests serving him — without hope of advancement to spiritual care on account of that service — from those revenues. And all these things lie in the hands of the kingdom: [will] those who remain silent in dissuading this simoniac heresy of both arms defend the position that it is less evil for this simony to multiply in the kingdoms than for [the kingdom] to take governance into its own hands? That would be a Judas-like seizure of power — those who, with feigned almsgiving, would bring destruction upon clerics. For this [reclaiming of revenues] would be to restore the clergy to the dignity of the estate that Christ instituted; and otherwise it is the most abominable heresy, which Christ in the temple, as an angry king, destroyed — giving example undoubtedly to his members, and especially to kings, to do likewise, since they ought to follow Christ especially in this. Nor ought the faithful person to fear the thunderbolts of excommunication in this matter, because a curse pronounced for this cause does not have the force of a blessing; and beyond this, God’s curse in this matter shall descend, because the despisers of the intention of God’s law servilely [make a show of rectifying] their own almsdeeds and those of their predecessors, [claiming to act] according to the law of God. And this is the position of the holy doctors and the laws of the Church, and especially of the holy Pope Gregorius.",[11,4963,4964,4965,4967,4968,4971],{},"But returning to the subject, an objection is raised from the ordinary gloss on ",[46,4966,4880],{},", and on the saying of the blessed Hieronymus in ",[46,4969,4970],{},"cap. Licet ergo",", which holds, with the gloss of Hugo, that it is sufficient in the election of a prelate",{"title":15,"searchDepth":16,"depth":16,"links":4973},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F45",{"description":4961},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F45","FsVoyDijZ3XsoDkqaVr-wZj1OGtMxGVpiCRUBNxYlGU",{"id":4980,"title":2563,"body":4981,"description":4985,"extension":19,"meta":4988,"navigation":23,"page":2563,"path":4989,"pdf_page":2573,"reading":18,"seo":4990,"sortable_pagination_id":2573,"stem":4991,"__hash__":4992},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F46.md",{"type":8,"value":4982,"toc":4986},[4983],[11,4984,4985],{},"that he is good in the case where he is from the community, but when an outsider is elected, he ought to be the very best. Against this poisonous gloss it is argued first by the fact that the Holy Spirit says that the one most excellent among all the people should be chosen for the priesthood — which the doctor glosses implicitly to mean that not the most excellent or most holy, but in a given case one more abject in virtue should be chosen — so that, given that one more remiss in virtue is chosen from the whole community, the election is then made as it ought to be according to the gloss. From this follows the perverse conclusion of the glossator, and it is evident that the gloss corrupts the rule of election. Likewise, I take it as given that by “good” is meant morally good, because otherwise it would suffice in a given case to elect a donkey. For thus one must soundly understand the gloss with its foundations when it says that by that very fact a person is good insofar as he is not evil — that is, a person is then good when he is not morally evil — because, as logicians argue, otherwise every good person would necessarily be absolutely good. With that supposition established, and having taken the apostle’s dictum “There are varieties of graces” [1 Corinthians 12] as already set forth, I suppose thirdly that a simple ignorant man unfit to be a bishop is installed in a cathedral church with a vacant bishopric, and that all the electors consent in choosing him, who in their opinion elect lawfully. But the contrary is evident from the case, since they elect an unfit person who ought to flee that burden — just as a simple married layman ought to refuse a canonry, notwithstanding that he is very good and is elected by the pope or the chapter. Therefore every election that God does not approve is unjust; but God does not approve every election in which the person more capable for the office is not elected; therefore every such election is unjust. The major premise is evident from the fact that no such election is necessary [i.e., infallibly valid], but if it is lawful, God principally elects through the created elector as his instrument. But since God cannot sin, it appears that by the very fact that God chooses anyone while setting aside others, that person is simply more capable, because more capable with respect to God. Hence, on account of such deformity from the divine will, the decree of Hieronymus appears to say, as it is cited",{"title":15,"searchDepth":16,"depth":16,"links":4987},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F46",{"description":4985},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F46","i4SDM4kHxsN-c02TpanBQobDSNKfi5UATiMZQ3XAtEA",{"id":4994,"title":2579,"body":4995,"description":5006,"extension":19,"meta":5007,"navigation":23,"page":2579,"path":5008,"pdf_page":2589,"reading":18,"seo":5009,"sortable_pagination_id":2589,"stem":5010,"__hash__":5011},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F47.md",{"type":8,"value":4996,"toc":5004},[4997],[11,4998,4999,5000,5003],{},"in ",[46,5001,5002],{},"De Consecratione, distinctio 5",": “He errs not a little,” it says, “who prefers a mediocre good to a greater good”; and natural reason concurs. The minor premise of the argument is evident from the fact that God cannot elect anyone other than the most apt for the office to which he himself elects, since his appointment makes one more fit; and otherwise God would be irrational or foolish. Likewise, calibrating the fitness of the person as required to the office for which he is elected, it is evident that it is not sufficient for electors to choose a good person while setting aside another who is better fitted to such an office — because if another is more suited to that office, God readily makes that person fit, adapting that person to that office, and consequently wills the end for the sake of which he so adapts; therefore the one who thwarts this fitting and the will of God acts wrongly in this matter. For thus an assembly of electors could on one occasion deviate a little from the divine ordering and will, and on another occasion deviate just as much again, and thus by degrees, until it had secured the most unfit person in the prelacy. For the person who is now foreknown to be a member of the devil becomes immediately afterward a nefarious hypocrite subverting the church; and in this manner one believes it to be so with the election of the pope and other prelates of the church, which proceeds to a worse outcome as a punishment for prior sin. Who, I ask, knows the capacity and perseverance in good of a prelate, or his cunning by which, while harming the church, he will not submit to correction? Moreover, it is often according to the divine will, as a punishment for the people’s sin, to give them a foreknown reprobate as prelate, as is plain in the case of Saul, who was such a one chosen by the Lord, 1 Samuel 8, whom God said through the prophet Hosea 13 that he would give to the people in his anger. Since therefore electors are ignorant of the will of the Lord and the disposition of the people, it appears to be rash presumption to proceed to such elections; and consequently the pope, who assumes upon his single person not only that burden of appointing prelates",{"title":15,"searchDepth":16,"depth":16,"links":5005},[],"in De Consecratione, distinctio 5: “He errs not a little,” it says, “who prefers a mediocre good to a greater good”; and natural reason concurs. The minor premise of the argument is evident from the fact that God cannot elect anyone other than the most apt for the office to which he himself elects, since his appointment makes one more fit; and otherwise God would be irrational or foolish. Likewise, calibrating the fitness of the person as required to the office for which he is elected, it is evident that it is not sufficient for electors to choose a good person while setting aside another who is better fitted to such an office — because if another is more suited to that office, God readily makes that person fit, adapting that person to that office, and consequently wills the end for the sake of which he so adapts; therefore the one who thwarts this fitting and the will of God acts wrongly in this matter. For thus an assembly of electors could on one occasion deviate a little from the divine ordering and will, and on another occasion deviate just as much again, and thus by degrees, until it had secured the most unfit person in the prelacy. For the person who is now foreknown to be a member of the devil becomes immediately afterward a nefarious hypocrite subverting the church; and in this manner one believes it to be so with the election of the pope and other prelates of the church, which proceeds to a worse outcome as a punishment for prior sin. Who, I ask, knows the capacity and perseverance in good of a prelate, or his cunning by which, while harming the church, he will not submit to correction? Moreover, it is often according to the divine will, as a punishment for the people’s sin, to give them a foreknown reprobate as prelate, as is plain in the case of Saul, who was such a one chosen by the Lord, 1 Samuel 8, whom God said through the prophet Hosea 13 that he would give to the people in his anger. Since therefore electors are ignorant of the will of the Lord and the disposition of the people, it appears to be rash presumption to proceed to such elections; and consequently the pope, who assumes upon his single person not only that burden of appointing prelates",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F47",{"description":5006},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F47","71Eu8TFD_2sAykz1k1t1DkC5jcO75HFrrODKYytJ05M",{"id":5013,"title":2595,"body":5014,"description":5028,"extension":19,"meta":5029,"navigation":23,"page":2595,"path":5030,"pdf_page":2608,"reading":18,"seo":5031,"sortable_pagination_id":2608,"stem":5032,"__hash__":5033},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F48.md",{"type":8,"value":5015,"toc":5026},[5016,5023],[11,5017,5018,5019,5022],{},"of the church, but who also enacts laws governing superiors contrary to the divine will, acts foolishly, since he could easily be relieved of this by elections valid under the common law; nor is it to be supposed that a man having free choice between this ambiguous or openly bad path on the one hand and God’s secure path — proceeding by first electing the one elected by God — on the other, would escape the Lord’s reproof for his foolishness. Nor can this law be grounded on the claim that by the very fact that the greater part of the electors consented to an irreproachable person, or by the very fact that prior papal bulls concerning a provision or an ecclesiastical office render the named person more acceptable; for he [the pope] grants [office] with such authority that God reproves him and would render that person unfit for such a ministry. Therefore if a man acts against his conscience — even in a just matter — he sins gravely, as the apostle makes plain in Romans 14; much more does a man act against sincere wisdom and the divine will. But every elector who acts contrary to the will of God does this; therefore in this he sins gravely. For God wisely orders and graciously wills that the generally more apt person should be elected, yet the elector often knowingly, and often through gross ignorance, is contrary to God. How then does he not blaspheme more than Petrus or Paulus? Indeed, one who exchanges spiritual power for temporal advantage sins more in effect than Symon Magus, and thus, acting contrary to the whole Trinity, treasonously denies the faith. Hence the decree of Hieronymus placed at ",[46,5020,5021],{},"Causa 8, questio 1, cap. Vos spernit",", speaks thus: “He who despises you despises me.” From which it is manifest that one who, with the apostle’s law set aside, wishes to confer an ecclesiastical rank upon someone not on account of his merits but out of favor, appears to act against Christ — because what sort of presbyter should be appointed in the church, Christ has laid down through his apostle in what follows.",[11,5024,5025],{},"From this text it appears to me, first, that whether the pope or another appoints a bishop, and not according to the rule",{"title":15,"searchDepth":16,"depth":16,"links":5027},[],"of the church, but who also enacts laws governing superiors contrary to the divine will, acts foolishly, since he could easily be relieved of this by elections valid under the common law; nor is it to be supposed that a man having free choice between this ambiguous or openly bad path on the one hand and God’s secure path — proceeding by first electing the one elected by God — on the other, would escape the Lord’s reproof for his foolishness. Nor can this law be grounded on the claim that by the very fact that the greater part of the electors consented to an irreproachable person, or by the very fact that prior papal bulls concerning a provision or an ecclesiastical office render the named person more acceptable; for he [the pope] grants [office] with such authority that God reproves him and would render that person unfit for such a ministry. Therefore if a man acts against his conscience — even in a just matter — he sins gravely, as the apostle makes plain in Romans 14; much more does a man act against sincere wisdom and the divine will. But every elector who acts contrary to the will of God does this; therefore in this he sins gravely. For God wisely orders and graciously wills that the generally more apt person should be elected, yet the elector often knowingly, and often through gross ignorance, is contrary to God. How then does he not blaspheme more than Petrus or Paulus? Indeed, one who exchanges spiritual power for temporal advantage sins more in effect than Symon Magus, and thus, acting contrary to the whole Trinity, treasonously denies the faith. Hence the decree of Hieronymus placed at Causa 8, questio 1, cap. Vos spernit, speaks thus: “He who despises you despises me.” From which it is manifest that one who, with the apostle’s law set aside, wishes to confer an ecclesiastical rank upon someone not on account of his merits but out of favor, appears to act against Christ — because what sort of presbyter should be appointed in the church, Christ has laid down through his apostle in what follows.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F48",{"description":5028},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F48","YQLTByA_JlmQGDISiPu6s1qljDITLVcSr1UdIDk8Q6w",{"id":5035,"title":2614,"body":5036,"description":5040,"extension":19,"meta":5064,"navigation":23,"page":2614,"path":5065,"pdf_page":2630,"reading":18,"seo":5066,"sortable_pagination_id":2630,"stem":5067,"__hash__":5068},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F49.md",{"type":8,"value":5037,"toc":5062},[5038,5041,5052],[11,5039,5040],{},"that the apostle gave to Timotheus, which I have expounded elsewhere, he sins more gravely against Christ. It appears to me secondly that whoever abandons the law and writings of the holy apostles and either practices or pursues novel traditions, despises the apostles and thus Christ, because he loves more the one whose knowledge he holds most dear as his own. And it appears to me thirdly that a prelate who does not live the apostolic life but rather the life of the world, despises the apostles and thus Christ, because he forecloses conduct contrary to them, which is a great contempt.",[11,5042,5043,5044,5047,5048,5051],{},"But it is objected from the fact that, given this, all the laws of the church concerning elections would cease, all civil elections, and consequently all private religious orders and the customs of the schools — since these rest on nothing but duly conducted elections — and consequently also the twofold election at issue, namely adhesion to the ",[46,5045,5046],{},"per se"," good according to ",[46,5049,5050],{},"prohairesis"," [deliberate rational choice], an election that would have obtained in the state of innocence and will remain always in the fatherland, in the manner in which God, virtue, and grace are chosen by a person.",[11,5053,5054,5055,5057,5058,5061],{},"And according to this ",[46,5056,5046],{}," election, the law of scripture is of the greatest value; for in this election there is such certainty that it is impossible for the elector to fail in this matter. But the second election is with respect to the ",[46,5059,5060],{},"per accidens"," good of ministry and is twofold, namely provident and improvident; provident when a man looks to the means toward beatitude, with the intention by which [that means] would lead toward it, and elects according to God the part that seems probable to him. For in this way predestination is multiplied by election in many works through the spirit of God, as a ship on the sea moved by the wind. Hence in Romans 8 it is said: “For whosoever are led by the Spirit of God, they are the sons of God” — that is, those who are led along the path to their beatitude. And in this, in many works, there must be so much counsel of the Holy Spirit that the saints sometimes fail, as is plain in the dissension between Paulus and Barnabas, Acts 15. Therefore it is necessary for us often to pray to God for right guidance in such matters,",{"title":15,"searchDepth":16,"depth":16,"links":5063},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F49",{"description":5040},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F49","ruY0ayyN7stiJnxPvo55OrCc6049p14EQXz4f5fegaE",{"id":5070,"title":2636,"body":5071,"description":5075,"extension":19,"meta":5078,"navigation":23,"page":2636,"path":5079,"pdf_page":2646,"reading":18,"seo":5080,"sortable_pagination_id":2646,"stem":5081,"__hash__":5082},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F50.md",{"type":8,"value":5072,"toc":5076},[5073],[11,5074,5075],{},"to clear away the sins that stand in the way and to rest upon the reason of scripture; hence, as I have said elsewhere, the Holy Spirit must continually inspire such persons. But improvident election appears to me, in ambiguous cases, to rely on election according to human traditions, when the other part is clearly secure according to the law of God. And so it appears to me that every person who, with respect to his state or manner of living or acting in that state, follows human traditions while abandoning the easy and open path according to the law of God, sins gravely — though ignorance arising from prior sin is in many cases excused by the grace of God. And so it appears to me that every election [made] either purely according to human tradition and thus unlawfully, or that imperfectly refrains from such matters where one could according to the law of God abstain from them altogether, sins gravely; and so it appears to me that all human inventions beyond the faith of scripture are culpable to a greater or lesser degree. The third point, however, appears to be concluded as true at the beginning of the argument: it would be better for all human nature to be governed purely according to the rule of the gospel, with all added human law removed, because in faith God — foreknowing all future things — delivered through Christ and his apostles the fulfillment of the law for the attainment of beatitude; how then does it not become superfluous, with respect to this end, to add a new law? Hence those appear to be disciples of Antichrist who say that it is as necessary to add a new law to the law of Christ as it was necessary for the law of Christ to be added to the old law. Of this elsewhere. And so I concede that states, statutes, and rites added according to human traditions",{"title":15,"searchDepth":16,"depth":16,"links":5077},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F50",{"description":5075},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F50","Fsy91VNr5ZwvOpOJYjhgzAdbdlAhs8wuYsz6A-ktABc",{"id":5084,"title":2652,"body":5085,"description":5104,"extension":19,"meta":5105,"navigation":23,"page":2652,"path":5106,"pdf_page":2670,"reading":18,"seo":5107,"sortable_pagination_id":2670,"stem":5108,"__hash__":5109},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F51.md",{"type":8,"value":5086,"toc":5101},[5087,5094,5098],[11,5088,5089,5090,5093],{},"all inseparably smack of sin, since they make the law of God more difficult and impede the course of his word, as is plain in ",[46,5091,5092],{},"De Cessatione Legalium",". And this is the reason why the law of God, set aside in favor of civil and philosophical law, ought to be learned by clerics. Nevertheless it is true that human laws can be of great profit insofar as they are implicitly contained in scripture, but there is danger in the elaboration and application of these.",[2195,5095,5097],{"id":5096},"secondly-the-principal-argument-is-made-from-the-fact-that","Secondly, the principal argument is made from the fact that",[11,5099,5100],{},"in every election it suffices that the person elected be capable of the office for which he is elected; but often many persons exist, one more capable and another less capable; therefore it is not always necessary to elect the most apt. Otherwise a man would sin continually in this, that he does not always do what is best for himself; and injustice would be done to a less capable elected person by setting him aside and choosing another less apt. And if Petrus is capable of such a benefice, then God makes him capable of it, and consequently he who disqualifies the one qualified by God acts in opposition to the divine will; for who is that elector who either accuses the one whom God approves or deselects the one whom God elects? Here it is said that a false assumption is made; indeed, often the person who is more capable for the office after greater maturity, for which he is now being elected, is presently unfit for the office as it now stands, and so it appears impossible for two persons to be simultaneously capable for the same incommunicable singular office at the same time. And the sense of the minor premise of the argument is plain: for it can happen that one person is for that time more capable and another is less capable — not that the latter will occupy that office now but afterward, as was the case with Petrus and Clemens. Hence, just as God can do nothing from indifference, so it is not possible for two persons to be equally capable at the same time for the same incommunicable office, because then God would be a respecter of persons and would without cause set one aside. And the inconsistency of the glossators of the decree is plain when they say that it suffices to elect a capable insider, but",{"title":15,"searchDepth":16,"depth":16,"links":5102},[5103],{"id":5096,"depth":2237,"text":5097},"all inseparably smack of sin, since they make the law of God more difficult and impede the course of his word, as is plain in De Cessatione Legalium. And this is the reason why the law of God, set aside in favor of civil and philosophical law, ought to be learned by clerics. Nevertheless it is true that human laws can be of great profit insofar as they are implicitly contained in scripture, but there is danger in the elaboration and application of these.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F51",{"description":5104},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F51","3OQ-K3kdqCEytjdGQ-7Enk6vYfTjYKC3TyUtdZqFRv4",{"id":5111,"title":2676,"body":5112,"description":5116,"extension":19,"meta":5119,"navigation":23,"page":2676,"path":5120,"pdf_page":2686,"reading":18,"seo":5121,"sortable_pagination_id":2686,"stem":5122,"__hash__":5123},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F52.md",{"type":8,"value":5113,"toc":5117},[5114],[11,5115,5116],{},"it is necessary that the one elected from outside be maximally capable. For whether insider or outsider, the most capable must be elected, because God makes that one most capable and makes no other capable at that time for that office; how great then would be the presumption, through favoritism toward a member of one’s own community, of electing a person for a period of time for which he is unfit! And if it is objected that on this view an election would be delayed to the destruction of the church, it is said that this is not so, but it is well concluded that deceitful human elections would be annulled, since no one would elect unless he had divine inspiration for this, being assured that God elects the same person and moves the elector to choose him. And if this were lacking, I would counsel that the elector refrain, occupying himself in what is certainly meritorious, setting aside the perilous ambiguous course; and if it be necessary for the governance of the church — as there are few or no dignities instituted by human agency — let them implore God for inspiration, or, being informed about several persons, let them cast lots concerning the person who is uncertain to them, as the apostles did. And it is plain that we sin continually, because for as long as we set aside what is more useful to us [we are at fault]. Therefore the blessed Johannes says that if we say we have no sins, we deceive ourselves, and the truth is not in us. [1 John 1:8] But grave is the fault taken on in blind elections beyond necessity. For no one ought to elect a less capable person for an office at a time for which he is less capable, because this would be to elect an unfit person. And it is plain that it is one thing for a man to do what is best for himself for the present moment and another to do what is best for himself absolutely. Nevertheless it must be conceded that the predestinate — as every man ought to be — continually works out his blessedness, and thus one who, for an ecclesiastical office, sets aside a less capable and presently unfit person, accomplishes for himself the good of proper discharge and the fulfillment of justice. Nor are there such degrees in choosing well and choosing better the numerically same [candidate] at the same moment; and it is plain that",{"title":15,"searchDepth":16,"depth":16,"links":5118},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F52",{"description":5116},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F52","18wk1kBvL7shuG7IJR8_4HWtbVCtWevMUxdpyZbD6m4",{"id":5125,"title":2692,"body":5126,"description":5130,"extension":19,"meta":5149,"navigation":23,"page":2692,"path":5150,"pdf_page":2718,"reading":18,"seo":5151,"sortable_pagination_id":2718,"stem":5152,"__hash__":5153},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F53.md",{"type":8,"value":5127,"toc":5145},[5128,5131,5135,5138,5142],[11,5129,5130],{},"it accords in a given case with the divine will to judge a man unfit for an office for one period of time — for which God makes him fit for another — and so it is necessary to know logic in this matter. For one who is now unfit to occupy this office for the present is capable of occupying the same office at another time; therefore one must attend to both the time and the office as also paired above. There are therefore degrees in the election of a thing for the same moment according to degrees of charity, and not according to the number of persons eligible for that office at that time.",[2195,5132,5134],{"id":5133},"thirdly-it-is-argued","Thirdly it is argued",[11,5136,5137],{},"Thirdly it is argued principally from the fact that, under the old law, God set Moses over the people in judgments hidden from the common folk, as is plain in Exodus [18]. But the same God has now under the new law such a vicar. But who would such a one be if not the pope? Here it is said that what is concluded is true, since Christ — whose head is God — is the pope and bishop for the whole Christian people; indeed Christ is prefigured by Moses, though Jesus is infinitely more excellent than him and present to his church until the day of judgment. Nothing [further] therefore [is to be claimed] for the Roman pontiff and vicar of Christ, unless perhaps by reason of greater merit he has from God a greater charism of spiritual providence for the church; and if he has this, let him humbly hold himself back from pomp, advancing in secret without the recompense of honor or temporal advantage. For the endowment or dignity given by Caesar does