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On the faith necessary for salvation. On the miracles of unbelievers. On sacred Scripture. On the reprobate and evil deeds. On the power of witches. On divine permission. On the providence of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0010","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0010","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":10,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0010"},"text":"1550."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0011:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0003-0011","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0011","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":11,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0011"},"text":"To the most serene and most unconquered lord of the world, Emperor Maximilian: the book of eight questions by Johannes Trithemius, abbot of [unclear], begins in the name of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0012","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0012","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":12,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0012"},"text":"I have obeyed your commands, most unconquered Emperor Maximilian, and the eight questions which you proposed to me some time ago, when I had been summoned to your highness at the castle of Boppard, I have answered as briefly as I could and set down in the form of this little book. You wished, as I rightly remember, that in solving them I should, as far as possible, follow the path of nature, on account of those who yield less to belief. Yet this did not seem possible to me in every case, because in many places the matter of the questions rested on theological rather than natural principles."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0013","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0013","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":13,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0013"},"text":"For although the Christian religion, among all the sects of mortals, is held to be nearer, more conformable, and closest to the laws of nature, nevertheless not all the chief articles of our faith are provable according to the common way of nature. We believe that this was necessarily so, in order that faith too might have its place, and firm belief might not lack its own merit. Therefore, undertaking by your command a middle course of disputation as best I could, I have used partly the testimony of nature and partly that of the divine Scriptures. For the things which it is fitting for us to believe must not be rashly examined by human arguments, since, as holy Gregory says, faith has no merit when human reason supplies proof. Therefore, with fear of God and reverence for our undefiled Christian religion, I have resolved to answer the questions proposed in such a way that I depart neither in jest nor in earnest from the definitions of the Roman Church. Therefore whatever I have ever written, or shall write, I wish to be wholly subject to its determination and judgment."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0014","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0014","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":14,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0014"},"text":"On Faith and Understanding: the first question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0015","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0015","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":15,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0015"},"text":"The first question of your most serene majesty was this: Why did almighty God wish to be believed by mortals rather than to be known and understood, namely in that mode of knowledge and understanding by which he is known and understood by the holy angels?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0016","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0016","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":16,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0016"},"text":"I remember that I answered this question in the presence of your most sacred majesty as follows. Almighty God, who is without beginning, pure intellect, everlasting and unchangeable, existing above every position knowable to us, far more perfect than infinite perfections, by his most wise will created from nothing two intellects from the beginning, namely the angelic and the human. The angelic intellect, at the beginning of its creation, was made in act with respect to all knowable things, and knows all things. The human intellect, however, first exists in potency with respect to all things, but is ignorant of all things. Yet in the end, through very many and continuous actions directed upward, it will become like the angelic intellect, knowing both God and all things that pertain to the promised knowledge and understanding."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0017","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0017","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":17,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0017"},"text":"The two intellects, angelic and human, differ as any two opposites do: namely as act and potency, light and darkness, knowledge and ignorance, possession and privation, beginning and end, immobile and mobile, substance and accident, truth and likeness, nature and art, health and sickness, whole and part. For the angelic intellect is as act, light, knowledge, possession, beginning, the immobile, the immediate, simple substance, truth, nature, and whole. The human intellect, however, is as potency, darkness, ignorance, privation, end, the mobile, the mediate, the composite, accident, likeness, art, and part."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0018","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0018","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":18,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0018"},"text":"Hence whatever belongs to the angelic intellect from the beginning, these same things belong to the human intellect at the end, after it has laid aside the burden of the flesh; for just as beginning and nature perfect the angelic intellect, so the end and art, after many exercises at last, raise the human intellect upward. Therefore between these two intellects there is great inequality from the beginning, yet in the end they are at last made equal, when the human intellect will be as great through art as the angelic intellect was before through nature. Hence it is clear that the angelic intellect, as soon as it was cre-"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0001","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0001"},"text":"It was created from the beginning, without any action or motion of its own, immovably and substantially, and by nature knew all things that it can understand; and it came forth created in an instant full and perfect in the knowledge of all things. But the human intellect, since it was created in ignorance and privation of all things, and was appointed in time to a body for its own exercise, must by continual action, motion, and art arrive at the knowledge of God and of all things. At last the end will make it equal to the angelic intellect, changing its potency into act, and bringing it forth from merely potential and possible being into essence; from empty it will make it full, from imperfect perfect, from deprived possessing, from dark luminous, from nocturnal diurnal, from lunar solar, and from earthly heavenly. This cannot happen while the mind is bound together with the body, as the holy lover of Christ Paul says: “As long as we are in the flesh, we are pilgrims away from the Lord.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0002","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0002"},"text":"To know God belongs to a pure, simple, and perfect intellect. But the human intellect, as long as it dwells in the body, is impure, mixed, unstable, and imperfect, and for this reason, without faith, is ignorant of all knowledge of God and of heavenly things. Yet the object of both intellects, both human and angelic, is the same: namely that highest immutable good, God, the one principle of all things, to which they return by the natural desire of knowledge."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0003","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0003"},"text":"But if the angelic intellect is compared with the human, it is like nature compared with art, and like intellect simply speaking compared with reason. Intellect is close to the principles of the disciplines, while reason proceeds through principles to conclusions. Hence it is clear that the angelic intellect immovably apprehends its proper object, toward which the human intellect, through the angelic medium, after many exercises of itself, as has been said, at last at some time prepares an ascent for itself by reasoning. But human intellects are separated from the angelic intellect by the perfection of knowledge of their natural object, and therefore the human intellect necessarily becomes movable, returning through that medium to its own principle. For every motion goes from an extreme through a medium to an extreme; but where there is no medium, the extremes are already immediate and near, and for that reason immovable."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0004","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0004"},"text":"The human intellect, however, placed as it were in a dark prison as long as it is held in the body, is moved by sense and reason toward understanding, although very confusedly and imperfectly; and therefore it suffers a medium between itself and God, which we have called the angelic intellect, bearing the body as an impediment to its destined perfection, as a certain lover of wisdom said: “The body that is corrupted weighs down the soul, and the earthly dwelling depresses the sense that thinks many things.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0005","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0005"},"text":"Therefore it was wholly necessary for us to believe God rather than to know or understand him, because it is utterly impossible for us, who understand nothing without the ministry of the senses and the discourse of reason, to comprehend that super-divine and uncircumscribable majesty. But God, existing far above every position, remains subject neither to the senses of mortals nor to reason, as he is read to have said to Moses: “Man shall not see me and live.” Hence also the divine evangelist John says: “No one has ever seen God.” Nor is this surprising. For since God is the first and eternal intellect, most pure, most simple, most perfect, immovable, creator, incomprehensible, highest, immense far above every position, and uncircumscribable, he could not be comprehended by the human intellect, which is impure, subject to composition, imperfect, movable, created, comprehensible, lowest, and established beneath the measure of position."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0006","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0006"},"text":"As for the question that, from the first line of argument, ought to have arisen: whether God, since he is omnipotent, could have made himself knowable to the human intellect as to the angelic intellect, I say that no one of sound mind has ever denied that God can do all things. But we say that God cannot do those things that imply contradiction, because they are contrary to the order of wisdom, which immutably disposes all things, just as destruction is not doubted to be contrary to the construction of the whole at the same time, and, if I may say so, utterly opposed to it."