Palladium theologicum, Tomus quintus: De virtutibus
Gaudenzio da Brescia (1612–1672)
Reuerendi patris Gaudentij Bontempi, ... Palladium theologicum, seu Tota theologia scholastica in septem tomos distributa. Ad intimam mentem d. Bonauenturae seraphici doctoris ... Tomus quintus, De virtutibus
First published 1676
Bontempi's Palladium theologicum (Lyon 1676) is a complete scholastic theology composed ad mentem D. Bonaventurae, arranged in seven tractatus on the order of the Secunda secundae. This fifth volume, De virtutibus, treats the theological virtues (faith, hope, charity, with their gifts, beatitudes and fruits), the cardinal virtues and their opposite vices, and the states and offices of men (religious and prelates, bishops, princes), including the extensive disputations on contracts, religion, vows, fortitude, temperance and the judicial process. It is a significant example of the Bonaventurian scholastic school and a counterpart to the Thomist manuals of the period.
Tractatus I: PRIMUS DE VIRTUTIBUS THEOLOGICIS
Proemium I: Prooemium
Disputatio I: ON FAITH
Quaestio I: What FAITH signifies, and what it is
Quaestio II: What the object of FAITH is
Quaestio III: Whether the object of FAITH is something complex
Quaestio IV: Whether the object of FAITH can be false
Quaestio V: Whether the object of FAITH can be evident scientifically
Quaestio VI: Whether FAITH is concerned with those things which are seen by vision on the way
Quaestio VII: Whether the articles of FAITH are evidently credible
Quaestio VIII: Whether the things to be believed are rightly arranged according to the articles
Quaestio IX: Whether the articles of FAITH have grown over the course of time
Quaestio X: Whether FAITH has grown as regards light
Quaestio XI: Whether Faith has grown in certitude
Quaestio XII: Whether the articles of Faith are to be expounded by some authority which is an infallible teacher, and what it is
Quaestio XIII: What are the marks of the true Church, in which the authority of expounding FAITH resides
Quaestio XIV: What must be believed by the necessity of means
Quaestio XV: What things are to be believed by the necessity of precept
Quaestio XVI: Whether we are bound to confess FAITH, and when
Quaestio XVII: Whether it is lawful to dispute about FAITH, and when
Quaestio XVIII: Whether Faith resides in the Intellect
Quaestio XIX: Whether Faith is perfected by Charity, as by its form
Quaestio XX: Whether it is certain that FAITH remains without CHARITY
Quaestio XXI: Whether, and how, FAITH is a VIRTUE
Quaestio XXII: Whether FAITH is ONE VIRTUE
Quaestio XXIII: Whether FAITH is the first of the Virtues
Quaestio XXIV: Whether FAITH is more certain than any science, or than any intellectual habit
Quaestio XXV: Whether one can know with certainty that he has FAITH
Quaestio XXVI: In whom FAITH is found
Quaestio XXVII: Whether FAITH is a substantial Gift of GOD
Quaestio XXVIII: Whether the difference between FAITH and other acts, natural as opposed to supernatural moral acts, always arises from the object
Quaestio XXIX: On the effects of FAITH
Quaestio XXX: On the GIFT OF UNDERSTANDING
Dubitatio I: Whether UNDERSTANDING is a gift of the Holy Ghost
Dubitatio II: Whether the GIFT OF UNDERSTANDING can coexist with FAITH
Dubitatio III: Whether the GIFT OF UNDERSTANDING consists in the contemplation of the Creator and of Creation
Dubitatio IV: Whether the GIFT OF UNDERSTANDING is found in all who have grace, and whether in these alone
Dubitatio V: What is the necessity and utility of the GIFT OF UNDERSTANDING
Dubitatio VI: Whether* **the GIFT OF UNDERSTANDING** *corresponds to the sixth beatitude, namely, Blessed are the clean of heart, etc.
Dubitatio VII: Whether* **to the GIFT OF UNDERSTANDING** *there corresponds, among the fruits of the Holy Ghost, Faith
Quaestio XXXI: On the Gift of Knowledge
Dubitatio I: Whether* **KNOWLEDGE** *is a gift of the Holy Ghost
Dubitatio II: Whether knowledge is concerned with Divine things
Dubitatio III: Whether the gift of knowledge is speculative
Dubitatio IV: Whether the third Beatitude corresponds to the Gift of Knowledge: Blessed are they that mourn, etc.
Disputatio II: On Unbelief
Quaestio I: What UNBELIEF is, and what kind of sin it is
Quaestio II: Whether all the works of unbelievers are sins
Quaestio III: Whether unbelievers can be compelled to hear FAITH
Quaestio IV: Whether unbelievers can be compelled to embrace our FAITH, when it has been sufficiently set forth
Quaestio V: Whether unbaptized unbelievers can be compelled to abandon errors or rites contrary to natural reason
Quaestio VI: Whether the rites of unbelievers are to be permitted
Quaestio VII: Whether it is lawful to make agreements with unbelievers about the toleration of their rites
Quaestio VIII: Whether unbaptized unbelievers can retain power over the Faithful, and whether they can be deprived of it
Disputatio III: On Heresy
Quaestio I: What HERESY is
Quaestio II: Whether one who doubts about the articles of FAITH is a heretic
Quaestio III: Whether one who gives merely opinionative assent to an article of FAITH is a heretic
Quaestio IV: Whether, and what, Ignorance excuses from Heresy
Quaestio V: What pertinacity is required for HERESY
Quaestio VI: Whether, for one to be deemed a Heretic, it is necessary that he have been baptized and a believer
Quaestio VII: Whether the Church can compel heretics to receive the Catholic FAITH
Quaestio VIII: On the other means the Church uses against heretics, by forbidding their Books
Quaestio IX: Whether we are bound to avoid the conversation of heretics
Quaestio X: What excommunication is inflicted upon heretics
Quaestio XI: On the other spiritual punishments of heretics
Quaestio XII: On the temporal punishments of Heretics
Disputatio IV: On Hope
Quaestio I: What HOPE is
Quaestio II: What the material object of HOPE is
Question III
Quaestio IV: Whether a certain object is set forth for HOPE, and is hoped for
Quaestio V: Whether Hope is a Virtue
Quaestio VI: Whether HOPE is a Theological Virtue
Quaestio VII: Whether HOPE is at times formless
Quaestio VIII: Whether HOPE arises from merits
Quaestio IX: Whether Hope precedes Charity
Quaestio X: What the proximate subject of HOPE is
Quaestio XI: Whether HOPE remains in the Blessed
Quaestio XII: Whether there is a precept of hoping in GOD
Dubitatio I: UNICA. Would this precept bind one to whom certain damnation had been revealed
Disputatio V: On the Gift of Fear
Quaestio I: Whether FEAR is a Habit distinct from HOPE
Quaestio II: What the object of FEAR is
Quaestio III: Whether worldly Fear is always evil
Quaestio IV: Whether servile Fear is honorable, and a Gift of God
Quaestio V: Whether servile Fear is cast out when grace comes
Quaestio VI: Whether Initial and Filial Fear differ specifically
Quaestio VII: Whether, as Charity grows, Fear diminishes
Quaestio VIII: Whether gratuitous Fear remains in the fatherland
Quaestio IX: Whether Poverty of Spirit corresponds to the GIFT OF FEAR
Quaestio X: On the Effects, and the precept, of the FEAR OF GOD
Disputatio VI: On Despair
Quaestio I: UNICA. Of what power DESPAIR is an act, and what sin it is
Disputatio VII: On Presumption
Quaestio I: What PRESUMPTION is, and what kind of sin
Disputatio VIII: On Charity
Quaestio I: What CHARITY is
Quaestio II: What the object of Charity is
Quaestio III: Whether Charity is properly the friendship of God
Quaestio IV: Whether Charity is a created Habit
Quaestio V: Whether Charity is one special Virtue
Quaestio VI: Whether Charity is of a most special species
Quaestio VII: Whether Charity is the most excellent of the virtues
Quaestio VIII: Whether Charity is the Form of the Virtues
Quaestio IX: Whether besides infused Charity there is another charity, acquired by our own acts
Quaestio X: Whether Charity can be formless
Quaestio XI: Whether CHARITY increases, and how
Quaestio XII: Whether, and how, CHARITY in this life is perfect
Quaestio XIII: Whether Charity can be lost, and how
Quaestio XIV: What is the proximate subject of Charity
Quaestio XV: Whether God alone is to be loved out of Charity, or the neighbor also
Quaestio XVI: Whether Charity is to be loved out of Charity
Quaestio XVII: Whether all gratuitous gifts are to be loved out of CHARITY
Quaestio XVIII: Whether irrational creatures are to be loved out of CHARITY
Quaestio XIX: Whether a man ought to love himself out of CHARITY
Quaestio XX: Whether a man ought to love his own body out of Charity
Quaestio XXI: Whether sinners are to be loved out of Charity
Quaestio XXII: Whether it is necessary to love enemies out of CHARITY