not make this, nor does a vicar [of Christ make] every layman his subject — indeed [a vicar] who dissolves such a portion or endowment thereby dissolves all endowment of the church. And beyond this it follows that by delaying in this matter he harms the holy church, because the spiritual minister would then be purer and the alms of the church would then be more abundant; but this judgment would be hard on those in authority.",[2195,5139,5141],{"id":5140},"furthermore-with-respect-to-the-faith-of-the-law-of-moses","Furthermore, with respect to the faith of the law of Moses",[11,5143,5144],{},"Furthermore, with respect to the faith of the law of Moses: if the Roman pontiff wishes to be the vicar of Christ in the manner of Moses, let him see to it that he lives in conformity [with that example]. Of Moses, I say, it is read in Exodus [18]: “You consume yourself and this people who are with you with foolish labor, and this business is beyond your strength; the burden",{"title":15,"searchDepth":16,"depth":16,"links":5146},[5147,5148],{"id":5133,"depth":2237,"text":5134},{"id":5140,"depth":2237,"text":5141},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F53",{"description":5130},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F53","-5G0WyhaN7qGLp4Fs7C2hiPazgHgfmYCeoakL-s8VZ0",{"id":5155,"title":2724,"body":5156,"description":5160,"extension":19,"meta":5171,"navigation":23,"page":2724,"path":5172,"pdf_page":2742,"reading":18,"seo":5173,"sortable_pagination_id":2742,"stem":5174,"__hash__":5175},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F54.md",{"type":8,"value":5157,"toc":5168},[5158,5161,5165],[11,5159,5160],{},"you cannot bear. But hear my words and counsel, and God will be with you; be thou for the people in those things that pertain to God, that thou mayest bring their causes to him, and show the people the ceremonies and manner of worship, and the way in which they ought to walk, and the work they ought to do. [Exod. 18:19–20] If therefore under the old law holy Moses lived so poor a life on the counsel of a gentile philosopher, who was in this an instrument of the Holy Spirit, and relinquished the particular judgments of which he had surpassing knowledge, how much more ought the vicar of Christ under the law of grace to be an example of a poor and humble ministry, and not to assign to offices unknown to him persons beyond the measure of the knowledge given to him. For judges in the law of Moses must be powerful men fearing God, in whom there is truth and who hate covetousness; how much more so in the law of Christ, in which men are set over souls. The highest vicar of Christ on earth must therefore live spiritually in the manner of Christ, look upon the universal state of Christendom with contempt for private advantage, and be an example of virtue and contempt for the world to all the people. Otherwise he dissipates both himself and all of Christendom into factions on account of the poisonous example he gives and the private gain he pursues. For these reasons he must be a diligent observer of the law of God and in difficult matters look to the mercy-seat and the other signs of the temple according to the law of Christ; and then, and only then, is he vicar of Christ; and with so great a Lord commanding, we must look to him, believe him, and obey his precepts.",[1712,5162,5164],{"id":5163},"chapter-v","CHAPTER V.",[11,5166,5167],{},"But a further question arises: whether it is lawful for the pope to distribute the benefices of kingdoms generally by reserving their first fruits to himself. And it seems that it is not, because as logicians argue, by the same reasoning he could reserve to himself the first fruits of two years, and of as many years as he wished, and thus could reserve all the benefices of kingdoms with respect to their temporalities to himself in perpetuity,",{"title":15,"searchDepth":16,"depth":16,"links":5169},[5170],{"id":5163,"depth":16,"text":5164},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F54",{"description":5160},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F54","0dyrRyWguXcuu1wPtZl2o8vjSgtQep6SSk9KT8V5Gbc",{"id":5177,"title":2748,"body":5178,"description":5182,"extension":19,"meta":5191,"navigation":23,"page":2748,"path":5192,"pdf_page":2764,"reading":18,"seo":5193,"sortable_pagination_id":2764,"stem":5194,"__hash__":5195},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F55.md",{"type":8,"value":5179,"toc":5189},[5180,5183,5186],[11,5181,5182],{},"which would be a great inconvenience; nor will any sufficient reason be given to the cardinals. Likewise, by the same reasoning it is evident that conducting papal progresses is to disturb the church — when the clergy of kingdoms thereby subvert the alms of kings and the lords of secular deadhands.",[11,5184,5185],{},"The first consequence is evident from the fact that the pope can augment the number of his college at will and assign to them a boundless number of benefices without measure, since otherwise his power in this matter would be restricted, and it would be doubtful and troubling to the conscience whether there were some rational limit to it; and the inconvenience is plain to the faithful. Likewise no layman is obliged to give alms to his parish priest beyond what is necessary for his office, and consequently — the pope having thus designated or falsified the fruits of such a benefice — [the layman] can be held not bound to provide beyond what is necessary for his [the curate’s] spiritual office. From which it seems that a layman may lawfully annul reservations and foreign procurations and provisions of this kind; which would not be the case unless they were unlawful — therefore the conclusion holds. And by the same reasoning it follows that when a benefice is vacant in respect of its due ministry, the instrumental ministry ought also to be vacant. Moreover, since in such a preferment there are two elements — namely, the receipt of temporal fruits and the spiritual ministry — if the pope can separate one from the other, then the worthier second can exist without the first, as was once the case, while the first, being accidental, can exist without the second on an equal footing. From which it seems that the pope can at will abstract from a layman such a portion and consequently dissolve the entire endowment of the church. And further it follows that by delaying this he harms the holy church, since the spiritual minister would then be purer and the alms of the church would then be more abundant; but this judgment would be burdensome to the prelates.",[11,5187,5188],{},"Moreover, before the endowment and assignment of the portion of tithes, the secular arm of the church was free from such ecclesiastical exaction, but it is not lawful to deprive the church of freedom in such",{"title":15,"searchDepth":16,"depth":16,"links":5190},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F55",{"description":5182},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F55","xxpn1EYLszDmBgmmhtVkyFcwHk2fOYKH8lm97WJ84K4",{"id":5197,"title":2770,"body":5198,"description":5209,"extension":19,"meta":5210,"navigation":23,"page":2770,"path":5211,"pdf_page":2780,"reading":18,"seo":5212,"sortable_pagination_id":2780,"stem":5213,"__hash__":5214},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F56.md",{"type":8,"value":5199,"toc":5207},[5200],[11,5201,5202,5203,5206],{},"in servile tenure; therefore he ought not, on account of papal statutes, to be dispossessed of such liberty. And since the pope or his accomplice claims first fruits for himself, the layman ought to withhold his alms. I have elsewhere confirmed this at length; and no more fitting remedy presents itself, one which the secular arm is bound to execute against the simoniacal extortions of Antichrist. Hence the ",[46,5204,5205],{},"Polychronicon"," [by Ranulf Higden of Chester], Book VII, chapter 34, recounts of Gregory X that in the third year of his pontificate he held a council at Lyon in Gaul in which there were 600 bishops and 1000 prelates, and there he established that remarkable and previously unheard-of statute that all parish rectors should henceforth be priests. He also decreed that no one henceforth should be permitted to assign his tithes at his own pleasure as before, but must pay all tithes in every form to the mother church; he dissolved certain wandering orders and condemned the plurality of benefices. This act, I say, is recorded in the year of the Lord 1272. Just as, therefore, the ordinance of this pope is overturned in many matters, so it can be overturned in the distribution of tithes; and consequently it is not lawful for the pope to compel laymen generally to give him first fruits on a regular basis. For in that way so solemn an ordinance, by which tithes were to be given generally to the mother church, would be overturned; and correspondingly the pope could decree at his pleasure that laymen give him a tenth or whatever portion he wished of all their goods, and consequently strip all his subjects at will and destroy kingdoms. Nor will any reason be given why he can so thoroughly alienate alms from the ordering that Christ instituted, without being able by the same principle to do so to whatever extent he pleases; and thus the legal foundation by which we claim tithes is manifest. Furthermore, since the pope can commit simony, as the doctors unanimously affirm, it seems that by generally receiving the first fruits of a beneficed person whom he promotes, he becomes a simoniac, because he gives spiritual care in a disordered way for the sake of temporal advantage; and this is the definition of simony.",{"title":15,"searchDepth":16,"depth":16,"links":5208},[],"in servile tenure; therefore he ought not, on account of papal statutes, to be dispossessed of such liberty. And since the pope or his accomplice claims first fruits for himself, the layman ought to withhold his alms. I have elsewhere confirmed this at length; and no more fitting remedy presents itself, one which the secular arm is bound to execute against the simoniacal extortions of Antichrist. Hence the Polychronicon [by Ranulf Higden of Chester], Book VII, chapter 34, recounts of Gregory X that in the third year of his pontificate he held a council at Lyon in Gaul in which there were 600 bishops and 1000 prelates, and there he established that remarkable and previously unheard-of statute that all parish rectors should henceforth be priests. He also decreed that no one henceforth should be permitted to assign his tithes at his own pleasure as before, but must pay all tithes in every form to the mother church; he dissolved certain wandering orders and condemned the plurality of benefices. This act, I say, is recorded in the year of the Lord 1272. Just as, therefore, the ordinance of this pope is overturned in many matters, so it can be overturned in the distribution of tithes; and consequently it is not lawful for the pope to compel laymen generally to give him first fruits on a regular basis. For in that way so solemn an ordinance, by which tithes were to be given generally to the mother church, would be overturned; and correspondingly the pope could decree at his pleasure that laymen give him a tenth or whatever portion he wished of all their goods, and consequently strip all his subjects at will and destroy kingdoms. Nor will any reason be given why he can so thoroughly alienate alms from the ordering that Christ instituted, without being able by the same principle to do so to whatever extent he pleases; and thus the legal foundation by which we claim tithes is manifest. Furthermore, since the pope can commit simony, as the doctors unanimously affirm, it seems that by generally receiving the first fruits of a beneficed person whom he promotes, he becomes a simoniac, because he gives spiritual care in a disordered way for the sake of temporal advantage; and this is the definition of simony.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F56",{"description":5209},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F56","q3abrSS_5YsuVbs1q7D2DQBJXrCu0EmnehKyNekYnXQ",{"id":5216,"title":2786,"body":5217,"description":5221,"extension":19,"meta":5227,"navigation":23,"page":2786,"path":5228,"pdf_page":2799,"reading":18,"seo":5229,"sortable_pagination_id":2799,"stem":5230,"__hash__":5231},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F57.md",{"type":8,"value":5218,"toc":5225},[5219,5222],[11,5220,5221],{},"For there is a reason why he receives first fruits specifically from one whom he promotes rather than from one previously promoted by a secular lord. And no reason for this can be imagined other than that he promotes the one in this way; therefore he sells or exchanges a spiritual benefice for temporal advantage. Nor is there any doubt that this is a disordered exchange, since often, on account of the inadequacy of the instrument for spiritual ministry, many souls perish who are more precious than all this sensible world. Moreover, temporal lords, even kings, are permitted in great necessity to receive a fifteenth, with the consent of those to be taxed having been sought; but in the matter of these first fruits the pope frequently takes everything for himself, receiving either the assessed value of the benefice, or the tax, or the separate valuation of the whole. Likewise, however capable a person may be, if he is unwilling to pay first fruits he is expelled; and however incapable, if he is willing to pay he is quietly inducted — for which no reason can be imagined except papal profit as one of the goods exported. And this is plainly evident from the fact that when a single bishopric in England falls vacant, the pope shifts three or four bishoprics, so that he has served the cause of election and despoliation with respect to each of those bishops, since each has been further promoted; with the result that the pope receives first fruits from each of them, and neither believer nor unbeliever can imagine any reason except that so much shifting is multiplied in order that the pope may collect first fruits many times over. For the fitness of the person is not weighed, as if a more richly endowed person were proportionately better promoted.",[11,5223,5224],{},"Nor are the fictitious pretexts adduced in this matter of any avail. The first claims that the pope, by virtue of his preeminent universal lordship, may take from the goods of the church — and especially from mortmain — whenever and however he wishes. But this lordship blasphemously invented for the pope would take from the king and the secular arm all civil dominion, because, the king’s supreme dominion being removed, the king and all his tenants would be mere vassals, clients, and bailiffs. Why then does the clergy not pursue all civil acts,",{"title":15,"searchDepth":16,"depth":16,"links":5226},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F57",{"description":5221},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F57","7vLZnDrbWyRonpup0yuR9ju4dn9uPnXyILwoUwvNPoQ",{"id":5233,"title":2805,"body":5234,"description":5247,"extension":19,"meta":5248,"navigation":23,"page":2805,"path":5249,"pdf_page":2815,"reading":18,"seo":5250,"sortable_pagination_id":2815,"stem":5251,"__hash__":5252},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F58.md",{"type":8,"value":5235,"toc":5245},[5236],[11,5237,5238,5239,5241,5242,5244],{},"as they blasphemously claim Christ and the apostles exemplified. Nothing, then, is more blasphemous than this fiction, as I have elsewhere set out at length. A sign of its falsity is that the pope claims first fruits from those whom he has recently promoted, but not from those promoted by the secular arm, nor from those promoted by other popes, nor from those promoted by the latter after they have once rendered what was simoniacally obtained; and yet in both cases there would be an equal license to withhold, but they fear for themselves on account of the receipt of simoniacal sacrilege and on account of the resistance of others. Hence it seems evident that those who through the acquisition of a benefice are simoniacal sacrilegists of this kind are also simoniacs by consent; for they supply money sacrilegiously extorted from them, and thus give to those [popes] a most shameful precedent in exchange for ecclesiastical dignity. For if all those promoted were to omit this, the simoniacal heresy stinking so greatly would be suspended among them. But this [practice] gradually grew strong, because at the helm of John XXII after Clement sat the cunning of the devil, as the ",[46,5240,5205],{}," recounts in Book VII, ch. 40. John XXII, it says, ‘sat after Clement for about nineteen years; he renewed the seventh book of the ",[46,5243,4041],{},". And while he seemed at first to condemn the abusive receipt of gifts, he first condemned plurality of benefices, in such a way that once a rector had accepted a single benefice, the pope himself retained the fruits of the remaining vacant ones for a number of years. Furthermore he reserved to himself the first fruits of other benefices falling vacant through death or resignation, so that a rector once instituted would accept the assessment of his benefice and receive the remainder. From this affair immense treasures came into the papal treasury.’ And I believe this was not ill-practised by some pope. But in the same book, ch. 5 earlier, one reads how the holy [King] Louis burned —",{"title":15,"searchDepth":16,"depth":16,"links":5246},[],"as they blasphemously claim Christ and the apostles exemplified. Nothing, then, is more blasphemous than this fiction, as I have elsewhere set out at length. A sign of its falsity is that the pope claims first fruits from those whom he has recently promoted, but not from those promoted by the secular arm, nor from those promoted by other popes, nor from those promoted by the latter after they have once rendered what was simoniacally obtained; and yet in both cases there would be an equal license to withhold, but they fear for themselves on account of the receipt of simoniacal sacrilege and on account of the resistance of others. Hence it seems evident that those who through the acquisition of a benefice are simoniacal sacrilegists of this kind are also simoniacs by consent; for they supply money sacrilegiously extorted from them, and thus give to those [popes] a most shameful precedent in exchange for ecclesiastical dignity. For if all those promoted were to omit this, the simoniacal heresy stinking so greatly would be suspended among them. But this [practice] gradually grew strong, because at the helm of John XXII after Clement sat the cunning of the devil, as the Polychronicon recounts in Book VII, ch. 40. John XXII, it says, ‘sat after Clement for about nineteen years; he renewed the seventh book of the Decretals. And while he seemed at first to condemn the abusive receipt of gifts, he first condemned plurality of benefices, in such a way that once a rector had accepted a single benefice, the pope himself retained the fruits of the remaining vacant ones for a number of years. Furthermore he reserved to himself the first fruits of other benefices falling vacant through death or resignation, so that a rector once instituted would accept the assessment of his benefice and receive the remainder. From this affair immense treasures came into the papal treasury.’ And I believe this was not ill-practised by some pope. But in the same book, ch. 5 earlier, one reads how the holy [King] Louis burned —",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F58",{"description":5247},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F58","8iH3DJ-hJGZ4zjWq_bdRiK043d542VnGJwoTwXMIjKk",{"id":5254,"title":2821,"body":5255,"description":5268,"extension":19,"meta":5269,"navigation":23,"page":2821,"path":5270,"pdf_page":2834,"reading":18,"seo":5271,"sortable_pagination_id":2834,"stem":5272,"__hash__":5273},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F59.md",{"type":8,"value":5256,"toc":5266},[5257,5263],[11,5258,5259,5260,5262],{},"papal bulls in which was contained the promotion of a certain cleric which he judged unreasonable, declaring that he would rather burn such things than have his soul tormented in hell. The folly of kings, then, is the origin of this evil, since certain popes have sought relief from our kingdom by means of a subsidy, as is apparent in the tract ",[46,5261,4855],{},"; but now it is said to be established as law that the pope should have first fruits from those promoted by him. There is no doubt that unless kingdoms resist these practices of the chief Antichrist, they will suffer a worse outrage at his hands; not only because the long-established harvest [of bad precedent] duly ripens into the despoliation of those goods whose kingdom God has committed to them as their chief charge, but also because they consent to such great simoniacal heresy against the deed of Christ, and it is inevitable that they will be deceived by the pseudo-clergy, the domestic enemies whom they exalt through simony.",[11,5264,5265],{},"The second fiction says that when the pope, without an intervening agreement, promotes a worthy candidate, he does not commit simony, even if he afterwards receives freely from his own. For thus he grants to bishops and archdeacons in England the first fruits of their entire diocese; why then could not the pope as supreme lord by the same authority appropriate to himself the first fruits? Here it is said that it makes no difference before God whether a tacit or express, implicit or suggestive condition intervenes, because God who looks into the hearts of men cannot be deceived; but the pope can conceal the condition he holds in his mind, that the one promoted should pay him his first fruits, because he can demand money refused through excommunications, deprivations, and spoliation-grants [conferring benefits on others] according to mental reservations and countless other diabolical stratagems; therefore, to disguise his lordship and hypocrisy, he does not expressly agree beforehand. But let the provisee deny his first fruits to the pope’s collector, and",{"title":15,"searchDepth":16,"depth":16,"links":5267},[],"papal bulls in which was contained the promotion of a certain cleric which he judged unreasonable, declaring that he would rather burn such things than have his soul tormented in hell. The folly of kings, then, is the origin of this evil, since certain popes have sought relief from our kingdom by means of a subsidy, as is apparent in the tract De Papa; but now it is said to be established as law that the pope should have first fruits from those promoted by him. There is no doubt that unless kingdoms resist these practices of the chief Antichrist, they will suffer a worse outrage at his hands; not only because the long-established harvest [of bad precedent] duly ripens into the despoliation of those goods whose kingdom God has committed to them as their chief charge, but also because they consent to such great simoniacal heresy against the deed of Christ, and it is inevitable that they will be deceived by the pseudo-clergy, the domestic enemies whom they exalt through simony.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F59",{"description":5268},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F59","ZhNj7IpvMgYiCoY83RFJfBPAat60RTBQs3Jy-aZrhmU",{"id":5275,"title":2840,"body":5276,"description":5280,"extension":19,"meta":5283,"navigation":23,"page":2840,"path":5284,"pdf_page":2850,"reading":18,"seo":5285,"sortable_pagination_id":2850,"stem":5286,"__hash__":5287},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F60.md",{"type":8,"value":5277,"toc":5281},[5278],[11,5279,5280],{},"the rapacious reassignment of his benefice to another demonstrates that a mental condition was attached; and so the sin is multiplied by the gravity of the person, by the simulated justice, and by the blasphemous claim of the power granted to Peter’s vicar. Nor does it avail that the payment of the agreement follows afterwards. For Gesi, who was the preeminent simoniac in the Old Testament, made no express or tacit agreement with Naaman before God’s spiritual gift was given through Elizeus, as is clear from 2 Kgs. 5, but afterwards said: ‘My master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the Lord liveth, I will run after him, and take somewhat of him.’ [2 Kgs. 5:20] Behold, the offering was the cause why Gesi had a simoniacal will. But the pope, before he confers a benefice, assesses what the promoted person will render [in payment] at least indistinctly and conditionally, if he holds [the income] from a single collation alone. Second, although Gesi joined a lie to his prior oath, he nevertheless asked under a certain modesty for as much as Naaman wished to give him by way of alms. ‘My master hath sent me to thee, saying: There are come to me now two young men from mount Ephraim, of the sons of the prophets; give them a talent of silver, and two changes of garments.’ And Naaman said: ‘Be pleased to take two talents. And he urged him.’ [2 Kgs. 5:22–23] But the pope, if any such there be, is said to add not merely simple falsehood to his oath to govern the church in conformity with the law of Christ, but blasphemy: [he invokes] the papacy and the excellence of his dignity of receiving temporalities in the name of the lineage of Christ and Peter — a claim in a form that Christ himself cannot uphold — and not as Gesi receiving more than he asked for under compulsion, but like a noonday demon he compels miserable promoted men to render against their will more than they would wish.",{"title":15,"searchDepth":16,"depth":16,"links":5282},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F60",{"description":5280},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F60","yCRdoJeaKCwS3q3alxm5F47XGK9Ee60OyMwvmuHa7hw",{"id":5289,"title":2856,"body":5290,"description":5294,"extension":19,"meta":5297,"navigation":23,"page":2856,"path":5298,"pdf_page":2866,"reading":18,"seo":5299,"sortable_pagination_id":2866,"stem":5300,"__hash__":5301},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F61.md",{"type":8,"value":5291,"toc":5295},[5292],[11,5293,5294],{},"Nor is there any doubt that from these things there follows, in the third place, the proportional conclusion of Elizeus. ‘Now,’ he said, ‘thou hast received money and garments to buy oliveyards and vineyards and sheep and oxen and menservants and maidservants; but the leprosy of Naaman shall cleave also to thee and to thy seed for ever. And he went out from his presence a leper as white as snow.’ [2 Kgs. 5:26–27] And proportionally the same appears to be the case with the first simoniacal pope before God. Leprosy, I say, signifies simony mystically according to the saints, because just as no disease is more infectious, more dissolving of continuity and deforming of form, or more horrible to live near on account of stench or the sound of the voice, so it is with simoniacal heresy. For no sin is so infectious, since the simoniac infects first himself, second those above him by the act of conferral, and third the people below him to whom he ministers the ecclesiastical sacraments — indeed he infects the people on every side through consent. And as to the second point, it is plain that this all too thoroughly dissolves the continuity of the members of the church, since those whom it ought to have joined to Christ according to the form of the gospel it severs and deforms according to the law of the devil. And this is the reason it is called heresy, which is interpreted as division. Hence there is no monster more deformed before God, though such men may appear to be the head of the church. Hence Aaron is expressly reproved and his sister Maria is struck with leprosy, as is clear from Numbers 12: ‘Behold,’ said Maria, ‘the gleaming leprosy appeared white as snow.’ [Num. 12:10] And consequently Aaron prays to Moses for her, that she should not be as one dead and as an abortive that is cast forth from the womb of its mother. [Num. 12:12] For such persons are cast out before God from the mother church, even though they appear to govern it. And as to the third point, it is plain that every believer would shudder at this leprosy more than at the devil himself; indeed their reputation infects many, they emit the voice of the asp and not of the trumpet; and therefore they are ordained in the old law, as is clear from Numbers 5, to remain as intolerable persons outside the camp. [Num. 5:2–3]",{"title":15,"searchDepth":16,"depth":16,"links":5296},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F61",{"description":5294},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F61","gtvsI2MiJKzoSCdBrkoZk3oYanEBmFRqPeFi-tyNeQY",{"id":5303,"title":2872,"body":5304,"description":5308,"extension":19,"meta":5326,"navigation":23,"page":2872,"path":5327,"pdf_page":2888,"reading":18,"seo":5328,"sortable_pagination_id":2888,"stem":5329,"__hash__":5330},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F62.md",{"type":8,"value":5305,"toc":5324},[5306,5309,5321],[11,5307,5308],{},"The whiteness of leprosy [see 2 Kgs. 5:27] signifies the whiteness of the hypocrisy by which they simulate sanctity in the eyes of the faithful; and from the first simoniacal pope to the last of this generation all are struck, as if irremedially, by this leprosy. And so [the pope] first renders the worthy unworthy; he does not promote but condemns — and more grievously than Gesi, inasmuch as, like a second god, he blasphemously justifies sin more dangerously against Christ, and so steals most sacrilegiously from the goods of the church, which are not his own, as the foremost Antichrist.",[11,5310,5311,5312,4148,5314,5316,5317,5320],{},"And as regards the first fruits of our superiors whose collation proceeded from the same source: those who wish to excuse them from simoniacal wickedness in ",[46,5313,4147],{},[46,5315,3895],{}," 3, cap. ",[46,5318,5319],{},"Si quis obiecerit",", strive beyond their powers; and, what is most detestable, so long-standing and far more openly manifest simony regarding patrons and their clerics has been defended in England. This vice has, however, some excuse in their case: first, because they do not sell a benefice for first fruits as their predecessors do, but as lawful men receive confirmation from a heresiarch prelate. Second, they suggest to the people, falsely though, that without those first fruits they could not perform the office assigned to them; and so they do not simoniacally hand over a spiritual benefice, but rather offer preaching, correction, and other spiritual gifts as humble servants of Christ and the people. But I leave to the people the task of refuting that lie. The form established by Petrus and the other apostles must therefore be considered, according to which they ought to labor among the people; and according to the need of that labor let them accept for themselves the voluntary contributions of the people — not for carnal pleasure, not for lavish worldly display nor for superfluous household exchange, but let them apply their study to performing the office of Christ as fruitfully as possible for the spirit and as lightly and humbly as possible before the world.",[11,5322,5323],{},"The third fiction is that of the man who is exalted above all that is called God [2 Thess. 2:4]; namely, that the pope licenses and",{"title":15,"searchDepth":16,"depth":16,"links":5325},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F62",{"description":5308},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F62","8M0taHdkQXPUKEX3IU3c3SQLcR1T_cFY6yFmv2yotfU",{"id":5332,"title":2894,"body":5333,"description":5337,"extension":19,"meta":5343,"navigation":23,"page":2894,"path":5344,"pdf_page":2907,"reading":18,"seo":5345,"sortable_pagination_id":2907,"stem":5346,"__hash__":5347},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F63.md",{"type":8,"value":5334,"toc":5341},[5335,5338],[11,5336,5337],{},"decrees that it be done in this way. No mortal, therefore, ought to suppose that the ordinance or decree of so great a father is unlawful, but should accept it humbly and obediently as the Gospel; and so by the very fact that a decree proceeds from the pope, it becomes lawful through his dispensation, even if it would otherwise be simoniacal — for otherwise the pope could not dispense with a simoniac.",[11,5339,5340],{},"Here it is said that all who blaspheme in support of this opinion exalt Antichrist above all that is called God, because they imply that the pope is impeccable, and beyond that capable of doing what Christ neither ought to do nor, whether according to his divinity or his humanity, is able to do. Therefore, since the pope is supremely capable of sin, the same reasoning would amount to forbidding a man from discussing his [the pope’s] power, or from judging whatever he has done as unjust, and would amount to acknowledging oneself a disciple of Antichrist and wishing one’s school to defend itself against Christ. And therefore I say with the blessed Evangelist that many Antichrists have arisen [cf. 1 John 2:18], because all who by deed or favor take the side of the said opinion are Antichrists. Nor should we fear to correct the pope when he so offends to the peril of the church, since it was on this account that Christ called Petrus Satan, Matt. 16 [Matt. 16:23], lest even his slight fault should pass unpunished by his brothers; and on this account Paulus resisted Petrus to his face because he was blameworthy, Gal. 2 [Gal. 2:11]. Both of these were written undoubtedly for our instruction. And on this account emperors and many individual parties according to their laws not only resisted but also deposed many popes, because otherwise one would have to despair of a sinning pope and hate the church that he seduces. Hence we are more hostile to none [among] popes and bishops than those household members who cease to correct them and do not cease to anoint their state and life with the blasphemous oil of flattery. For not thus did the blessed Bernardus act toward Pope Eugenius [III], whom he nevertheless",{"title":15,"searchDepth":16,"depth":16,"links":5342},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F63",{"description":5337},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F63","PrORXDtJ14h_SWRM0I4tWhBMejdZ-yF86YMaQZqO2zY",{"id":5349,"title":2913,"body":5350,"description":5354,"extension":19,"meta":5357,"navigation":23,"page":2913,"path":5358,"pdf_page":2923,"reading":18,"seo":5359,"sortable_pagination_id":2923,"stem":5360,"__hash__":5361},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F64.md",{"type":8,"value":5351,"toc":5355},[5352],[11,5353,5354],{},"held in devout love. It is conceded, however, that it happens that many proceed in this matter in a disordered fashion; therefore, that I may lean upon an ineffable rule, I set forth 13 conditions of a bishop which the Apostle declares to Timothy [1 Tim. 3:1–7], conditions which must belong in the highest degree to the pope. And from the same Epistle I set forth 20 conditions of pseudo-bishops, which must belong in the highest degree to an anti-pope or Antichrist. Nor is it lawful for a believer to prohibit this faith, or to prevent a Christian from treating, discussing, or moderately preaching it with what follows. And from this faith I assert boldly that whether the Roman pontiff or the Avignonese or any other has in the highest degree these 15 good conditions, this man is pope; and if he has in the highest degree these 20 conditions, then he is anti-pope and the greatest Antichrist. Nor is it lawful for a believer to deny, flee from, or gloss over this faith beyond the sense that the Holy Spirit has imposed on it, as the school of Antichrist says: that it was not lawful for the Apostle to write a law that would bind the pope or the Roman pontiff, since an inferior has no power over his superior. Therefore the Apostle’s law concerning bishops only begins to apply to bishops subject to the papacy, while it is blasphemously said to be lawful for [the pope] himself to wander above every law of God in whatever manner he wishes — because the four Evangelists with Paul and the other Apostles do not bind the pope, since an equal has no authority over an equal; and that is said to be the source of authority for the old law. Therefore, as they feign, no new or old law of God binds the pope; whereas Christ willed to be subject to the law of God as a man, and thus it was necessary for him to fulfil it by virtue of the obedience owed to the Trinity. If, I say, the pope has apostatized from the Apostle’s law concerning bishops, no one is more to be fled, disbelieved, or pursued in opposition, because he is then the greatest Antichrist. And all of Christendom, if it ought to follow all",{"title":15,"searchDepth":16,"depth":16,"links":5356},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F64",{"description":5354},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F64","soK61zSyifni1hVfBOMtmTFJVAiU-7sZFgQBRVt2mmE",{"id":5363,"title":2929,"body":5364,"description":5368,"extension":19,"meta":5371,"navigation":23,"page":2929,"path":5372,"pdf_page":2939,"reading":18,"seo":5373,"sortable_pagination_id":2939,"stem":5374,"__hash__":5375},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F65.md",{"type":8,"value":5365,"toc":5369},[5366],[11,5367,5368],{},"as its leader, ought to attend diligently to his life if he has fulfilled it in an excellent manner; but if he departs from this, one must, setting the pope aside, follow Christ according to the law of faith. For just as dancers watch the feet of the piper so as to move themselves in conformity with him, so the Christian host must attend to the inclinations of its leader, and in proportion as it follows Christ the first piper, follow him; and if [the pope] departs from this, with that man set aside one must follow Christ. And hence Christ ordains that his law moving the affections ought to be known by all Christians, and promises to be readily present wherever two or three are gathered in his name [Matt. 18:20]. Hence it is a blasphemy — the second fiction — to say that the law of Christ must cease on account of the change of times, and that one must live according to another law which the pope ordains. Although the clergy may say this unanimously both in word and deed, yet nothing more blasphemously dissipates the law of Christ or prepares the way for Antichrist, because it unmistakably indicates that the priesthood of Christ has been transferred to Antichrist — for otherwise there would be no such transfer of his eternal law — and thus above the old law and the new there would come a third law of prophecy which the Jews await, making a monster in the church above both body and soul. Therefore all Christians, and especially secular lords instructed by a priest in the law of God, must resist these errors. For just as the intellect of the church has been deceived in the matter of the Eucharist in speculative things, so its affection by the same sect has been deceived in practical things. But let us beseech the Lord to help us; and it is clear that what is often falsely assumed — that the pope has decreed and licensed it to be done so — has no standing. For it is not lawful for him to decree anything except what is contained explicitly or implicitly in Scripture; and why would he decree it as a burden on the church, since God has given a complete form according to which, setting aside all else, he willed the faithful to execute his law? Woe, therefore, to those who tear apart this ordinance and obstruct the course and order of the word of God! For just as a dead man is not a man, so a fictitious license not authorized by the law of Christ",{"title":15,"searchDepth":16,"depth":16,"links":5370},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F65",{"description":5368},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F65","sdj9FuuXmgE1vKbjRVpempBAS5TGREr9eQMQDFQd9zs",{"id":5377,"title":2945,"body":5378,"description":5382,"extension":19,"meta":5385,"navigation":23,"page":2945,"path":5386,"pdf_page":2955,"reading":18,"seo":5387,"sortable_pagination_id":2955,"stem":5388,"__hash__":5389},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F66.md",{"type":8,"value":5379,"toc":5383},[5380],[11,5381,5382],{},"is not a license but the unlawful presumption of Antichrist. For otherwise nothing that the pope approves would be a disordered act of will, and consequently neither the pope nor anyone treating with him or his associates would commit simony — which would be the noonday blindness of an unbeliever. It is therefore necessary, in order to judge whether something is ordered or disordered, to consider the law of God, in which every act of God’s will and every divine ordinance is contained; for nothing is lawful except insofar as it has been conformed to the ordinance and will of God. But alas! Antichrist too greatly obscures this Scripture and therewith the will of God; and so it is inevitable that the will of God remains unknown while the will of Antichrist is openly carried out. Supposing therefore that a deed or decree of the pope is unlawful, every Christian ought more carefully to presuppose that it is of this kind, lest in following it he fall into a pit, and many Christian souls be deceived by the devil’s ready snare. The proof is as follows: the pope ought to presuppose that any such deed or decree of his is evil and unlawful; all his flock ought to follow him in all lawful things; therefore all his flock ought to presuppose that such a deed is unlawful. The major premise is plain — and also the fact that the pope ought to be contrite concerning any such deed and acknowledge it as one to be recalled and satisfaction to be made to God and the church; which he would not do unless he had presupposed his deed to have been unlawful. Hence since he is very greatly capable of sin, more patient satisfaction is required of him, lest through the remainder he seduce the Lord’s flock. Let him therefore call to mind the life of Petrus and of blessed Elizeus with their decrees, and let him not simoniacally accumulate money for himself on account of the world. For Gesi, drawn to a life of private ownership — loving himself in a disordered fashion and detesting the poor and common life of Elizeus his master — accepted two talents from Naaman, and pretending as if he had done nothing wrong, procured for himself vineyards and oliveyards; but he heard the harsh but most just divine sentence, as is plain in 4 Kgs. 5 [4 Kgs. 5:26–27].",{"title":15,"searchDepth":16,"depth":16,"links":5384},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F66",{"description":5382},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F66","hdBiWufTgBFLNkRI_h8abIwaT95HJzdmt-i718qXcBw",{"id":5391,"title":2961,"body":5392,"description":5396,"extension":19,"meta":5399,"navigation":23,"page":2961,"path":5400,"pdf_page":2971,"reading":18,"seo":5401,"sortable_pagination_id":2971,"stem":5402,"__hash__":5403},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F67.md",{"type":8,"value":5393,"toc":5397},[5394],[11,5395,5396],{},"as is recited above. Symon also, because he wished to purchase from Petrus the gift of the Holy Spirit for money, heard from Petrus, as is said in Acts 8 [Acts 8:20], the decree of that same Spirit: ‘Thy money perish with thee’; and although Symon purposed to be rich and renowned before the world, yet the sentence of Petrus was fulfilled concerning him. Nor is it right to disbelieve that, just as this sentence was most just, so it is inevitably to be visited upon every Roman pontiff who is in this manner simoniacal. That it is not so perceived at the present time in a sensible sign for the instruction of the church, although the sin is in every way more grave, is a most dire portent — for it is a clear sign that the pope who is foreknown as reprobate is thus finally hardened, and so, like a wild boar of the devil to be slaughtered, permitted as one despairing and capable of nothing else, is allowed to wallow freely in filth to his own heavier damnation. Nor is the people to be instructed by God’s vengeance upon him as was the case in the primitive church under God’s guidance; but just as he sins in the signs — that is, in the sacraments which he celebrates faithlessly — so let him be punished in the sin of those very signs by which he would be recalled to the knowledge of true life. Faith teaches, I say, that God is the same as of old: no respecter of persons, but always punishing a man generally according as he has sinned. Faith teaches again that whether pope or any other bishop who traffics as much or more in spiritual things, who inclines toward the world as much or more than Symon or Gesi, abandoning the law of God and repentance, will be more gravely punished. For the satisfaction of such a perverse man it seems to me that he who confesses the sin publicly must publicly retract the error for the instruction of the church, just as the lesser sins of Symon and Gesi are recorded in the Scripture of faith. O how glorious an example for the church it would be if our Urbanus VI were to renounce all worldly riches as Petrus did, so that in Urbanus I and Urbanus VI the circle were completed whereby the clergy, having abandoned the religion of Christ, has wandered into secular affairs. Nor is there any doubt that the blind",{"title":15,"searchDepth":16,"depth":16,"links":5398},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F67",{"description":5396},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F67","E_aSKuJVAvTrURlMvRipUyPeg82-WvaBK7_rLHsGhok",{"id":5405,"title":2977,"body":5406,"description":5410,"extension":19,"meta":5420,"navigation":23,"page":2977,"path":5421,"pdf_page":2990,"reading":18,"seo":5422,"sortable_pagination_id":2990,"stem":5423,"__hash__":5424},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F68.md",{"type":8,"value":5407,"toc":5418},[5408,5411],[11,5409,5410],{},"torpor of the secular lords is the cause why so glorious a fruit and reformation of the church is delayed; for the powerful Antichrist with his accomplices causes his members, by the permission of God, to wallow yet further in filth.",[11,5412,5413,5414,5417],{},"Furthermore, every faithful person should abhor the heresies which are today publicly defended by the disciples of Antichrist — as, for instance, what is publicly said to have been condemned by Gregorius XI as heretical: namely, that it is not the case that by the mere fact that the pope pretends in any manner to loose or bind, he thereby in fact looses or binds. And undoubtedly, whoever could make that opinion [i.e., that of automatic papal binding and loosing] catholic would be exalted above all that is called God [2 Thess. 2:4], and would consequently be an omnipotent Antichrist. Those bishops, therefore, who procured this condemnation and still defend it tacitly or expressly are undoubtedly procurers or members of that accursed man. It is accordingly denied, as supremely heretical, that by the mere fact that a mandate proceeds from the pope it is therefore lawful and to be executed, and that what was previously unlawful may be dispensed with contrary to it. For just as Petrus could not dispense with even a slight venial sin — for which Paulus resisted him to his face, that it might not be treated as no sin at all or as lawful — so no subsequent pope can subvert the law of God concerning simony, nor can he dispense with anyone in however slight a sin, except insofar as God first dispenses and he himself faithfully promulgates [it] in conformity with the divine will. So many blasphemies, therefore, have been sown concerning the power of the pope that both the faithful and the unfaithful would resist them; yet our bishops and doctors dare not speak against them in the cause of Christ, but like dumb dogs unable to bark, they pusillanimously consent by their silence [cf. Isa. 56:10]. And this is the reason why too great a part of the so-called church is infected. For when the root is infected with simoniacal wickedness, the poison must needs spread through the whole trunk, since whatever so great a heretic has done is heretical before God and accursed by the whole Church Triumphant. Therefore, as I said at the end of my treatise ",[46,5415,5416],{},"De Veritate Sacre Scripture",", the remedy is",{"title":15,"searchDepth":16,"depth":16,"links":5419},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F68",{"description":5410},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F68","N_krnyG5lK0ha-BvNO6QE72nlJwIPZ9kqdwSPm9J8CM",{"id":5426,"title":2996,"body":5427,"description":5431,"extension":19,"meta":5434,"navigation":23,"page":2996,"path":5435,"pdf_page":3006,"reading":18,"seo":5436,"sortable_pagination_id":3006,"stem":5437,"__hash__":5438},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F69.md",{"type":8,"value":5428,"toc":5432},[5429],[11,5430,5431],{},"to flee from such heretics, prudently to withdraw their instruments from them, and to bear tribulations and reproaches for the law of Christ with equanimity. For one who becomes entangled with them both in intellect and in affection will inevitably be seduced, since they seduce, if it be possible, even the elect [Matt. 24:24] — so great is the blindness that has been brought into the church by Antichrist and his accomplices regarding the sacrament of the altar, such that many believe not only that sacrament to be an accident without a subject, but to be their God by identity. And among all the blindnesses that have ever been permitted by God to fall upon the church, the most remarkable is this: that not only the people but those called the subtler holy doctors believe that a quantity, quality, ponderousness, or bundle of accidents is, without an underlying substance, that sensible sacrament — nor are Avicenna, Algazel, Hali, and the other philosophers so greatly deceived by the verses of Mohammed. It is as if Antichrist were to argue thus: ‘If I can seduce the foremost Christian philosophers to such a degree that they believe the mode of a thing, or an accident without a substance, to subsist of itself — since this is supremely impossible and unintelligible except in the outer shell [of words], contrary to Scripture, to the holy doctors, to the law of the church, to natural reason, and to the senses — if,’ says the devil, ‘in Antichrist I can make them believe this, I shall make them believe whatever I wish about the power of the pope and his works in consequence.’ And I say this is unintelligible, because all the philosophers of this sect are ignorant of the proper terms when speaking of an accident or of its nine genera variously explained, so that just as they adore what they do not know, so they preach what they do not understand; and hence they are ashamed to reveal their opinion to the people. But at God’s instigation the people eagerly ask what the sacrament of the altar is, since it is not identically the body of Christ; and neither the people nor the teacher understands that it is an accident without a subject. For according to the philosophers and the saints, an accident is a mode",{"title":15,"searchDepth":16,"depth":16,"links":5433},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F69",{"description":5431},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F69","3siP6pOlpcaqK829b-PdKTfk2coyhbGTud4_a0vdT5o",{"id":5440,"title":3012,"body":5441,"description":5445,"extension":19,"meta":5456,"navigation":23,"page":3012,"path":5457,"pdf_page":3030,"reading":18,"seo":5458,"sortable_pagination_id":3030,"stem":5459,"__hash__":5460},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F70.md",{"type":8,"value":5442,"toc":5453},[5443,5446,5450],[11,5444,5445],{},"inhering in a substance, such that it [the accident] is not itself something, but a mode of something, and thus it can by turns be absent from or present to the subsisting essence. And correspondingly, desire is led astray by demerit and danger in the conferral of temporalities, which are, in an equivocal sense, accidents belonging to the clergy or bishop, as I said above — so much so that for the sake of these things they can excommunicate without limit or grant indulgences and other simulated spiritual suffrages.",[2195,5447,5449],{"id":5448},"chapter-vi","CHAPTER VI.",[11,5451,5452],{},"It remains to examine more particularly how a bishop may incur simony; and it is clear from what has been said that he can be simoniacal in his entry, in the course of his tenure, and in his departure. In his entry: whenever, by whatever means, a man takes episcopal governance preferentially or rather principally for the sake of temporal gains — whether worldly display or profit — rather than for the merit of blessedness or the seeking of the people’s souls for God through the teaching of his law in word and deed; and this is easy to judge from his manner of living. Whether therefore the gift proceeds from the hand, from the tongue, or from an intermediary, whether through a curate or through another, so long as this disordered will is present, simony is committed. For in every act of the will concerning sin, in every positive [enactment], something divine lies hidden; therefore, in the disorder which neither pope nor God can justify, simony lurks. The manner of proceeding must therefore be conformed to the divine will, not by seeking pretexts that all such things may be done rightly, for while God authorizes and acts, whatever is enacted is rightly done. For it happens that a man, attending to the lawful manner, may take pride meritoriously; as Isaiah 61 [says]: “But you, my sons, shall be called priests of the Lord, ministers of our God. It shall be said to you: you shall eat the strength of the nations, and in their glory you shall exult.” For who doubts that",{"title":15,"searchDepth":16,"depth":16,"links":5454},[5455],{"id":5448,"depth":2237,"text":5449},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F70",{"description":5445},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F70","KUvMCY6Tyl5IIi7StpcnlKkaf6hMrZvMjvdOhzx0KXM",{"id":5462,"title":3036,"body":5463,"description":5467,"extension":19,"meta":5490,"navigation":23,"page":3036,"path":5491,"pdf_page":3052,"reading":18,"seo":5492,"sortable_pagination_id":3052,"stem":5493,"__hash__":5494},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F71.md",{"type":8,"value":5464,"toc":5488},[5465,5468,5471],[11,5466,5467],{},"the priests of Christ will rejoice in this — that they have been deemed worthy to suffer reproach for the name of Jesus Christ their Lord? They themselves eat spiritually, digest, and beget strong nations in the Lord, and the apostles of Christ take pride in the glory of those they have converted, because in this they surpass the people who shall be judged, whom they themselves shall surpass as judges at the last — especially if they glory in tribulations for Christ’s sake, persevering to the end in their holy purpose.",[11,5469,5470],{},"And hence Hieronymus says in his Letter 81 to Eustochium, daughter of the holy Paula: “Learn,” he says, “in this matter a holy pride.” From these things it is clear, as I have often said, that there is no excuse in the claim that something can be done rightly, and therefore that no sin is committed in doing it. One must attend, I say, to the manner which the saints, drawing from the faith of Scripture, determine that such a thing ought to be done.",[11,5472,5473,5474,4148,5477,5480,5481,4874,5484,5487],{},"It may therefore happen that a bishop is simoniacal in the course of his life in three ways. First, if after a simoniacal entry he neglects the episcopal office prescribed for all bishops in [the Epistles to] Timotheus, as is shown elsewhere. And this is a far graver simony than that committed in the entry itself, because the earnest-money of simony previously given is made heavier when in practice the Church is defiled by the leprosy contracted from such a bishop; indeed, if the bishop has been contrite for a time concerning his simoniacal entry, but afterwards neglects the episcopal office in a disorderly fashion, the prior simony — the same in subject though not in time — revives; for it [the neglect] is the end and purpose of the malice of the prior simony. And this is clear from the definition of simony. For every such person has a disordered will to exchange a spiritual office for temporal reward; since the new episcopal act continuously succeeds, it is evident that one who disorderedly exchanges the spiritual office for pleasure or some other temporal cause is continuously simoniacal. And this sense seems [to be that] of the Decree, ",[46,5475,5476],{},"causa",[46,5478,5479],{},"quaestio"," 3, chapter ",[46,5482,5483],{},"Non solum",[46,5485,5486],{},"Not only","], where it is said that not only those who are commonly called simoniacs, but also those who exercise the grace of God, or a rank, or a spiritual grace