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0007","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0007"},"text":"For it was neither fitting, nor could it in any way have happened, that God should be comprehended by the human intellect, since if mortal man, by the guidance of nature, comprehended the immortal God, surely he would already seem to have to be called not man nor mortal, but angel; and either man would become comparable to God, or God to man. For as long as the angelic intellect stands between, the human intellect cannot understand God. And it stands between until the death of the flesh; when the mind, having obtained its natural freedom, will become altogether equal to the angel. You now see clearly, I believe, O emperor,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0001","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0001"},"text":"since it was neither fitting nor possible that the human intellect should comprehend the divine: the created, the creator; the temporal, the eternal; the changeable, the unchangeable; the weak, the omnipotent, since, as a certain philosopher says, there is no proportion of the finite to the infinite."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0002","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0002"},"text":"It is therefore necessary for mortals to believe in the immortal God, whom we cannot comprehend by any evident reasoning. Although the order of the whole universe declares the provident author of all things, and although we understand nothing besides him to have been brought into being without a beginning, nevertheless the human mind cannot grasp what God is or in what manner he is, because, since he is far above all things that we can understand concerning him, or that any mortal can understand, he is placed far outside and above every affirmation, as holy Dionysius says."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0003","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0003"},"text":"For he is neither soul, nor sense, nor does he have imagination, or opinion, or reason, or understanding; nor is he reason, nor understanding; nor is he spoken, nor understood. He is neither number, nor multitude, nor order, nor greatness, nor smallness, nor equality, nor likeness, nor unlikeness; nor is he something that exists, nor is he moved, nor does he cause rest; nor does he have power, nor is he power, nor is he light, nor does he live, nor is he life, nor substance, nor age, nor time; nor is there any spiritual touch of him; nor is he form, nor truth, nor kingdom, nor wisdom, nor one, nor unity, nor deity or goodness, nor spirit, so far as we ourselves can know."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0004","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0004"},"text":"Nor does the designation of Son or Father belong to him, nor anything else among those things known to us or to anyone else in the world. Nor is he anything of the things that are not, nor of the things that are. Nor do the things that are know him as he himself is. Nor is there speech of him, nor name, nor knowledge; nor is he darkness, nor light, nor error, nor truth; nor is there any affirmation at all of him, nor any removal. For the perfect and singular cause of all things is above every affirmation. And his excellence is above every removal: his, that is, who is simply absolved from all things and is above all things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0005","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0005"},"text":"Therefore, as Dionysius says, we say that, since the cause of all things is above all things, he is neither without substance nor without life, nor does he lack reason or mind; nor is he a body, nor a figure, nor a form, nor does he have quality or quantity or bulk. Nor is he in a place, nor is he seen, nor does he have sensible touch, nor does he sense, nor is he sensible; nor is he subject to rashness or disturbance, stirred by fleshly passions. Nor is he weak, subject to sensible accidents; nor is he in need of light; nor does he admit alteration or corruption or division or flux; nor is he or has he anything else belonging to sensible things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0006","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0006"},"text":"Therefore, since he is far above every affirmation in excellence, he could not be comprehended by the creature placed beneath him, which necessarily uses the senses in order to understand, just as the true Peripatetic said: there is nothing in our intellect unless it has first been in the sense. God, then, who is not subject to the senses of mortals, far exceeds the human intellect: he who, according to affirmative affirmation, truly is wholly in all things, and, according to negative removal, the nearer he is approached, is none of all the things subjected to the knowledge of mortals. For since he is above all things, he cannot be any of those things that are subject to him. Therefore Empedocles beautifully gave the likeness, saying: God is a sphere whose center is everywhere and whose circumference is nowhere. Let now"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0001","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0001"},"text":"Now, insofar as the human intellect can, let it rightly understand and comprehend the center of this imagined sphere, and at the same time its circumference, bounded nowhere, since it strives to comprehend God. But if it is not sufficient to understand this by the proposed likeness proper to it, why does it contend to investigate the essence of God, which exists above every position?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0002","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0002"},"text":"May it not weary you, Caesar, to hear in turn another likeness concerning God from Nicholas of Cusa, sometime priest of the Roman Church, Cardinal, my fellow Mosellan, a man most learned in those times, who says: God is a straight line of infinite length, which makes a circle. Let us therefore now consider. If it is a straight line, how does it make a circle? But if it makes a circle, how is it straight? For a circle and a straight line are naturally opposed. Yet a line of infinite length, since it has neither beginning nor end, necessarily makes a circle, although it is proposed to be imagined not as curved, but as straight."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0003","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0003"},"text":"Since, therefore, God is infinite, greatest without quantity, best without quality, all things in all without circumscription, above all things without a position that excludes, it was not possible that he should be comprehended by the circumscribed human intellect, which uses the service of the senses for understanding, and that what is promised to it when purified at last in its homeland should be granted to it while confused and impure on the way."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0004:annotation-001"],"chapter_id":"ch-6","html_id":"p-en-0006-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0004","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0004"},"text":"But afterwards, when our mind, at last having left the flesh, has become bare, simple, pure, perfect, and consummated at its center, which is God, then, made equal to the angels, we shall know God perfectly, and all things, as also Saint [unclear] says to the Corinthians: Now we see through a mirror and in a riddle, but then face to face."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0005","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0005"},"text":"Therefore we said that the angelic intellect, by the guidance of its nature, adheres immovably to its principle, because it is pure act and habit; and since by its condition it is naturally simple, it cannot be impeded by any alteration of composition. But the human intellect, as it is now sufficiently clear has been declared, since it is potency and privation, impure because of its commerce with its body, is thereby held back from perfect act until at last, freed from the flesh, it passes into the fellowship of likeness with the angels, then first to be admitted to the true knowledge of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0006","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0006"},"text":"But if, meanwhile, the affection of love necessary for salvation is joined to present Christian faith and to future divine knowledge, the same everlasting blessedness prepared with the holy angels for the worshippers of God will be given as a gift. But if the depraved mind, through too great commerce with its flesh, has despised the love of God, the intellect indeed, released from its prison, will rise to the measure of knowledge belonging to it by nature, but it will be so much the more miserable as, by its evil will, it is found to be more like the demons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0007","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0007"},"text":"Therefore, to conclude the solution of the proposed question as I may, I say that it is not possible for almighty God to be perfectly understood by us so long as we mortals live in the flesh."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0008","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0008"},"text":"On Faith Necessary for Salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0009","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0009","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":9,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0009"},"text":"The Second Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0010","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0010","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":10,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0010"},"text":"The second question of your unconquered majesty was this: since today a small part of the world is subject to the laws of the Christian faith, whether that opinion of many people may seem to be admitted without injury to the truth, namely, that each person, in his own religion, which he believes to be true and saving, as a worshipper of the one God, outside the Christian faith and without baptism, can be saved, provided that nothing is known of the religion of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0006-0011","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0011","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":11,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0011"},"text":"To this question, simply..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0001","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0001"},"text":"But because a cause of just consideration has moved your most serene Highness to ask these things, not because you do not know what must be held as Catholic in this position, but so that you may have something true to set against those who attack it, I shall answer the questions as briefly as I can."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0002","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0002"},"text":"If anyone could be saved outside the Christian faith, Christ, the Son of almighty God, would seem to have become man superfluously and without cause. For if there is salvation outside Christ, then Christ is not the Savior of all. But because it was necessary, according to the Scriptures, that the only-begotten Son of God should, for the salvation of the human race, be born as man in the world, suffer, die, and rise again on the third day, he did not come into this world in vain, nor superfluously, nor without cause. Since this is so, whoever asserts that anyone can be saved outside the faith of Christ shows himself not a Christian, but an adversary of the faith and a deserter of Christ. For whoever does not believe in Christ, the Son of God, promises himself eternal salvation in vain. For Jesus Christ himself, who is the Truth, says in the holy Gospel: “He who does not believe will be condemned.