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of the lay orld the se condiar discusses the relation of the spiritualto the seculario er, and contain there fore Wycli s vlew on politic sand Church governinent the hird part reat chi est o certain liturgical questions suci, a the cultus of the ainis and of the departe &α the Murth part deals illi the question o absolution. a. ne Conceptio of the nureti. The sirs par contain si chapter I VI). The Church-so runs Wycli P explanation-is the sum total o ali hos e lio Dona ternityare destine do salvation predestinate). The Church consist of three paris, the triumphant, the fleel in g, and the militant. The triumphant are the les sed in heaven theste epiniare the fouis in purgatory, and the militant are the Christians en gaged in conflict illi the worid.
No place and no human choice an cause any one to ecomea member of the oly Catholic Church, ut the divine predestination alone.
There are not man Churches, ut only one universat Catholic)Church, ulside of hicli there is no salvation. The ea. of this Church is esus Christ. No ope hould affirm that he is the ea of the Church, forti do es no even no whether e is predestinate, and there fore
i Quamvis ecclesia dicatur multipliciter in scriptura, Suppono quod sumatur
pro congregacione omnium predestinatorum ... Ista ecclesia . . . non habet aliquem rescitum partem sui . . . ecclesia non habebit rescitos sed solum predestinato parte suas . . . Impossibile est rescitum Sse membrum . . . ecclesie . . . Tantum una est et non plures ecclesie catholice . . . Extra ecclesiam catholicam non est salus vel remissio peccatorum.
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whether e is a member of the Church at all. i I an Christiancould e head of the Church, at the fame time, illi Christ the Churchwould e a monster, having two eads Henc the Apostles, illi ne ac cord declare thenaseives to e ni servant of this Head, and of the Church an neve dii any one of them presume to asser thath himself was the ea or the ridegro om of the Church. NoChristian an determine the ope to e the ead, or even a member,
of the Church, ei the by election o by an statute, o members hipdepend upon the predestination an grace of God. It is no artici of the faith that ne mus obe the ope inorde to e saved for there ere hol me in days e re the Papacywas nown In the days of the Apostles, and even a the present time, there have been, an are, individual and whole nations ho neverheard of the existence of the Pope. Moreo ver there re period duringwhich the papa chair is unoccupi ed. The ope is no the ea of the universat, ut ni of the particular militant Church and this to oni is e lives in accordance
with the command of Christ . In that case e we hi obedience, but so far oni as he en forces the command of Christ. Further
than his, noth in can ten to the spiritual good of the Christianbutis o und aith. βUpon ver command of the Pope, e mus en quire hether that which e order is in harmon with the Bible; and this is onere ason hy ver Christian ought to e acquainted illi the oly
It nee not be objected that in his case no Christian would belleve that his Pri est, Vica oriis hos was predestinate, and there forei ullus papa debet presumere se SSe caput eccleSi . . . non Sic SSereret quod sit predestinatus, eo quod non est de substancia fidei quod iste sit pre- destinatus ... Ideo apostoli confessi sunt concorditer se esse servos istius capitis nunquam autem presumpSi aliquis apostolorum asserere se esse caput. Non est in potestate alicuius christiani, constitucione, eleccione vel acceptacione statuere quod dominus papa sit caput vel membrum ecclesie, nam hoc consistit in predestinacione et gracia Dei nostri. 3 Dominus papa non est caput universalis sed particularis ecclesie, dum tamen perseveranter vixerit tamquam papa, Si non est predeStinatuS, non est capitaneus in ecclesia sancta Dei. β Omnibus sufficit ad salutem fides formata quod sit una universitas fidelium predestinatorum si the est racio quare oportet omnem catholicum cognoscere Scripturam Sacram.
