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De Ecclesia af the eighth book of Wycli Γ great Summa. It objectis declared by Wycli in his pening sentenc is to reat of the Militar Orderis in the De Ecclosia he had reate of the Clerical, an in specialto declare hat is the office of ing, and what are the
That Christ at tribute to Caesar, an enjoine thalthe thingio Caesar hould e rendere to Caesar, that He wille that in His own insanc Heciliout be adored by three ings, and that He hould e burie by the Militar Orde in the person o Joseph of Arimathaea, sussicienti prove that the power of kings and nighis
the spiritual ear of the in a God 's Vicar is the reflectionis oti spiritual ear of God Himself. The testimon of St. Paul Rom. xiii 1 7 is to the fame effectas that of St. Peter Again that helower of bad rulers
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is committe uni them by God is prove by the permission Satan ought to injur Job, and Die ord os
Christo Pilate True that hen these uter sinagainst God, must aithill resis them to the death, but thei offences against men hout be borne patiently, and the result be est in God' hancls Thus e may Conclude generali that resistance to roya authorit is atrievous in nor is it ess clea thalaings have a rightto tribute Dom thei subjecis, an specialty Dor theclerg maintaine by the roya alms. ut the presentstate of the Church agrees ill illi these conclusionS, an it is notinreason able to se in his the clites cause of the ills of the Church Militant. At this hows the more clearly the nee os an OX- positionis the roya power, and of it true relationito the sacerdotal. No St. Augustine repeatedi telis Sthat ings are the bearer of God 's mage jus asbishops are o ChrisΓs, o in the word that the ingbears the mage, an is the vicar o Christ s Godhead, and the ries of His an hood, and that there re thel in must ille the riest As rogard the dignit of the w ossices, must distinguisti belween the palpabie dignit whicli is urato the worid, and the impalpabie, whicli sint God Thus the rue dignit of the priestis superior to the arthi dignit of the ing, ut out-war o palpabie honori nor sensibilis is to erendered more Deel to ing than to priosis Evenwithiad ing this must continue the case so thoughthe are ing oni equivocali and without possessingi ea lordship, et the are rationa creatures in homis no only the imprint ut the mage of the Trinity, and the POSSCSS ower conferre on them so the good of the Church whicli the m ms rightly Those homaintain that the Church an Carry on her artare
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also ithout a Cesarean cler they orget also the unanimous eachin o Christ, St. Peter an St. Paul, and the oly Doctors that the in mus have pre- eminenc in the state. Nor scit les true that a rowardpries also is to e honoured for the salie of his ossice. MOSe and Aaron, a Priesis, ere ad the Channeis of blessing the were poweries to affect and the gisto prophec was grante to the wic ked Cataphas in virtve of his ossice. Benediction and ther priesil acts are not acts of merit ut acts of ossicia power, an in virtve of this ossicia digni ty Ven foret nown prieSt aret be honori recl. ut hereas the ad in is to beobeye with the seven work of mercy and Speciali bypatience, Since he Only rong men by an XCessive Seo his rightiatio ver for theia pri est,ho rong God
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main Oint of the relative honou due o ings and PrieSis, an a the uiset has to face a formidabie dim- Culty Aster the disappearance of Count Bald win ofFlander his rother Henr reigne as Emperor at Constantinopi in his stead, ei and wisel enough. But in the Church of St. Sophia he had the temerit toplace the atriarch o Constantinopi on his est anilan apparenti on a Ower eat iuxta scabellum pedum suorum in sinistrabaru). his utrage re down onhim a vehement reproo stom ope Innocent III the Pope to whom K in Jolin ad O Surrende his Crown), and this reproo in hicli the sacerdota pretensiones are Ver Strongi Stated, a enShrine in the Decretais. No in considering this decree say Wyclis, , mustbe on Our guar against it ignorant interpreters ' in othe word he proceed i meet it by a series of distinctions Thus it is grante that the riesit ordereXcel the ingly but in a special no in a secular orcivi sense. The riesti dignit can e honoured by God Solely per accidesus, quite part rom the infinitelyhigher claim to honour,hicli virtve a Conser on it. An i the Patriarch is to e honoured illi utward observance in proportion to his priesti dignity then noseat ill e good nough for so great a mari Butwhile the ope an clerg owe thei endowment toemperor an hing the must e subject to them in alltempora matter thei superiorit is solet spiritualand lies in the cali made upon them to live a humbieran more Christilli life an it is no more impossibie so them to eis once superior an subjec than tote,
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INTRODUCTION. X ias the postle id them, at once rich and oor Thatthe have istat en the honour appropriate to thei profession is the ea cause of the present degenerac of the Church. The Decreta thus explaine beComeSquite Cycliman ut it is pen to doubi hether Innocent III ould have recognised the interpretation.