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0003","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0003"},"text":"And again: “He who does not believe is already judged, because he does not believe in the name of the only-begotten Son of God.” And again, a little later, he adds, saying: “He who believes in the Son has eternal life; but he who is unbelieving toward the Son shall not see life, but the wrath of God remains upon him.” Saint Christophylus also says: “Without faith it is impossible to please God.” The solution of the proposed question is now clear to all who truly believe in Christ: through him, the Savior of the world, there is salvation, and whoever does not believe in him cannot be saved. Nor is it permitted for a Christian in any way to pass beyond the limits of his religion, so as to presume to explain this question otherwise than Christ taught. Whoever, by asserting the contrary, departs from this rule of faith is plainly shown not to think rightly concerning Christ, the Savior of the faithful. For whoever promises salvation to anyone outside Christ wishes to declare Christ a liar. But we, confirmed by the most sacred decrees of the Gospels, firmly believe and pronounce without doubt that no one can be saved outside the faith of Christ, however much he may trust in his own paternal or another religion."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0004","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0004"},"text":"Christ is salvation, and outside the Christian faith no one will be saved. For why did Christ, the Son of God, will to die for the sins of the world, if each person could have been saved outside his faith in his own paternal tradition? From the beginning of the world, after the fall of the human race, it has been impossible for anyone to be saved unto eternal life otherwise than in the blood of our Lord Jesus Christ. What of the fact that the greater part of mankind today remains outside the faith of Jesus? Did not the Savior of the world himself long ago foretell in the holy Gospel that many are called, but few are chosen? And again he says: “Enter through the narrow gate, because wide is the gate and broad is the way that leads to destruction, and there are many who enter through it.” What we may say can contribute nothing to God, our salvation, who has no need of our goods. For whether many are saved or many are damned, God himself is the immutable Lord of all. Nothing is added to him if all are saved; nothing is lacking if the whole world perishes. There is an infallible order of divine providence and majesty, which embraces those who are to be damned no less than those who are to be saved, each and all alike."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0005","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0005"},"text":"Certainly no one of those who are to be damned suffers injustice, because just as in the first man we all fell, so no one is saved except in the blood of Jesus Christ through mercy, and no one is damned except in his own unbelief and according to his deserts through justice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0006","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0006"},"text":"From what has been said there arises another question of no small difficulty, which human curiosity is accustomed to raise against those who think rightly concerning the faith of Christ. Why does almighty God, since he is just and merciful, not cease to create so many thousands of human beings whom he most certainly foreknew would be damned? Why does he not spare the wretched, and why does he bring forth in such a multitude to destruction those whom he foreknew would turn aside to evil? For it would seem better not to exist than to exist badly."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0007:annotation-001"],"chapter_id":"ch-6","html_id":"p-en-0007-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0007","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0007"},"text":"Let that man answer this question, if anyone thinks himself God’s counselor. Who am I, that I should explain the cause of the divine will? For whatever the Lord willed he has done in heaven and on earth, and there is no one who can resist his will. Hence a certain wise man says to God: “Who will charge you with blame if the nations you made perish?” The Almighty established an order of change in things, which no one ever [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0001","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0001"},"text":"in the fullness of change he will call back. For in a certain way, just as he permits his sun to rise over the good and the evil, so also until the end of the world he permits men, both pious and impious, to be conceived, born, and grow."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0002","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0002"},"text":"The thoughts of men are not in God, nor does he change his counsel according to time; but, since he is unchangeable and eternal, willing all things together and at once and always, he has from eternity unchangeably foreordained them. God speaks once, as sacred Scripture bears witness, and does not add, because whatever he wills he wills immovably, and he admits no change. Therefore God permits, by most just reason, that men be born good and evil, pious and impious, faithful and faithless, sinners and saints, those to be saved and those to be damned, for he has assigned this order to all things. Nothing perishes to God, who is Lord of all, and who everywhere holds firm dominion no less over evil men and spirits than over good ones."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0003","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0003"},"text":"Christ Jesus, God without time from God the Father, and man in time from the Virgin, appointed mediator between God and men, is himself the one through whom we have access to God. He is the savior of all the faithful; whoever rashly grants that anyone can be saved without Christian faith thinks wrongly of him. The omnipotence of God has regard to the order of things which he established; according to the inviolable sequence of its rectitude, no one will be saved without faith in Christ, no one who does not believe in the Son of God is justified."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0004","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0004"},"text":"Therefore those are moved by vain and most foolish pity who think that anyone in the whole world and in any sect is to be saved outside the faith of Christ, since his judgment is manifestly the contrary. Let them hear the Savior himself again saying in the Gospel: “No one comes to the Father except through me. For I am the way, the truth, and the life.” If no one comes to the Father except through the Son, certainly no one will be saved except through him. Who will save a Jew or a pagan, when no one can be saved except through Christ? But Christ will undoubtedly save only those who believe in him with heart, speech, and deed. He will not save a Jew, not a Saracen, not a pagan, not any other unbeliever, because they do not believe in him, but despise his doctrine, scorn the faith, and, blaspheming his holy name, hold it in contempt all day long. For he himself said in the Gospel: “Whoever is ashamed of me and of my words, of him I also will be ashamed before my Father and his holy angels.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0005","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0005"},"text":"Tell me now, you who worship Christ and contend that someone can be saved in his own sect, which he thinks true, outside the Christian faith: do you believe the Gospel of Christ is true or false? If true, why do you hold an opinion contrary to it? For Christ says that whoever has not believed in the Son of God, the wrath of God remains upon him, and he is already judged and will be condemned, and that “no one comes to the Father except through me.” But you, seduced by I know not what rashness, thrust in the contrary, saying that a man outside the faith of Christ, trusting in the religion of his fathers which he believes to be true and to please God, or living innocently according to the law of nature, especially when perhaps he has never heard anything of the faith of Christ, is to be saved in that confidence. Christ did not say this, but: “He who has believed in the only-begotten Son of God will be saved; but he who has not believed will be condemned.” He excepted no one, admitted no condition, because he who had come to suffer for all had provided for the salvation of all through faith alone. If faith in the Savior is lacking, no confidence will now save the unbeliever."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0006","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0006"},"text":"For the holy bishop Augustine said in On Faith to Peter: “Hold most firmly and by no means doubt that not only all pagans, but also all Jews, heretics, and schismatics who end this present life outside the Catholic Church will go into the eternal fire prepared for the devil and his angels.” You now see where foolish compassion drags you, you who measure God by human laws and, so that in all things you may make his only-begotten Son, our Lord and Savior Jesus Christ, merciful, do not fear to judge him a liar. But Christ is truthful, who says that those who do not believe in him are damned; but you are rash and lying, who trust that anyone can be saved outside his faith. Whoever truly believes in Christ cannot at all allow anyone outside the unity of the Church of Catholic Christians to be said to be saved. Whoever says the contrary shows that he is not a true and good Christian. For this is the inviolable judgment of Catholic tradition, which the Lord Jesus himself, the Son of God, defined in the holy Gospel: namely, that no one is to be saved outside his faith, which he himself established and taught."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0001","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0001"},"text":"and confirmed it with his own blood. Therefore whoever asserts that a man is to be saved in any sect whatever outside the faith of Jesus Christ, or believes this in his heart, is not a good Christian, but rather an apostate and a disciple of Antichrist; and unless he comes to his senses, let him know that he is to be tormented forever in hell. For he is an Antichrist, not a Christian, who says that one who does not believe in the Lord Jesus is to be saved without the Savior."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0002","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0002"},"text":"Therefore, most wise Caesar, let no one appear in the sight of your Majesty, let no one feel that you cleave to him, who thinks that men are to be saved outside the faith of Jesus Christ. For everyone who believes that anyone is to be saved outside the Christian faith has denied both Christ and his Gospel."