Quaestio XXIII: Whether we are bound to show the effects of CHARITY toward enemies, and which
Quaestio XXIV: Whether Angels are to be loved out of CHARITY
Quaestio XXV: Whether Demons, and the Damned, are to be loved out of CHARITY
Quaestio XXVI: Whether it is fitting that four things to be loved out of CHARITY are enumerated
Quaestio XXVII: Whether God, and the neighbor, are loved with the same habit of CHARITY
Quaestio XXVIII: Whether there is order in CHARITY
Quaestio XXIX: Whether GOD is to be loved more than the neighbor
Quaestio XXX: Whether a man ought out of CHARITY to love God more than himself
Quaestio XXXI: Whether Nature inclines more to loving GOD than to loving ourselves
Quaestio XXXII: Whether a man ought to love himself more than his neighbor
Quaestio XXXIII: Whether the eternal salvation of the neighbor is to be loved more than our own life
Quaestio XXXIV: Whether one neighbor is to be loved more than another
Quaestio XXXV: Whether a Son is to be loved more than a Father
Quaestio XXXVI: Whether a man ought out of CHARITY to love his Mother more than his Father
Quaestio XXXVII: Whether a man ought to love his spouse more than his parents, and Children
Quaestio XXXVIII: Whether the order of CHARITY is considered in the affection, and in the effect
Quaestio XXXIX: Whether the order of CHARITY remains in heaven
Quaestio XL: Whether it is more proper to Charity to love than to be loved
Quaestio XLI: Whether Love is the same as Benevolence
Quaestio XLII: Whether, and whether he can, GOD must be loved in the way with the whole heart, the whole soul, the whole mind, and all one's strength
Quaestio XLIII: Whether some measure is to be kept in Divine love
Quaestio XLIV: Whether Charity ought to be enlarged in heaven
Quaestio XLV: Whether it is more meritorious to love an enemy than a friend
Quaestio XLVI: Whether a man, constituted in however small CHARITY, is bound to undergo death for CHRIST
Quaestio XLVII: Whether those having perfect CHARITY are bound to fulfill the things that are of perfection
Quaestio XLVIII: How, and when, the precept of the love of GOD binds
Quaestio XLIX: Whether a man is bound at the first instant of the use of reason to be converted to GOD
Quaestio L: How, and when, the precept of the love of the neighbor binds
Disputatio IX: On the internal effects of Charity, JOY, PEACE, and MERCY
§ I: On Joy
Quaestio I: Whether JOY is an Effect of Charity, and of what kind
Quaestio II: Whether JOY is a virtue
§ II: On Peace
Quaestio I: UNICA. What PEACE is
§ III: On Mercy
Quaestio I: What MERCY is
Quaestio II: Which, and what kind of Virtue, MERCY is
Disputatio X: On the external effects of Charity
§ I: De Beneficentia
Quaestio I: UNICA. What BENEFICENCE is
§ II: On Almsgiving
Quaestio I: Whether to give ALMS is an act of Charity
Quaestio II: Whether the kinds of ALMS are fittingly distinguished
Quaestio III: Whether ALMS is a matter of precept
Quaestio IV: Whether it is a precept, in common necessities, to give superfluities to the poor
Quaestio V: Whether anyone is bound at some time to give alms from things necessary to his state, apart from the extreme necessity of the neighbor
Quaestio VI: Whether alms is owed out of justice to one in extreme need
Quaestio VII: Whether Alms ought to be given from justly possessed goods
§ III: On Fraternal Correction
Quaestio I: Whether FRATERNAL CORRECTION is a matter of precept
Quaestio II: Whether the order of fraternal correction, even in Religious Orders, is a matter of precept, so that the correction first be made in secret
Disputatio XI: On Hatred
Quaestio I: What the object of HATRED is, and what it is
Quaestio II: What, and what kind of sin, hatred is
Disputatio XII: On Sloth
Quaestio I: What ACEDIA is, and what its object is
Disputatio XIII: On Envy
Quaestio I: What ENVY is, and what its object is
Quaestio II: How perverse ENVY is
Disputatio XIV: On Discord, and Contention
Quaestio I: What DISCORD is, and what kind of sin
Quaestio II: What kind, and how great, a sin Contention is
Disputatio XV: On Schism
Quaestio I: What kind of sin SCHISM is
Quaestio II: How great a sin SCHISM is
Quaestio III: What punishments are owed to SCHISMATICS
Disputatio XVI: DE BELLO
Quaestio I: Whether any war can be just
Quaestio II: What conditions are required for a just war
Quaestio III: By whom BELLUM (war) may be waged
Disputatio XVII: On Quarreling, and Sedition
Quaestio I: What RIXA (quarreling) is, and what kind of sin
Quaestio II: What sedition is
Disputatio XVIII: On Scandal
Quaestio I: What, and of how many kinds, SCANDAL is
Quaestio II: Whether SCANDAL is a special sin
Quaestio III: What is to be done, and what omitted, to avoid scandal
Quaestio IV: Whether it is lawful to persuade one resolved upon a great evil into a lesser evil
Disputatio XIX: On the Gift of Wisdom
Quaestio I: What kind of gift WISDOM is
Quaestio II: What is the usefulness, and necessity, of this Gift
Quaestio III: By what means is the GIFT OF WISDOM obtained from God
Quaestio IV: On the illumination that Wisdom brings
Quaestio V: On the spiritual delights of Wisdom
Quaestio VI: How Folly is opposed to Wisdom
Quaestio VII: Whether the seventh Beatitude corresponds to the gift of Wisdom
Disputatio XX: On Prudence
Quaestio I: What PRUDENCE is
Quaestio II: Whether PRUDENCE is a virtue
Quaestio III: Which are the offices of PRUDENCE
Quaestio IV: Who are the participants in PRUDENCE
Quaestio V: How Prudence is acquired, and lost
Quaestio VI: On the parts of the Virtue of PRUDENCE
Quaestio VII: How certain rules of prudence, applicable to the Monastic and Political state, are drawn from the Angelic Hierarchy
§ I: On the Prudence that men bound by solemn vows claim for themselves from the first choir of Angels
§ II: On the Governance of the Prelates of the Church, from the Second Hierarchy of the First Choir, likened to the Dominations
§ III: On the Prudence of Judges, compared with the Virtues, from the second order of the second Hierarchy
§ IV: On the governance of Princes, and similar Powers
§ V: On the Prudence of individuals, from the lowest Hierarchy
Quaestio I: Whether there is one PRUDENCE for all the moral virtues
Disputatio XXI: On the Gift of Counsel
Quaestio I: What the gift of COUNSEL is, and what its office is
Quaestio II: How the GIFT OF COUNSEL orders the mind
Quaestio III: Whether the Gift of COUNSEL remains in heaven
Quaestio IV: Whether the fifth Beatitude corresponds to the Gift of Counsel
Disputatio XXII: On the Vices contrary to Prudence
Quaestio I: On PRECIPITATION
Quaestio II: On INCONSIDERATENESS
Quaestio III: On INCONSTANCY
Quaestio IV: On Negligence
Quaestio V: On the prudence of the flesh
Quaestio VI: On ASTUTENESS
Quaestio VII: On CRAFT (dolus)
Quaestio VIII: On FRAUD
Quaestio IX: On solicitude for temporal things
Quaestio X: On solicitude for the Future
Quaestio XI: On the precepts of PRUDENCE
Disputatio XXIII: On Justice
Quaestio I: Whether Ius (right) is the object of JUSTICE
Quaestio II: What JUSTICE is
Quaestio III: Whether JUSTICE is a special virtue
Quaestio IV: In what subject JUSTICE consists
Quaestio V: Whether JUSTICE is the most excellent of the moral Virtues
Quaestio VI: What kind of sin INJUSTICE is, and how it is committed
Quaestio VII: Whether Judgment is an act of JUSTICE
Quaestio VIII: By what means the public Judgment of a Judge is just
Quaestio IX: In what way private judgment about the neighbor is illicit
Quaestio X: Whether Distributive JUSTICE differs in species from Commutative
Disputatio XXIV: On Restitution
Quaestio I: What RESTITUTION is
Quaestio II: Whether RESTITUTION is necessary for salvation
Quaestio III: Who is bound to RESTORE
Dubitatio I: Whether he is a true cause of loss without whom the loss would still have followed
Dubitatio II: On the indirect causes of loss
Dubitatio III: Whether one who has promised three or four times to restore, and has not restored, is to be absolved before restitution
Quaestio IV: To whom RESTITUTION is to be made
Quaestio V: What ought to be restored
Dubitatio I: Whether the goods of fortune are to be restored in the same way
Dubitatio II: In what manner RESTITUTION is to be made for goods of the body
Dubitatio III: Whether, and how, RESTITUTION of Fame, and Honor, is to be made
Dubitatio IV: On the restitution of goods of the soul
Dubitatio V: When a thing acquired by contract is to be restored
Dubitatio VI: When things acquired by donation ought to be restored
Dubitatio VII: When things acquired by prescription are to be restored
Dubitatio VIII: When a thing acquired as wages for the function of an office is to be restored