at his est. It is clearly rillen, interrupte by OdigreSSions an admirabie in iis spirit. For a sullanalysis the reade must e referre to the side-notes here ni a brie summary an e attempted Thecluties of a K in are considere unde three head AC-
d ut is to e ise, an to this en he mus have good COUnsellor an Such as are et acquainted illi thedivine law. As head of his househol he must se thateach of the three classes of his servant fulsit heircluties. His soldier mus obey the word of St. Jolinthe Baptist, an his inferior minister must Serve Godas et a their arthi master, and live in chari tyamon them selves Above ali his domestic clergy mustbe De Dor crime and speciali fros Simony, theymuSt Ot en gage in lay work, but in thei contem p of the worid thei affabili ty and thei truth, must et aneXample to all. Lasti as in the monarch must re- member that good goVern ment consist in the ordain ment of and jus laxus which he mus en force wiselyan promptly an neve dispense illi ave so themost Ogent reason the in must o to legat institutions in reality an no merely in how. Again the in must remember that he is God 's vicar and thath mu St ac a Such, by governing himself humbi ac-
mos unsortunate iece os caretegsnes on m part this Chapter headin is omitte stom page 6. Capitulum III does no occur in the ,S. . ut the rubrication of the wor Habito, and the resti subjeci, sufficienti mar the ne departure A. . P J
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cord in to the divine ill by supporting the clergyaccordin to the law of the or an by punishingseveret thei degenerate members. speciali he is bound to se that the clerg live pon thei tithes and privat alms, a the Levites of old, and to deprive themo the tempora lord shi Whicli they have unscriptural lyacquired. His power Ver the temporalities of his realmgives him the right o do his, an is the wishes of pious Munders are alleged there is the ready anSwertha no an an in his heir to commit Sin.
Chapte IV I p. 65-9O continues his argument bya consideratior of the extent of the roya power. his Seem naturali to embrace verythin unde the king'ssecular dominion, and the immense adVantage accruing
to his urisdiction and Ven hos wh receiVO O n-dowments but meret live o Englisti soli are bound toobe the in inasmuch as the are inhabitant of thel ing's and I the are rebellio us e can and shouldoulla them therwis the clerg could turn a nationagainst the la o God and the ing, without nyremedy, and thus God would o have given the ingadequat power for the goverrament of the land Thepersecution os the oly martyr is itfel a proos of this argument. Thei perSecutor regarde themis a sacrilegiou seci, disturbing the peopte an rousing the divine Angor. The PerSecutor were thus ron no in their intention ut in thei practice, an fel into heres soriack of true theologica teaching. Henc the nee offound theologians, o hom the in Should assigia allhenefices in morim ain. This,ould e no ron eitherto the Papa Couri or o private patronS, O the reSent
stem though it ma accidental ly admi good men is
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Nili generalty simoniacat. Spiritu a purity ould e restore is bishops hept curates strictly to thei proper orti, an is the eopte refuse to pay the salaries of
change, Wycli return to the consideration os the royalduties an insist o the necessit that heminishould observe justice, the rightes of the virtuos. He is togover for his subjecis' good, and is seculari more bound to them than the to him an must rende themthe greater service This ead to a disquisition on thenatur os true obedience whichia a times obey byresisting, as opposed to that meret superficia obedienceri hicli alloius a servant to give his lunati master thes ruor sor hicli e calis that he may use it to his destruction Thus the antithesis of true obedience isthe consentin in in and this consent is of ve incis,
i by authorigation, as in the case of the ing horeises o withdrai clerica temporalities, ii by counset,a orse in than action, iii by deflance, i. e. y Sympathy illi vi or careteSSnes in correctin it, thesin hicli tempora lord incur by their de iace of clerical privileges, tu by voluntar co-Operation Sin simony, and v by the withhold in o spiritual
Chapter V pp. 9o-118 is devote to ansu ering our objections. O these the rs is urely trivial since it contend that inasmuch as haleve is done by the kings legem an is done by the in there re the king
account. Thi argument is reduce to absurdi ty byapplyin equali wello God, and wycli passes Ont a genera enquirylas to the condition unde whichthe acts of subjecis may be ascribe to thei superiorS, concludin that this trans se of responsibili ty requires
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ei ther authorigation or ossicia negligenc on the partos rulers. The secon attach against the roya authorityis based on the contention that the in is subjec toand uled by law. his is et answered by the distinction etween a a the embodiment of truth andreason and la as ordaine for the govern menti a civildominion Therars law is divine an obligator on alimen, and Ven on Christ the secon la is human, in the ings power, an oni obligator upon him by virtve of the command of the igher law. Thus the in is no subject to his law, ut must et Consorm tot sortigher reasons, muSt et an Xample of Obedience, an honour, an protect ali men accordin to theirreSpective Classes. In the lower ranks this protectionwilli chiefl a to thei tempora goods, fave that in times of necessity them in salways illi discretion may use the propert of his subjecis as his own. ut his protection o temporalities ill not Yten to the improperi hel clerical endo mentS.