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0003","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0003"},"text":"But when we say that all who are not Christians are to be damned, this is not a sign of cruelty but of true piety. For it is better to believe firmly in the truth than to agree falsely with a man. For that all Jews, pagans, gentiles, Saracens, schismatics, heretics, and unbelievers are without doubt to be damned forever with the demons, Holy Church testifies; and she has taken and confirmed this judgment from no other source than from the words of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0004","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0004"},"text":"For thus he said: “He who believes in the Son has eternal life,” by which good Christians in faith and work are designated. “But he who is unbelieving toward the Son shall not see life, but the wrath of God remains upon him.” Here are denoted all Jews, pagans, Saracens, gentiles, and all who do not believe in our Lord Jesus Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0005","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0005"},"text":"Concerning schismatics and heretics, Christ’s judgment is plain in the Gospel, when he says: “If he will not hear the Church, let him be to you as a heathen and a publican.” Heathens are gentiles, and publicans are manifest and public sinners; and Holy Church does not doubt their most certain damnation. For what Christian would doubt that gentiles and gross, manifest sinners are to be damned? Since, therefore, all schismatics and heretics despise Holy Church, they are most rightly said to be like the gentiles and publicans who are to be damned for their offenses and demerits, and they will justly undergo equal punishments of everlasting damnation with them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0006","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0006"},"text":"Behold: those whom the just sentence of Christ the Savior has condemned, the foolish compassion of men, not to say impious cruelty, presumes are to be saved. They desire to be merciful toward lost men, and they do not fear to show themselves cruel toward God. Those whom he has assigned by justice to death, these men, with the worst presumption, assert are to be recalled to life. It is not good or useful for a Christian, whether in earnest or in jest, to contradict Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0007","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0007"},"text":"He is impious, not Christian, whoever says that unbelievers are to be saved. When Adam, the first man, perished, we all sinned, and the wrath of God remained upon the whole human race from the beginning of the world until Christ. Christ came, born of a virgin; being God and man, innocent of sin, he voluntarily underwent the death of the cross, and, becoming mediator between God and man, removed the wrath due to original guilt from those who believe in him. For thus he says: “He who believes in the only-begotten Son of God has eternal life. But he who is unbelieving toward the Son shall not see life, but the wrath of God remains upon him.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0009-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0008","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0008"},"text":"Indeed, without faith in Jesus Christ no one will be saved, however justly and holily he may seem to live in his own religion. For almighty God can save a believer without material baptism, but he cannot make one who denies the faith safe without faith. No one is saved unwillingly, because no one believes except willingly. For the Lord"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0001","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0001"},"text":"those who are his, since he saves those who believe in the Son through repentance, but condemns unbelievers through the equity of justice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0002","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0002"},"text":"From this a new question, shut off before, struck my mind: what should be thought concerning the infants and simple-minded persons of unbelieving pagans and Jews? To this a brief answer must be given. Just as the infants of Christians, baptized in the faith of their parents, are saved, so the children of all unbelievers, not baptized, will be damned in the unbelief of their parents. The judgment is similar concerning the simple-minded of either religion: just as we believe without doubt that baptized simple-minded Christians are saved, so we say without doubt that an unbelieving simple-minded person is to be damned."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0003","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0003"},"text":"Again, here it is asked what is to be thought in a Catholic manner about those people who inhabit islands newly discovered in the great sea, of which no mention is made among the ancient cosmographers, and who, as we are informed, have never heard anything at all about the Christian religion. A brief answer is given, conforming in all respects to what has been set forth: since Truth has utterly excepted no unbeliever from damnation, neither islander, nor one contiguous to our world, nor anyone else, whether dwelling nearby or far away, but has included them without distinction and without defining persons, saying: “Whoever believes and is baptized will be saved; but whoever does not believe will be condemned,” and the wrath of God remains upon him. Who removes the wrath of God from man except our Lord Jesus Christ, who is the mediator between God and men? By what means, except through faith formed in him who, though innocent, tasted death?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0004","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0004"},"text":"Since, therefore, no one is saved without faith, we cannot promise salvation to those ignorant of Christ, whom it is evident do not have the piety of faith in him. Necessarily, then, we shall say that all who do not believe in the Son of God are to be damned, whether they have heard of him or are utterly ignorant of him."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0005","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0005"},"text":"But this one thing we grant: if any among those who are ignorant of Christ have lived well according to the law of nature, invoking one God, even if they have sometimes sinned, provided they had done penance before death, they have been, or are to be, damned less gravely than those who either, having heard of Christ, despise him, or among both groups have lived wickedly and foully. For God is just, doing injury to no one, but rendering to each according to his works. Yet the wrath of God remains upon everyone who does not believe in his only-begotten Son, because of the original sin of the first man, from which no one is justified except through faith and the baptism of our Lord and Savior Jesus Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0006","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0006"},"text":"Original sin, however, if it is in a human being alone, as in little children, unless it is removed through Christ, damns the one who has it to the punishment of loss only, by which, namely, he is barred from the vision of God and from the enjoyment of the happiness of the saints forever. But an adult who sins mortally will be punished after death with a double punishment, namely that of loss and that of sensible pain, so that he does not see God and, feeling the punishments of the fire of Gehenna without end, never escapes. Jews, moreover, and Saracens, and all the rest who, having heard the faith of Christ, despise it, are without doubt damned to both punishments, that of loss and that of sensible pain, whether they otherwise live innocently according to the law of nature or the contrary. But among those who have never had any hearing of Christ, if any were to live innocently according to the law of nature until death, I do not think they have supplied a cause by which they may be said or believed to be damned to the punishment of sensible pain, although they are deprived forever of the vision of God, which theologians call the punishment of loss."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0007","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0007"},"text":"For no one will behold the face of God the Father almighty unless he has been reborn through faith in Christ. Now let us conclude the judgment against those to whom foolish reflection objects, when we assert these things in Catholic fashion according to Christ’s teaching: “Why did almighty God, since he is supremely good, will to create so many thousands of human beings whom from eternity he foreknew would be damned? For if a comparison of Christians is made with unbelievers, scarcely a twentieth part of the people of the whole world today believes in our Lord Jesus Christ.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0010-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0008","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0008"},"text":"The boundless curiosity of this question has often struck many; if their faith in Christ were firm and devotion fervent in them with love, they would not ask things so unusual and difficult. For who is found among mortals to be a man of such learning or holiness that, apart from God himself, he can disclose to us the cause of the divine will? For the cause of God’s will is incomprehensible, since his own most upright will is itself the cause. It is the everlasting, inviolable order; and, as I said above, God does injury to no one. When God brought the universal flood upon the earth, were not only eight human beings saved in the ark?"},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0001:annotation-001"],"chapter_id":"ch-11","html_id":"p-en-0011-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0001","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0001"},"text":"There are [unclear]; all the rest perished in the inundation of the waters. The cause of their perishing was sin; but that they were created had no other cause than the uncircumscribed goodness of God. For few are saved while many perish. The figure preceded the mystery: Noah’s ark was the sacrament of the Christian faith. For just as all who were outside Noah’s ark perished in the flood, so now all who are outside the unity of the Catholic Church of Christians will without doubt perish eternally in their sins, Jews as well as pagans, heretics together with schismatics. The justice of God condemns those whom his goodness created. But mercy saves those whom grace has strengthened, because, as the holy Apostle says, it is not of him who wills nor of him who runs, but of God who shows mercy, since he has mercy on whom he wills, and whom he wills he hardens. Let us rightly weigh the freedom of human choice, and we shall know the just will of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0011-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0002","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0002"},"text":"On the Miracles of Unbelievers. The Third Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0011-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0003","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0003"},"text":"Your Most Serene Majesty’s third question was this: if no one is saved outside the faith, whence come miracles among unbelievers, since we know from the report of many that astonishing things are also done among unbelievers? As it seems to me, there will be no difficult solution to this question if we apply the necessary consideration to the faith of the Scriptures and to the natural powers of the soul."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0011-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0004","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0004"},"text":"A miracle is a new and unusual occurrence, which happens beyond custom and draws men into wonder. Hence good Christians, wicked Christians, and unbelievers perform miracles in different ways. Good Christians perform miracles through public righteousness; the wicked, through the signs of public righteousness; but unbelievers through private contracts with demons, whether implicit or explicit. Of the good the Lord said in the holy Gospel: “These signs shall follow those who have believed. In my name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not harm them. They shall lay their hands upon the sick, and they shall be well.” But concerning wicked Christians who perform miracles in the name of Jesus Christ, we read thus written in the Gospel: “Many will say to me on that day: Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name do many mighty works? And then I will declare to them: I never knew you; depart from me, you who work iniquity.