Dubitatio IX: Whether the wages of harlotry are to be restored
Dubitatio X: When things acquired by fowling, fishing, and hunting are to be restored
Dubitatio XI: When things acquired by the use of common things are to be restored
Dubitatio XII: Whether things acquired in illicit games are to be restored
Dubitatio XIII: Which things are to be restored on account of finding
Dubitatio XIV: On the restitution of goods impeded by violence, fraud, or evil intention
Dubitatio XV: Whether anyone is bound to restore defrauded customs duties
Dubitatio XVI: What form is to be observed in a just tribute
Quaestio VI: How much is to be Restored
Quaestio VII: When restitution is to be made, and the causes excusing from it
Dubitatio I: Whether entrance into Religion excuses from Restitution
Dubitatio II: Whether cession of goods excuses from restitution
Dubitatio III: On the causes excusing from Restitution on the part of the creditor
Dubitatio IV: On the causes excusing from restitution on the part of the debtor
Dubitatio V: On the causes excusing from Restitution on the part of the public authority
Quaestio VIII: Where restitution is to be made
Quaestio IX: How restitution is to be made
Quaestio X: In what order restitution is to be made
Quaestio XI: What Acceptance of Persons is, and what kind of sin
Quaestio XII: Whether, and how, it is a sin of acceptance of persons to choose the unworthy, or less deserving, for benefices
Quaestio XIII: Whether Acceptance of persons has place in the showing of honor, and reverence
Quaestio XIV: Whether acceptance of persons finds a place in the sentences of Judges
Dubitatio I: Whether a JUDGE can, without the note of acceptance of persons, adhere to the Favor of friends, when the law is doubtful among the Doctors
Disputatio XXV: On Homicide
Quaestio I: What Homicide is, and of how many kinds
Quaestio II: On homicide from deliberately, insidiously, and treacherously intending it
Quaestio III: Whether one who commands is to be burdened with the same guilt, and punishment as the one who executes
Quaestio IV: Whether an attempt at homicide, and other crimes, is to be punished with the same penalty as the crime consummated
Quaestio V: What are the punishments of voluntary Homicide
Quaestio VI: Whether it is lawful to kill a man with the moderation of blameless defense, for the defense of himself or his goods
Dubitatio I: Whether it is lawful to kill someone to preserve honor, not by fleeing etc.
Dubitatio II: Whether one who is attacked is bound in some case to kill the aggressor
Dubitatio III: Whether it is lawful, in defense of one's own goods, to kill a thief
Dubitatio IV: Whether, in defense of Chastity, it is lawful to kill the Assailant
Quaestio VII: Whether, and how, MONOMACHIA (dueling) is illicit
Quaestio VIII: Whether it is lawful for a Husband to kill a Wife caught in adultery, and a father his daughter, and a brother his Sister, together with the seducer
Quaestio IX: Whether it is lawful to kill oneself
Dubitatio I: Whether it is lawful to shorten our life by mortifications
Dubitatio II: Whether, to avoid a sin or another evil, it is lawful to kill oneself
Dubitatio III: Whether, for the life of the neighbor, it is lawful to give oneself over to death
Dubitatio IV: When we are bound to die for the salvation of souls
Quaestio X: Whether a pregnant Mother may, to save her own life, procure the abortion of the fetus
Quaestio XI: On accidental Homicide
Quaestio XII: Whether a JUDGE can condemn an innocent man to death who has been proven guilty in the trial
Quaestio XIII: Whether Princes can grant license to kill outlaws
Quaestio XIV: On the Restitution owed on account of homicide, or mutilation
Quaestio XV: Whether the mutilation of a limb is ever lawful
Quaestio XVI: Whether it is lawful to imprison or beat another
Disputatio XXVI: On Theft, and Rapine
Quaestio I: What Dominion is
Quaestio II: Whether it is lawful to have private dominion over things
Quaestio III: What THEFT is
Quaestio IV: What quantity is required for mortal sin in Theft
Dubitatio I: What is the grave quantity of theft for Sons, Wives, and Religious
Quaestio V: Whether Theft is mortal when, from many tiny thefts, there supervenes a particle making the thing grave
Quaestio VI: Whether in extreme, or urgent, necessity it is lawful to take what belongs to another
Quaestio VII: On the Thefts of Religious
Quaestio VIII: Whether men can be reduced to slavery, and sold
Quaestio IX: Whether slaves can wrest themselves from their Masters
Quaestio X: Whether it is lawful, by private authority, to recover what is ours
Quaestio XI: On the punishment of Thieves
Quaestio XII: On the restitution of thefts
Disputatio XXVII: On the JUDGE
Quaestio I: Whether power is necessary in a JUDGE
Quaestio II: Whether a JUDGE ought to follow the truth, and therefore be wise
Quaestio III: Whether the acts of a JUDGE who has not a true but only a putative title are valid, such that not even he sins
Quaestio IV: Whether the POPE can subject himself to someone's judgment
Quaestio V: Whether goodness is necessary in a JUDGE
Quaestio VI: On the external purity of the hands of the Judge
Quaestio VII: Whether excommunicated JUDGES sin in judging, and judge invalidly
Quaestio VIII: On the order to be observed by a JUDGE
Dubitatio I: On the mode of proceeding by Denunciation
Dubitatio II: On the mode of proceeding by Accusation
Dubitatio III: On the mode of proceeding by Inquisition
Disputatio XXVIII: On the Accused
Quaestio I: On the bringing of the Accused to the Tribunal
Quaestio II: Whether the Accused is bound to confess a crime half-proven
Quaestio III: Whether an ACCUSED, infamed for one crime, can be interrogated also about others
Quaestio IV: Whether one convicted of a crime can be interrogated about hidden accomplices, of whom there is no infamy
Quaestio V: Whether an Accused, unjustly denying a true crime for which he was to be condemned to a pecuniary penalty, is bound to pay, and whether he is subject to restitution
Quaestio VI: Whether a Reus, unjustly denying the truth, is bound to retract before the end of the Trial, when he is to be condemned
Quaestio VII: Whether, if the Accused is interrogated again, he can give only a relative answer, saying: as I answered
Quaestio VIII: How the ACCUSED ought to conduct himself in the examination, when pressed by the Judge's iniquitous interrogations
Quaestio IX: Whether it is lawful for the ACCUSED to appeal to another Judge
Quaestio X: Whether, and how, the ACCUSED can defend himself
Quaestio XI: Whether the Accused can flee, and how, and when
Disputatio XXIX: ON WITNESSES
Quaestio I: Whether anyone is sometimes bound to bear witness
Quaestio II: Who can be WITNESSES in a trial
Quaestio III: On the Injustice of false Witnesses
Quaestio IV: What penalties are established for false Witnesses
Disputatio XXX: On the Advocate
Quaestio I: Who can, and ought, to exercise this office
Quaestio II: On the sins of a wicked Advocate
Quaestio III: Whether an ADVOCATE is bound on account of light fault
Quaestio IV: Whether an Advocate, engaged by the year, is worthy of his fee in that year in which he did nothing
Quaestio V: Whether an Advocate is bound to defend a Client gratis in grave necessity
Quaestio VI: Whether an Advocate can receive gifts
Disputatio XXXI: On the Notary and the Tabellion
Quaestio I: On the Justice, or Injustice, of the Notary and the Tabellion
Disputatio XXXII: On Contumely
Quaestio I: What Contumely is, and whence it arises
Quaestio II: How a Christian ought to conduct himself when assailed by contumelies
Disputatio XXXIII: On Detraction
Quaestio I: What Detraction is, and of how many kinds
Quaestio II: Whether detraction is a mortal sin
Quaestio III: Whether it is mortal to reveal a hidden crime to one, or two prudent men, who will keep silent about it
Quaestio IV: Whether material Detraction, which comes from talkativeness, is deadly
Quaestio V: Whether to be silent about a good that has been blackened is mortal
Quaestio VI: On the various cases in which detraction seems to be excused
Quaestio VII: Whether it is ever lawful to defame another with a falsehood, or to open his hidden crime
Quaestio VIII: Whether it is lawful to narrate a crime, notorious in one place, in another, where it is not known
Quaestio IX: Whether it is lawful to open someone's hidden crime to spare him torments
Quaestio X: Whether anyone can defame himself
Disputatio XXXIV: On Whispering, Mockery, and Cursing
Quaestio I: On the malice of Whispering
Quaestio II: On the malice of Mockery
Quaestio III: On Cursings
Tractatus II: E CONTRACTIBUS
Proemium I: Prooemium