in",{"title":15,"searchDepth":16,"depth":16,"links":5489},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F71",{"description":5467},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F71","K_O-2WvCSvqM8swjsN15_XSxD7GGGAS1bbKuTx7r3mE",{"id":5496,"title":3058,"body":5497,"description":5501,"extension":19,"meta":5524,"navigation":23,"page":3058,"path":5525,"pdf_page":3071,"reading":18,"seo":5526,"sortable_pagination_id":3071,"stem":5527,"__hash__":5528},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F72.md",{"type":8,"value":5498,"toc":5522},[5499,5502],[11,5500,5501],{},"the Church — which they had received through the Lord’s generosity — not with a single-minded intention but for the sake of any human reward whatever; and all the more if they neglect the spiritual office out of sloth or at the devil’s prompting. And if one asks with whom they are trading, it is said without doubt that they trade with the devil, for they make the office or occupation of so spiritual a duty their most foolish merchandise.",[11,5503,5504,5505,4148,5507,4160,5509,4874,5512,5515,5516,5518,5519,5521],{},"In the second way a bishop commits simony with extreme gravity when he consumes in a disorderly fashion, for himself, an excessive and luxurious household, or — thirdly — for his external associates, such as retaining knights or kinsmen, the temporalities that should be distributed to the poor; for in all such cases the episcopal office is disorderedly exchanged for the most shameful gain. And this is the judgment of Pope Gregorius, ",[46,5506,5476],{},[46,5508,5479],{},[46,5510,5511],{},"Pervenit",[46,5513,5514],{},"It has come to our notice","]; which law, because it is necessary for the instruction of the Church, is repeated in ",[46,5517,5476],{}," 16, ",[46,5520,5479],{}," 7: “It has come to our notice through ill report that certain bishops do not confer tithes and the oblations of Christians upon the priests of their own diocese, but rather upon lay persons — namely soldiers or servants — or, what is worse, upon their own kinsmen. Wherefore if any bishop shall henceforth be found to be a transgressor of this kind of precept, let him be counted among the greatest heretics and antichrists as not the least of them; and, just as the Council of Nicaea decreed concerning simoniacs, both the bishop who gives and the laymen who receive from him, whether for a price or by way of benefit, shall be devoured by the flames of eternal fire.” Many, I say, are of the opinion that according to that most holy decree and in fullest accordance with the faith of Scripture, the greater part of bishops, since the endowment of the Church, has infected itself and its associates with the leprosy of simony to such a degree that if any bishop in England",{"title":15,"searchDepth":16,"depth":16,"links":5523},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F72",{"description":5501},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F72","zJKDmarxAvAq_HZMZUcHU1ms3xlZ4WPoUZn-a5gIIRs",{"id":5530,"title":3077,"body":5531,"description":5569,"extension":19,"meta":5570,"navigation":23,"page":3077,"path":5571,"pdf_page":3090,"reading":18,"seo":5572,"sortable_pagination_id":3090,"stem":5573,"__hash__":5574},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F73.md",{"type":8,"value":5532,"toc":5567},[5533,5555],[11,5534,5535,5536,4148,5538,5480,5540,413,5543,4148,5545,5547,5548,4874,5551,5554],{},"were visibly marked with the mark of the beast, and upon hearing those so marked declared to be heretics could mark himself first at the head [of their number], then few or none of the priests would aspire to an episcopate so infected. Infected, I say, with the stinking filth of temporalities plastered upon it; for with that removed, bishops would not be so disorderedly attached to those things, nor so improvidently burdened with so great a lay retinue in distributing the goods of the poor, as the Decree says in ",[46,5537,5476],{},[46,5539,5479],{},[46,5541,5542],{},"Ex multis",[46,5544,5476],{},[46,5546,5479],{}," 1, chapter ",[46,5549,5550],{},"Non est putanda",[46,5552,5553],{},"It must not be supposed","], with the testimony of Scripture: “One who wrongfully receives something in order to dispense it well is burdened rather than helped.”",[11,5556,5557,5558,4148,5560,5480,5562,4874,5564,5566],{},"In the third way a bishop commits simony by inordinately accumulating money or some other craved temporal thing; and this is done in countless ways, according to the wiles of the devil who has long studied this art. For there is no doubt that whatever bishop inordinately occupies that office for the sake of worldly praise or honor is a simoniac, as is clear from ",[46,5559,5476],{},[46,5561,5479],{},[46,5563,5483],{},[46,5565,5486],{},"], because he inordinately exchanges with the devil the spirituality of the episcopate for the most worthless temporal advantage. And as regards the accumulation of money, there are a thousand paths machinated by the devil: at one time bishops, by blessing churches, altars, or cemeteries, take excessive sums; at another time they sell the sacraments or sacramentals they administer at so high a price as to suffice for themselves and their associates. As regards the consecration of places, it is said they commonly take five marks or more, and observe this more rigorously than they observe the Gospel, punishing those who are slow to pay more savagely. Do we believe that this can be excused before God from the heresy of simony, when they are manifestly selling a blessing or a consecration for temporal payment? Nor is there reason [to draw a distinction] between one spiri-",{"title":15,"searchDepth":16,"depth":16,"links":5568},[],"were visibly marked with the mark of the beast, and upon hearing those so marked declared to be heretics could mark himself first at the head [of their number], then few or none of the priests would aspire to an episcopate so infected. Infected, I say, with the stinking filth of temporalities plastered upon it; for with that removed, bishops would not be so disorderedly attached to those things, nor so improvidently burdened with so great a lay retinue in distributing the goods of the poor, as the Decree says in causa 1, quaestio 3, chapter Ex multis and causa 1, quaestio 1, chapter Non est putanda [It must not be supposed], with the testimony of Scripture: “One who wrongfully receives something in order to dispense it well is burdened rather than helped.”",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F73",{"description":5569},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F73","CnHbQwXimXA28UzxAc7ic3uX_yrCrjHMwGoRe47Bihg",{"id":5576,"title":3096,"body":5577,"description":5581,"extension":19,"meta":5593,"navigation":23,"page":3096,"path":5594,"pdf_page":3109,"reading":18,"seo":5595,"sortable_pagination_id":3109,"stem":5596,"__hash__":5597},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F74.md",{"type":8,"value":5578,"toc":5591},[5579,5582],[11,5580,5581],{},"tual ministry of the bishop than another — why that one may be sold but not all the rest.",[11,5583,5584,5585,5587,5588,5590],{},"But here it is commonly said that it is bodily labor that is being sold, not the blessing; and thus the payment is given for expenses, not for the consecration. This, however, is analogous to the act of a servant of a certain wealthy but miserly master: for the servant is reported to have said to his master at a market, that the whole community of that village was giving away the fattest geese free of charge, but was selling beef and other common foodstuffs at a high price; and the master is said to have ordered his servants to eat the donated geese, while he himself wished to be fed on the thick, customary fare; but in the end, when the accounts were tallied, the beef had consumed the entire value of the geese that were pretended to be given freely. And so it seems that the Church is being deceived by this sophistry in its reply. Therefore in [",[46,5586,5476],{}," 1,] ",[46,5589,5479],{}," 3, at the beginning, this fiction is destroyed under these words: “Those who purchase temporalities, not spiritualities, are by no means to be counted as simoniacs.” And the reply is that not only those who receive spiritualities, but also those who receive the temporalities attached to them, for a price, are adjudged to commit simony. Whence Malachi, chapter 1, speaking in the person of the Lord, says: “Who is there among you who will shut the doors and kindle my altar freely? I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand.” “To shut the doors,” says Gratianus, “is not the office of the sacred ministry, but merely attached to it.” The payment is therefore not excusable — for in this way any simony could be excused. Likewise, when a bishop basely sells his bodily labor, it seems that he ought to provide it to his subjects for a fair price. But it is clear that a parish could purchase that same bodily labor from an outside worker at a far lower price, which a bishop would take ill with his dependents. Nor does it avail to say that the bodily labor of the bishop in this act is more efficacious than the same labor",{"title":15,"searchDepth":16,"depth":16,"links":5592},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F74",{"description":5581},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F74","wEabG5myTvhz8ph0NgxbbqfB7h3aorOLn91vI_7-fpw",{"id":5599,"title":3115,"body":5600,"description":5621,"extension":19,"meta":5622,"navigation":23,"page":3115,"path":5623,"pdf_page":3125,"reading":18,"seo":5624,"sortable_pagination_id":3125,"stem":5625,"__hash__":5626},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F75.md",{"type":8,"value":5601,"toc":5619},[5602],[11,5603,5604,5605,5608,5609,5611,5612,4874,5615,5618],{},"of a layman, since this [greater efficacy] would have no plausibility except on account of the spiritual thing annexed to it; and consequently, since so excessive a price is taken on account of that spiritual thing, it seems that the spiritual ",[46,5606,5607],{},"annexum"," is principally what is sold so dearly — since it would be shameful for a bishop so richly endowed to charge so high a price for so abject a piece of bodily toil. Likewise one may ask how much such bodily labor of a bishop is truly worth; and since it was once worth less than it is now, and is worth less in a suffragan than in the lord bishop himself, it seems that it is worth more according to the gravity of the person and the need of the parish for that labor. Since then one bishop is weightier than another, and the need for such a consecration can be imagined without limit and priced ever more dearly, it seems that the labor of such a bishop can be raised in price at will; and if expenses are to be reckoned, the bishop receives a rich endowment from king and realm for such labors — indeed the disordered extravagance of the bishop in horses and superfluous household would redound to the costly harm of the Church, which, though true, is altogether unreasonable. And in the same manner simony is committed if a suffragan is hired to collect money in such petty and abject little works. Likewise it seems that the bodily labor of such a bishop is of less value than the same labor of a layman; but such labor of a layman is worth a farthing, as I suppose; therefore that labor of the bishop is worth the smallest coin. Either, then, let him give it freely, or let him justly sell it for a fair price. The assumption is plain, for in marking out according to the measure of reason one must consequently grant, in the given case, that the bishop’s blessing is worth fairly a farthing — suppose, that is, that he went about performing exactly as many blessings as he would receive farthings, all but one; and yet a steward would deny that such a blessing is worth even that. And a theologian would say that in such a seller of doves there would be a stinking poison, because according to blessed Gregorius and the Decree, ",[46,5610,3916],{}," 8, chapter ",[46,5613,5614],{},"Si qui sunt",[46,5616,5617],{},"If there are any","], God, upon the one whom such a bishop has blessed,",{"title":15,"searchDepth":16,"depth":16,"links":5620},[],"of a layman, since this [greater efficacy] would have no plausibility except on account of the spiritual thing annexed to it; and consequently, since so excessive a price is taken on account of that spiritual thing, it seems that the spiritual annexum is principally what is sold so dearly — since it would be shameful for a bishop so richly endowed to charge so high a price for so abject a piece of bodily toil. Likewise one may ask how much such bodily labor of a bishop is truly worth; and since it was once worth less than it is now, and is worth less in a suffragan than in the lord bishop himself, it seems that it is worth more according to the gravity of the person and the need of the parish for that labor. Since then one bishop is weightier than another, and the need for such a consecration can be imagined without limit and priced ever more dearly, it seems that the labor of such a bishop can be raised in price at will; and if expenses are to be reckoned, the bishop receives a rich endowment from king and realm for such labors — indeed the disordered extravagance of the bishop in horses and superfluous household would redound to the costly harm of the Church, which, though true, is altogether unreasonable. And in the same manner simony is committed if a suffragan is hired to collect money in such petty and abject little works. Likewise it seems that the bodily labor of such a bishop is of less value than the same labor of a layman; but such labor of a layman is worth a farthing, as I suppose; therefore that labor of the bishop is worth the smallest coin. Either, then, let him give it freely, or let him justly sell it for a fair price. The assumption is plain, for in marking out according to the measure of reason one must consequently grant, in the given case, that the bishop’s blessing is worth fairly a farthing — suppose, that is, that he went about performing exactly as many blessings as he would receive farthings, all but one; and yet a steward would deny that such a blessing is worth even that. And a theologian would say that in such a seller of doves there would be a stinking poison, because according to blessed Gregorius and the Decree, Distinctio 8, chapter Si qui sunt [If there are any], God, upon the one whom such a bishop has blessed,",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F75",{"description":5621},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F75","bAz7xS370CpFEZZRultRoODqd6fMG6Q5G8XDed33uXk",{"id":5628,"title":3131,"body":5629,"description":5633,"extension":19,"meta":5669,"navigation":23,"page":3131,"path":5670,"pdf_page":3148,"reading":18,"seo":5671,"sortable_pagination_id":3148,"stem":5672,"__hash__":5673},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F76.md",{"type":8,"value":5630,"toc":5667},[5631,5634],[11,5632,5633],{},"has pronounced a curse. Indeed it seems that it would be far less evil to celebrate [the liturgy] in the open air than in a place so blessed; for spiritual leprosy infects walls and distant places, just as God, for a lesser sin, submerged Sodom and Gomorrah. On this point it seems to me beyond doubt that in such consecrations the heresy of simony is committed; for whenever the aforesaid definition truly applies to the one who consecrates, then that bishop’s consecration is not a true consecration, but a desecration and a curse, retarding the faithful from the ministry rightly owed to their God. Nor is it easy to imagine any reason for the introduction and reservation of such consecration to the bishop, other than profit and the proud display of episcopal preeminence.",[11,5635,5636,5637,129,5640,5642,5643,4874,5645,5648,5649,5651,5652,4874,5655,5658,5659,5662,5663,5666],{},"Nor does Scripture furnish any reason why a holy layman or any priest could not bless and consecrate in like manner. For with an abundance of priests assisting, Salomon consecrated and blessed the Temple, 3 Kings 8 [= 1 Kings 8]. And priests bless and consecrate the Eucharist, which is infinitely more excellent, as Hieronymus notes and as is set forth in the ",[46,5638,5639],{},"Decreta",[46,5641,3916],{}," 95, chapter ",[46,5644,3142],{},[46,5646,5647],{},"Behold, I say","]; indeed it seems that if a place is blessed or consecrated on account of so foreign and so lightly grounded a work of the bishop, it is all the more so on account of so present a blessing of a priest when he consecrates the body of Christ. And it seems burdensome to encumber the Church with so many ceremonies, as is apparent in the matter of the cessation of legal rites, and especially from the apostolic synod in Acts 15, and from the decree of Augustinus set forth in ",[46,5650,3916],{}," 12, chapter ",[46,5653,5654],{},"Omnia",[46,5656,5657],{},"All things","], and from the saying of the blessed Isidorus in Book 8 of the ",[46,5660,5661],{},"Etymologiae",", chapter ",[46,5664,5665],{},"On Heresy",": “It is not lawful for us to introduce anything freely on our own judgment, nor to choose what others have introduced from their own judgment. We have the apostles of God as our authors, who themselves did not choose to introduce anything from their own judgment, but rather faithfully transmitted to the nations the discipline received from Christ —",{"title":15,"searchDepth":16,"depth":16,"links":5668},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F76",{"description":5633},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F76","GNH34MCxRBPyWN8PhQS05ITbFYWJw-CWNR1kFMuWMBY",{"id":5675,"title":3154,"body":5676,"description":5702,"extension":19,"meta":5703,"navigation":23,"page":3154,"path":5704,"pdf_page":3164,"reading":18,"seo":5705,"sortable_pagination_id":3164,"stem":5706,"__hash__":5707},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F77.md",{"type":8,"value":5677,"toc":5700},[5678],[11,5679,5680,4874,5683,5686,5687,129,5689,4874,5691,5694,5695,4148,5697,5699],{},[46,5681,5682],{},"verunt",[46,5684,5685],{},"assigned","]. And so even if an angel from heaven should preach otherwise, he shall be called anathema.” Many such sayings of the saints instruct us to flee seduction by signs, content with the few sacraments which the faith of Scripture has instituted. And if other honorable signs implicit in Scripture are sought out, care must be taken, first, that they be observed in the order and form in which they were originally instituted, and second, that — the law of Scripture not being set aside — they not be given excessive weight. A consecration restricted to the bishop can rightly be performed alongside these; indeed a bishop may in case of necessity lawfully receive from those he ministers to the necessities of life — exaction being set aside — as a freely given blessing, as many laws in Book V of the ",[46,5688,4041],{},[46,5690,4044],{},[46,5692,5693],{},"On Simony","], teach. But such reception without simony you will find rarely or never, and indeed it seems incompatible with endowment. Whence in ",[46,5696,5476],{},[46,5698,5479],{}," 3, final chapter, Pope Innocentius writes as follows: “If any person shall have acquired prebends, or a priory, or a deanery, or an honor, or any ecclesiastical promotion, or any ecclesiastical sacrament — such as chrism or holy oil for the consecration of altars or churches — through the execrable fire of avarice by means of money, let him be deprived of the honor so wickedly acquired, and both buyer and seller and intermediary shall be struck with the mark of infamy. And let nothing be required, either for sustenance or under pretext of any custom, before or after, nor let the recipient presume to give anything, since this is simoniacal; but let him freely enjoy, without any diminution, the dignity and benefice conferred upon him.” From this holy law it is clear, however the doctors may gloss it, how perfectly simony is committed in these matters, and especially under the guise of custom, of honor, or of the reservation of first fruits,",{"title":15,"searchDepth":16,"depth":16,"links":5701},[],"verunt [assigned]. And so even if an angel from heaven should preach otherwise, he shall be called anathema.” Many such sayings of the saints instruct us to flee seduction by signs, content with the few sacraments which the faith of Scripture has instituted. And if other honorable signs implicit in Scripture are sought out, care must be taken, first, that they be observed in the order and form in which they were originally instituted, and second, that — the law of Scripture not being set aside — they not be given excessive weight. A consecration restricted to the bishop can rightly be performed alongside these; indeed a bishop may in case of necessity lawfully receive from those he ministers to the necessities of life — exaction being set aside — as a freely given blessing, as many laws in Book V of the Decretals, De Symonia [On Simony], teach. But such reception without simony you will find rarely or never, and indeed it seems incompatible with endowment. Whence in causa 1, quaestio 3, final chapter, Pope Innocentius writes as follows: “If any person shall have acquired prebends, or a priory, or a deanery, or an honor, or any ecclesiastical promotion, or any ecclesiastical sacrament — such as chrism or holy oil for the consecration of altars or churches — through the execrable fire of avarice by means of money, let him be deprived of the honor so wickedly acquired, and both buyer and seller and intermediary shall be struck with the mark of infamy. And let nothing be required, either for sustenance or under pretext of any custom, before or after, nor let the recipient presume to give anything, since this is simoniacal; but let him freely enjoy, without any diminution, the dignity and benefice conferred upon him.” From this holy law it is clear, however the doctors may gloss it, how perfectly simony is committed in these matters, and especially under the guise of custom, of honor, or of the reservation of first fruits,",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F77",{"description":5702},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F77","wzI7dlmWxUBQngsIh6dI2F0TwR58MdJaJzGhKCtecEA",{"id":5709,"title":3170,"body":5710,"description":5714,"extension":19,"meta":5732,"navigation":23,"page":3170,"path":5733,"pdf_page":3183,"reading":18,"seo":5734,"sortable_pagination_id":3183,"stem":5735,"__hash__":5736},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F78.md",{"type":8,"value":5711,"toc":5730},[5712,5715],[11,5713,5714],{},"since in this way the instrument of office is diminished for the discharge of God’s ministry.",[11,5716,5717,5718,4148,5720,5722,5723,4874,5726,5729],{},"And the same consideration applies to the other ministries of the bishop, such as confirmation, ordination, and the consecration of chrism, vestments, and ornaments. In confirmation, because it is light, brief, and public, a bodily payment is not commonly received by the bishop or his minister. But in the others the Church is deceived by sophistry, with ministers receiving simoniacally and the bishop becoming simoniacal through consent; for it is said that in the ordination of clerics, the clerk of the bishop who inscribes the name of the ordinand — and the barber too, even if he has not shaved the ordinand, which is very remarkable — and even he who presents the letters dimissory will not have them returned before the fee has been paid to the devil, so that with the simoniacal receipts accumulating in the smallest transactions of the ministers, the great heap of simony grows at an annual episcopal ordination into many pounds. Nor does the amount paid matter, since just as the poor widow who cast a farthing into the treasury gave more than all the others, so a cleric despoiled of a farthing from a more disordered will is despoiled through a greater simoniacal heresy. Moreover, since all the aforesaid plunderings by ministers redound upon the master as arch-heretic, it is clear how blameworthy is their master, the bishop, who permits himself to be struck by so manifold a simony for so small a price. Whence in ",[46,5719,5476],{},[46,5721,5479],{}," 2, in the chapter ",[46,5724,5725],{},"Sicut",[46,5727,5728],{},"Just as","], there is a general precept: “Just as it does not befit a bishop to sell the hand that he lays on, so too a minister or notary ought not to sell his voice or his pen in an ordination”; for in both cases the reasoning of simony is identical. But this is the common reply: that these things are done without the bishop’s knowledge; moreover, the bishop’s minister does not demand these things but lawfully accepts what is freely given; and he founds himself upon the aforesaid law, which states: “He [namely],",{"title":15,"searchDepth":16,"depth":16,"links":5731},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F78",{"description":5714},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F78","yoa6HS68W4BMpYsPASB8ey95dPEBfjdsK_t5Njm2oHY",{"id":5738,"title":3189,"body":5739,"description":5754,"extension":19,"meta":5755,"navigation":23,"page":3189,"path":5756,"pdf_page":3199,"reading":18,"seo":5757,"sortable_pagination_id":3199,"stem":5758,"__hash__":5759},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F79.md",{"type":8,"value":5740,"toc":5752},[5741],[11,5742,5743,5744,5747,5748,5751],{},"he says, “who has been ordained, if not by compact, nor under compulsion nor at another’s request, but after having received his letters and ",[46,5745,5746],{},"pallium"," freely wishes to offer something to any member of the clergy solely as a matter of grace, we in no way prohibit this from being accepted, for his offering incurs no stain of guilt, since it did not proceed from any solicitation by one seeking such.” As regards the first point, it is clear that the bishop who knows this, or ought to know it, and does not correct or remove it — being like another Elizeus who punished and removed Gezi — must be reckoned as a partaker of the crime through consent. And as regards the law, it is clear that the deed and will of the bishop’s minister contradicts it. For few or none of those ordained — some from need and some from awareness of the leprosy of simony — freely offer the ministers of the bishop any gifts whatsoever; but the ordinand who refuses such [payment] either puts up a pledge, or is excluded at the door, or is otherwise penalized to an amount far exceeding what was exacted from his fellow; and because this manner of extortion is of the most shameful sort, it avails nothing to appeal to so greedy an extortioner or to the aforesaid law. For in this way infinite excuses can be contrived: that the cleric is not buying or coveting the spiritual dignity, since it is a burden and not a favor, but that a contract is being made concerning the temporal thing annexed to it; or if this is contested, a fiction is contrived that there is no purchase even of the use of the temporal profit, with its ownership surrendered; and so on with countless other foolish fictions. Therefore the best judgment concerning a simoniac is to observe whether he fulfills the ministry that his office requires, and to judge his simoniacal wickedness by that standard. For one could contrive a third fiction: that he is not buying the temporal thing annexed to the spiritual office, but only its use; and such doubly cunning men do not buy blessedness, and then, according to the blessed Gregory in his ",[46,5749,5750],{},"Homilies on the Gospels",", Homily 5, they shall never have it.",{"title":15,"searchDepth":16,"depth":16,"links":5753},[],"he says, “who has been ordained, if not by compact, nor under compulsion nor at another’s request, but after having received his letters and pallium freely wishes to offer something to any member of the clergy solely as a matter of grace, we in no way prohibit this from being accepted, for his offering incurs no stain of guilt, since it did not proceed from any solicitation by one seeking such.” As regards the first point, it is clear that the bishop who knows this, or ought to know it, and does not correct or remove it — being like another Elizeus who punished and removed Gezi — must be reckoned as a partaker of the crime through consent. And as regards the law, it is clear that the deed and will of the bishop’s minister contradicts it. For few or none of those ordained — some from need and some from awareness of the leprosy of simony — freely offer the ministers of the bishop any gifts whatsoever; but the ordinand who refuses such [payment] either puts up a pledge, or is excluded at the door, or is otherwise penalized to an amount far exceeding what was exacted from his fellow; and because this manner of extortion is of the most shameful sort, it avails nothing to appeal to so greedy an extortioner or to the aforesaid law. For in this way infinite excuses can be contrived: that the cleric is not buying or coveting the spiritual dignity, since it is a burden and not a favor, but that a contract is being made concerning the temporal thing annexed to it; or if this is contested, a fiction is contrived that there is no purchase even of the use of the temporal profit, with its ownership surrendered; and so on with countless other foolish fictions. Therefore the best judgment concerning a simoniac is to observe whether he fulfills the ministry that his office requires, and to judge his simoniacal wickedness by that standard. For one could contrive a third fiction: that he is not buying the temporal thing annexed to the spiritual office, but only its use; and such doubly cunning men do not buy blessedness, and then, according to the blessed Gregory in his Homilies on the Gospels, Homily 5, they shall never have it.