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Vii righti fulsit linitiis office, o that no hono ur ould e pati to the prelates, o faith placed in the canonigatio of the ainis, and that the entire system os religion Ouid erili aken. As to the firs objection, ver Christi an a b at res in thebelles that o les than Christ Himself is his Pri est, Vicar, Bishopor ope. The belle ver hould regarii hos prelate only hos e good works h sees, a Christ' representatives. With respectrio the questiono the canonigation of the ainis, it is ver possibi that ome ma bello noured here a sainis, ho are rejected by God. of the sanctityo fome, o instanc the Apostles o the martyr of the early Church, we an e certain: ut notis of the modern sainis, holare canoni aedfor motives o fami ly or o pecuniar interest. Nei ther an it eurged that the sanctit of these person is attes ted by miracles, forsuch miracles a thos of hicli ne ear in these days have nopo ero give a true aith. Also it a very eli e that diaboli calde lusion are ut or in these cases. βThe cultus os suinis, a carrie on a the present day, is theso urce of many errors, an many a satiat migh pra foris muchmore effectuali is e ould abandon his orshil , and would oveour Jesus more fervently There are a reat umber of saints-holi ertha tho se ho have been canoniged -who are entiret unknown tous, and who et heli us more by thei intercession than tho se hos e festiva is, celebrate. I people, ould ut hol fas to the proposition we no no whether our spirituat uter is predestinate orreprobate , ali ranglings and extortions ould eas in the Church, since hos men ho trive after oridi good would o be ookedupon a member of the Church, and the excommunications theyt Quilibet laicus fidelis tenetur credere, quod habet Christum Sacerdotem suum, rectorem, episcopum atque papam ... Quando ergo subditus non cognoscit talia fructuosa opera sui repositi, non tenetur credere quod sit talis. Contingit quod aliquos ascribat catalogo sanctorum cum hoc quod apud Deum sint iustissime
condempnat . . . me modernioribus qui canonigantur racione parentele, VestuS vel muneri non oportet nos apponere an iam fidem. Nec miracula iam currencia dant omnibus veram fidem, cum potest committi potestas diaboli . . . Multitudo ritus tollens libertatem ecclesie est causa multorum errorum et Omnis talis Sanctus oraret pro nobis efficacius supposito quod dimisso cultu suo diligeremus amplius esum nostrum
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might prono unce, ould notae regarded as effectu ut .i y thei insatiable destre for posts of hono ur, ain plea sures and the good hings of this orld the reprobate ould e recogni sed . Wycli dwelisi poti his pol ni illi evident satisfaction He depicis in Stron colour the contem p of the clerg of his time for thepouert whicli Chris and the postles esteeme so ight y an howthe find more t regre in the los os orldly good than in the
It is ni after reatinithis and in dre matters that Wycli freturn to his subjeci the division of man in into the elect praedestinati and the reprobate praesciti). The alter re si, ut ut frona the Church, even though the may be old in ecclesiasticaldignities an a maia' salvation bella thus entiret due to the raceo God in his predestination, it anno depend pon his connexionwith the officia Church, o the mediation of the pri esthood Thus, a Lech ler justi observes, the recognition of the bellever' De and immediate accesso the merc o God in Christ, in the words, the universa priesthood of the faithil, is involve in Wyclis conceptiono the Church. D. Wycli P vlew on nure politios. At the seventi chapter Wycli breah offit theologica disquisitionson the natur of the Church, and an pisod is introduced, hi choriginalty ad no connexion illi the ther portions of the book, inde e it stili exist in S. as an in dependent tracta te Decaptivo Hispanensi Τ an iis present place Was ni assigne to it byWycli on the last redactio of his orks. The format introduction atonce marks the severance of this portior of the ex from that hicli precedes. Aster the ope ning ord it ecomes lea that we avehere a judgment of Wyclis, laid by him e fore Parii ament at thecommand of the ing.
Data ista sentencia tolleretur omnis exaccio debiti ecclesie et extingueretur omnis lex contencionis in clero, cum debitor posset fingere ecclesiasticum non esse dignum vel talem qui sic bona ecclesie vendicaret, et quantum ad excommunicacionem que est ultimum refugium diceret quod non ligat. Lech le l. c.