Disputatio I: FIRST. On CONTRACTS in general
Quaestio I: What a CONTRACT is, and of how many kinds
Quaestio II: Whether for the validity of a Contract the intention of contracting, and of binding oneself, is required
Quaestio III: How Error, or fraud, vitiates a Contract
Quaestio IV: How fear voids a Contract
Quaestio V: On conditional Contracts
Quaestio VI: On the obligation that results from a valid Contract
Quaestio VII: Which persons can enter into a Contract, and which cannot
Quaestio VIII: Whether, and when, it is lawful to withdraw from a contract, the other party objecting
Disputatio II: On the acquisition of Dominion over Persons, and other things, through the Division of things Acquired
Quaestio I: By what right the first division, and subjection, of things was made
Quaestio II: On the acquisition of DOMINION over Barbarians
Quaestio III: On the acquisition of DOMINION over irrational creatures
Disputatio III: On Promise
Quaestio I: What a PROMISE is, and how it differs from a DONATION
Quaestio II: Whether a simple PROMISE, once accepted, binds in justice
Quaestio III: Whether a merely internal PROMISE, made to a man, binds
Quaestio IV: Whether an external Promise binds before it is accepted
Quaestio V: Whether a PROMISE binds when made for a base cause
Disputatio IV: ON DONATION
Quaestio I: What DONATION is, and of how many kinds
Quaestio II: Who can donate, and what
Quaestio III: On the revocations of donations
Disputatio V: On Buying, and Selling
Quaestio I: What EMPTIO (buying), and VENDITIO (selling), are
Quaestio II: Which persons can buy, and sell
Quaestio III: Which things can be sold
Quaestio IV: Of how many kinds is the price of things
Quaestio V: Whether, for certain causes, it is lawful to reduce below the minimum price, or raise above the maximum
Quaestio VI: Whether on account of ceasing profit, or emerging loss, the price can be raised above the maximum
Quaestio VII: Whether it is lawful to sell more dearly above the top price, awaiting payment, than with money paid down
Quaestio VIII: Whether Stocolia and Barocolia (Italian), Stocch (Spanish, MOHATRA) are lawful
Quaestio IX: To what extent Buying, and Selling, in Monopolies is illicit
Quaestio X: Whether the seller is bound to disclose a grave defect of the thing
Quaestio XI: Whether a thing sold, not yet delivered, perishes to the buyer
Quaestio XII: On the rescission of a sale, and purchase, on account of fraud etc.
Quaestio XIII: Whether a sale with a pact of buying back is lawful
Disputatio VI: On the loan and Usury
Quaestio I: What MUTUUM (loan) and USURY are, and why the latter is a sin
Quaestio II: Whether it is USURY to lend so that, when I have need, you lend back to me, or buy from me at a just price
Quaestio III: Whether it is lawful to lend with the pact that the one who receives the loan confer an office, or ecclesiastical benefice
Quaestio IV: Whether it is USURY to receive, beyond the principal, any other gain whatever besides the money
Quaestio V: Whether, and what, the lender can receive on account of danger, and ceasing profit
Quaestio VI: Whether it is lawful to lend wheat, or something else, with the pact that it be restored in the same measure, even if the price has risen at the time of restitution
Quaestio VII: Whether, and how, gain acquired from Usury is to be restored
Quaestio VIII: Whether it is lawful to seek a loan from a Usurer
Disputatio VII: ON CENSUSES (annuities)
Quaestio I: What a Census is, and of how many kinds
Quaestio II: Whether a Census can lawfully be sold
Quaestio III: From which things a CENSUS can be sold by natural law
Quaestio IV: Until what time a CENSUS can be sold
Quaestio V: What conditions are required for a CENSUS
Disputatio VIII: ON EXCHANGES
Quaestio I: What CAMBIUM (exchange) is, and of how many kinds
Quaestio II: Whether in petty exchange it is lawful to receive something above the value of the coin fixed by law
Quaestio III: Whether in local exchange, or by letters, when the first Campsor receives, so that he may restore elsewhere, he can gain something
Quaestio IV: Whether CAMBIUM is lawful, when for the Campsor a Procurator of the Campsor answers with the moneys of the Campsor himself
Quaestio V: Whether the said Recambia are lawful only on account of ceasing profit, or emerging loss
Quaestio VI: Whether the solutions, and provisions, that Money-changers receive are lawful
Disputatio IX: On the Contract of Partnership
Quaestio I: In what the CONTRACT OF PARTNERSHIP consists, and what is required that it be just
Quaestio II: Whether, and how, other contracts can be united with the Contract of Partnership
Quaestio III: Whether the contract by which, for secure capital, some certain gain is received annually is lawful
Disputatio X: On Emphyteusis, Letting, Hiring, and the Feud
Quaestio I: What EMPHYTEUSIS is
Quaestio II: What Locatio (letting) is
Quaestio III: What a FEUDUM (fief) is, and of how many kinds
Disputatio XI: On Testaments
Quaestio I: What a TESTAMENT is, and of how many kinds
Quaestio II: What solemnity is required for a Testament, closed and open
Quaestio III: Who can, and ought, to make testaments, or be instituted heirs
Quaestio IV: Whether an heir instituted in a testament invalid through defect of solemnity by civil law can pursue the inheritance in the forum of conscience, despoiling the heir succeeding ab intestato
Quaestio V: By what means a Testament is revocable
Quaestio VI: What obligation Heirs instituted by testament undertake
Disputatio XII: On Legacies
Quaestio I: What a Legacy is, and of how many kinds
Quaestio II: Whether legacies ought to be paid to all those for whom they are made, and how
Quaestio III: Which things can be bequeathed
Quaestio IV: What a Pious, or Privileged, Legacy is
Quaestio V: By what means legacies are caducous, such that the Heir is not bound to pay them
Tractatus III: E RELIGIONE
Proemium I: Prooemium
Disputatio I: FIRST. On RELIGION in general
Quaestio I: What the Virtue of RELIGION is
Quaestio II: Whether Religion is a Virtue
Quaestio III: Whether LATRIA, or RELIGION, is a special virtue
Quaestio IV: Whether RELIGION is a Cardinal Virtue
Quaestio V: How widely the acts of Religion extend
Quaestio VI: Whether RELIGION is necessary
Quaestio VII: Whether true RELIGION ought to be one
Disputatio II: ON DEVOTION
Quaestio I: What Devotion is, and of how many kinds
Disputatio III: ON PRAYER
Quaestio I: What Prayer is
Quaestio II: Of how many kinds is PRAYER
Quaestio III: Whether PRAYER is necessary
Quaestio IV: Whether Prayer is not only petitory, but also satisfactory, and meritorious
Quaestio V: What conditions are required for perfect Prayer
Quaestio VI: What is to be sought in Prayer: where the petitions of the Lord's Prayer are expounded
Quaestio VII: Who ought to pray
Quaestio VIII: Who is to be prayed to
Quaestio IX: For whom one ought to pray
Quaestio X: How one ought to pray
Quaestio XI: On that mode of praying, the Canonical Hours
Dubitatio I: Whether Attention is necessary for the Office to be recited by precept
Dubitatio II: Whether one reciting the Office satisfies by reciting another for it
Dubitatio III: Whether to interrupt the parts of the same Hour
Dubitatio IV: Whether one omitting all the hours of one Day commits more sins
Dubitatio V: Whether one reciting the Divine office in Choir with voice very much lowered, so that he is not heard, satisfies
Dubitatio VI: Whether Canons conversing in Choir are capable of distributions
Dubitatio VII: Whether one who recites the office privately ought to hear himself
Dubitatio VIII: Whether one who says the office with a notable cutting off, or truncating, of syllables satisfies
Dubitatio IX: Whether one who says a great part of the office with the mind not intending to satisfy satisfies
Dubitatio X: What is the gravity of the matter in the omission of a Canonical Hour
Disputatio IV: ON ADORATION
Of the adoration, which is an act of Religion, D. Thomas treats here. But of Adorations in particular I shall treat in 3. part. Tract. 1. disp. 27., where I shall dispute at large what Adoration is owed to God, what to Christ, to the most holy Blessed Virgin, to Images, and to the Cross. Now Adoration is threefold: Dulia, Hyperdulia, and Latria, which is the chief; which division takes its origin from the Diverse consideration of the object about which Adoration is concerned; for if the object is simply infinite, Latria is owed to it; if it is honored with certain insignia of excellence, Dulia is exhibited to it; but if it attains a dignity surpassing the others, it will be honored with Hyperdulia, as will appear below.