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F79",{"description":5754},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F79","94EHTpPwA9buLJXK4fOe0WsfIM8-eJd_jfpbBmqv6s4",{"id":5761,"title":3205,"body":5762,"description":5804,"extension":19,"meta":5805,"navigation":23,"page":3205,"path":5806,"pdf_page":3215,"reading":18,"seo":5807,"sortable_pagination_id":3215,"stem":5808,"__hash__":5809},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F80.md",{"type":8,"value":5763,"toc":5802},[5764],[11,5765,5766,5767,129,5769,5771,5772,129,5774,5776,5777,5779,5780,4874,5782,5785,5786,4148,5788,5547,5790,4874,5793,5796,5797,4148,5799,5801],{},"Whence, to exclude such sophistries of the devil, a thousand laws have been written by popes and holy doctors; as in Book V of the ",[46,5768,4041],{},[46,5770,4044],{},", chapter 1, it is prescribed: “For ordination, therefore, we wholly forbid the giving of anything whatsoever for letters and tablets by the person being ordained.” And in [",[46,5773,641],{},[46,5775,5476],{},"] 1, ",[46,5778,5479],{}," 3, chapter 5, ",[46,5781,5319],{},[46,5783,5784],{},"If anyone should object","], this sophism is removed, where it is said “that although the Church cannot exist here without temporalities, just as the soul cannot exist without the body, yet whoever sells either of them will not escape God’s judgment. Let no one therefore buy or sell anything ecclesiastical, nor let the people or sustenance be paid for this, before or after.” And a grave penalty is imposed upon the bishop who falls into this vice, either personally or through his minister, as is clear from ",[46,5787,5476],{},[46,5789,5479],{},[46,5791,5792],{},"Quicquid",[46,5794,5795],{},"Whatever","]. And the penalty is the reward mentioned above — namely, [the loss of] what he exacts in his capacity as a minister of this kind, or what a cleric in his capacity as a cleric administers to the people — since in all such matters he ought to be a minister of God, who gives grace beyond human operation to the one who ministers and acts in the ministry of his allotted office. How blasphemous a presumption it is to sell so greedily so spiritual a ministry which Christ in Matt. 10 commanded to be given freely! Whence from a council of the Roman Church, ",[46,5798,5476],{},[46,5800,5479],{}," 1, it is written: “It has been noted that in certain places coins are given for the reception of chrism, and likewise for baptism and communion. This simoniacal heresy has been condemned and anathematized by the synod; and it has decreed that henceforth nothing shall be required for ordination, for chrism or baptism or balsam, nor for burial or communion; but that the free gifts of God shall be dispensed freely.” Such laws are countless, but through the ignorance of the people and the sloth of the bishop — with the devil’s cunning — they have been suppressed.",{"title":15,"searchDepth":16,"depth":16,"links":5803},[],"Whence, to exclude such sophistries of the devil, a thousand laws have been written by popes and holy doctors; as in Book V of the Decretals, De Symonia, chapter 1, it is prescribed: “For ordination, therefore, we wholly forbid the giving of anything whatsoever for letters and tablets by the person being ordained.” And in [Decretum, causa] 1, quaestio 3, chapter 5, Si quis obiecerit [If anyone should object], this sophism is removed, where it is said “that although the Church cannot exist here without temporalities, just as the soul cannot exist without the body, yet whoever sells either of them will not escape God’s judgment. Let no one therefore buy or sell anything ecclesiastical, nor let the people or sustenance be paid for this, before or after.” And a grave penalty is imposed upon the bishop who falls into this vice, either personally or through his minister, as is clear from causa 1, quaestio 1, chapter Quicquid [Whatever]. And the penalty is the reward mentioned above — namely, [the loss of] what he exacts in his capacity as a minister of this kind, or what a cleric in his capacity as a cleric administers to the people — since in all such matters he ought to be a minister of God, who gives grace beyond human operation to the one who ministers and acts in the ministry of his allotted office. How blasphemous a presumption it is to sell so greedily so spiritual a ministry which Christ in Matt. 10 commanded to be given freely! Whence from a council of the Roman Church, causa 1, quaestio 1, it is written: “It has been noted that in certain places coins are given for the reception of chrism, and likewise for baptism and communion. This simoniacal heresy has been condemned and anathematized by the synod; and it has decreed that henceforth nothing shall be required for ordination, for chrism or baptism or balsam, nor for burial or communion; but that the free gifts of God shall be dispensed freely.” Such laws are countless, but through the ignorance of the people and the sloth of the bishop — with the devil’s cunning — they have been suppressed.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F80",{"description":5804},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F80","y35nkkE5dXagn7qA1IYM0FzYEWTkIuYdstVi7AwcZc4",{"id":5811,"title":3221,"body":5812,"description":5822,"extension":19,"meta":5823,"navigation":23,"page":3221,"path":5824,"pdf_page":3231,"reading":18,"seo":5825,"sortable_pagination_id":3231,"stem":5826,"__hash__":5827},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F81.md",{"type":8,"value":5813,"toc":5820},[5814],[11,5815,5816,5817,5819],{},"In a third form, it is said that a summoner or some other lackey will purchase from the bishop or his cleric the office of conveying such matters, and he then demands, by the devil’s fraud, a larger or smaller sum of money for the service of conveying; and so with the pennies of confession, with gifts artfully introduced for baptismal rites, so that just as a blessing is turned into a curse, so the gathering of alms is turned into an exaction, and the episcopal endowment is turned into a preparation for the plundering of the people. And this is necessary when they, boasting of their spiritual power beyond that of the holy apostles, prefigure — like another Roboam — the division of the Church through simoniacal heresy, just as Roboam, through a display of pride infinitely less evil, prefigured the schism of Solomon’s kingdom by Jeroboam, as Crisostomus notes in Homily 1 of the ",[46,5818,4391],{},". How, I ask, does a bishop richly endowed with the goods of the poor hire at great expense servants to care for his superfluous horses, and innumerable meddlesome attendants quite irrelevant to the episcopal office, and yet does not care that he negligently commits simony in a thousand ways in the ministry of his province? Let him either have ministers whom he fully supports from the common goods, or let him cease to infect the people with the simoniacal leprosy through which he ought to heal them — lest he incurably defile diseased sheep not previously cleansed. How, I ask, would a faithful bishop demand from his minister a profit compounded of worldly service owed to himself, while he cares less about the spiritual ministry of the common Church — indeed, he permits his ministers, either out of favor to the world or to have them at a cheaper price, to stray in manifold simoniacal ways? Such an unfaithful bishop holds God in no account — effectively, he holds God for nothing — while caring more for the worldly office; for the bishop ought to take from the goods of the poor precisely as much as is necessary for his",{"title":15,"searchDepth":16,"depth":16,"links":5821},[],"In a third form, it is said that a summoner or some other lackey will purchase from the bishop or his cleric the office of conveying such matters, and he then demands, by the devil’s fraud, a larger or smaller sum of money for the service of conveying; and so with the pennies of confession, with gifts artfully introduced for baptismal rites, so that just as a blessing is turned into a curse, so the gathering of alms is turned into an exaction, and the episcopal endowment is turned into a preparation for the plundering of the people. And this is necessary when they, boasting of their spiritual power beyond that of the holy apostles, prefigure — like another Roboam — the division of the Church through simoniacal heresy, just as Roboam, through a display of pride infinitely less evil, prefigured the schism of Solomon’s kingdom by Jeroboam, as Crisostomus notes in Homily 1 of the Opus Imperfectum. How, I ask, does a bishop richly endowed with the goods of the poor hire at great expense servants to care for his superfluous horses, and innumerable meddlesome attendants quite irrelevant to the episcopal office, and yet does not care that he negligently commits simony in a thousand ways in the ministry of his province? Let him either have ministers whom he fully supports from the common goods, or let him cease to infect the people with the simoniacal leprosy through which he ought to heal them — lest he incurably defile diseased sheep not previously cleansed. How, I ask, would a faithful bishop demand from his minister a profit compounded of worldly service owed to himself, while he cares less about the spiritual ministry of the common Church — indeed, he permits his ministers, either out of favor to the world or to have them at a cheaper price, to stray in manifold simoniacal ways? Such an unfaithful bishop holds God in no account — effectively, he holds God for nothing — while caring more for the worldly office; for the bishop ought to take from the goods of the poor precisely as much as is necessary for his",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F81",{"description":5822},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F81","7wkXpSAu8n5BkUHa5N1YXJQAbWwcFwyroxPlaEsXGl0",{"id":5829,"title":3237,"body":5830,"description":5873,"extension":19,"meta":5874,"navigation":23,"page":3237,"path":5875,"pdf_page":3247,"reading":18,"seo":5876,"sortable_pagination_id":3247,"stem":5877,"__hash__":5878},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F82.md",{"type":8,"value":5831,"toc":5871},[5832],[11,5833,5834,5835,129,5837,4148,5839,5841,5842,4874,5845,5848,5849,4874,5852,5855,5856,4148,5858,5860,5861,4874,5864,5867,5868,5870],{},"to consume with fear what is necessary for his ministry, and since he holds all his goods in common, to dispense the remainder providently. For every bishop must hold whatever he occupies as the common goods of the poor, as is clear from the cited law of Gregory, ",[46,5836,5511],{},[46,5838,5476],{},[46,5840,5479],{}," 2, chapter ",[46,5843,5844],{},"Pastor ecclesie",[46,5846,5847],{},"The pastor of the church","] and the following chapter ",[46,5850,5851],{},"Si quis non vult",[46,5853,5854],{},"If anyone is unwilling","], with many similar ones; and the reason of the religion of Christ compels this. By these arguments it is shown that it would be safer and more perfect for a bishop to possess purely food and clothing, as the Apostle prescribes in 1 Tim. 6, than any abundance whatsoever of the temporalities with which the Church is endowed, because as regards the person of the pastor it is equally his duty to feed his body sparingly and moderately; and as regards the alien and secular office of defending and distributing the goods of the poor, it is clear that not only does great danger attend it, but the greatest error, from which the entire human race is infected simoniacally. And this frequently moved me to say that temporal lords ought to take temporalities away from the offending Church. For Gregory teaches that prelates incur the antichristian heresy on account of the improvident distribution of the goods of the poor to a burdensome household, to soldiers, and to kinsmen; and in ",[46,5857,5476],{},[46,5859,5479],{}," 2, the Decree teaches Jerome’s ruling in the chapter ",[46,5862,5863],{},"Clericos",[46,5865,5866],{},"Clerics","]: “Those clerics,” he says, “it is fitting to be sustained by the stipends of the Church in whose case the goods of parents and relatives do not provide sufficient support. Those, however, who are able to be supported from the goods of their parents and their own resources, if they accept what belongs to the poor, they assuredly commit sacrilege and eat and drink judgment upon themselves through the abuse of such things.” Whence the fact that all things of the bishop ought to be common is written in the same ",[46,5869,5479],{},", final chapter: “All clerics who faithfully and vigilantly serve the Church shall receive the stipends due to their holy labors according to the merit of their service",{"title":15,"searchDepth":16,"depth":16,"links":5872},[],"to consume with fear what is necessary for his ministry, and since he holds all his goods in common, to dispense the remainder providently. For every bishop must hold whatever he occupies as the common goods of the poor, as is clear from the cited law of Gregory, Pervenit, causa 1, quaestio 2, chapter Pastor ecclesie [The pastor of the church] and the following chapter Si quis non vult [If anyone is unwilling], with many similar ones; and the reason of the religion of Christ compels this. By these arguments it is shown that it would be safer and more perfect for a bishop to possess purely food and clothing, as the Apostle prescribes in 1 Tim. 6, than any abundance whatsoever of the temporalities with which the Church is endowed, because as regards the person of the pastor it is equally his duty to feed his body sparingly and moderately; and as regards the alien and secular office of defending and distributing the goods of the poor, it is clear that not only does great danger attend it, but the greatest error, from which the entire human race is infected simoniacally. And this frequently moved me to say that temporal lords ought to take temporalities away from the offending Church. For Gregory teaches that prelates incur the antichristian heresy on account of the improvident distribution of the goods of the poor to a burdensome household, to soldiers, and to kinsmen; and in causa 1, quaestio 2, the Decree teaches Jerome’s ruling in the chapter Clericos [Clerics]: “Those clerics,” he says, “it is fitting to be sustained by the stipends of the Church in whose case the goods of parents and relatives do not provide sufficient support. Those, however, who are able to be supported from the goods of their parents and their own resources, if they accept what belongs to the poor, they assuredly commit sacrilege and eat and drink judgment upon themselves through the abuse of such things.” Whence the fact that all things of the bishop ought to be common is written in the same quaestio, final chapter: “All clerics who faithfully and vigilantly serve the Church shall receive the stipends due to their holy labors according to the merit of their service",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F82",{"description":5873},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F82","zvqI53wB3O8gq2YoqdPzV5Jqy0u1kcHBv6MUUOd3_HI",{"id":5880,"title":3253,"body":5881,"description":5917,"extension":19,"meta":5918,"navigation":23,"page":3253,"path":5919,"pdf_page":3269,"reading":18,"seo":5920,"sortable_pagination_id":3269,"stem":5921,"__hash__":5922},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F83.md",{"type":8,"value":5882,"toc":5915},[5883,5896,5912],[11,5884,5885,5886,5888,5889,4874,5892,5895],{},"by the ordering of canons, through [the hands of] priests.” And beyond that counsel of the holy Church, in the same ",[46,5887,5479],{},", from the book of Prosper, the following is found in the chapter ",[46,5890,5891],{},"Sacerdos",[46,5893,5894],{},"The priest","]: “The priest,” says the gloss, “that is, any prelate to whom the care of dispensation has been committed, receives from the people what is to be dispensed not only without greed but even with commendation of piety, and faithfully dispenses what he has received; for he has either left all his possessions to his parents, or distributed them to the poor, or joined them to the resources of the Church, and has placed himself in the number of the poor out of love of poverty, so that he serves the poor well from those resources and himself likewise lives as a voluntary poor man.”",[11,5897,5898,5899,5902,5903,5662,5905,4874,5908,5911],{},"A thousand such laws exist by which it is plainly proven that from the pope and all bishops down to the lowest priest, all purely clerical persons ought to live a common poor life; and if this is perverted, it is clear how widely the simoniacal heresy has spread today. Nor do the veiled procurations heal the disease, of which [it is spoken] in Book V of the ",[46,5900,5901],{},"Decretales",", title ",[46,5904,4044],{},[46,5906,5907],{},"Cum sit Romana",[46,5909,5910],{},"Since it is Roman","], for these are understood as referring to things freely given, not to stipends exacted from those faithfully laboring, when the goods of the Church do not otherwise suffice. Nor is the second infamous fiction of any avail, whereby it is said that by the law of nature a man must first provide for his parents and kinsmen, for this has some color of justification only for those placed in greater or equal necessity, so that they may be relieved from want — not that they may be exalted as illustrious and noble in the eyes of the world. Nor is the third fiction of any avail, whereby it is said that the dignity of the episcopal office requires a household, adornments, and sumptuous expenditures, for the dignity of Christ and the apostles shone forth in the greatest poverty without these things.",[11,5913,5914],{},"And the simony of the bishop in his entry and in his progress is evident; and concerning simony in his departure the greatest fear is warranted, because all those who defend such an opposite position in life and deed — persecuting simple people who proclaim this judgment as heretics — and do so right up to the end of their lives without repentance, appear to be foreknown sons of the devil, hardened [in sin].",{"title":15,"searchDepth":16,"depth":16,"links":5916},[],"by the ordering of canons, through [the hands of] priests.” And beyond that counsel of the holy Church, in the same quaestio, from the book of Prosper, the following is found in the chapter Sacerdos [The priest]: “The priest,” says the gloss, “that is, any prelate to whom the care of dispensation has been committed, receives from the people what is to be dispensed not only without greed but even with commendation of piety, and faithfully dispenses what he has received; for he has either left all his possessions to his parents, or distributed them to the poor, or joined them to the resources of the Church, and has placed himself in the number of the poor out of love of poverty, so that he serves the poor well from those resources and himself likewise lives as a voluntary poor man.”",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F83",{"description":5917},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F83","ncKaxGhOmyRKEwoOeAI3tNJzlVYs9UGk50KuEcK_mHA",{"id":5924,"title":3275,"body":5925,"description":15,"extension":19,"meta":5951,"navigation":23,"page":3275,"path":5952,"pdf_page":3290,"reading":18,"seo":5953,"sortable_pagination_id":3290,"stem":5954,"__hash__":5955},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F84.md",{"type":8,"value":5926,"toc":5948},[5927,5931],[2195,5928,5930],{"id":5929},"chapter-vii","CHAPTER VII.",[11,5932,5933,5934,5936,5937,5939,5940,5943,5944,5947],{},"It remains further to consider how the propertied religious orders are defiled by simoniacal heresy. They are defiled by the leprosy of simony at entry, in their progress, and commonly at departure. At entry, both the one who receives and the one received [are guilty]. The one who receives is guilty when, having the power of adoption, he appoints a less suitable person ahead of one who is more religious, on account of bloodline, wealth, or some such temporal advantage; for they sell the religion, the order, and the status of their order — which is a highly spiritual thing — and do so inordinately for temporal gain, and therefore by the definition [of simony] are simoniacs in this respect. For through such a corrupt election they could overthrow a holy order. The same judgment applies to the receiving of a price by agreement or custom for a spoon, a cup, or similar ornament. Hence in ",[46,5935,4147],{}," I, ",[46,5938,5479],{}," 2, ",[46,5941,5942],{},"cap."," ",[46,5945,5946],{},"Nullus",", Urbanus II commands “that no abbot presume to exact or receive a price from those who come for religious conversion by any such agreed condition. Following the ancient rule, I decree that no one is ever to receive anything whatsoever for ordinations.” This is plain from reason and from many laws. From this it seems that the commutation of corrodies is illicit, because simoniacal: for the right to feed on the goods of the poor is exchanged inordinately and for a temporal price, and consequently something spiritual is inordinately and quite literally bought for a temporal price. The inordinateness is evident from the fact that one who buys a corrody despairs of God’s providence for himself regarding life’s necessities, contrary to the Gospel of Matt. 6. Secondly, it gives occasion for idleness and the subversion of religious life, contrary to the law of Bede in his letter",{"title":15,"searchDepth":16,"depth":16,"links":5949},[5950],{"id":5929,"depth":2237,"text":5930},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F84",{"description":15},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F84","f88z0xBawbfx6h9TZlVt6VNCidg0r-_9owfJR9jyyGA",{"id":5957,"title":3296,"body":5958,"description":5972,"extension":19,"meta":5973,"navigation":23,"page":3296,"path":5974,"pdf_page":3306,"reading":18,"seo":5975,"sortable_pagination_id":3306,"stem":5976,"__hash__":5977},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F85.md",{"type":8,"value":5959,"toc":5970},[5960],[11,5961,5962,5963,5965,5966,5969],{},"to the Bishop of York. And thirdly, it betrays founders and the poor. Founders, because where religious men ordained that the poor should live on their alms, the wealthy of the world consume those alms voluptuously and irreligiously and sacrilegiously; and there is no doubt that the diversion of such goods defrauds the poor to that extent. As regards the sellers, it is plain that the transaction proceeds from a fictitious idolatry by which they greedily covet money; for by the same logic they could multiply secular persons in their monasteries until all the revenues of the house scarcely or insufficiently provided for them, and thus would destroy the whole religious house — which in many places in England has in fact occurred; nor can it be avoided that, as regards the prayers for founders according to the form of the donation and obligation, these are diminished to that same extent. Nor will any reason be given why by the same logic it would not be permissible to traffic by payment with a prelate, bishop, or abbot — and by the same logic with a wife in the new marketplace — which is contrary to the law of the humble pope Bonifacius, ",[46,5964,5479],{}," 2, cap. ",[46,5967,5968],{},"Quam pio",", where he addresses those wishing to traffic with their abbacy for a price, which is not lawful. “We have never read,” he says, “that the Lord’s disciples or those converted through their ministry ever induced anyone to the worship of God by the intervention of any gift, unless perhaps someone contributed in common from the food of the poor — from which victuals were denied to no one of whatever profession they were.” And from that most holy law it is plain, first, how, from the absence of scriptural testimony — which contains all truth insofar as it is knowable — he denies that such commerce of goods is to be practiced among religious. Would that this principle were held in honor today! For then there would be excluded not only the sale of corrodies but the simoniacal induction of religious persons. It is plain, second, that in the primitive Church all temporal goods were held in common for any religious person in need, as was the case in the greatest act of religious life given to the apostles by the Holy Spirit, Acts 4: “They had,” he says, “all things in common.”",{"title":15,"searchDepth":16,"depth":16,"links":5971},[],"to the Bishop of York. And thirdly, it betrays founders and the poor. Founders, because where religious men ordained that the poor should live on their alms, the wealthy of the world consume those alms voluptuously and irreligiously and sacrilegiously; and there is no doubt that the diversion of such goods defrauds the poor to that extent. As regards the sellers, it is plain that the transaction proceeds from a fictitious idolatry by which they greedily covet money; for by the same logic they could multiply secular persons in their monasteries until all the revenues of the house scarcely or insufficiently provided for them, and thus would destroy the whole religious house — which in many places in England has in fact occurred; nor can it be avoided that, as regards the prayers for founders according to the form of the donation and obligation, these are diminished to that same extent. Nor will any reason be given why by the same logic it would not be permissible to traffic by payment with a prelate, bishop, or abbot — and by the same logic with a wife in the new marketplace — which is contrary to the law of the humble pope Bonifacius, quaestio 2, cap. Quam pio, where he addresses those wishing to traffic with their abbacy for a price, which is not lawful. “We have never read,” he says, “that the Lord’s disciples or those converted through their ministry ever induced anyone to the worship of God by the intervention of any gift, unless perhaps someone contributed in common from the food of the poor — from which victuals were denied to no one of whatever profession they were.” And from that most holy law it is plain, first, how, from the absence of scriptural testimony — which contains all truth insofar as it is knowable — he denies that such commerce of goods is to be practiced among religious. Would that this principle were held in honor today! For then there would be excluded not only the sale of corrodies but the simoniacal induction of religious persons. It is plain, second, that in the primitive Church all temporal goods were held in common for any religious person in need, as was the case in the greatest act of religious life given to the apostles by the Holy Spirit, Acts 4: “They had,” he says, “all things in common.”",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F85",{"description":5972},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F85","PE9c8S2YSKlkrpanfGNf42KdQajVL2BpWfgolhsmCrE",{"id":5979,"title":3312,"body":5980,"description":5998,"extension":19,"meta":5999,"navigation":23,"page":3312,"path":6000,"pdf_page":3322,"reading":18,"seo":6001,"sortable_pagination_id":3322,"stem":6002,"__hash__":6003},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F86.md",{"type":8,"value":5981,"toc":5996},[5982],[11,5983,5984,5985,5936,5987,5989,5990,5992,5993,5995],{},"This form of religious life would not be impeded by diversity of place or rite. Therefore, in order to exclude the troublesome who refuse to work but demand