The hir objection p. 98 to the theories thus X-
presse rest o the assume inconsistenc belween
Christ' religion and the obligation pon subjecis toobe their in no es impliciti than a monti his abbot Wycli begin his answe by howing that themerit in obedience considere simplicitor consist not in the orthines or unworthines of the person obeyed biit in the degre os charit o grace of the person Obeying. The question, howeVer, is notine os obedienceregarde simpliciter but os a specia case, an his opponent are made to argue si that the spirit Xcel thenesti, and the monti mus obe his abbo as he would Christ biit nee notis obe his ing, and ii that the abbo ma give nreason able command so the sal eo tryin his moni 's obedience, ut that the obligationi obey the in is confine sto a mali an limite hinclof Service As against his it is horun that a loyalpries is bound to obe his K in g, ahon more numerOUS
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ground s, b on prior ground s. c unde a greate penalty, than to obe his Abbot that in and pries alii e areboth body an solii and that ali obedience musti sorthe edificatio of the Church, and may there re alieth sorm os resistance O un reasonabi command s. The King, it is ad ded should demand of ali soreigia ter enterin England an ath of loyalty, and thus reduceth number of soreig traitOrS. In the hir objectio the superiority of the monasticto the secular life was assumex in the ourth p. io 8 iti argumentativel supporte as a reason for the superiorit os monastic obedience an Cycli thus gainsan opportunit os inveighin against the doctrine that the superadde form o monasticis is more persectthan the simple religion o Christ. To him it appears that the status of the extraclaustra clero instituted by Christ is the mos perfeci though the claustra lisema be eiter sor his o that individual. I ive canattain the fame persection ithout monasti form aswith them, it is simple an belle toto,ithout them, an some cogent questions are suggeste which any one tempte to enter a monastic orde stiould ask of thoseu holare t in to persuade him o sacrifice that libertyos actio by hicli, accordin to t. Augustine, merit is
In Chapter VI pp. 118 15 a Wyclis firs turn again to the question of the extent of the roya jurisdiction, hold in that since the in o any individua wealiens the ingdom, the in may enquire into ali ins Episcopa jurisdiction is derive Do the in g, and thebishops ho administer it are the ing's legemen. Certain sin algo suci a thest, homicide an rape repunishable in the ings secular couris. The ing'spo ero correct the clerg is further prove by the demand of ope Urban for secula hel against the Antipope while the nee so the secular Ordes o supplement thelower of the cler , ho mayio them SelVeS
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bear arms, is evident. ut is the ord are to transfer the good of heretic to the righteous here must betheologians ablesto discern ha heres is an to Xposeth blasphemotis usurpatiora by hicli Christ' pretendedulcar claim to controi ingS.
In the res of the hapter spp. 27 sqq. Wyclis consider three objections to his ieius, ali asserting the POpe' pretension on the generat round that the Spiritualiower must precede an contro the temporal. TO the argument Dona histor he repties that f the POP has deposed an emperor or ather has augii thath shout be deposed the Emperor has more frequently deposed opes, and e proceed to attach certain posi
jection to an secular prince, laim in for them theright of pit an gallows an ali ther incidentio lord-ship. Briefl repelling the Abbot' attach on the secular clerg Wycli has no dissiculi in howing that judges
eXPerience of them, and that underneath ali his Opponent' arguments lies the oubie confusion sa)of the Church illi it clerica members, b of the Church militant illi the Church triumphant Thesecon attach revives unde a lightly different formitie fallac a to delegate authorit whicli Wyclis hadalready relate in Chapter V I p. 9o 91), and e passes Dona it to a genera exposition of the ad vantage hic hwould accrue to the Church, i the clergy ould welcome instea os repelling the attack of the lay ord s. The