Quaestio I: Whether Latria is in the genus of some virtue
Note from D. Bonavent. in 3. dist. 9. art. 2. quaest. 1. that Latria is an external act of Religion, which is called Adoration, as I said disp. 1. quaest. 2.; and indeed it differs from Dulia, by which the Saints are adored, and from Hyperdulia, which belongs to the most holy Virgin, most illustrious among pure creatures; and much more does it differ from that improper adoration which is exhibited even to Princes, of which Genes. 23. 33. et 42.
I assert therefore first, that LATRIA is in the genus of Virtue.
It is proved by the arguments of S. Bonavent. alleged dist. 1. quaest. 2. For an act proceeding from a habit that makes good, and renders the one operating good, is an act of virtue: such is the adoration of Latria: Therefore. See the rest there.
I assert second, that it is an act of a special virtue. So D. Bonavent. art. 2. quaest. 2.
It is proved by D. Bonavent., by the arguments alleged quaest. 3. disp. 1. That act which is about a special good object, about which there is a special difficulty, is good: Such is the act of Latria, which is concerned with the worship owed to God alone, as is said Deuter. 6., and I showed disp. 1. quaest. 1., and I shall show more at large in 3. part. disput. 27. Therefore.
I assert third, that Adoration, or Latria, is an act of a Cardinal virtue. So D. Bonavent. dist. 1. quaest. 3.
It is proved by D. Bonavent. and D. Thom. An act of a Theological virtue regards God immediately, as faith the uncreated truth, hope and Charity the uncreated goodness under different aspects; but Latria signifies the worship exhibited to God, and therefore that created entity; but it regards God only mediately, as I said disp. 1. quaest. 4. Therefore. The arguments on the opposite side lie solved there. Where you must take note that some of them touch rather the act that is merely external than the internal act of Religion, and therefore pertain more to this question. And if the internal act of Religion differs from the internal worship of Theosebia, much more does it differ from the external worship of Latria, of which we are here speaking. This noted, those arguments will collapse.
Quaestio II: Whether Latria is distinct from Dulia
I assert that Latria is distinct from Dulia.
It is proven by D. Bonaventure, from the Gloss on Psalm 98, at the words Adorate scabellum pedum eius (Adore his footstool), where he says: Latria is the adoration that is owed to God alone. Dulia is the adoration that is shown even to a creature.
Hence he argues secondly. Habits are differentiated by acts; and acts by objects: Therefore, if Latria is the worship owed to God, and Dulia the worship owed to a creature as creature, it seems that Latria is a worship distinct from Dulia.
Thirdly, because, just as the gifts that regard the Creator and the creature are differentiated, as wisdom and science, so too must the virtues and their acts be differentiated: But Latria regards the worship owed to the Creator, and Dulia the worship owed to the creature: Therefore.
Fourthly it is proven by the Holy Doctor: If the same honor were shown to the creature that is shown to the Creator, it would no longer be an act of virtue but of vice: For if anyone were to sacrifice to a man, he would commit the crime of Idolatry. Hence Exodus 22: Qui immolat Diis, occidetur, praeterquam Domino soli (He that sacrificeth to gods shall be put to death, save only to the Lord alone), and D. Augustine, book 10 of de civitate, chapter 4: Many things are assumed in Divine worship that are paid to human honors: whether out of excessive humility, or pestilent flattery: yet so that those to whom they are paid are held to be men, who are said to be to be honored and venerated: but if much is added to them, then to be adored. Who indeed judged that sacrifice should be offered, save to him whom he knew, or thought, or feigned to be God?
You will object first with the Gloss on that Psalm 7, Domine Deus meus in te speravi (Lord my God, in thee have I hoped), which says: Lord of all by power, to whom Dulia is owed; God of all by creation, to whom Latria is owed: Therefore both are owed to God.
The Holy Doctor answers that Dulia is there taken broadly, according to the common analogy of Latria and the species of Dulia. Moreover, Dulia is said more of the Lord than of God, because Lord is communicated to the creature, and is said analogically of the Creator and the creature; but God is not so communicated; and if it is said of the Creator and the creature, it is said equivocally. Yet Dulia is not properly to be shown to God, but Latria.
You will object secondly. Just as there is one faith by which everything to be believed is believed, so there ought to be one virtue by which everything to be worshiped is worshiped.
The Holy Doctor answers that there is one Faith by which the same object is believed under the same formal aspect. Such is theological faith, which believes all things true on the divine truth revealed; but faith that has different objects is different, as the faith by which I believe something asserted by a creature, and this faith looks to the Cardinal virtue, and is rather to be called fidelity: But the worship of God regards different objects, namely the uncreated Excellence and the created excellence, and therefore must be constituted as different.
You will object thirdly. Just as God and neighbor are loved by one charity, though they are different objects, so God and the creature ought to be honored by one worship.
The Holy Doctor answers that the account is different, for in Charity there is one principal object, namely the goodness of God, which is lovable in itself, and the neighbor is loved for God himself: But Latria and Dulia regard an altogether and ultimately different worship, the one and the other.
You will object fourthly: More and less does not differentiate the species: but Latria and Dulia differ as greater honor and lesser: Therefore they are not different species.
The Holy Doctor answers first that the major is false in the moral genus: the minor is also false; because Latria and Dulia have different (as I said) formal objects.
Therefore some conditions of each adoration are common, some proper. The common ones are, that due worship be shown both to God and to the saints devoutly and piously, as the Holy Doctor shows on chapter 6 of Luke at these words: exiit in montem orare (he went out into the mountain to pray). And so the same conditions press, as were said of prayer in disp. 3, question 5 and 10. And so he brings the example of Abraham, Genesis 22, who, wishing to go to adore and sacrifice, compelled his servants to wait on the slope: Expectate hic cum asino: Ego autem, et puer illuc properantes, postquam adoraverimus, revertemur ad vos (Wait here with the ass: but I and the boy, hastening thither, after we have adored, will return to you). This the Holy Doctor explains most beautifully at those words, John 4: Veri adoratores adorabunt Patrem in spiritu, et veritate. Nam Deus tales quaerit adoratores (True adorers shall adore the Father in spirit and truth. For God seeks such adorers).
HENCE also the Apostle, 1 Corinthians 14: Orabo spiritu, orabo et mente: psallam spiritu, psallam et mente (I will pray with the spirit, I will pray also with the mind: I will sing with the spirit, I will sing also with the mind). The reason is the one Christ gives there, John 4: Spiritus est Deus: et eos, qui adorant, in spiritu, et veritate oportet adorare (God is a spirit: and they who adore him must adore him in spirit and truth). In the same way, proportionally, the Angels and the blessed souls of the saints are to be adored in spirit and truth, as Chrysostom observes on this passage, homily 32 on John, Augustine tractate 15 on John.
HENCE the Holy Doctor infers that God is to be adored especially in purity and sanctity, as I said of the one praying in disp. 3, questions 4, 5, and 10. Whence Chrysostom compares sinners who adore while offering supplication to those who offer dung. He infers that God is to be adored with humble subjection together with the protestation of the Divine majesty. Whence also to adore is to prostrate the body at the feet, and to incline our summit to his depths, as D. Augustine explains. Isaiah 60: Adorabunt vestigia pedum tuorum (They shall adore the footsteps of thy feet). Therefore he says God is to be adored with due honorification: Venite adoremus, et procidamus ante Deum (Come let us adore, and fall down before God), Psalm 99: Praeoccupemus faciem eius in confessione (Let us come before his face with confession), and Matthew 2: Procidentes adoraverunt Deum (Prostrating, they adored God). Thus adoration is a suppliant inclination, even for making petition.
LIKEWISE God is to be adored with due solemnity according to place and time, as is said, Psalm 5: Introibo in domum tuam, adorabo ad templum sanctum tuum in timore (I will enter into thy house; I will adore toward thy holy temple in fear). And Isaiah 66: Veniet omnis caro, ut adoret coram facie mea (All flesh shall come to adore before my face).
BUT presently the Holy Doctor, in conference 22 on chapter 4 of John, again expounding those words: Veri adoratores adorabunt Patrem in spiritu, et veritate (True adorers shall adore the Father in spirit and truth): first, he says, they ought to be true adorers, or supplicants; for to adore and to supplicate are the same thing, as Papias and Valla say, book 5 of elegances, chapter 11. But truth is that which shows what is, as D. Augustine says, de vera religione, chapter 36. Therefore the true adorer is he who, conscious of his own unworthiness and vileness, has acknowledged it, and at the same time confesses that God is the forgiver of sins, Christ the Savior, and the saints, especially the Blessed Virgin, are intercessors. Whence St. Gregory, book 5 of the Morals, chapter 27, says: He offers prayer who humbly sees that he himself is dust, who attributes nothing of virtue to himself, who acknowledges that the good things he does are from the mercy of the Creator. Such was Abraham, who said, Genesis 18: Loquar ad Dominum, cum sim pulvis, et cinis (I will speak to the Lord, since I am dust and ashes). The Publican, Luke 18. Such adore in spirit and truth in the temple of the heart, as D. Augustine says in the cited Tractate on John; thus the Apostle said, 1 Cor. 14: Orabo spiritu: Psallam spiritu, etc. (I will pray with the spirit: I will sing with the spirit, etc.).