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0011-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0005","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0005"},"text":"But outside the Church of God, where the name of our Lord Jesus Christ is not invoked, if any wonders are done beyond the custom of nature or of human art, no good Christian doubts that they are done by the cooperation of demons. And Your Most Serene Caesarean Majesty, by discerning their power, judges that works of this sort should be called wonders rather than miracles. Nor does this judgment of truth depart from reason, so that a necessary distinction may be maintained between the prodigies of light and of darkness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0011-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0006","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0006"},"text":"I find four effectors of wonders; but I acknowledge one alone, God, who truly performs miracles principally as the cause of all honors. Therefore the first and greatest effector of all wonderful things is God, who filled and illumined the whole world with signs, miracles, and powers. None of the others is to be compared with him, who created heaven and earth, the sea, and all things that are in them; who alone is almighty, just, holy and upright, good, incomprehensible, greatest, glorious, immeasurable, and everlasting. All other things are beneath him, since whatever can happen wonderfully in this world is certainly less than the whole world itself, which he was able to create out of nothing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0011-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0007","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0007"},"text":"Every miracle that can be done through man is less than man himself, whom God, the creator of all things, formed from the beginning in his image and likeness. And although the miracles of God in visible natures have now, through the frequency with which mortals see them, almost become cheapened, nevertheless, if we look upon them wisely, they will appear greater and rarer than all things that are unusual."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0008:annotation-001"],"chapter_id":"ch-11","html_id":"p-en-0011-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0008","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0008"},"text":"Now the manner in which God performs miracles is the immutable will of God, which, since it is omnipotent, does all things whatsoever it has willed in heaven and on earth. For he spoke, and they were made; he commanded, and they were created. The will of God is ordered and eternal; therefore his miracles are incomparably greater than all others. For greater than the miracles of this whole world is what we perceive: the entire universe, and whatever is contained in it, created by the will of God. The immutable divine will works all things, abiding forever, since it lacks beginning and end; but whatever God wills, he always wills, because, since in him to will and to be able are the same, there is no labor for the immutable one. Hence all the universal miracles which [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0012-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0001","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0001"},"text":"which the Creator of all things has made and has displayed for both good and evil men to behold; and, after the general wonders that have now grown cheap by use among mortals, he has also shown, in almost every single creature, infinite things specially worthy of wonder."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0012-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0002","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0002"},"text":"The second worker of miracles is a good angel, who very often works wonders for mortals both by natural power and by divine authority. For those most blessed spirits are sent, by divine ordination, into ministry for the faithful; and they bestow upon both good and evil men those things that are benefits of nature, but only to those who believe in God and in our Lord Jesus Christ do they administer the gifts of saving grace. Hence there is no doubt that those miracles which are done in the Church of the saints by invocation of the divine name are displayed through their ministry and cooperation. But the wonders of unbelievers, if any are done today or are read to have been done in former times, are either fabricated or falsely invented, or are performed by the mockery of demons. For it cannot be that any unbelievers work miracles through the ministry of good angels, since where Christ Jesus, the Son of God, is not believed in, no signs of grace are displayed by good spirits to impious and reprobate men. Indeed, since they are obstinate in the error of false religion, if they have attained anything miraculous in their own estimation, it must in no way be doubted that it is done through the ministry of demons. For since they are altogether unlike the good angels, they attain no familiarity with them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0012-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0003","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0003"},"text":"No despiser of the Christian faith can please God; but whoever is proved to displease almighty God is without doubt deprived of the fellowship of the holy angels. Yet by this we do not retract the point that every man is committed to some good spirit, by whose ministry, even if he is an unbeliever in the Son of God, he may receive the benefits of nature, although he does not attain to the gifts of grace. But to those who believe in our Lord Jesus Christ they not only confer the benefits of nature, but also minister the gifts of grace. It is therefore clear that if any miracles are done among unbelievers, they cannot be done by the gift of God or by the ministry of the holy angels, since all such people are placed outside the unity of the Church, and signs cannot be worked by the impious through public righteousness. For God, as has been said, does not remove his original wrath from man except through faith in Jesus Christ; but everyone who is unbelieving toward the Son of God will not see eternal life, but the wrath of God remains upon him. Therefore everyone upon whom the wrath of God remains cannot please God; and for that reason, if any wonders are done at his prayers, they should be believed to have been accomplished not by the power of God nor by the ministry of angels, but rather by the substitution of demons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0012-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0004","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0004"},"text":"The third worker of wonders is the devil, who, like an ape, longs to imitate whatever he has seen, and deceives the minds of men, especially unbelievers, with various illusions, and seduces those who believe him by a certain likeness of miracles. For I do not judge it difficult for demons to be able to mock the senses of men, since it is agreed that by nature they were created more subtle than all mortals. But they cannot know the thoughts of mortals except by a certain conjecture, namely when we make our inner thoughts manifest by certain signs. Demons foretell future things, and sometimes they speak truth, while sometimes they are deceived in their conjectures and deceive others. From the beginning of the world they have known certain signs that precede events; by experience and practice with these, they sometimes foretell the truth about what is going to happen, because when they have seen signs known to them that precede an event, they at once conjecture what is in a man’s thought."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0012-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0005","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0005"},"text":"Yet more often they deceive, because they themselves are deceived. For when they are asked about some matter that they do not know, for example whether a messenger sent far away will return soon, or on what day, they immediately arrive in the blink of an eye at the place where they know him to be; and when they see that he has already begun his journey back, they carefully count the days’ stages, and, returning at once to the one who asked, confidently affirm the day on which the absent man will come. But if he has either delayed on the road or turned aside to other places, then certainly the demons, deceived in their judgment, must now be mistaken. They gladly involve themselves in prophecies, and are quite ready to predict future things to men for the sake of honor and esteem, because they especially desire to be regarded as worthy of admiration, they seek divine honors, and they greatly desire to be feared by mortals. Just as boys hiding in secret places, or running about masked, suddenly burst out from their hiding places and shake their companions, who suspect nothing of the sort, with unexpected terror, and then hide themselves again so that they may not be recognized; when they see the ignorant ones terrified, they seem to themselves to have gained from this some great honor."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0013-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0001","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0001"},"text":"Some demons of these, more fastened to the earthly elements and, because they go about among men, exceedingly restless, whom the ancients called bacucci, terrify men by night, and seek nothing more from mortals than to be thought divine. Hence, in the presence of those with whom they are permitted to be by reason of likeness, they sometimes perform various mockeries, and present themselves in men’s minds as terrifying, as occasion allows."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0013-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0002","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0002"},"text":"Whenever they can, they gladly put on the likeness of a human body, but they do not always find a suitable material of air with which to clothe themselves. Therefore they more often appear monstrous and horrible, because they have not had suitable fluids or vapors for the perfection of the desired appearance. And the more they are fastened to earthly dwellings, the duller they have become through their fall in regard to matter. Hence, because of the ignorance which they contracted through disobedience, the predictions of demons are frequently false, although by divine permission they are sometimes also verified. For, as that most holy John Chrysostom says, the devil is sometimes allowed to speak the truth, so that he may commend his lie by a rare truth; for if he never spoke truth, he could deceive no one, and his seduction would by no means suffice for temptation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0013-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0003","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0003"},"text":"It is therefore no wonder if demons sometimes seem to foretell true things to unbelieving men, since they were once able to furnish prophecies among the idols of the Gentiles. Nor is it any wonder if they sometimes show care for the sick, since they know the natures of all herbs, can most easily apply themselves to the diseased, and can either remove illnesses which they had previously inflicted, or for a time withdraw from the senses those which accident has brought on. For almighty God, by the right of imperial majesty over all things, uses even the ministry of demons, both for the testing of the faithful and for the punishment of the impious."