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The case unde discussion was the lood deed which ook placeon the ii', of August 1378, and of hich alsingliam gives a
d etailed, ut at the fame time very ones id ed account. During the campaigii of 367 tw of the ing's assais ad ahen prisone the Castili an Count of Denia, andi ad received Do the Englisti generat a writ ten promis that the ansona for the prisoner hould e ai tot hemselves. In place of the Count, his idest son ento England andremat ned there a prisoner o ten ears Aster the death of the luci Prince and of the old in g, the ad viser of his oun successorde mande that the wo knight should deli ver u the paniard. It was hope that a number of Englisl knighis, then prisoner in Spatii, ouldbe liberaled in exchange. The go vertamen negocialed fori long time iththe two nighis: ut the negociations provinci neffectuat, reco urse was ad to Stronge meas ures; the knight were seiged an imprison edin the Tower. Fro thenc the made thei es cape by force, andi Convenimus ex mandato domini regis, ad dicendum Secundum videre nostrum veritatem in casu nobis exposito ad honorem Dei, ad profectum ecclesie et stabilimentum prosperum regni nostri. Et hec tria in tractatu nostro' se invicem consequuntur. Wyclis, versio of the assai is, as may besseen Domither contemporarysoUrces, much more correct A more exact account is ive in the Continuatio
Eulogii Historiarum' tom. III, p. 3 a): Eodem anno Hispani miserunt ad regem Anglie pro liberacione comitis de Dene, quem Iohannes Hawle et Ricardus hahyllceperunt antea in bello Hispanie sed ipsi timentes perdere redempcionem sui
prisonarii noluerunt ipsum producere ad domini regis mandatum. Rex per concilium suum obiecit eis quod ipsi fecerunt carcerem in domibus suis infra regnum contra Suum mandatum . . . Ipsi ero prostrato eorum custode fugerunt ad estino nasterium Wyclis account allies exacti With his Prostrato custode carceris intrarunt . . .). Constabularius turris venit, ut eos reduceret, et loli annes Hawle resistens interfectus fuit . . . f. olis of arti ament vol. III, p. io . o 51'. . at singliam Was also misinforme a to the motives hicli induce the overnmento reStore the imprisone Count fient to liberty see my ssay, Neuere Ersche inungende Wicli DLiteratur , in the Histori scheraeitschristV vol. 3, p. 40. 3 Prostrato custode carceris intrarunt septa est monasterii in quibua vendi carunt omnino exuia subieccione regis ex illius ecclesie libertate.
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ulterin violent threat against the realm and overtament, theyretreate. to est mira ster Abbey, in the belles that the were secure db the privileges of that Church rom an further proceedings of thegoverramen against them Eut a tro op of arme soldier rushed into the Abbey;-one of the night was alien prisoner, the ther, hodefende. himself vigorously, and accused the ing' ad viser of injustice, o greed, and of givin evit couns et was stabbed. his occurren cenatural ly excite great commotion in the monastic precincis the Archbishos and four of his Suffragans prono unce sentence of ex communication pon the instigator and perpetrator of the de ed, ut
expressi excepte the in g, his mollier, and the Diali os Lancaster. The Bishos of London published the an three times a Wee at St. Paups. When summone tuo Windso by the ing' Councti, he refuse ito appear Then it was that on October the 18 Τ, Parii ament et at Gloucester, and that Wycli tui die fore it the memoria o whicli velavespoken He defend ver powerfuit the actio of the overtament thoughwithout attemptinito excuse the deed os violence hich oo place in the Chiarch. e maintain however, that ut for an accidental combinationo circumstances the flair ould neve have terminate a it id. A then the Abbe of es imitaster ad appeale to iis privileges Wycli subjecis hos privileges to a care fui examination Cap. Eut in the firs place e discusses the nature o privileges in generat Cap. VIII, X). There a re no true privileges except tho se hicli are o unde dii Holy Scripture Thos privileges, illi hicli Christias endo ed is Chiarch consistis spiritua blessings. Other privileges, such as immunities, prerogati Ves, Ut ar honours properi and woridi dominion, ruinthe Church the a re nares of Satan. eople ho se et after privileges of this in d do no belon to the Church. The highes and the mos ancient privileges of the Church are contingent pon o vertu,
i Fidelis videbit quod principaliter sit in donis spiritualibus a Deo appropriate
collatis. Non licet clero insistere circa privilegia terrena cuiusmodi videntur esSe, excempcione prerogative, proprietate et Seculares dominaciones, cum videntur repugnare privilegiis Christi, que non licet amittere . . . Quantum ad alia insignia perquisita de portando mitram, crucem et baculum ac ordinando clericos . . . Uni Sepe non privilegia sed diabolica sagena . . . . Inter omnes cautelas diaboli mundana preeminencia est prima sagena diaboli de illa enim primo temptavit Christum. Contendentes circa talia privilegia non sunt de sancta matre ecclesia.