MOREOVER, they adore (the Holy Doctor says) in spirit and truth who adore in simplicity and sincere truth. And so the Holy Doctor does not confound, in distinction 3, question 9, question 4 and the cited place, adoration and prayer, as Tanner thinks, disp. 5, question 2, dubium 1.
HENCE Hugh of St. Victor says, de sacramentis, book 1, part 12, chapter 6: To adore God is to subject to him the whole mind in humility unto devotion, and to believe him the beginning and end of all good: Thus Deuteronomy 6: Dominum Deum tuum timebis, seu adorabis (Thou shalt fear, or adore, the Lord thy God), as the Holy Doctor reads according to another version, with Hugh: On the contrary the Pharisee, not adoring but standing, prayed thus within himself, Luke 18, as D. Gregory notes, book 19 of the Morals, chapter 12.
THESE, according to the analogy, are the things Latria and Dulia have in common; but yet some objects belong to God altogether properly, as objects of Divine worship.
MOREOVER the proper matter of Divine worship is discerned first from the quality of the office and rite, of which kind are the sacrifices, which are offered to God alone, especially the most holy sacrifice of the Mass, and the internal sacrifice of the mind, whereby we vow to God.
SECONDLY from the intention, by which we worship the excellence, as Divine, which is an object of prayer other than the creature, which is the object of Dulia.
THEREFORE the adoration of Latria is due to God alone; as the Holy Doctor notes everywhere, and D. Thomas, article 3, and as I said above.
THEREFORE the Platonists erred, wishing to show Latria even to the Angels, as D. Augustine relates, books 8 and 10 of de civitate; and this error is refuted by the Apostle, to the Colossians 2: Nemo vos seducat, volens in humilitate, et religione Angelorum (Let no man seduce you, willing in humility and religion of Angels, etc.), expounding which passage Chrysostom, homily 7, there mentions their errors. I shall treat of these more gladly in part 3, Tomus 1, disp. 27.
Quaestio III: On Sacred places, destined for adorations
On Sacred Places, destined for adoration.
DUe hosts of enemies, most hostile to Temples, do I find: One of those who overthrew and burned them out of hatred for the faithful people. These were Nebuchadnezzar, Antiochus, Pompey, Cassius, and Titus, who either burned or profaned the Temple of Solomon. See 4. Reg. ult. Primo Machab. 10. Josephus lib. 14. antiquit. et lib. 7. de bello Iudaico. Cornelius Tacitus lib. 21. Augustine lib. 18. de civit. cap. 45.
DIOCLETIAN ordered the churches of the Christians to be leveled to the ground, as Eusebius relates lib. 8. hist. cap. 2. That Julian wished the same, Jerome writes epist. ad Riparium.
OTHERS, however, attacked the Temples with a crowded host, in order to turn every worship away from them. Such are the Manichaeans in St. Augustine lib. 20. contra Faustum, cap. 3. et 4. the Messalians in Damascus de 100. haeresibus, Eustathius, as testifies Socrates, lib. 2. histor. cap. 33. the Petrobrusians, Albigenses, Wycliffites, Taborites, Anabaptists, Transylvanians, and other monsters most like these, in Bellarmine Tom. 2. lib. 3. de militante Ecclesia, and Bouerus Exam. 2. cens. 18. err. 4.
MOREOVER, so that there should never be wanting anything to the abomination of desolation, the sectaries admit the temples for sermons, but execrate them for praying or sacrificing, detest their consecrations, plunder their ornaments, depriving them of all sanctity. Thus the Magdeburgenses cent. 4. cap. 6. et initio centur. 6. Calvin in the Praefat. Instit. et lib. 1. cap. 11. §. 13. sed lib. 5. cap. 20. §. 30. He admits Temples for common prayers, but drives away from them every sacred rite, or holy ceremony.
I ASSERT first, that the building of churches was instituted by God.
IT IS PROVED first by St. Bonaventure in four sermons de Ecclesiae dedicatione. In the first sermon he proves it first ex 3. Reg. 9. where God speaks: *I have sanc- tified this house, which you have built, that I may put my name there for ever.
THEN because Christ Ioan. 2. calls the house of his Father a Temple, and with great zeal drives the merchants from it.
PSALM. 5. of David. I will adore toward your holy Temple.
EXODUS 40. and Numer. 7. it is said that Moses, at God's command, sanctified the Temple.
ISAIAH 56. I will make them joyful in my house of prayer: their holocausts shall please me upon my altar. And Matthew 21. My house shall be called a house of prayer.
AND 3. Reg. 8. et 2. Paral. 7. the Lord appeared, bestowing many privileges on the Temple of Solomon, declaring: *I have chosen, and sanctified this place, that my name may be there for ever.
HE THEN gathers many other Scriptures, in which God complains that the sanctity of Temples is violated. Matth. 21. But you have made it a den of thieves, Jerem. 7. Is this house, in which my name has been invoked, made a den of thieves? Jeremiah: What is this, that my beloved has wrought many wicked deeds in my house? Zechariah 9. I will compass my house about with those who fight for me, and the exactor shall pass over them no more. First Corinthians 14. It is a shame for a woman to speak in the Church, and cap. 11. she ought to veil her head because of the Angels, 1. Corinth. 10. For sanctity befits the house of God, Psalm. 92. When you come together into the Church, and Ezech. 28. In the multitude of your iniquities, and in the iniquity of your traffic, you have polluted my sanctuary. Psalm. 78. O God, the nations have come, they have polluted your holy temple, as is related 1. Machab. 4. To these is added 1 Cor. 3. Whoever shall violate the Temple of God, him shall God destroy.
IT IS PROVED secondly by the Holy Doctor on cap. 4. Ioan. in these words: the Father seeks such adorers, from the most ancient usage of the Church of Christ, which always had Temples and Altars.
FIRST Corinthians 10. Have you not houses to eat and to drink in, or do you despise the Church of God? Heb. 13. We have an altar, etc. Nor is there any of the ancient Fathers who does not mention the altars of the Church, as is seen in Canon 3. Apost., as Dionysius also has it cap. 3. Eccl. Hierar. Irenaeus lib. 4. cap. 33. Athanasius in the life of Blessed Antony, and in the Apol. pro fuga sua, Tertullian lib. poenit. Optatus lib. 6. contra Parmen. Jerome in epitaph. Nepot. Augustine epist. 50. and all the others, wherever they have spoken of Churches.
THE Fathers also used the name of TEMPLE, by which the place of sacrifice is indicated; so the Greeks, everywhere, and Eusebius lib. 3. de vita Constantini, Basil in Psalm. 114. Nazianzen in the oration on Gorgonia his sister, Nyssen in the oration on Theodoretus, Chrysost. homil. 51. in Matth. and others.
AMONG the Latins, Lactantius in the carmine de passione Domini, Salvian lib. 4. de providentia, Ambrose lib. 2. de offic. cap. 21. et 28. Hieron. in cap. 7. Hierem. Augustine lib. 8. de CIV. cap. ult. et lib. 2. cont. Cresconium, cap. 40. et epist. 66. et 137. et lib. 22. de civit. cap. 8. St. Paulinus in the carm. de S. Foelice, Ambr. lib. 1. epistolarum, epist. 5. et lib. 10. epist. 85. et lib. 2. de offi. cap. 28. et the Council of Gangra cap. 5. et the Vth council of Carthage cap. 6. See Valens tom. 3. cap. 144. Valentia disp. 6. quaest. 3. puncto 3. Bellarm. loco cit.
THE Apostle, however, uses the name CHURCH to signify Temples 1. Cor. 10. Clem. lib. 10. recognitionum, Justin Apol. 1. ad finem, Tertullian calls it a shrine, Cyprian in the serm. de eleem. and Gregory of Neo-Caesarea by a famous miracle transferred a mountain, to make a place for himself for building a Church, as Bede relates on that place of Mark: Have the faith of God, etc.
I ASSERT secondly, that the rite of consecrating a church is sacred.
IT IS PROVED by St. Bonaventure first in serm. 3. de Ecclesiae dedicatione, for the people of God of old assembled with immense solemnity for the consecrations of Temples, and there God often bestowed graces Num. 7. on Moses 2. Paral. 2. on Solomon, then the best of kings, to whom also God appeared, showing that feast most pleasing to him. Then it was dedicated by Esdras lib. 1. cap. 6. Thirdly by the Machabees lib. 1. cap. 4.