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0013-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0004","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0004"},"text":"Since they are perverse in affection, obstinate in their rebellion, and proud, they very greatly desire to be regarded and honored as divine; and therefore, when unbelievers pour out invocations to their gods, as they are accustomed to do, the demons gladly come to them as though they themselves were gods. Among unbelievers they sometimes seem to restore the dead to life, and they show marvelous things to curious men, so that, as though confirmed by miracles in their former error, they may become utterly obstinate. Yet they do not truly restore the dead, but deceive men’s senses in various ways: either they themselves enter the corpses of the dead and carry them about for a time as though alive, or, after the bodies have been removed to a more distant place, they present to the beholders some image in the likeness of the deceased person’s life, as the experience of certain men has taught us."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0013-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0005","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0005"},"text":"We believe it manifest that demons can show, in a certain false likeness, all the things that the saints perform as miracles in truth. All demonic miracles are either phantasms or works produced by a certain natural skill. For if men experienced in the more hidden mysteries of nature, by applying matter to form in ways obscure to others, produce unusual and marvelous effects, such as forming natural eels from the dew of heaven, bees from calves’ flesh, serpents from certain roots of herbs, and many things like these, not to mention greater ones, as trial has made us experienced in very many cases, who will deny that demons, being of subtler nature and greater experience, can naturally perform many marvelous things which are manifest to no men?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0013-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0006","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0006"},"text":"The fourth worker of miracles is man, who works marvels in four ways, which to those who know neither their cause nor their manner do not seem human. First, by invocation of the divine name, when, in the faith of our Lord Jesus Christ, the merit of accepted holiness concurs. In this way the holy apostles and their imitators performed miracles by the power of God, together with the merit of holiness, in the unity of faith. But unbelievers cannot perform miracles in this way, since they do not walk the necessary path of faith toward salvation. For although many believe in one God, yet because they refuse to believe in the mediator between God and men, they have gone far away from God’s mercy. But, by the promise of the holy Gospel, all things are possible to those who believe in God, our Lord Jesus Christ, namely to those who adorn right faith with holy works. For just as without faith it is impossible to please God, so also faith without works is dead. For almighty God would grant us all things that we ask in the faith of Christ, if we did all things according to the faith as we ought. Believe firmly and work faithfully, and you will always obtain all things."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0007:annotation-001"],"chapter_id":"ch-11","html_id":"p-en-0013-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0007","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0007"},"text":"Secondly, man performs miracles by likeness of angelic [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0014-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0001","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0001"},"text":"For when our mind, confirmed in the faith of Jesus Christ, has become purer through love, then, having been made more like the holy angels, it obtains greater intimacy with them. And whoever has obtained complete intimacy with the holy angels will, whenever he wishes, shine forth in miracles, God granting it. For the holy angels reveal to pure men, fervent in the love of God, secrets hidden from others, and by command of the Creator they make many things manifest to them. For the Lord is near to those who call upon him in truth. The Lord will do the will of those who fear him, and he will hear their prayers and save them. For whoever by grace is one with Christ is refreshed by frequent visitation of the angels, and often, when necessity demands it, is made illustrious by signs and powers through their ministry. Hence it is that even those weighed down by various illnesses betake themselves to the intercessions of the saints, and, turning over in their mind the promises of the Lord, obtain through the merits of others what they cannot obtain by their own. Their holy devotion in the faith of Christ receives the Lord’s salvation, because, aided by the purity of their own conscience and supported by the merit of another’s holiness, it rises, not rashly, into certain hope."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0014-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0002","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0002"},"text":"Miracles are done in the Church of God by divine power with a threefold respect or means. Sometimes almighty God works a miracle through the ministry of angels, solely by the merits of the one who performs it, as Saint Martin healed the blind man and the lame man against their will. Sometimes miracles are done solely by the merit of the sufferer, as we read that many were cured through bad Christians whom the sick believed to be very good in the faith. Third, there is no doubt that healings of this kind are done by the merit of both, that is, of the sufferer and the one performing it together, as Christ says to a certain person in the holy Gospel: If you can believe, all things are possible to one who believes. For faith is required for a miracle to such a degree that our Lord Jesus Christ, coming into his own country, marveled that he could do no mighty work there because of their unbelief. But none of these things is done among unbelievers, where neither holiness in the working nor orthodox faith in the sufferer is found."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0014-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0003","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0003"},"text":"Third, then, a man performs miracles through the mediation of the cooperation of diabolical wickedness, and this can happen in three ways: namely by manifest invocation of demons, by involvement, and by supposition."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0014-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0004","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0004"},"text":"By manifest invocation, necromancers and the little women whom we commonly call witches do wondrous things, who, corrupted by a likeness of will, have passed into fellowship with demons. For just as in the Church of God the sacraments are signs of the invisible grace of the Holy Spirit, so in the school of demons certain characters and modes of invocation are marks of the pact between man and the malignant spirit. Hence, when witches display the signs of demons, the malignant spirits invoked are accustomed gladly to appear, and to produce both horrible acts of witchcraft and certain wondrous things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0014-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0005","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0005"},"text":"But witches and necromancers produce wondrous effects by the invocation of demons in different ways. Witches subject themselves to demons by a certain kind of profession; by their ministry they disturb the air, raise storms, lay waste crops, make men and beasts sick, carry on foul commerce of most filthy lust with demons, and by destructive spells call back from the underworld into sight whomever they wish. Their deeds are not to be called miracles, but rather acts of witchcraft, and they deservedly are to be punished with the utmost penalty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0014-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0006","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0006"},"text":"Necromancers, however, subject themselves to demons not by manifest profession but by an implicit condition, when they claim that they can compel them visibly to the circle not only by conjurations and the display of characters, but also by sacrifices, fumigations, and vows. Their crimes are countless, since it is plain that all of them conspire in fellowship with demons, either implicitly or explicitly. Although necromancers are not all equal either in art or in practice, nevertheless all are agreed, to their own destruction, in damnable curiosity, by which they desire to obtain by demonic aid what they cannot discover naturally. All their works and books are full of superstitions and impiety, and for that reason they must be driven far from the borders of believers."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0007:annotation-001"],"chapter_id":"ch-11","html_id":"p-en-0014-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0007","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0007"},"text":"There is a great multitude of enchanters and necromancers in the East, who by their illusions miserably deceive the human race, and have turned almost all Greater and Lesser Asia away from the faith of Christ. Illusions can be produced in three ways: by the ministry of demons, by the operation of nature, and by the deception of human art. No true Christian will doubt that the miracles of unbelievers are done in one of these ways, where the root of the operator is determined. There are today [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0001","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0001"},"text":"There are many among Christians, devoted to the works of demons: enchanters, sorcerers, and those reprobate concerning the faith, who deceive many by excessive curiosity and by their arts promise impossible things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0002","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0002"},"text":"By the involvement of demons, however, marvels sometimes occur, namely whenever a person not sufficiently and rightly established in the faith does or desires something otherwise than befits a Christian, even if he does not believe it to be any sin; and although it ought not to happen, nevertheless the devil, inserting himself, often supplies the desired effect. Such, indeed, is what sufferers from spasms commonly use. On the holy day of Good Friday they fashion a ring of whatever metal during the office, which afterward they always wear on the ring finger. These things are utterly vain and have no root of truth at all. Yet I cannot deny that I have seen certain people cured by this same vanity and freed from spasm."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0003","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0003"},"text":"Likewise, I know that certain people have opened very strong locks with words and herbs, which I do not think was done either by the power of God or by the force of the things applied. I could introduce countless similar things that I have seen and heard; what are their manifest effects other than certain miracles of demons?