their portion inordinately, it is safe and evangelical to be content with the bare necessities of life. And thirdly, the reason for this papal counsel is evident. “For we know,” he says, “that ‘every best gift and every perfect gift is from above, descending from the Father of lights,’ from whom he received the gift of good will who by the holy deliberation of free choice freely determines to serve God. It remains, therefore, that whoever has received or given a gift for the receiving of any divine gift sells or buys the gift of God simoniacally.” And if this law were maintained, few would be seduced into entering private religious orders for temporal advantage, because I do not know whether the Lord, the Father of lights, aspires to this; and if he does, one who is thus fitted by God ought not to be moved by temporal recompense or advantage, and much less ought the buyer of a corrody to be accepted in place of a religious man who prays, at a price. Nor do the infamous disguises avail by which this simony is covered: first, that a purely temporal thing is bought in a corrody. For in Gal. 6, the apostle writes: “Be not deceived, brethren; God is not mocked.” That disorder, I say, by which a gift of God is exchanged in temporal commerce, is condemned, as is plain in ",[46,5986,4147],{},[46,5988,5479],{}," 3, in the opening, and in the same ",[46,5991,5479],{},", cap. ",[46,5994,4163],{},". Secondly, it is objected that the monastery, to which the goods belong, is compelled by the accidents of fortune to help itself with its own goods — but this is the same argument as that of the false prelate who sells churches or other gifts of God. Moreover, a religious house almost never falls into penury even through its own foolishness without being able to help itself better and more religiously;",{"title":15,"searchDepth":16,"depth":16,"links":5997},[],"This form of religious life would not be impeded by diversity of place or rite. Therefore, in order to exclude the troublesome who refuse to work but demand their portion inordinately, it is safe and evangelical to be content with the bare necessities of life. And thirdly, the reason for this papal counsel is evident. “For we know,” he says, “that ‘every best gift and every perfect gift is from above, descending from the Father of lights,’ from whom he received the gift of good will who by the holy deliberation of free choice freely determines to serve God. It remains, therefore, that whoever has received or given a gift for the receiving of any divine gift sells or buys the gift of God simoniacally.” And if this law were maintained, few would be seduced into entering private religious orders for temporal advantage, because I do not know whether the Lord, the Father of lights, aspires to this; and if he does, one who is thus fitted by God ought not to be moved by temporal recompense or advantage, and much less ought the buyer of a corrody to be accepted in place of a religious man who prays, at a price. Nor do the infamous disguises avail by which this simony is covered: first, that a purely temporal thing is bought in a corrody. For in Gal. 6, the apostle writes: “Be not deceived, brethren; God is not mocked.” That disorder, I say, by which a gift of God is exchanged in temporal commerce, is condemned, as is plain in Causa I, quaestio 3, in the opening, and in the same quaestio, cap. Si quis obicerit. Secondly, it is objected that the monastery, to which the goods belong, is compelled by the accidents of fortune to help itself with its own goods — but this is the same argument as that of the false prelate who sells churches or other gifts of God. Moreover, a religious house almost never falls into penury even through its own foolishness without being able to help itself better and more religiously;",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F86",{"description":5998},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F86","StFy8SDYN57FRH5FuQYmi8Y7JgEdWUlNsh9SMpKVa5Q",{"id":6005,"title":3328,"body":6006,"description":6010,"extension":19,"meta":6013,"navigation":23,"page":3328,"path":6014,"pdf_page":3338,"reading":18,"seo":6015,"sortable_pagination_id":3338,"stem":6016,"__hash__":6017},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F87.md",{"type":8,"value":6007,"toc":6011},[6008],[11,6009,6010],{},"for as it is impoverished by chance, so it may suffer meritoriously. Moreover, by some worldly contingency or heavenly event the monastery may easily be rendered incapable of repaying the temporal goods it thus sells. For in ordinary commerce the buyer commonly receives everything purchased together before giving the price. But in this foolish exchange, the sale is insufficient to secure the buyer, and the patron is bound to dissolve the contract of his alms — and so the private buyer of a corrody, when the contract would be illicit, would never taste anything of the corrody he had thus bought; hence it is said that rather than make such a contract in a state of poverty, a man would permit and bring about the complete dissolution of his house in the world, being thus relieved. For the first [course] is repugnant to the law of God, involving a sin that a man would not commit even for the salvation of the whole world, still less for the salvation of a foolish new human invention, since there is no precedent in the law of Christ for making such perpetual private alms — therefore without doubt the ordering of God would be in every way better, as is plain elsewhere. Whence the aforesaid papal counsel would dictate that such private conventicles be dissolved, since they dissipate the law of Christ. But leaving this matter for those who study it in particular, it is plain how great a simony is committed by the aspiring prelates of religious houses: for all who, by temporal gift, human favor, or worldly means, have wished to be thus preferred in their order, incur as excommunicated heretics the leprosy of simony at entry; and likewise any novice who has desired such an order for temporal or bodily quiet, for lavish food, or for worldly excellence beyond what he had in secular life, is straightway a simoniac, because he desires the spiritual dignity or status of the order inordinately and excessively for temporal advantage. Therefore I would urge our [novices] to consult the Holy Spirit before entering such an order; if",{"title":15,"searchDepth":16,"depth":16,"links":6012},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F87",{"description":6010},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F87","MwKf1EKeCCue6v9_m5tpl9Zy18whxEHPDYELhLZsCfk",{"id":6019,"title":3344,"body":6020,"description":6024,"extension":19,"meta":6030,"navigation":23,"page":3344,"path":6031,"pdf_page":3357,"reading":18,"seo":6032,"sortable_pagination_id":3357,"stem":6033,"__hash__":6034},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F88.md",{"type":8,"value":6021,"toc":6028},[6022,6025],[11,6023,6024],{},"temporal advantage is weighed, simony is incurred; if the perfection of the order is pondered, the order of Christ and the apostles, which is open to all, is more excellent than any private order.",[11,6026,6027],{},"As regards progress in these propertied orders, it is plain that they are led by simony in procuring [benefices and revenues], in dispensation, and in the governance of temporalities. In procuring [these things], not only by lying and hypocrisy in petitioning secular lords for revenues and incomes in perpetual alms — and not only in procuring such lordships together with the goods of the poor, which is altogether simoniacal — but most especially in the fact that by false representations churches are appropriated to such convents. For whereas the alms of parish churches sustained the secular clergy, who freely taught and preached the evangelical truth in their parishes and elsewhere, through such appropriations the necessary instrument is taken from those secular clergymen, and the aforesaid fruit is without doubt suspended from our mother [the Church] by the cunning of the devil. Hence the Bishop of Lincoln says, in a certain sermon to the Pope, after enumerating the defects in the care of the pastoral office: “When,” he says, “the appropriation of parish churches is made to religious [houses], this is the firm perpetuation of the evils already described” — because men who would have been able to succeed bad temporal pastors and carry out the works of the pastoral office can no longer do so. Not only does this spiritual harm befall the Church, but whereas rectors would have multiplied the people, fed the flock, and spiritually begotten the Christian people, the aforesaid despoilers, lurking in their enclosed retreats, withdraw the people from the kingdoms, devour the poor who dwell in the places of the parish church, and bring forth sons of the devil destructive to kingdoms and temporal lords.",{"title":15,"searchDepth":16,"depth":16,"links":6029},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F88",{"description":6024},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F88","ot7s81DcMurR2YIJUE47SC53wbba6y1LAtPOanrN7C8",{"id":6036,"title":3363,"body":6037,"description":6041,"extension":19,"meta":6044,"navigation":23,"page":3363,"path":6045,"pdf_page":3373,"reading":18,"seo":6046,"sortable_pagination_id":3373,"stem":6047,"__hash__":6048},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F89.md",{"type":8,"value":6038,"toc":6042},[6039],[11,6040,6041],{},"The leprosy of simoniacal heresy in these [orders] is plain. First, from the fact that they exchange and sell the state of perfection of a life without property for a modest temporal gain; but this is expressly the leprosy of simony — therefore in the fact that they permanently appropriate to themselves churches or any other temporal thing, they fall into the heresy described above. And this is the reason why the apostles and other men without property refused to abandon the sweetness of the original [way]. Secondly, the same point is evident from the threefold form of lying representation: they pretend to the pope and other intermediary persons such poverty that with their prior possessions they are insufficient to live or to bear the burden of the church. But this is a second lie: for if the number of persons were calculated and the revenues distributed in equal portions, each of them would have sufficient to spend a thousand marks, and Christ and the apostles and the fathers of their order in early times lived on far less. The second [representation] is that from this appropriation the Church would not be harmed but built up, because otherwise neither pope nor angel in heaven could establish such an appropriation, as is plain from Rom. 8 and 15. But the whole world, the pope, and simple folk know it to be a lie. Thirdly, they promise, as they must, that they will defend the right and status of the Church, not worsening but improving our mother the Church, since otherwise the contrary would be permitted — so that the first representation for appropriation is the poverty of a beggar, the second representation is their preeminence in need above all others in necessity, for if it were more useful to the Church for another party to have it, the one appropriating would sin more gravely by withholding or omitting so great a benefit to our mother the Church. And the third representation is a constant perseverance in improving our mother the Church. It is evident, indeed, that neither pope nor angel from heaven may lawfully appropriate a church if any one of these three [claims] is falsified; but any appropriation founded on this lying tripod must be destroyed under the law of God as a nest of sacrilegious simony. Thirdly, the simoniacal appropriation is principally convicted",{"title":15,"searchDepth":16,"depth":16,"links":6043},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F89",{"description":6041},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F89","Vu7-0PPYid5PJZaxtI910KbuZeY2M3uUNF7_6u0CvrM",{"id":6050,"title":3379,"body":6051,"description":6055,"extension":19,"meta":6058,"navigation":23,"page":3379,"path":6059,"pdf_page":3389,"reading":18,"seo":6060,"sortable_pagination_id":3389,"stem":6061,"__hash__":6062},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F90.md",{"type":8,"value":6052,"toc":6056},[6053],[11,6054,6055],{},"by the illicit exchange of temporal gifts on account of the appropriation: I pass over in silence how much is given in the form of the grace of appropriation for acquiring patronage, for obtaining from the king a licence to appropriate, and in money paid to those carrying out the appropriation. Nor does it matter whether that gift is given to the principal party, to the intermediary procuring it, or to the agent laboring on his behalf. For from the corrupt root the whole consenting accompaniment is infected; so when patronage is pre-arranged with the community for whom the appropriation is to be made, it seems that one who acquires the appropriation by reason of such an end is a simoniac, because for the sake of that appropriation as the principal end he prepares costly means and consequently buys that appropriation inordinately. For so one buys the kingdom of heaven inordinately when, without the oil of devotion, he performs for the sake of this a work that is good in its genus, as is plain in Matt. 6; and again the person of the community gives to itself the first prelacy in the church on account of a suspected simony. For although an aggregate person might present from among itself the more capable member for the benefice of which it is patron, and indeed a simple person might in some cases present himself to the bishop for a benefice — if this is possible in a case where he is more capable than all others — yet that the same aggregate person should perpetually and successively present itself for its own benefice seems unreasonable, most especially because such prolonged and constant conferral requires a great and fully prudent knowledge of the person who ought to be thus presented; but neither the bishop nor the community knows even approximately the capability of the person who is to be so presented in future, nor the capability of all the members of the aggregate person as presently constituted, because often in such convents a Judas lurks. And there is no doubt that a man ought not to authorize or foster",{"title":15,"searchDepth":16,"depth":16,"links":6057},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F90",{"description":6055},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F90","jjSd8EgDchm8RX49Sh_KsREaLWUkXwkaNw1-GGHuJPI",{"id":6064,"title":3395,"body":6065,"description":6069,"extension":19,"meta":6075,"navigation":23,"page":3395,"path":6076,"pdf_page":3408,"reading":18,"seo":6077,"sortable_pagination_id":3408,"stem":6078,"__hash__":6079},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F91.md",{"type":8,"value":6066,"toc":6073},[6067,6070],[11,6068,6069],{},"the wickedness of a single troublemaker for all the goods of the world — still less [is this permissible for] those instructed by the Lord who, when they ought to be resisting the pope, concur in appropriating such churches; and from the folly of those who labor for such appropriations to be made to them, the corruption of appropriation is plain.",[11,6071,6072],{},"But it is objected regarding Scarioth, whom Christ elected [knowing him] as a given evil — therefore we, who ought regularly to follow the example of Christ’s deeds in our own work, must in certain cases choose evil, especially when with simple and pious intent we know no other means; for timidity, it is said, would impede the great good arising from such provision. This blasphemous argument blinds many; for Christ, being omniscient, elected Scarioth so that he might be a portent of the grave depravity to come in the Church, so that knowledge of all his malice might profit the Church — not that he [Christ] might sin, as is plain at length elsewhere. But it is altogether alien to one who is barely a member of the Church, not its head, on that account to surpass Christ — who does not ordain ignorantly — in setting up a perpetual Judas over the people. Let us therefore recall, I say, that word of Christ in Matt. 16, said to Petrus: “Get thee behind me, Satan” — for I would not thus precede Christ in the manner of Antichrist, who exalts himself above all that is called God. Let us therefore attend to those things which Christ did as the omniscient head of the universal Church, and let us not strive to surpass him or to make ourselves equal to him in these matters, unless we should first be wiser than he. Therefore let us follow him in these things, doing proportionately and wisely what savors of good morals, not foolishly choosing or authorizing the evil of sin, or even a lesser evil, even if great good may by divine grace come from it — in accordance with the lying argument denounced by the apostle in Rom. 3. And thus from the folly of those who appoint [unworthy persons] or appro[-priate]",{"title":15,"searchDepth":16,"depth":16,"links":6074},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F91",{"description":6069},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F91","fTi2Wi0RZ1roZUFbSzj-oxUwlA0D45SBsY_iRzQ7Tuw",{"id":6081,"title":3414,"body":6082,"description":6086,"extension":19,"meta":6092,"navigation":23,"page":3414,"path":6093,"pdf_page":3427,"reading":18,"seo":6094,"sortable_pagination_id":3427,"stem":6095,"__hash__":6096},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F92.md",{"type":8,"value":6083,"toc":6090},[6084,6087],[11,6085,6086],{},"those who thus appropriate churches, and from the folly of those who labor for such appropriations to be made to them, the corruption of appropriation is evident.",[11,6088,6089],{},"But creeping upon this with greater persistence and more serious malice is the evil arising from simoniacal pensions introduced both in appropriated and in non-appropriated churches. For in consideration of the grace of appropriation, a bishop or chapter or both receive an annual pension — this without doubt simoniacally, since it is [given] for the spiritual benefit of the church, as they claim — and this simony is the more grave the more it is prolonged in many persons and in high-ranking ones. But in non-appropriated churches, perpetual simoniacal pensions have been introduced in the following manner. First, I say, the people who ought to be ministered to elected for themselves, under the law of God, one bishop or prelate; and in this way were elected holy bishops whose feasts the Church solemnizes, as is plain in their legends. Secondly, secular lords, because it seemed to them to savor of excellence, elected entirely on their own as sole patrons; they, however, were guided by conscience. Thirdly, they gave patronages to religious convents, because it seemed probable to them that they would thereby be relieved of the burden, would avoid danger, and that the religious themselves would more prudently confer dignities upon the worthier. And on this [third] development Antichrist founded perpetual simony in pensions: for those [religious] according to the law of Lucifer gave them [benefices] to the idle, for whom the secular powers interceded according to the law of the flesh; they gave them to kinsmen, though ignorant of the art of spiritual governance; and according to the law of the world they gave them to servants and to those however incapable who were willing to offer more. And from these sources, but especially from the intermediary [persons], all pensions crept into the abbacies — some on account of gratitude for kinship, some on account of the pretended poverty or sanctity of the house, and some on account of a returned recompense for a benefit received. In such cases indeed a pension",{"title":15,"searchDepth":16,"depth":16,"links":6091},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F92",{"description":6086},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F92","5LGm_EaL1lDqk4DCfcCPzfzTWFewSmQGNyBe9e_yIgI",{"id":6098,"title":3433,"body":6099,"description":6103,"extension":19,"meta":6113,"navigation":23,"page":3433,"path":6114,"pdf_page":3446,"reading":18,"seo":6115,"sortable_pagination_id":3446,"stem":6116,"__hash__":6117},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F93.md",{"type":8,"value":6100,"toc":6111},[6101,6104],[11,6102,6103],{},"this simoniacal [practice] has been perpetuated year after year in one deceived [house], and in another the devil’s stratagem has made it yet more simoniacal, claiming it as a debt most justly owed under the law of God, as though from the law of Lucifer’s prescription. For they establish for themselves as law this maxim of the devil: that the most wicked simony acquires the force of law through prescription or long-standing custom — as if it were said that ancient malice, perpetuated by the members of the devil, prevails by prescription against Christ. This argument is evident from particular chronicles and from the absence of many counter-instances. But in the fourth blasphemous development, upon which God does not rest, the pope claims for himself the collation of all the benefices of the Church under the law of original foundation and from the whole patrimony of the Crucified; and from this flows the venality of benefices, dispensations, rights, and dispensations, so that the correction of this crime surpasses every possibility of human correction, because by nature the sinews of Behemoth’s loins are twisted by God [cf. Job 40:17].",[11,6105,6106,6107,6110],{},"Now I conjecture three remedies from the grace of God. The first is that God illuminate the mind of the pope — Urban VI, for example — so that, giving heed to the papal law, ",[46,6108,6109],{},"C. 1 q. 3 c. fin.",", he shatter all simony of this kind. But that would be an unexpected and immense miracle. Therefore the second remedy is nearer to probability: that secular lords, informed by the Lord, should harmoniously resist the pope and obstruct the fountain-head of simony, and take into their own hands the alms of the fathers with which the simoniacs trade in this way, since it is necessary that the fire of the devil burn continuously so long as it has tinder to consume. But hypocritical blindness, profitable conspiracy, and preoccupation with the preponderance of worldly matters make secular lords",{"title":15,"searchDepth":16,"depth":16,"links":6112},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F93",{"description":6103},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F93","tdOo2JNCSdtIStkYr0cPLvAIONmUkOUX48QkjrfFRsw",{"id":6119,"title":3452,"body":6120,"description":6124,"extension":19,"meta":6137,"navigation":23,"page":3452,"path":6138,"pdf_page":3468,"reading":18,"seo":6139,"sortable_pagination_id":3468,"stem":6140,"__hash__":6141},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F94.md",{"type":8,"value":6121,"toc":6135},[6122,6125,6128],[11,6123,6124],{},"to delay that ministry. Therefore the third remedy is one in which I place greater confidence: that the people withhold tithes, offerings, and other private alms from the unworthy disciples of Antichrist whom they see trafficking in this way around the sacrilegious plunder of their goods; since they are bound to do this under the law of God, the curse or censure inflicted by the disciples of Antichrist is not to be feared but joyfully accepted. Let us therefore pray to God that this, practiced individually, may so grow that the clergy return to the primitive state, content with food and clothing according to the apostle’s rule, and that the people may elect for themselves charitable spiritual leaders best suited to the salvation of their souls.",[11,6126,6127],{},"But an objection is raised that, according to this view, there would be no appropriation of churches, and consequently colleges would be extinguished and thus the clergy. But as regards that objection it has been said at length elsewhere that it would be advantageous for the Church if there were no appropriations of this kind to cathedral churches, or the chapels of princes, or the university colleges of secular clergy; the clergy would then stand more abundantly, more virtuously, and more actively than they stand now. Nevertheless, it would be consonant with justice in equal cases that in a parish church which of itself would be sufficient for one of the clergy, the college itself should reside there as long as it stands worthy through lawful ministry. And as regards colleges in the schools of clerics, it is plain that they proceeded from evil — the evil indeed of a bishop who ought to promote and assist theologians, and from the evil of the appropriation of parish churches from which the school of theologians in the universities ought to be continuously maintained everywhere.",[11,6129,6130,6131,6134],{},"Hence it seems that, with all appropriation of churches or temporal revenues removed, colleges would stand more prosperously than they stand now, if to each college were assigned a number of patronages which are now in the dead hand [",[46,6132,6133],{},"manus mortua",", i.e., mortmain], and the college itself elect from among the more capable, who for a certain part of the year labor in parishes and for another",{"title":15,"searchDepth":16,"depth":16,"links":6136},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F94",{"description":6124},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F94","6mN-BQwngjfIwBmUy8lCNnQ7BiRGd-ZFWS81Nb_wpBQ",{"id":6143,"title":3474,"body":6144,"description":6148,"extension":19,"meta":6160,"navigation":23,"page":3474,"path":6161,"pdf_page":3487,"reading":18,"seo":6162,"sortable_pagination_id":3487,"stem":6163,"__hash__":6164},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F95.md",{"type":8,"value":6145,"toc":6158},[6146,6149],[11,6147,6148],{},"part of the year, while it profits the Church, stand in the schools, and have with them junior clergy according to the grades of revenues; from these and from others attached by their parents, the community of theological study in the universities may be maintained. And let the colleges forfeit before king and realm the right of patronage of this kind when they are convicted of electing the less capable. Such colleges, I say, would bear fruit in their studies, whereas our colleges to no purpose impoverish the realm and toil in envy.",[11,6150,6151,6152,6154,6155,6157],{},"As regards the expenditures and secular litigation over the goods of convents, it is plain that they are full of simoniacal wickedness. For according to the evangelical law of Pope Gregory cited above, ",[46,6153,4616],{}," cap. ",[46,6156,5511],{},", bishops who consume the goods of the poor on a lavish household, on soldiers and kinsmen, are numbered among the greatest heretics, who are simoniacs. But this law binds abbots, priors, and other presiding religious more strongly; therefore they, acting thus, belong to the class of the greatest heretics, who are simoniacs. The minor premise of the argument is evident from the fact that the said religious are by their vow more separated from the world, and by their religion and its signs more committed to professing evangelical poverty than secular bishops — therefore by acting against the aforesaid evangelical law they sin more gravely, and consequently by reason of a greater infection of simony they are deeper heretics. For those who so openly dissolve the pact of religion which they pledged to God are faithless to their patron and to holy Church. The major premise of the argument is attested by those experienced in observing the life of the Church, who see that at their dinners, as regards the table of attendants, the dinner arrangements, and their vessels, they surpass counts; as regards their equipage at the general assemblies of the realms they surpass princes; and as regards external expenses it is said that the goods of the poor are consumed in pensions and entertainments of men of human and duplicitous law, in malefactions",{"title":15,"searchDepth":16,"depth":16,"links":6159},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F95",{"description":6148},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F95","-CQ94p7qarMMFY7aGCHPviQ0M5LGzQXzsLHqbnsEudk",{"id":6166,"title":3493,"body":6167,"description":6171,"extension":19,"meta":6177,"navigation":23,"page":3493,"path":6178,"pdf_page":3506,"reading":18,"seo":6179,"sortable_pagination_id":3506,"stem":6180,"__hash__":6181},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F96.md",{"type":8,"value":6168,"toc":6175},[6169,6172],[11,6170,6171],{},"and