NOR do they answer wisely, saying that we rather judaize; for these consecrations were not figures to be fulfilled in some action or passion of Christ, like the Lamb, the Azymes, etc.
IT IS PROVED secondly by the Holy Doctor here on 4. Ioan. with the text cited, from the most ancient practice of the Church, and the tradition of the holy Fathers and of the ancient writers; thus Eusebius relates lib. 9. hist. cap. 10. et lib. 4. de vita Constantini, Athanasius Apol. ad Constantinum, where he brings the example of Esdras from the old testament.
BASIL in Psalm. 114. Chrysostom serm. in encaeniis, Sozomen lib. 4. cap. 13. Ambrose lib. 1. epistola 5. et Nazianzen in novam Dominicam ad sororem, which is found in serm. 92. St. Gaudentius, most illustrious Bishop of Brescia, by the testimony of Bellarm. and Valentia, on the Dedication, St. Augustine in five sermons, which, among the sermons de tempore, are 251. 252. 253. 254. 255. and 256. Pope Gelasius epist. ad Episcopos Lucaniae, Foelix IV. in his decretal epistle, Prosper part. 3. cap. 38. Gregory lib. 3. Dial. cap. 30. Bernard in six sermons, Rupert in cap. 28. Genes. Hugh lib. 2. de sacr. part. 5. cap. 2. et 3. Isidore lib. 1. de offic. cap. 35. Rabanus lib. 2. cap. 45. Amalarius. lib. de ord. B. Ivo lib. de consecr. templi, Walafrid lib. de rebus Eccl. cap. 9. These, and others whom the Holy Doctor indicates, speak of the Dedication of the temple as most ancient. See their testimonies in Bellarmine.
I ASSERT thirdly, that very many sacred ceremonies are rightly employed in the dedication of the temple.
IT IS PROVED again by the Holy Doctor in the places adduced, from Numer. 7. et Exodi 40. where the unctions, and other things done in the dedication of the temple, are recounted. Indeed also Genes. 28. in the law of nature Jacob anointed the stone with sacred oil, that he might sacrifice there, and he called it BETHEL, that is, the house of God.
IN the law of Grace also the Apostle prima Cor. 11. forbids feasting in the Church, whereby it is indicated that it is a consecrated place, and St. Dionysius lib. de Eccl. Hierar. cap. 6. testifies that in his time of the Apostles sacred oil was employed for dedicating altars.
THE Council also of Carthage cap. 14. 29. Bracar. II. can. 6. Gelasius, and Foelix IV. cited above. Ioannes I. Epist. ad Episcopos Italiae. Other decrees too are related by Gratian dist. 1. where also there is adduced a Canon of the Council of Nicaea, and another Canon of the Council of Hippo, which was assembled from all Africa, as St. Augustine relates lib. 1. Retract. cap. 17. It is confirmed from the Fathers adduced for the second assertion, for the greater part of them also mention the dedication of Temples.
THE Holy Doctor serm. 3. De dedicatione recounts the Mysteries of the sacred ceremonies of the Temple; the end, moreover, of the ceremonies adduced is, that it may be made known to all that that place is destined for sacred functions. Since therefore the Temple is dedicated to Christ, therefore his sign is painted there, namely the CROSS. Moreover, twelve crosses are painted, so distinguished among themselves that they occupy the whole temple, and before them lamps, signifying the twelve Apostles, who, carrying that holy banner throughout the world, enlightened the nations.
BUT it is anointed with sacred oil, that it may be known that that Temple is being consecrated; for oil is of great virtue and excellence, a liquor floating above the rest, healing, strengthening, and applied to illustrious things.
And because it is consecrated to holy works, above all to that most pure oblation; therefore blessed water is employed, and incense and candles are lighted.
And because it is consecrated to instructing in the Faith of Christ, therefore the Alphabet is written on the pavement, in Greek and Latin letters, because the Faith was preached chiefly in those languages, and the Church at that time used them for teaching the Faith; whereby into all the earth went forth the sound of the Apostles.
And because in that holy place true sanctity is to be obtained, therefore there are set together, mixed, salt, ashes, water, and wine, that it may be acknowledged in what true perfection is placed and established: In the ashes, mortification; in the salt, discretion; in the water, compunction; in the wine, exultation.
Of the first it is said: the ashes of the heifer, sprinkled, sanctify the unclean, Heb. 9. to the cleansing of the flesh, which happens when the flesh is mortified by the memory of past delight. For the heifer is a lascivious animal, and ash remains after the fire has died.
Of the second: as you have exhibited your members to serve uncleanness, and iniquity unto iniquity; so now exhibit, etc. Rom. 6. the flesh is indeed to be mortified, but so that it may be subject, not however that it be destroyed; and as in the making of a Church, salt, and ashes are mixed together; so in penance, mortification, and discretion, Rom. 12. I beseech you by the mercy of God, that you exhibit your bodies a holy host, pleasing to God, your reasonable service.
Of the third it is said: I will pour upon you clean water, and you shall be cleansed from all your defilements, Ezech. 36. For the water of compunction is the blessed water, by which sins are washed away, 1. Corinth. 1: but you are washed, but you are sanctified.
Of the fourth: In every gift make a cheerful countenance, Eccles. 35. and as ashes, and salt were placed together, in wine, and water, so that one may reckon together that joy, in the wine, and fear, signified in the water, are both necessary in the service of God. For first with fear; then with exultation must God be served. Therefore Numer. 6. the Nazarites at the beginning abstained from wine, washed with water, but at the consummation they drank wine.
And since through works of mercy immense perfection and merit are acquired; but the works of nature are exhibited by compassionating with the heart, consoling with words, and relieving with deed: Therefore there are employed in figure, Oil, the Sprinkling with hyssop, and Balsam; for the Chrisma, with which the altars are anointed, is composed of oil and balsam. Oil floats above the other liquors, signifying piety, which floats above the other works, because: Piety is profitable to all things, 1. Timot. 4. Hyssop, a humble herb, while it avails for comforting the breast, takes away roughness from the tongue, making known the mercy of the mouth through the sweetness of speech. Balsam, which preserves from corruption, signifies liberality, which is declared by the outward work.
Of the first it is said: Moses anointed all the vessels of the Tabernacle, and sanctified them with oil, Levit. 8. because toward all who suffer there must be applied the compassion of the heart, that there may be a sanctification of the soul; thus Exodi 30. Taking the oil of unction, you shall anoint the tabernacle with its vessels, that it may be sanctified.
Of the second it is said, Iudith. 9. Give word, O Lord, into my mouth, and strengthen the counsel in my heart, that your house may remain in sanctification, for as the tongue of the dog cures its infirmity; So the tongue of consolation relieves the suffering infirm one.
Of the third: Its merchants shall be, and its wages sanctified to the Lord, Isa. 27. where the Gloss says: You say to God, because what we bestow on the poor for Christ, we do to God. Hence the Holy Doctor pleasantly subjoins: if Martin had known whom he had clothed (I suppose) he would not have let go, unless he had imposed the whole garment.
MOREOVER the Bishop leads in the clergy with the Relics of the Saints, that it may be shown that demons are thereby driven out, and religion led in.
CANDLES are lighted, that it may be shown that from it more than from light, Urim Thumim, limpid and clear holy thoughts are to be had, necessary for salvation. Hence Isa. 10. The light of Israel shall be in fire, and his Holy One in flame.
THE stone is consecrated, whereby the solidity of love in Christ is expressed, in whom we are sanctified for eternity, as the Apostle says to the Hebrews.
MOREOVER the Altar signifies Christ anointed above his fellows, Psalm. 44. first of all the temple is struck and opened with the pastoral staff by the Bishop, because preachers, with power received from God, strike the hearts of the faithful, and lead them to Christ.
THEN he writes in Greek, Latin, and Hebrew letters, as also the title of the Cross was, because the knowledge of Christ is written in the minds of the faithful, and the most lofty Mystery of the Cross is expounded. See St. Bonavent. also serm. 1. Dedicationis, where he applies these ceremonies to the sanctification of the soul. The pavement is sprinkled with water, and candles are lighted, because after illumination Baptism is given. On the walls crosses are painted to signify the consignation in Confirmation. There is made a mixture of ashes, salt, wine, and water, to signify what the life of the baptized, and the son of the Church, ought to be, as I said: See also Bellarmine cap. 5. See also Augustine, Bernard, Hugh, Ivo; and Rabanus in the sermons, on this matter.
I ASSERT fourthly, that the Temple remains consecrated by these ceremonies.
IT IS PROVED by St. Bonaventure first by the scriptures above, especially 2. Paral. 7. I have sanctified this place. Therefore Matth. 23. it is said: The temple sanctifies the gold.