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0004","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0004"},"text":"Finally, there are some excessively curious people who stubbornly put faith and confidence in characters, slips of paper, rings, figures, necklaces, and unknown words, and often obtain marvelous effects; we in no way doubt that the devil has supplied these, not by merit of holiness nor by God’s merciful concession, but rather through faithless credulity. For demons, having the greatest envy of the human race, in order to destroy the souls of mortals, gladly come to meet the vain operations of the impious. What else are characters and interpretations of hidden names but certain foods and drinks of demons? Whoever puts faith in characters promising marvelous effects has implicitly denied the faith of Christ and the Church of the saints. Alas, how many Christians today, how many clerics, how many priests, to say nothing of greater persons, use many and various superstitions in their daily actions, by which they follow pacts with demons entangled in them, to the disgrace of the Christian faith and their own condemnation. And because these evils have now multiplied far too much among Christians, the Almighty has withdrawn his hand and delivered them into the dominion of the faithless, so that they may feel as exactors of punishments those whose example they followed when they stubbornly served not the living and true God, but vain superstitions."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0005","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0005"},"text":"Moreover, if we inquire more diligently into the truth, we plainly recognize that marvels are done by the substitution of demons. For if Jews, Saracens, pagans, or gentiles, who do not believe in our God, Jesus Christ, perform any miracles, we believe they are done not by the power of God, not by the ministry of angels, not by the merit of holiness, but through the substitution of demons. For as often as they invoke almighty God, in whose only-begotten Son they do not believe, for the mercy of some marvelous effect, the devil, knowing that there is no salvation for sinners and that the Most High does not hear unbelieving sinners, secretly applies himself in place of the God invoked, in order to preserve them stubborn in their errors; and if he can, with the Lord permitting it, he grants to those praying what is requested. The devil uses this substitution all the more freely, the less he is hindered by faith in Christ and the sacraments of the Church. For the wrath of God remains upon all unbelievers who do not believe in his only-begotten Son, and they are in the power of the devil; and therefore he thrusts himself upon those who invoke him, in place of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0006","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0006"},"text":"Thus, blinded in their errors, they invoke God, in whose Son they do not believe; and since he despises hearing them while they remain under wrath, the devil, the false worker of miracles, approaches. Therefore those who scorn believing the true miracles of God believe the mockeries of the devil. Those who refused by believing to follow the truth, that is, Christ, receive from demons false miracles suited to their errors."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0007","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0007"},"text":"For there are many among unbelievers who worship one God, creator of all things, do not adore idols, and firmly believe that they will be saved in their own faith. But because they scorn believing the mystery of the Lord’s incarnation, the wrath of God remains upon them, and they vanish away in their foolishness. Thinking God to be near to them, though they do not believe rightly in him, they are subjected to demons; and by putting faith in their false miracles, they are confirmed in their errors by a lie. It is not irksome, O Caesar, to introduce a likeness of this matter."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-11","html_id":"p-en-0015-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0008","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0008"},"text":"There was a certain man, a keeper of pigs, who had enclosed in the swineherd’s staff a little slip containing the name of the holy martyr Blaise, to which he gave so much faith that, when the staff was fixed in the ground in the middle of the herd,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0016-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0001","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0001"},"text":"...he would believe every wolf barred from approach. With this foolish confidence at last strengthened by long experience, the man went safely wherever he wished, leaving his pigs in the wood without danger, since no wolf any longer had access to them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0016-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0002","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0002"},"text":"It happened that someone passing by saw, while the swineherd was absent, that a demon had charge of the herd, and said to him, “What are you doing here, wretch?” He answered, “I am guarding those pigs.” The other said, “Who entrusted the care of the pigs to you?” Again he answered, “The foolish confidence of the swineherd. For he has sinned against his own law and follows our vanities, believing that a certain slip of paper enclosed in a staff is of great holy power, by which, through the merits of a certain Blasius, wolves are kept away from the pigs. But because Blasius, though invoked, does not appear, I guard the man’s pigs so that he may not lose his confidence, and I willingly put myself in place of Blasius. In this way,” he said, “mortals trouble us with vain conjurations, so that, unless we are willing to lose all esteem and honor among them, we must very often answer their foolish invocations.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0016-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0003","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0003"},"text":"By the likeness of this deed, demons in seeming mercy deceive unbelievers, and the miracles which those who pray ask from God very often follow through the substitution of malignant spirits. For in matters that concern either the worship or the honor of God, demons gladly thrust themselves in; and those who cannot obtain open honors are, of course, delighted by hidden ones."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0016-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0004","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0004"},"text":"At the same time it must be noted that, from the beginning of the world, no religion or sect of outstanding principal rank has ever lacked miracles, although they have not all been done from one source. For whatever miracles have been done in the true religion have been done from no other source than God. The law of nature had its miracles; the written law had them; and now grace too has them. The almighty God who gave religion also performs miracles. But in false religions, where truth is not worshiped, if any miracles are done, it is not God but the devil who works them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0016-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0005","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0005"},"text":"For God, since he is truth, did not establish false religions, and therefore he never adorned a lie with his miracles. Muhammad, who, filled with an evil demon, established a false religion, adorned it with false miracles not from God but by the cooperation of demons. For the demon who gave the cause of error could also, once an occasion had been taken, display a false miracle to those deceived. Hence, if miracles had been entirely lacking to Muhammad when he was persuading an untaught people to accept a new religion, perhaps no one would have believed him. For he too, both by subtlety of intellect and by the cooperation of the devil, showed certain marvels to the peoples, so that he might seem to have confirmed a new doctrine also with new miracles. Pagan idolaters too did not lack miracles, if we do not deny credit to the histories."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0016-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0006","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0006"},"text":"The Jews, however, before the incarnation of the Son of God, receiving his law through Moses, were frequently illumined by divine miracles. But after the Lord’s resurrection, when the Mosaic law had been made void, whoever do not believe in the only-begotten Son of God remain under the wrath of his indignation, and all miracles of truth have ceased among them. Hence, if they do any marvels today, they are works of demons and manifest judgments of error. For demons keep watch with the greatest zeal so that those men whom they have once made wander from the way of truth, which is Christ, they may, by the continuance of fraud, make obstinate in error until death. Indeed, when God for a just reason withdraws his grace from unbelievers, their deceiver, the malignant spirit, approaches unknown; and since he sees that salvation is far away, by false miracles he leads ignorant minds astray as if the Lord were near."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0016-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0007","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0007"},"text":"Therefore whatever miracles occur among unbelievers are works of demons, since just as there is no salvation for mortals outside the unity of the Christian faith, so without Christ the most holy power of wonders is not granted. For now demons, lurking in their snares, long ago conquered and confounded by the trophy of Christ, fear to appear openly as they did before the incarnation of the Lord; and therefore among unbelievers they falsely present themselves as good spirits."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0017-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0001","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0001"},"text":"There are also those who add a fourth mode to the three already described, saying that the mind or spirit of the human being himself can naturally do marvelous things, provided it knows how to recall itself, away from everything adventitious, above sense, into unity within itself. For those who maintain such things promise that they can do marvels of nature, predict the future, disclose people’s secrets, remove diseases, and suddenly impress counsels upon human beings. But this mode of miracles cannot be simply natural, certain, common, and infallible; for if it is true, which I have not experienced, some external power must already be involved, and either a good angel or an evil spirit must occupy part of the one who is thinking. But if no power from outside mixes itself in, then it is necessary that the one prophesying form the beginning of his speech either from conjectures or from a bold presumption, and pronounce a judgment sometimes true and sometimes false."