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andis one has the right o de prive the Church of these.' symen and cleric alitie commit sin the former hen the burdeta the church ithworidi goods, helat ter heia they accepi suci endowmenis Thecli se of the clerg of to Hay, consumed in oridi affairs, and in endeavo urito obtain ricli endo wmenis, is a variance illi the lis of the early Church. Theseendowments are not sanctione d ei the by the old o the e Testament. Wyclis, hiis citing the mos ancient privileges of the Abbe os Wesim inster Cap. X), en quires hether the ma no run counter tolli divine law, and o far the Abbe possesses the right o helterfugitives. Since privileges are ni valid is the ten to the good of the Church, hiis the disturba iace of Engian or of her inhabitantscan bring the Church no duantage, o privilege an old good fit tend to in jure the reaim, or an par of the reaim. There fore nokingias the right to esto a privilege, hici involves amage to thestate, an no ecclesiastic ought to accepi suci privilege. I these privileges were allowe to hol good, a complete sto p ould e ut to theorderi co urse of the law, and the orsi characters ould have ob protected. More over, the ing ould not e master in his o vndo main is there existed places hic si, though lying ith in his ing-dom, ere et ouisi de of his urisdiction. O such privileges e findnothin in the Bible. Lastly we ought to attach more significanceto the in than to the place here it is committed. β
Antiquissima et validissima privilegia instituta a Christo steterunt in paupertate altissim . . . non licet cuiquam privilegium illud Subtrahere . . . Nunc ecclesiastici procedunt currati cum multitudine cliencium quasi reges et reputant privilegium quod inhabiles preficientur . . . Non ex veteri testamento Vel novo fundari potest talis dolacio. Rex non potest quicquam rite concedere quod vergeret ad enervacionem regni sui vel iniuriam sui populi; patet ex dictis de privilegio, cum nichil sit privilegium nisi quod directe vergit ad utilitatem ancte matris ecclesie destruccio autem regni nostri et iniuria facta suo populo non potest vergere ad honorem Dei et utilitatem sancte matris ecclesie, ergo non Subiacet potestati regis alicuius privilegium tale concedere. ichil plus enervaret regnUmquam tutela facinorosorum sine correpcione legitima. Exempcio talis extingueret regiam potestatem, cum de tanto rex non haberet potestatem loci vel persone incolentis ad castigandum ipsam, quantumcunque in regem vel regnum deliquerit, et Sic non foret rex ocius Anglie, cum locus exemptus foret in regno sed non de regno. Non est fundabile in scriptura nec in lege ecclesie quod locum vel perSonam Sic generaliter privilegiare liceat. V Ecclesia debet plus ad peccatum respicere quam ad locum.
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In hat sense theta are e to understand these privileges i
Cup. i. Theruinios England a besto privileges for the alivantage of the Church, b virtve of his roya power There fore e lone has the right to interpret them an is the istio os Rome or an os
his pri est learne in the law, should e si e concerning the interpretation o a privilege, the are bound to explain t accordi nito the evangelica law, and the must notis obeyed i thei explanation is no iunde onmoly Scripture. In the enquir concerta in privileges, thei origina intentio must be kept in ie , as et a thei letter. The en sor hicli the Abbe of est minster a founded, amely, the hono uring o God in His suinis, the repose of the montis, and the dignit of the sanctuary, is no alta ined by the se exemptions, hi chli inde the course of justice, and distur the peace of the monks. In thebul of Nicolas III for the Abbe it is expressi state that the monksare to e subjecto no ne except the Ling. I then the monks in the Abbey we obedience to the K in g, much more must theruing'sown vas sals ho ook refuge here, do so, for the could certa in lyclaim no reater immunities than the monks themselves. No privilegeought to interfere illi the common right eis it ould e contraryto justice'. The duantage ac cru in to those ho se e s helter in Wesim inster Abbe consist solet in a peculia protection e ingat sorde them, hicli must not be allowe to in jure thers. his privilege creens no fugitive rom deserve punishment. It wouldbe eiter for the consecrate places themselves that the should notposses privileges hicli burden the with oridi care. However, thei ex Anglie debet concedere leges tales privatas de suo regali dominio ad edificacionem ecclesie, ideo capiendum est tamquam per Se notum quod regis est illas leges privatas u elemosinas interpretari et in rectitudine sua defendere Romanus autem pontifex super isto consultus et sacerdos suus legius requisitus de interpre- tacione Sensus catholice tenentur de lege evangelica quantum sciunt humiliter declarare quibus non est parendum nisi de quanto sentenciam suam fundaverint
in scriptura. In privilegiis mdgar regis triplex finis exprimitur, scilicet
reverencia Dei in reliquiis sui apostoli, quies monachorum ibidem degencium et honor sanctitatis illius loci . . . In bulla Nicolai II sic habetur Monachi ibidem nulli omnino persone subdantur nisi regi. Ex quo videtur quod incole istius loci
non solum quia legi hominis regis, sed ex mandato pape regi suo sunt subiecti . . . . Nullum privilegium est nisi communi contrarium, nam si iret, tunc esset contra iusticiam et per consequens lex iniqua et non privilegium.