SECONDLY, because in temples there are holy things, as the Relics of saints, the Most Holy Sacrament, the assistance of Angels, who on that account were heard in the time of the siege of Jerusalem crying out: Let us depart, let us remove from here; namely, that they might not see the temple polluted, as Josephus relates lib. 7. de bello Iudaico, cap. 12. and St. Bonaventure.
I ASSERT fifthly, that the adornment of temples is a pious and religious work; so the Holy Doctor also observes a variety of ornaments on different feasts, so that at the time of the most holy Nativity tapestries are laid to show the rigidity: At the Resurrection silks, especially white, to display the joy of glory.
IT IS PROVED by the Holy Doctor from the old Testament, where both the Sanctuary, and the Temple were erected at immense cost, God his own most excellently setting forth his good pleasure; moreover the costs in the Temple of Solomon were incredible; for the whole was clothed with golden plates, the utensils golden, etc. Glicinus relates in the Italian work, de gloria sanctissimae Trinitatis, that David left to Solomon for this work 2400. millions of gold pieces, to which were added others by Solomon not less immense from the treasuries. In the new testament also Isaiah foretold that this was to be done cap. 60.
FOR this reason also the most pious Emperors gave treasures to the churches, especially Constantine, who is venerated among the saints in the Greek Calendar, and is called holy by the Fathers. And Charles the Great, who is venerated as a saint, especially at Paris and Aix-la-Chapelle, and deservedly is wonderfully praised by all writers, as Bellarmine observes here.
THE Seraphic Doctor assigns many reasons for all these.
THE FIRST is, because Temples adorned excite to the contemplation of the Divine majesty. For this reason also God in the temple Isa 6. was seen comely in majesty.
SECONDLY, because it is a sign of religion, Faith, and devotion, as all truthful historians narrate and affirm, especially Eusebius de praepar. evang. lib. 13. cap. 7. Theodoret. hist. cap. 9.
THIRDLY, because God shows that he holds the builders of Temples grateful, as I showed above; but he exterminated the plunderers and destroyers, as is clear in Balthasar Daniel. 5. Eliodoro 2. Machab. 3. Antiocho cap. 9.
THEY OBJECT first with places of scripture indicating that God does not dwell in places made by hands Act. 7. et 17.
THE Holy Doctor ANSWERS in 1. dist. 36. passim and on 4. cap. Ioannis. hence only two things are to be gathered: The first is, that God is not bound to temples, but is immense, and this the Apostle was setting forth Act. 17. disputing at Athens: The other is, that God is not locally in bodily places. He was also setting that forth, that God is not to be prayed to in temples alone.
THEY OBJECT secondly that Ioan. 4. The hour comes, when neither on this mountain, nor in Jerusalem shall you adore the Father.
THE Holy Doctor ANSWERS, that there the sense was, that God is not to be adored in the temple alone, as the Jews were setting forth, binding all Adoration to that temple, and the less so because the shadows of that temple were to cease, and God was to be adored in spirit, and in truth, the shadows taken away. Therefore, he says, God is not to be adored with the shadowy rites of the Jews. So Chrysostom, Cyril, Euthymius, and others. He wills therefore, that in the time of grace God be worshipped in spirit, not in corporal ceremonies only, in truth, not in shadow. So also Theophylactus, St. Thomas, and Cajetan on this place.
SECONDLY he expounds: they shall adore God in spirit against the superstition of the Samaritans, who thought the corporal place of mount Garizim necessary, so that there might be adoration. In truth, namely with the Jewish shadows driven away.
SECONDLY Augustine Marloratus objects that Apoc. 21. And I saw no Temple in it, for the Lord God almighty is the temple of it, where the Church is treated of, as is clear from what follows: The nations shall walk in its light, and Kings shall bring their glory. John changed these words from Isa. 60. where Isaiah speaks of the Church.
IT IS ANSWERED ex D. Bonavent. in Diaeta, tit. 10. cap. 5. and following, that there the Church triumphant is described, not militant, so all approved authors understand, Primasius, Beda, Oecumenius, Richardus, Rupertus, Anselmus, and St. Augustine lib. 20. de civit. Dei, cap. 17. where he censures with excessive imprudence anyone who would dare to expound that of the Church militant: whence Bellarmine deduces cap. 4. that that exposition of the Apocalypse which is found tom. 9. of his works is not Augustine's.
IT IS CONFIRMED, for cap. 20. he finishes the discourse on the Church militant, the Judgment having been described, and sentence passed by the Judge, as the Holy Doctor indicates there tit. 9. at the end, after which he begins to treat of the Church triumphant.
AS TO the place of Isaiah, the Holy Doctor answers serm. 22. in Hexaëmer. and serm. 23. that he there speaks of the Church militant, as Hieronymus, Cyrillus, and Lyra expound, but in the anagogic sense, as it is ordered to the triumphant. Therefore St. Hieronymus at the end of the chapter says, that the glory described there is fulfilled more fully in the world to come.
THEY OBJECT thirdly some Fathers who abstained from the name of Temple: So Hieronymus ad Riparium, Caecilius in Minutius, and Optatus lib. 6.
IT IS ANSWERED, that they abstained lest they might seem to agree with the Jews. Therefore those first Christians used the names of Church, and presbyter, not of temple, or priest; as is clear in the epistles of the Apostles, and of Ignatius, and Justin. But afterwards, when the difference between Christians and Jews had been well perceived, they began to use the names of Priest, and Temple.
HERE I shall adore, that Temples are due to God alone for Latria, but that nevertheless they are rightly built and dedicated also to saints. So the Council of Gangra in the epistle to the Bishops of Armenia, can. 20. calls them Basilicas of the Martyrs, so also the Council of Cabilonense in the last canon, and C. Carthag. V. can. 14. supposes the same.
THE holy Greek Fathers teach the same, Cyrillus catech. 16. Athan. epist. ad solitar. Basilius in Psal. 114. Nazianzenus in the first oration against Iulianum, Nyssenus in the oration on Theodorus, Chrysost. homil. 28. to the people of Antioch, Theodoretes lib. 8. ad Graecos. There are added Eusebius lib. 4. de vita Constantini, cap. 58. and the following. Sozomenus lib. 8. cap. 18. Socrates lib. 1. cap. ult. Euagrius lib. 2. cap. 3. Nicephorus lib. 13. cap. 27. Damascenus lib. 4. cap. 16.
AMONG the Latins, Ambrosius lib. 1. epist. 5. Hieronymus lib. contra Vigilantium. Augustinus lib. de cura pro mort. cap. 1. et lib. 1. de civit. cap. 1. et lib. 20. contra faust. cap. 21. et lib. 8. de civit. cap. 26. Paulinus in the Natali of S. Faelicis, Victorinus of Utica lib. 1. on the persecution of the Vandals, Gregorius lib. 2. Dial. cap. 8. The Liber Pontificalis also testifies that churches were often dedicated to Saints by many holy Pontiffs.
FINALLY Bellarminus brings forward that greatest ornament of the mitre of Brescia, namely Saint Gaudentius (whom he proclaims equal to Ambrose) Tract. de dedicatione Ecclesiae.
THE heretics object that even the ornaments of Temples are reproved. Hierem. 7. Do not trust in lying words, saying: The temple of the Lord, the temple of the Lord.
They also oppose many Fathers in Bellarminus, making little of these ornaments, as superfluous, especially because Christ always loved poverty.
THE Holy Doctor discusses these testimonies at length in the Apologia pauperum, especially the third response cap. 2. where he observes that St. Hieronymus reprehends only those saying that these ornaments are necessary to the perfection of the Church, and from that they detested poverty, because God in his old Church, which was a shadow of ours, had placed riches, had adorned it with gold, and enriched its ministers with possessions.
I ASSERT, lastly, that holy pilgrimages are undertaken for visiting the sacred places: I show that this custom is most ancient; for Deuter. 16. it was a command of God to visit the Temple of Jerusalem. After the ascension of Christ men went to the holy places of Jerusalem, as St. Hier. epist. 17. cap. 6. relates, so that the Sectaries may see that these visitations did not begin from the age of Constantine.
IT IS PROVED therefore that this pilgrimage is holy, from the Fathers Chrysost. hom. 32. ad Rom. hom. 8. ad Ephes. Ambrof. de vita Theodosii Imp. Ruffin. cap. 17. lib. 1. Epiphanius in the life of Eze. b. Amphilochius in the life of Basil, Augustine epist. 137. Paulinus of Nola, natali 3. et 8. Conc. of Cabilonense cap. 45.
ST. Basil brings in reg. disp. resp. 40. two reasons. One is, because where the temples and bodies of the saints are, their patronage is more easily obtained: The other, because there we are more inflamed to their imitation by the more present recollection of them.