tyrannies, and likewise to kinsmen and to others allied in worldly fashion. And if this is true, who is deeper among the heretics described in that chapter? And the faithful are thus astonished that papal laws which savor of profit, though they be without foundation and contrary to the faith of scripture, are reckoned, observed, and practised more than the Gospel; but papal laws founded in the Gospel that savor of religion are set aside as heretical or profane — and this is a manifest mark of heresy and infidelity in the highest degree. Nor is valid the excuse by which so many titles of commendation are attached to them; for they say — and perhaps it is true — that unless they bestow the goods of the poor upon these lawyers and mercenaries, these would circumvent and despoil them of their revenues; therefore, for the sake of retaining their possessions, it is necessary to impart the goods of the poor to such men. But those who argue thus are worse than the infidel described in that chapter of infidels, Rom. 3, who say: “Let us do evil that good may come”; yea, they say something worse: that sacrilegious and heretical things must be committed in their interest so that still more execrable and heretical things — such as churches and estates simoniacally held — may continue in their possession. For according to that sophistry they would perpetrate the greater evil and again a greater, and so without end, so that the evil which was reckoned the greater might be avoided.",[11,6173,6174],{},"Therefore this excuse is contrary to the apostle’s principle, and is without doubt an incitement of the devil to lead his own more deeply into error. For since by decree of the Church this was in holy times sacrilege and heresy, it does not become lawful on account of a multiplication of tyranny or of sin; it follows that it remains heretical just as it was at first, for evil days do not excuse but increase malice. Let us recall, I say, that principle of faith which Anselmus and other saints often invoke: that no one would commit even a venial sin",{"title":15,"searchDepth":16,"depth":16,"links":6176},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F96",{"description":6171},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F96","J_yhlGkC8VNGZL1sGpV6Yecoz9tLKt70A8_1MfIy1d0",{"id":6183,"title":3512,"body":6184,"description":6188,"extension":19,"meta":6201,"navigation":23,"page":3512,"path":6202,"pdf_page":3528,"reading":18,"seo":6203,"sortable_pagination_id":3528,"stem":6204,"__hash__":6205},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F97.md",{"type":8,"value":6185,"toc":6199},[6186,6189,6192],[11,6187,6188],{},"for the sake of the command of the Lord or the salvation of the whole world; therefore much less [would one do so] for the sake of continuing an unjust possession and accumulating a perverse irregularity. For God taught, in particular, by giving light, rains, and other celestial influences — as is plain from the decree of the holy Evangelist placed in the law of nature, manifest to all — that men should spend their goods broadly in common and not in disordered heaps. One can then see more clearly than light how gladly they would tolerate the perpetual dissolution of their house and all their revenues and appropriations and churches, rather than thus distribute heretically the goods of God. For the consequence that would follow would be nothing other than that the religious and their temporal possessions would be scattered as they once were in the world, and consequently they would build the Church in a more heavenly manner than they now corrupt it.",[11,6190,6191],{},"But let us grant the tyrants that injury! Let us recall, I say, how that office concerning temporal matters ought more properly to belong to secular [men], and how we have withdrawn that office from them and moreover how we foster them in their tyranny; and then we should grieve over our apostasy, which causes those crimes in them.",[11,6193,6194,6195,6198],{},"For since according to the philosophers nothing violent is eternal, and according to scripture the whole world will fight on God’s behalf [cf. Wisd. 5:20–23], for the completion of justice it is necessary that the instruments of God, whether well or ill, restore the Church to the state which he himself instituted, nor can excommunications or human laws frustrate the divine purpose therein. Therefore, as I have often said, this distemper of the clergy is the cause of wars in the world and of all the irreligion of the Church. If anyone is able to live the monastic life religiously, let us flee to desert places, as the earlier holy fathers did, and there weep over our sins and those of the people; but let us not remain in the cities supplanting secularity and heretically [driving] laypeople from their rightful inheritance [",[46,6196,6197],{},"nostragio","] and infecting them with heretical leprosy — for as is certain we entangle ourselves in inconveniences",{"title":15,"searchDepth":16,"depth":16,"links":6200},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F97",{"description":6188},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F97","JGjYABA8_RsGT80T047Fu8PRyT1Fq_FW6ARN90mBSbw",{"id":6207,"title":3534,"body":6208,"description":6212,"extension":19,"meta":6231,"navigation":23,"page":3534,"path":6232,"pdf_page":3558,"reading":18,"seo":6233,"sortable_pagination_id":3558,"stem":6234,"__hash__":6235},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F98.md",{"type":8,"value":6209,"toc":6228},[6210,6213,6217,6220,6225],[11,6211,6212],{},"insolubly upon ourselves. For the condition of sin is invincible, and the stratagem of the devil’s sophist inescapable: he leads all his servants to the most shameful end of refutation. For whether they will or not, they will concede in the day of judgment that truth which they now deny. The obstinacy of those in religious life, therefore, whereby they laboriously and at great cost defend their heresy even to the point of death, is to be most greatly feared.",[2195,6214,6216],{"id":6215},"chapter-viii","CHAPTER VIII.",[11,6218,6219],{},"From these things, the diligent watchman can perceive how thickly and variously the leprosy of simoniacal heresy is sown throughout the Church Militant, and in what manner that Church can provide a remedy against the said heresy. The simoniacal leprosy is described from the foregoing, to which I judge it should be added that everyone who consents to simoniacal heresy is to be reckoned a simoniac. For a man consents in six modes, and in composite modes resulting from these same six, as I have expounded at length elsewhere from the judgments of the saints and of the laws of the Church; these are contained in the following verses:",[11,6221,6222,6224],{},[46,6223,3549],{}," [He consents who acts, who defends, who gives counsel, who authorizes, who does not assist, and who does not reprove.]",[11,6226,6227],{},"Now the one who cooperates with a simoniac, whether as an intermediary or by engaging in commerce, is a simoniac by consent; as is also the one who defends simony in a scholastic or contentious manner; as is, thirdly, the one who counsels another toward simoniacal wickedness; and fourthly, the powerful man who authorizes persons as his own, or their actions which he ought to recognize as simoniacal. For just as every believer capable of reason ought to know mortal sins so as to avoid them, so every person capable of reason, and especially a secular lord, ought to know simony; yet the worshippers of accidents conceal from the people the quiddity of the Eucharist just as they conceal the grounds and species of simony. In the fifth and sixth modes, simony is committed when a man who has been given by God both the opportunity and the knowledge falls silent and does not reprove those who are thus vicious. And in this case are the greater part of the friars, or all of them, and the contemplatives of whatever status,",{"title":15,"searchDepth":16,"depth":16,"links":6229},[6230],{"id":6215,"depth":2237,"text":6216},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F98",{"description":6212},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F98","VEji5EvtfMrgRMUtDtZ1lV6C7dkjGZjUUZgWEj-mDGA",{"id":6237,"title":3564,"body":6238,"description":6242,"extension":19,"meta":6248,"navigation":23,"page":3564,"path":6249,"pdf_page":3577,"reading":18,"seo":6250,"sortable_pagination_id":3577,"stem":6251,"__hash__":6252},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F99.md",{"type":8,"value":6239,"toc":6246},[6240,6243],[11,6241,6242],{},"of whatever age or bond they may be, who on account of servile fear or temporal advantage hold their peace in the cause of God and the Church. But in another sense, every person who sins mortally, insofar as he withholds assistance against the simoniacal heresy, is to be regarded as a simoniac by consent; for, as I have often said, virtues and vices are alike interconnected, and thus God, who is not stained by simony or heresy, [speaks] concerning his called Church. And the first part of the first proposition set forth is clear.",[11,6244,6245],{},"But for the second part it is to be noted that the heresiarchs have decreed that no one is to be reckoned a simoniac unless this has been proved before them according to their traditions, as they say, in lawful form; and then, when a person has been convicted of simony or heresy, they burn him or kill him by other means, or else compel him — if he is unwilling — to purchase from them the simoniacal guilt imputed to him. But if the accused is willing to buy his guilt from them in a manner pleasing to them, he departs acquitted, attested by them as immune and clean, even though by his simoniacal heresy he has purchased from them the simoniacal stain and [thereby become] the sinful part of the Church. It is established that bishops and prelates, for money or for the written petitions of lords, institute [candidates] with authority, even though they believe or have doubts about whether they were not previously worthy; and that they know, thoroughly, by their own laws, that both the person thus appointed by this means and the one who authorized the appointment by this means, and likewise the lord who interceded and mediated to this end, each incurs the simoniacal leprosy in this very act. And so he neither wishes to show mercy to his own soul nor to his neighbor’s, but like a blasphemous heresiarch he precipitates himself and others blindly [into ruin]; we ought therefore likewise to flee from such a one. Likewise, on account of a judgment thus sophisticatedly rendered by such persons, a man is neither more nor less a simoniac — unless perhaps he has been infected by their blind sophistry. But since the infection is against the universal Church, it must be extinguished; there remains therefore a different judge than this Church so infected; for although she ought to judge concerning heresy, since she ought to examine her own conscience by first purging herself of simoniacal depravity, yet on account of her own guilt she is unfit to serve as a public judge, for in that case she would first have to burn herself. Therefore Christ says in Matthew 7: “Hypocrite,",{"title":15,"searchDepth":16,"depth":16,"links":6247},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F99",{"description":6242},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F99","hnZVSZmLe-ZX6ntOgz2GjeYtsfG-f7wy48f_3fxelu8",{"id":6254,"title":3583,"body":6255,"description":6271,"extension":19,"meta":6272,"navigation":23,"page":3583,"path":6273,"pdf_page":3596,"reading":18,"seo":6274,"sortable_pagination_id":3596,"stem":6275,"__hash__":6276},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F100.md",{"type":8,"value":6256,"toc":6269},[6257,6266],[11,6258,6259,6260,5662,6262,6265],{},"“Cast out first the beam from your own eye, and then you will be able to cast out the speck from your brother’s eye” — and there are many laws to this effect, both divine and human. For just as one afflicted with jaundice does not judge accurately concerning colors, so a judge infected with a stain will not reckon that stain a sin in others, but will rather foster it. Just as therefore the simoniac sins against the universal Church and against each of its members — who is bound to recognize that sin — so the person of the universal Church, since it is the superior and most capable, ought to take cognizance of such a sin. Nor is great industry required for this; rather, any person whatsoever, even a heretic or a harlot, upon recognizing the sin, ought to extinguish it by every way and means, as is evident in Book V of the Decretals, title ",[46,6261,4044],{},[46,6263,6264],{},"Tanto","; for otherwise the simoniacal heresy could infect the whole Church before a leprous simoniac would expel it from the camps. Therefore it is ordained in the law of the Lord that the priests who are to judge concerning leprosy must be clean, as is evident with respect to judgment in Leviticus 13, and with respect to another [matter] in Leviticus 21, since otherwise they would subvert judgment — as the two elder priests judged Susanna in Daniel 13. Therefore Moses is taught by his kinsman Jethro in Exodus 18:20 to provide from among all the people able men who fear God, in whom there is truth and who hate avarice, to judge the people. Likewise, to judge thus concerning heresy or simony, a precious knowledge of the Scriptures is required; but the aforesaid satraps are commonly ignorant of this law, and therefore also ill-disposed to judge concerning heresy in this manner. Nor does their ignorance excuse them because they can call upon clerics or scholars of the law of God for this purpose, since the emperor equally can and ought [to do the same] in order to convict even the pope of the heresy of depravity.",[11,6267,6268],{},"It is required therefore that the judge have inflexible power corresponding to God the Father; it is required secondly that he have conscience in the fear of God corresponding to",{"title":15,"searchDepth":16,"depth":16,"links":6270},[],"“Cast out first the beam from your own eye, and then you will be able to cast out the speck from your brother’s eye” — and there are many laws to this effect, both divine and human. For just as one afflicted with jaundice does not judge accurately concerning colors, so a judge infected with a stain will not reckon that stain a sin in others, but will rather foster it. Just as therefore the simoniac sins against the universal Church and against each of its members — who is bound to recognize that sin — so the person of the universal Church, since it is the superior and most capable, ought to take cognizance of such a sin. Nor is great industry required for this; rather, any person whatsoever, even a heretic or a harlot, upon recognizing the sin, ought to extinguish it by every way and means, as is evident in Book V of the Decretals, title De Symonia, chapter Tanto; for otherwise the simoniacal heresy could infect the whole Church before a leprous simoniac would expel it from the camps. Therefore it is ordained in the law of the Lord that the priests who are to judge concerning leprosy must be clean, as is evident with respect to judgment in Leviticus 13, and with respect to another [matter] in Leviticus 21, since otherwise they would subvert judgment — as the two elder priests judged Susanna in Daniel 13. Therefore Moses is taught by his kinsman Jethro in Exodus 18:20 to provide from among all the people able men who fear God, in whom there is truth and who hate avarice, to judge the people. Likewise, to judge thus concerning heresy or simony, a precious knowledge of the Scriptures is required; but the aforesaid satraps are commonly ignorant of this law, and therefore also ill-disposed to judge concerning heresy in this manner. Nor does their ignorance excuse them because they can call upon clerics or scholars of the law of God for this purpose, since the emperor equally can and ought [to do the same] in order to convict even the pope of the heresy of depravity.",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F100",{"description":6271},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F100","3g9IonZj28LbEtCWhxDTbrgb3JDB-v1xujvbQIh-cS8",{"id":6278,"title":3602,"body":6279,"description":6283,"extension":19,"meta":6286,"navigation":23,"page":3602,"path":6287,"pdf_page":3612,"reading":18,"seo":6288,"sortable_pagination_id":3612,"stem":6289,"__hash__":6290},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F101.md",{"type":8,"value":6280,"toc":6284},[6281],[11,6282,6283],{},"the humanity of Christ, and thirdly it is required that he have knowledge corresponding to the divinity of the Truth, and fourthly it is also required that he have pure benevolence corresponding to the Holy Spirit — and then he will hate avarice. These four conditions are required in a judge, as is evident from the faith of Scripture. For otherwise, a satrap could condemn a man to death on account of a truth of Scripture that displeases him, which a faithful person defends in a Catholic manner. For thus the high priests judged Christ to the most shameful death as the supreme heretic, since [they deemed him] a blasphemer; it is written in John 19: “We have a law, and according to the law he ought to die” — and that law is evident in Leviticus 24, where the Lord commands the blasphemer to be led out and stoned by the whole people. But it is certain that these wicked judges failed in all four of those conditions and therefore erred on every point in their judgment. But note that the people ought to have stoned the blasphemer, because the whole people ought to know the law of God and to vindicate his injury as the worthier party, as I have often said in the common sermon on heresy: the faith of Scripture, since it is the specular rule for judging concerning heresy, and every man ought to know it — indeed, all men and each one individually ought to confound heretics by destroying heresy, and especially manifest simoniacal heresy, as far as they are able. Just as therefore the high priests, themselves the greatest heretics, condemned our Lord Jesus Christ for heresy, so the high priests of Antichrist can condemn and destroy the members of Christ for the reason that they in a Catholic manner reprove their sins and preach how the Church can be lawfully assisted by the divestment of temporal goods. The whole Church therefore ought to rise up against those elders who appear to govern the people, when, drunk with avarice, they simoniacally procure for themselves false pastors against the salvation of the people and the faith of the Gospel.",{"title":15,"searchDepth":16,"depth":16,"links":6285},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F101",{"description":6283},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F101","nytgQwJO0jg_i0S9fCuUPLPaZkMci3Wiw8W2F8X9yJ4",{"id":6292,"title":3618,"body":6293,"description":6304,"extension":19,"meta":6305,"navigation":23,"page":3618,"path":6306,"pdf_page":3628,"reading":18,"seo":6307,"sortable_pagination_id":3628,"stem":6308,"__hash__":6309},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F102.md",{"type":8,"value":6294,"toc":6302},[6295],[11,6296,6297,6298,6301],{},"This is indeed the greatest cause against which the faithful ought to fight. And if it is objected that one ought to believe those elders who ought to govern the people by their authority, and not private, humble, and ignorant persons who were unacquainted with the dignities and laws of the Church — all the faithful ought to believe that God would not in vain ordain the way of the Lord in conformity with his own law. Therefore all the faithful ought moreover to recognize your simoniacal sin as [the sin of] the greatest heretics, when for temporal gain they exalt idiots in order to have them in greater numbers; and in this third [matter] the whole people ought to rise up against such persons — indeed, they themselves ought to rise up against themselves. And it is well known throughout many kingdoms that the pope, on account of such deference, still fails to recognize those pastors whom they appoint who are manifestly failing in the cure of spiritual governance. Therefore, since God has given to each person freedom of will so that he may care for his own soul — even though in part those who blind the people with regard to the sacraments [impede this] — therefore according to the freedom of will, after manifest notice [of the evil], the whole people ought to rise up against such persons. The papal law says, in ",[46,6299,6300],{},"C. 1 q. 3 c. Referendas",", as it has often received [sanction], that no one ought to be advanced or appointed to a benefice or ecclesiastical dignity on account of a gift given before or after; yet immediately the simoniac can, according to the grammarians, kill, abjure, elide, strike, or cut off these follies. For as the pope says in that same law, notwithstanding any custom whatsoever, a benefice must be given freely and without diminution; but the collector of first-fruits, when the incumbent dies in the first year and in each subsequent year [likewise dies], diminishes the fruit of the benefice more [than ordinary diminution] because he regularly takes the whole — either therefore harmoniously amend that papal law and the faith of Scripture, or harmoniously ri-",{"title":15,"searchDepth":16,"depth":16,"links":6303},[],"This is indeed the greatest cause against which the faithful ought to fight. And if it is objected that one ought to believe those elders who ought to govern the people by their authority, and not private, humble, and ignorant persons who were unacquainted with the dignities and laws of the Church — all the faithful ought to believe that God would not in vain ordain the way of the Lord in conformity with his own law. Therefore all the faithful ought moreover to recognize your simoniacal sin as [the sin of] the greatest heretics, when for temporal gain they exalt idiots in order to have them in greater numbers; and in this third [matter] the whole people ought to rise up against such persons — indeed, they themselves ought to rise up against themselves. And it is well known throughout many kingdoms that the pope, on account of such deference, still fails to recognize those pastors whom they appoint who are manifestly failing in the cure of spiritual governance. Therefore, since God has given to each person freedom of will so that he may care for his own soul — even though in part those who blind the people with regard to the sacraments [impede this] — therefore according to the freedom of will, after manifest notice [of the evil], the whole people ought to rise up against such persons. The papal law says, in C. 1 q. 3 c. Referendas, as it has often received [sanction], that no one ought to be advanced or appointed to a benefice or ecclesiastical dignity on account of a gift given before or after; yet immediately the simoniac can, according to the grammarians, kill, abjure, elide, strike, or cut off these follies. For as the pope says in that same law, notwithstanding any custom whatsoever, a benefice must be given freely and without diminution; but the collector of first-fruits, when the incumbent dies in the first year and in each subsequent year [likewise dies], diminishes the fruit of the benefice more [than ordinary diminution] because he regularly takes the whole — either therefore harmoniously amend that papal law and the faith of Scripture, or harmoniously ri-",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F102",{"description":6304},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F102","lXDolxmn2KRpf06ZPuTyPybNpozLCBLMJWW_zwviyPU",{"id":6311,"title":3634,"body":6312,"description":6323,"extension":19,"meta":6324,"navigation":23,"page":3634,"path":6325,"pdf_page":3644,"reading":18,"seo":6326,"sortable_pagination_id":3644,"stem":6327,"__hash__":6328},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F103.md",{"type":8,"value":6313,"toc":6321},[6314],[11,6315,6316,6317,6320],{},"rise up against such persons. Nor are those to be heeded who blasphemously stammer that it belongs to the pope to interpret whatever laws of the Church there are, to suspend them at his pleasure, or to abrogate them entirely — as seems to follow from the law at ",[46,6318,6319],{},"C. 25 q. 1 c. His itaque"," — for, as I have often said, nothing would more thoroughly nullify the laws of the Church nor more blaspheme the pope than that a fully Antichristian pope should dispense and prescribe against God; indeed, nothing would more generate against the pope — as Lincolniensis [Robert Grosseteste] says — a cataclysm of distrust and disobedience. For who then would believe or obey papal law or bulls? Yet according to this same opinion it would follow contradictorily that one is bound to obey the pope’s will in those three aforementioned fictitious matters. But it is not clear from papal bulls, however recently they may have come forth concerning the pope’s interpretation, suspension, or abrogation; therefore, lest the pope’s ultimate will be offended, no one ought to act in any way according to his laws or bulls. Therefore blessed be the pope whose will is inflexibly just, most fully known to all in eternity. But since according to the whole Church such a notorious heretic ought to be struck down by the people, and it belongs to kings and secular lords — with respect to this — to govern, lead, and encourage the people, it is clear that they ought by the duty of their governance, more boldly setting aside private fear or gain, to take the lead in these matters. And I assert this boldly: that before this spring which flows from the fountain of simoniacal heresy has been stopped up in [their] kingdoms, they will never be undisturbed in God’s sight and among men, because those princes themselves and their whole people are otherwise struck by simoniacal heresy through consent, and the more gravely so in proportion as, by their office, they could more persistently and more readily expel from their domains those lepers who are thus spreading infection —",{"title":15,"searchDepth":16,"depth":16,"links":6322},[],"rise up against such persons. Nor are those to be heeded who blasphemously stammer that it belongs to the pope to interpret whatever laws of the Church there are, to suspend them at his pleasure, or to abrogate them entirely — as seems to follow from the law at C. 25 q. 1 c. His itaque — for, as I have often said, nothing would more thoroughly nullify the laws of the Church nor more blaspheme the pope than that a fully Antichristian pope should dispense and prescribe against God; indeed, nothing would more generate against the pope — as Lincolniensis [Robert Grosseteste] says — a cataclysm of distrust and disobedience. For who then would believe or obey papal law or bulls? Yet according to this same opinion it would follow contradictorily that one is bound to obey the pope’s will in those three aforementioned fictitious matters. But it is not clear from papal bulls, however recently they may have come forth concerning the pope’s interpretation, suspension, or abrogation; therefore, lest the pope’s ultimate will be offended, no one ought to act in any way according to his laws or bulls. Therefore blessed be the pope whose will is inflexibly just, most fully known to all in eternity. But since according to the whole Church such a notorious heretic ought to be struck down by the people, and it belongs to kings and secular lords — with respect to this — to govern, lead, and encourage the people, it is clear that they ought by the duty of their governance, more boldly setting aside private fear or gain, to take the lead in these matters. And I assert this boldly: that before this spring which flows from the fountain of simoniacal heresy has been stopped up in [their] kingdoms, they will never be undisturbed in God’s sight and among men, because those princes themselves and their whole people are otherwise struck by simoniacal heresy through consent, and the more gravely so in proportion as, by their office, they could more persistently and more readily expel from their domains those lepers who are thus spreading infection —",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F103",{"description":6323},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F103","Zu61JeBMJObuAPdqviQE4OAg-iIQU7jjN75LWC7qfdI",{"id":6330,"title":3650,"body":6331,"description":6335,"extension":19,"meta":6338,"navigation":23,"page":3650,"path":6339,"pdf_page":3660,"reading":18,"seo":6340,"sortable_pagination_id":3660,"stem":6341,"__hash__":6342},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F104.md",{"type":8,"value":6332,"toc":6336},[6333],[11,6334,6335],{},"to expel them: for it would not be necessary to that end to prepare for the people a great and immense treasury or costly instruments of war, but [only] to forbid or to refuse license for these persons or treacherous collectors to depart from or to settle in their land. How, I ask, will princes answer in the day of judgment for the Church, which they received from Christ to defend and especially to defend against simoniacal heresy, when they could so readily and so profitably to themselves expel that poison, yet on account of love for the devil — since it is on account of the pomp of the world — they consume themselves and their own in a manner entirely contrary [to their duty]? But whatever counselors of princes either oppose or remain silent before their princes concerning this sentence of destroying and striking down [simoniacal heretics], are as the greatest heretics, since they are the most cunning simoniacs and the most subtle disciples of Antichrist. The watchman, moreover, according to the teaching of God in Ezekiel 34, ought to free his soul and the people’s from danger, considering that no small but very great danger or persecution arises from thence. Thus therefore the Church — but especially the watchmen — ought to denounce such simoniacal heretics loudly and continuously, converting perilous worldly wars into that office; and whatever confessor, counselor, or corrupter says the contrary, let him beware on account of the sentence of that Lord who, from the testimony of Ezekiel, will require the lost soul from the hand of the silent guardian. Nor does it appear that such blasphemous simoniacs are today, as under the old law, to be killed in general by the people, but according to the teaching of the Apostle in Titus 3 they are to be avoided by every Christian. In Titus 3 it is commanded: “A heretical person, after the first and second correction, avoid” — for where Christ commands in Matthew 18 to correct a person who has sinned against us a third time, his apostle commands in the same spirit [that] a heretic, who",{"title":15,"searchDepth":16,"depth":16,"links":6337},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F104",{"description":6335},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F104","Liu1o2zYOEYmSRjD0dIu2Li27nQIKwDwOXX0zAOazZ0",{"id":6344,"title":3666,"body":6345,"description":6349,"extension":19,"meta":6355,"navigation":23,"page":3666,"path":6356,"pdf_page":3679,"reading":18,"seo":6357,"sortable_pagination_id":3679,"stem":6358,"__hash__":6359},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F105.md",{"type":8,"value":6346,"toc":6353},[6347,6350],[11,6348,6349],{},"is nothing other than a simoniac, after the second correction concerning his obstinacy, to be avoided — for before he arrived at such great obstinacy he had been corrected in general by many of the faithful in many ways, and expositions of the laws, general preachings, and public excommunications had so frequently proclaimed the aforementioned heretics that nothing remains for the faithful but to flee from them. The reason, however, why the greater part of the people more willingly associate and do business with such persons is that blind foolishness and simoniacal heresy are the cause, for it is written in 2 John: “If anyone comes to you and does not bring this teaching, do not receive him into your house, nor say ‘Hail’ to him; for whoever says ‘Hail’ to him shares in his evil works.” Now that teaching is the preeminence of the pastoral office in Christ and in the members who follow him — which the simoniacs not only do not bring, but utterly confound. If the greeting is forbidden [toward them], how much more the administration of the poor’s goods?",[11,6351,6352],{},"But it is objected: since the greater part of the Church, and especially its leading members, are infected with this heresy, there remains nowhere for the faithful to flee — since one seeking out deserts would be struck by [the heresy of] senseless consent and the denial of assistance. To this it is said that every Christian is commanded to flee from following the simoniacs in their practices, and the weak are commanded to flee from bodily association with them for fear of contamination by the leprosy; but the difficulty seems to apply to those in the cloister, since almost the entire multitude of them is infected with this leprosy, and those who flee will be imprisoned as apostates. But it is established that, since God is immeasurable while Simon is a wretched creature, narrowly condemned to punishment, no one can flee from God but anyone can flee from Simon everywhere; for each person can from freedom of will prepare a dwelling for his God, into which Simon does not dare to enter — so that devout cloisterers grieve over the simoniacs and, guarding against consent to them, suppress those stains as far as they can, yet they are tempted by a thousand devious paths",{"title":15,"searchDepth":16,"depth":16,"links":6354},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F105",{"description":6349},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F105","wjplnQFNDhxqaUrb08HB_k7OKR4pquURk3CI1WXXEHw",{"id":6361,"title":3685,"body":6362,"description":6366,"extension":19,"meta":6377,"navigation":23,"page":3685,"path":6378,"pdf_page":3703,"reading":18,"seo":6379,"sortable_pagination_id":3703,"stem":6380,"__hash__":6381},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F106.md",{"type":8,"value":6363,"toc":6374},[6364,6367,6371],[11,6365,6366],{},"of the Devil — as it is now suggested that by virtue of holy obedience one must labor attentively, mingling falsehoods, in order to appropriate churches or to multiply revenues. But this invention of the father of lies is at once refuted by the fact that obedience is owed to a private superior only to the precise degree that God commands it in conformity with his law. Therefore in Acts 5 the apostles say: “We ought to obey God rather than men.” It therefore seems to me that those sent to such an office should expose the lies of Symon and procure in those matters the dissolution of simoniacal wickedness; for so did Thomas Didimus consume the treasury of king Gundoforus. Now, however, it is blasphemously said that the pope, by appropriating or by confirming or by tacitly approving, thereby licenses what was previously unlawful. For to say this would be equivalent to exalting him above God; for on the day when each one shall bear his own burden, the blasphemous error of a pope or another prelate by which he leads himself and his subjects into the pit will not excuse [them] — but the faith of scripture, which is the last will of God’s testament, and the duplicity of their rash consent, will condemn such persons on the last day. For they falsely suggest and diabolically incite the pope or a prelate to wickedness, and then, as heralds of that crime, they weigh upon him with manifold toil in the performance of it; and that this is not an excuse but an accusation is known to the judge from whose sentence no one is permitted to appeal.",[2195,6368,6370],{"id":6369},"the-third-excuse-in-sins-is-that-the-cloisterer-does-not-meddle-with-such-matters-but-content-with-few-things-and-the-spare-necessities-of-life-is-excused-from-blame-by-devoutly-contemplating-and-praying-before-the-lord","The third excuse in sins is that the cloisterer does not meddle with such matters, but, content with few things and the spare necessities of life, is excused [from blame] by devoutly contemplating and praying before the Lord.",[11,6372,6373],{},"For God wills that his servants be sustained from his revenue; but let one who speaks thus beware of the silence whereby he falls mute by not reproving his superiors,",{"title":15,"searchDepth":16,"depth":16,"links":6375},[6376],{"id":6369,"depth":2237,"text":6370},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F106",{"description":6366},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F106","sRAaF85FINVMvNyFUNnORnvTWiFweUsB9oPco9bsmXs",{"id":6383,"title":3709,"body":6384,"description":6388,"extension":19,"meta":6399,"navigation":23,"page":3709,"path":6400,"pdf_page":3727,"reading":18,"seo":6401,"sortable_pagination_id":3727,"stem":6402,"__hash__":6403},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F107.md",{"type":8,"value":6385,"toc":6396},[6386,6389,6393],[11,6387,6388],{},"and by deficiency of the assistance whereby he might spiritually assist his superiors — for these are the two subtle kinds of damnable consent. For if God has commanded every man concerning his neighbor, the servant to whom God has given the talent of knowledge ought to assist his superior by correction; and the one who instead, anointing him with the oil of the sinner and eating with him of idolatrous things, will say with Isaiah at the last: “Woe is me, because I have kept silence” — for the faithful man in whom the love of God predominates will not keep silence so foolishly in the cause of God against Symon. Nor does God weigh what or how much of his goods his servant has consumed, but in what manner and by what means he has sought them; otherwise robbers, thieves, and criminals would be excused for every abuse of the goods of the Lord.",[2195,6390,6392],{"id":6391},"fourthly-it-is-devised-that-cloisterers-to-whom-churches-are-appropriated-are-by-virtue-of-the-appropriation-discharged-from-the-cure-committed-to-vicars-and-that-the-office-of-preaching-does-not-belong-to-them-but-only-that-of-devout-prayer","Fourthly, it is devised that cloisterers to whom churches are appropriated are, by virtue of the appropriation, discharged from the cure committed to vicars, and that the office of preaching does not belong to them but only that of devout prayer.",[11,6394,6395],{},"In this excuse of Lucifer I marvel, first, how the accursed appropriation — with no foundation in the law of God, in which all truth is contained — has such power to discharge mercenaries from the cure of their sheep, when a benefice and the corresponding office follow inseparably upon one another. Likewise, since nothing in the house of the Lord ought to be disordered, and the office of praying is least burdensome, one who flees the tumults of the world seems most disorderly to appropriate so many churches to so few merely for that bare office; for in the primitive Church, and even today, that office is discharged more easily and more fruitfully. Likewise, since the office of preaching is the highest duty of a superior, as is here supposed, if by virtue of appropriation it can be withdrawn from subjects, then by the same reasoning the entire pastoral office [can be withdrawn]; how therefore will those rectors answer on the day of judgment for the souls on whose tithes they feed, if they have not governed those souls by preaching the way of virtue and the law of the Lord? It would indeed be a simoniacal exchange to purchase prayers for so great a temporal stipend; for the parishioner would obtain those prayers more fruitfully by prudently shaking off this servile commerce himself. Likewise, as I suppose from the faith oft stated, it is not lawful for an angel or a man to",{"title":15,"searchDepth":16,"depth":16,"links":6397},[6398],{"id":6391,"depth":2237,"text":6392},{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F107",{"description":6388},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F107","49qtXmwaHQIWV77qQKzHeEm42N5_YBG6aI_XrkzAMeg",{"id":6405,"title":3733,"body":6406,"description":6410,"extension":19,"meta":6416,"navigation":23,"page":3733,"path":6417,"pdf_page":3746,"reading":18,"seo":6418,"sortable_pagination_id":3746,"stem":6419,"__hash__":6420},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F108.md",{"type":8,"value":6407,"toc":6414},[6408,6411],[11,6409,6410],{},"deterioration, but only to the edification of the Church. Since therefore, before the appropriation, both the rector and his vicar were present together in the appropriated church, caring for and feeding their subjects — as I suppose — it is therefore not lawful for a man without compensation to withdraw the cure belonging to the rector. For the prayer of a simoniac in particular cannot be equivalent to the office of preaching, since in that case God would have ordained preaching to no purpose.",[11,6412,6413],{},"Nor does the fiction avail whereby it is said that preaching is now superfluous, since the community knows the faith of Christ sufficiently — for undoubtedly those who ignorantly babble such things are worse than the faithless, and they persecute the faithful who preach Catholic conclusions following from the principles of faith, to the point that they do not believe in God; therefore there has never been greater necessity to preach the Catholic faith. Likewise, according to this folly, a bishop and the pope would be most fully discharged from the cure, because through them the cure of the entire people is distributed in parts to rectors and vicars — and so the bishop and the pope, according to the interpretation of their names, would deprive themselves of the episcopate and the papacy. But these are delirious ravings; for the pope and the bishop and the rector and the vicar each has a cure over the sheep, and the higher one is more fully charged with care — as God is, for whom, according to the philosophers, there is care for all things, although he is most fully charged in an equivocal sense. Hence that God cares for men the apostle implies in 1 Corinthians 9, asking: “Is it for oxen that God has concern?” Hence that supreme shepherd has deigned to have men as helpers in evangelizing the people; in 1 Corinthians 3 the apostle writes: “For we are fellow workers of God.” And therefore, just as God chooses the more fitting helpers, so ought the bishop, knowing that he bears the burden of his curate and of all his sheep; he ought therefore to examine diligently the curate to whom he has committed the cure, knowing that on account of the greater failing of his vicar he bears [it] more heavily, and on account of the more diligent discharge of his office he will bear it more tolerably. Hence note the mark of faithlessness",{"title":15,"searchDepth":16,"depth":16,"links":6415},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F108",{"description":6410},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F108","totXYCi0O1BD-Vxy2u8Xaogm6fEfT2qekfsHJOwD3Gk",{"id":6422,"title":3752,"body":6423,"description":6427,"extension":19,"meta":6433,"navigation":23,"page":3752,"path":6434,"pdf_page":3765,"reading":18,"seo":6435,"sortable_pagination_id":3765,"stem":6436,"__hash__":6437},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F109.md",{"type":8,"value":6424,"toc":6431},[6425,6428],[11,6426,6427],{},"the most grievous mark of faithlessness would be for a bishop to make light of his vicar’s office; for since according to the apostle in 1 Corinthians 14 all things ought to be done for edification, and he has no power to do anything except for edification as is clear from 2 Corinthians 13, it plainly follows that in appropriating churches — unless it be that the cure may be more fruitful — one is more foolish than a fool, because by appropriating otherwise, for the small gain of a temporal convenience, one burdens oneself to answer to God for so great a deficiency in the deterioration of one’s church, which no man would do for the whole world. Bishops are therefore compelled to defend the claim that all those to whom they appropriate or have appropriated churches in their diocese assist the pastors of the sheep more fruitfully, and do not diminish the care of the sheep which the rectors previously discharged — otherwise they themselves would be pseudo-pastors and agents of antichrist, bearing on that account a heavier burden upon the Church. It is conceded, however, that it is lawful and meritorious in a parochial situation to give alms beyond what suffices for the private curate’s own needs, from tithes, offerings, or other alms freely given to a community or to a person to whom one freely chooses to make them — but this is outside the determination of one’s bishop, lest perhaps custom be drawn into an execrable law and voluntary almsgiving into servile exaction.",[11,6429,6430],{},"But finally it seems that this opinion would so greatly disturb the Church that the consecrations of popes, the blessings of bishops, and the celebrations of Masses would fail, in that all such ministries in simoniacs are infected. Here, conceding the conclusion, it is said — for such rites, which ill-dispose the Church, must necessarily come to an end — and since it is self-evident from the principles of faith that simony is the greatest of its kind and most grave, and likewise known from the same principles that whatsoever",{"title":15,"searchDepth":16,"depth":16,"links":6432},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F109",{"description":6427},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F109","f-gIWAECo8u2X1JNPAwEpkMi8nrp56v5xoikyGbwkN0",{"id":6439,"title":3771,"body":6440,"description":6459,"extension":19,"meta":6460,"navigation":23,"page":3771,"path":6461,"pdf_page":3781,"reading":18,"seo":6462,"sortable_pagination_id":3781,"stem":6463,"__hash__":6464},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F110.md",{"type":8,"value":6441,"toc":6457},[6442],[11,6443,6444,6445,6448,6449,6452,6453,6456],{},"a man commits in mortal sin, he sins mortally — it is manifestly proven that every such act of a simoniac is to the detriment of the Church; and it would be less harmful to the Church if such ministries were altogether to cease among superiors of that kind. For beginning from the lowest it is plain that the Masses and prayers of a simoniac are turned to his own sin and to the detriment of the Church. Hence in the fifth book of the Decretals, concerning simony, it is written in the chapter ",[46,6446,6447],{},"Tanta",": “So great is the corruption of this crime that even slaves after their masters, and any criminals whatsoever, are admitted to bring an accusation.” And it follows in the same place: “Every sinner may sing Mass except the simoniac, whom anyone — even a harlot — may remove and accuse as one ordained to orders wrongfully.” Since therefore this law is infallibly true, it seems that few [persons] would hear a priest’s Mass, because far too many are simoniacs in deed or by consent. Nor is it necessary to wait until the case is brought before the canonical or civil court against such simoniacs, because — as the gloss teaches — such a simoniac is suspended ",[46,6450,6451],{},"ipso facto"," from the outset; for since a harlot or another unfaithful person can instruct a judge and so the Church concerning the vice of simony, the danger of communicating with simoniacs [exists] even before human judgment, just as if it had been continuously feigned — since the truth of the danger is no less known to the Church. Hence those who say that the Mass of a priest, however wicked, is worth as much as the Mass of a priest however Catholic and devout, delude the people far too greatly — as is shown in the treatise On the Eucharist, and as a decree under the authority of Gregory is recalled at question 1, chapter ",[46,6454,6455],{},"Sacerdotes",": “Priests,” it says, “who serve the Eucharist and distribute the blood of the Lord",{"title":15,"searchDepth":16,"depth":16,"links":6458},[],"a man commits in mortal sin, he sins mortally — it is manifestly proven that every such act of a simoniac is to the detriment of the Church; and it would be less harmful to the Church if such ministries were altogether to cease among superiors of that kind. For beginning from the lowest it is plain that the Masses and prayers of a simoniac are turned to his own sin and to the detriment of the Church. Hence in the fifth book of the Decretals, concerning simony, it is written in the chapter Tanta: “So great is the corruption of this crime that even slaves after their masters, and any criminals whatsoever, are admitted to bring an accusation.” And it follows in the same place: “Every sinner may sing Mass except the simoniac, whom anyone — even a harlot — may remove and accuse as one ordained to orders wrongfully.” Since therefore this law is infallibly true, it seems that few [persons] would hear a priest’s Mass, because far too many are simoniacs in deed or by consent. Nor is it necessary to wait until the case is brought before the canonical or civil court against such simoniacs, because — as the gloss teaches — such a simoniac is suspended ipso facto from the outset; for since a harlot or another unfaithful person can instruct a judge and so the Church concerning the vice of simony, the danger of communicating with simoniacs [exists] even before human judgment, just as if it had been continuously feigned — since the truth of the danger is no less known to the Church. Hence those who say that the Mass of a priest, however wicked, is worth as much as the Mass of a priest however Catholic and devout, delude the people far too greatly — as is shown in the treatise On the Eucharist, and as a decree under the authority of Gregory is recalled at question 1, chapter Sacerdotes: “Priests,” it says, “who serve the Eucharist and distribute the blood of the Lord",{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F110",{"description":6459},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F110","6frg3iocXDgi5bWxjOvbY3ZPi9MpYeGdIFBN1uLW9BU",{"id":6466,"title":3787,"body":6467,"description":6471,"extension":19,"meta":6488,"navigation":23,"page":3787,"path":6489,"pdf_page":3800,"reading":18,"seo":6490,"sortable_pagination_id":3800,"stem":6491,"__hash__":6492},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F111.md",{"type":8,"value":6468,"toc":6486},[6469,6472],[11,6470,6471],{},"to his people, act impiously against the law of Christ, thinking that the words of the one pronouncing [the consecration] make the Eucharist, and not [one’s] life, and that only the solemn prayer is necessary, not the merits of the priests — of whom it is said: “A priest found to be blemished in any way shall not draw near to offer oblations to the Lord;” and, I say, in the old law — which was full of ceremonial judgments — the Church would not stand by in its ministry [with] one to whom any fault was somehow known, as is clear in Leviticus 21; how much more so [is this the case] in the sacrament and ministry of the new law! For it is not in the people’s interest to attend tortures or spectacles; therefore, much less [is it in their interest to attend] an office in which so great a dishonor is done to Christ and in which the priest kills himself and harms the people. The refusal, therefore, of communion with such persons, by turning those who associate with them back to themselves [i.e., to the faithful], would avert from the people the participation in crime contracted through consent, and in both respects would avoid idolatry.",[11,6473,6474,6475,6478,6479,6482,6483,6485],{},"As regards the ministry of bishops, it is plain that, with simony reigning in them, whatever they do is blasphemous. They therefore do not then bless, nor consecrate, nor ordain, nor confirm, but in their attempts they accomplish the complete opposite — as is clear from countless testimonies. Concerning orders, it is clear at question 1, chapter ",[46,6476,6477],{},"Si quis episcopus",": “One who has been ordained [by such persons], let him profit nothing from this ordination or promotion.” And the decree of the Eighth Council follows, chapter ",[46,6480,6481],{},"Qui",": “Whoever has consecrated anyone by means of money, or has been consecrated by another [for money], is a stranger to the priesthood.” And a third testimony is borne by the same decree of Gregory, who writes in chapter ",[46,6484,4029],{},": “Whosoever sells or buys holy orders cannot be priests. Hence it is written: ‘Anathema on the giver and anathema on the receiver — this is the simoniacal heresy.’ How therefore, if they are under anathema and are not holy, can they sanctify others?",{"title":15,"searchDepth":16,"depth":16,"links":6487},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F111",{"description":6471},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F111","l-bxu6M24SvZ1dbVw8C7cuGwnZPnOlzvEY9IQ3F0fP4",{"id":6494,"title":24,"body":6495,"description":6499,"extension":19,"meta":6514,"navigation":23,"page":24,"path":6515,"pdf_page":27,"reading":18,"seo":6516,"sortable_pagination_id":27,"stem":6517,"__hash__":6518},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F112.md",{"type":8,"value":6496,"toc":6512},[6497,6500,6503,6509],[11,6498,6499],{},"How can they hand over or receive the body of Christ? How can one who is accursed give a blessing?” Therefore, as I said above on the testimony of Jerome and Gregory, the blessing of such persons is harmful. For just as they blaspheme in saying that Christ, by blessing the bread, utterly destroyed it into non-being, so they bless the people in an ironic sense — that is, in the sense of the wife of Job (in the second chapter thereof): they curse the people. And the same judgment holds of any simoniacal pope with respect to every consecration of a bishop or every other act that he then performs.",[11,6501,6502],{},"If therefore, according to the laws of the princes, when a higher prelate fails — since there is an essential order between him and the subordinate prelate or priest who ministers — it is necessary to annul the office of the subordinate, then there would be few or no priests at all, because they would have been generated by simoniacal prelates, and thus the priestly sacraments would perish from the Church.",[11,6504,6505,6506,6508],{},"Nor does the fiction avail whereby one says that God alters the law of his operation at the instance, or on account of the failure, or at the request of such accursed priesthood — for he gives grace freely, not for temporal gain, but he takes it away. As Ambrose says, as quoted in the ",[46,6507,5639],{}," in the passage cited above: “When a bishop was being ordained, what he gave was gold; what he lost was his soul. When he ordains another, what he received was gold; what he gave was leprosy.” We are therefore compelled to deny that essential order between our prelates and their subjects; indeed, with those [prelates] failing like curled locks, Christ ordains whomever, in whatever manner, and whenever he wills. And hence, knowing those errors that were to come in the Church, he ordained his apostles as bishops at a time and in a manner unknown to us — so that we may thus learn not to prize overmuch the solemnities that we have devised for the sacraments, nor to be too pompous about the dignities by which, on account of human institution, we exceed our brothers. Let the priest therefore follow Christ in [his] conduct, and he may confidently rely upon Christ —",[11,6510,6511],{},"that by Christ’s own authority, when any imperial prelate [whatsoever] fails him, he has been legitimately ordained by Christ and approved in whatever sacrament or work he has rightly performed. From these [arguments] is gathered the antidote without which, as is credibly believed, the Church receives no remedy from the simoniacal heresy — namely, that the lord pope, the bishops, all religious [persons], and those endowed with the title of perpetual possession as secular clergy, ought to renounce those [possessions] into the hands of the secular arm of the Church; and if they have pertinaciously refused, they ought to be compelled [to do so] by secular lords. The first part is proved by the [text from] Luke 14: “Every one of you who does not renounce all that he possesses cannot be my disciple.” And the second part is clear from Matthew 5: “But if the salt has lost its savor, it is good for nothing, but to be cast forth and trodden underfoot by men.” The heavenly king therefore awaits these meritorious remedies from the kings of the earth — may he, who reigns over the whole Church forever, himself bring this to pass. Amen.",{"title":15,"searchDepth":16,"depth":16,"links":6513},[],{},"\u002Freadings\u002Ftranslation\u002Fwycliffe-simony\u002F112",{"description":6499},"readings\u002Ftranslation\u002Fwycliffe-simony\u002F112","4TTIkO4edjOcQGa8wk4Hjech6OgxhFimdfWR9jNql0U",1789161139473]