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privileges could ni be justi tali en way f the were abused, andit iis no the intention of the tali os Lancaster o diministi theprerogatives of the Abbey. ut here as a case os ope trea Son, than hic his orse crime oes no exist 3 and to mak of the Abbey den, in hich very criminal a fila protection frona the law, is no the way to hono ur the Church, o to bene fit the monks. The Abbo and Convent ould have done isely ad the rema inedpassive on his occasion. Wycli then enlarges pon the ad effect of the ricli endowments of the Chiarch. Thes endo ments are contrar to the doctrine and the example o Chris and of the early Church Cap. m). There is no arrant in Hol Scripture for the secular ealthof the Church. It is the cause of many angers the ni explanation of the present schis is to e Mund in the insatiabie destreo the clerg for oridi good s. I the clergy ould ut live in evangelicat overty, as in the time o Christ, ali disputes mongst the nations o Christendom ould come to an end. There fore tho se person a re in error, ho belleve that the more the speiad ponthe Clitarch, the reater thei merit a cu os old water offered sinceret and with good ili, is perhaps a gis of higher value haniand an hiragdom S. 3An as of the woridi possession of the Church in generat, soo endo ments and the secular authorit of the Roma Church-thereis no mundation for them in Scripture Cap. i V) on the therhand it is clear rom numero us passages that Chris and the postles preferrei a lis o poveri to earthi power Our clerg parade nhorsebacii, illi arme retainers, s f the were ings There is noso undation in Scripture et ther o regardiniit a in dispensable that thei Sentencla domini mei domini ducis fuit quod conservaretur in eo quodcunque rixilegium riuod honestatem cloci sonuerit . . . Unde consuluissem dicto abbati et eius conventui qum equanimiter tolerassent illatam iniuriam . . . a Ex istis potest colligi conclusio quod moderna cleri dolacio non est fundabilis in altero testamento . . . Si enim non esset ista dolacio, non Sic contenderent pro primatu . . . montingit quod potus aque rigide sit maior elemosina danti ex simpliciore oculo et maiori servore caritatis quam fuit dolacio quo Constantinus dotavit ecclesiam . . .
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Emperor hould receive his crown ro the and of the ope, i ori the papa claim to universa dominion The secula power of the Pope is no derived frona Christ, ut rom the Emperor. Nowhere oes Wyclis phold so strongly the civit authorit of the Κ in ove the clergy, as in the book on the Church. his authori tyis a natural utcome of monarch it self so the ing ould o belord of ali England is more than a Murth par of the country eret be withdrawn rom his urisdiction, a belongin to the dea han s. Privi leges an temporalities a re estowed pon the clerg oni conditionalty should the fati to fulsit the conditions the clerg falliander the penalty o confiscation of the estates of the dea hand. Englisti histor telis of many such confiscations -Wycli refers othio ancient an to more recent precedents as for example, under
illiam the Conqueror, diuar. III. and even quite latet under Richard II. Finalty he dentes illi great emphasis, that the discussiono these subjecis is likel to incite the ait to tunder the propertyo the Church, o that the country was in a belle state hen thesequestions ere allowe to lumber. Q. The conelu in Chapter os in hook notio nuron. Chapter Vm-XV formis seque to chapter H. e can hard lybe wron in conjecturing that som at an rate of the arguments brOUght forward in these hapters, ere sed in the parti amentar discussion great par however of hapter Vm XVI consist in refutations of his opponenis, ne of hom venture the strange assertion, thalno confiscationis Chiarch properi had ver ahen place in England . Aster thus discussin the secula relations of the Church, Wycli freturn to the subjectis the Church iis et f. The connexion etween thech apter is here o longe so clos a formeri , there is no ac ofrepetiti On Some passages for instanc the entire twentieth hapter,
i Nec video quomodo fundabitur pure ex fide scripture quod oportet imperatorem accipere imperium a suo pontifice . . . Non video quin oporteret concedere quod papa et totum genu sacerdotum dominaretur seculariter super singulos reges terre omnia illa bona quibus dotatur nostra ecclesia immediate pertinerenta papam, Sic quod rex non haberet interesse in possessionibus vel personis, cum plus quam quarta pars in manu mortua est decisa. - Omnia ista suppono ex chronicis et tamquam proxima per Se notis.