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0017-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0002","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0002"},"text":"For as long as the spirit dwells in the body, it naturally understands nothing without the service of sense. Hence I would not wholly resist if they grant that our confused and crude understanding is aided by a like service. For we see in those who, often in the desire of inward love for Jesus, through contemplation exceed the measure of the flesh, that they are lifted up from the earth into the air; and we think that they overcome bodily weight not only by their own keenness of mind, but also by divine power. Therefore the three principles of the opinion just mentioned, unknown to many, are enough, in my view, for a few to hold that the mind, placed in the body, works marvelous things outside itself by its own power."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0017-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0003","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0003"},"text":"What then? Let anyone ignorant of nature tell me whether bodily weight can be lightened by the operation of the mind. With two men bearing witness with me, I speak of a thing I experienced. When, as a young man, I was pursuing the study of letters, four of us were sleeping one night in a single bed. A companion of the same age rose from my side and, sleeping as he was accustomed to do, went about the house with his eyes closed, while the moon was shining in, on about the fifteenth day, as if awake. He climbed walls, and overcame the window by his agility. Still asleep, he crossed the bed a second and third time; he trod on us all with his feet, and we felt no greater weight than if a little mouse had touched us. Wherever his sleeping body moved, all the fastenings of the doors opened of their own accord. He entered the higher parts of the house very swiftly, and clung to the roofs like a sparrow. I speak of things I saw, not things heard by vague report."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0017-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0004","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0004"},"text":"These seem to be acts of the soul, not of the body; and the soul, so to speak, uses its own natural power almost freely when, the senses of the flesh being bound, it wanders outside the dwelling of the body. But since this material does not in every respect fit the question proposed, let us postpone the treatment of the causes of these marvels to another time. For we do not believe these things marvelous to the wise, who have understood very well the power and nobility of the human mind, since it is held back only by the interposition of the body, and in the rest is considered equal to the angels."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0017-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0005","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0005"},"text":"Finally, we pass over the various modes and kinds of fascinations, by which a greatly frenzied man produces effects outwardly very marvelous. A most strongly confident imagination can also do much to produce marvelous effects, whether it is borne toward a true object or toward one merely supposed. Hence, since there are so many kinds and modes of working marvels, it is not to be wondered at if Jews, Saracens, pagans, gentiles, and all the rest placed outside the faith of Christ, unbelievers who cannot work miracles through public righteousness, accomplish marvels either by the aid of demons or by artful industry. Nor does it escape me that by the same reasoning the miracles of the saints are attacked by the impious, as though they were not by the power of the Creator but rather by the involvement or substitution of the devil. Whoever truly believes that the Christian faith alone is true does not doubt that all the miracles of unbelievers are performed by the cooperation of demons. But if anyone rashly and stubbornly thinks the contrary, he shows himself to be an unbeliever, not a Christian."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0017-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0006","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0006"},"text":"On Sacred Scripture, the Fourth Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0017-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0007","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0007"},"text":"The fourth question of your most serene majesty was this: Why did almighty God make holy Scripture so new…"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0018-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0001","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0001"},"text":"Why Scripture, containing the mysteries of the Old Testament and of our faith, was not given open, manifest, everywhere uniform, and plainly sufficient for all things, but rather wrapped up and in many places full of enigmas. For many things necessary for the perfection of faith are not found sufficiently expressed in the divine Scriptures. To this most sacred question of your Majesty it seems one must reply."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0018-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0002","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0002"},"text":"All Scripture, inspired by God, is the perfect work of the Godhead, foreordained before all time, written in time, not otherwise than God willed, who inspired men that it should be written. But all God’s works are perfect; and therefore, since the Scripture of which we speak is God’s work, it is necessary to confess that it is perfect in all things. For God, the supreme judge, all whose works are perfect, gave to his Scriptures the order that he willed and as he willed, and without doubt infused into those who received them the manner in which they should write. For almighty God bestowed such authority and majesty upon the sacred Scriptures that, in comparison with them, all the words of this world fail, since divine things cannot properly be comprehended in human speech."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0018-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0003","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0003"},"text":"Therefore divine Scripture, although on the surface of its words it may appear confused to the ignorant, seems manifest to those who know it, since unless it is read in that Spirit by which it is believed to have been infused into men, one by no means arrives at an understanding of it. The learned man who burns with vain desires under the shelter of the flesh reads it in one way, and the understanding man whom the love of God truly inflames, stripped of pleasures, reads it in another. Hence it is no wonder if men who are wise according to the flesh do not understand the divine Scriptures, since, blinded by the pleasures of the flesh, they have never perceived the sweetness of God’s Spirit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0018-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0004","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0004"},"text":"Just as, if you present to a boy learning the first elements of letters any written volume whose character is unlike that in his little book, when he cannot read the writing he will at once cry out that it is bad and not properly formed; in the same way, men who approach the reading of the divine Scriptures with only fleshly wisdom, who do not grasp the things that are of the divine Spirit, weighed down by vices and rashness, when they ought to have blamed their own ignorance and unworthiness, reproach the holy Scriptures which they do not understand. For it is not permissible for all indiscriminately to interpret the divine Scriptures, lest even a beast touching the mountain be overwhelmed with stones."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0018-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0005","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0005"},"text":"Now, in a perverse order, many arise who have spent the whole time of their life in humane letters and, having become old men, wrongly interpreting the divine Scriptures which they never learned, do not explain them but confuse them, and examine them according to their own sense. Hence whoever does not understand the sacred Scriptures by that Spirit by which they were infused into those who wrote them has a veil of ignorance and rashness spread over his heart in the manner of the Jews; and from the very place from which the humble, approaching in the Spirit of God, have received the cup of salvation, they very often drink the poison of pernicious error."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0018-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0006","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0006"},"text":"For heavenly doctrine is not contained in the words of the Scriptures but in the sense, not on the surface of the sayings but in the understanding, not in the leaves of ornate speech but in the hidden depth of mystical inspiration. Hence the holy Pope Gregory says: Sacred Scripture far surpasses all the sciences of this world in the manner of its speech, because in one and the same discourse, while it narrates the text, it discloses the hidden mystery; and just as it refreshes the simple on the surface, so it exercises the wise with mystery. For it has openly that from which it may nourish little ones."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0019-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0001","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0001"},"text":"…nourishes, and keeps hidden that by which it may hold the minds of the lofty suspended in wonder at its sweetness, like some marvelous river in which both the simple little lamb may walk and the great elephant may swim. And Saint Augustine says on Genesis: Divine Scripture speaks in such a way that by its height it mocks the proud, by its depth terrifies the attentive, by its power feeds the great, and by its affability nourishes the little ones. For the authority of sacred Scripture is greater than all the keenness of human intellect."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0019-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0002","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0002"},"text":"Therefore, in order to arrive at its true understanding, the soul must first be cleansed of every carnal affection, and the help of divine goodness must be diligently implored with humility, so that by his Spirit he may enlighten the understanding of the learner. For the necks of all authorities must be bowed to the authority of the divine Scriptures; and, as Saint Jerome says, no one must ever be flattered in such a way that the truth of the holy Scriptures is neglected, which in both Testaments is wholly true in its narration of deeds, right in its admonitions, certain in its promises, and terribly to be feared in its threats. Therefore it is not given to all to be able to penetrate the mysteries of the divine Scriptures, but only to those, in whatever measure it is permitted, in whom love sustains continual study, and to whose purified minds the Spirit of God grants true understanding."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0019-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0003","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0003"},"text":"But whoever is filthy with the darkness of vices, whoever walks proudly with a swollen mind, whoever doubts the truth of the Scriptures of God, whether in part or in whole, let him never trust that he can attain to their understanding. For the authority of Scripture itself says: Unless you believe, you will not understand. It is our slowness of intellect, and also our impurity of desire, whenever we do not understand the divine Scriptures rightly, namely when the veil of harmful occupation remains spread over our hearts, which does not allow us to come to true understanding. Hence it happens that we do not understand the meaning which the Holy Spirit has poured into the divine Scriptures, but, grasping the bare words of the writers, twist them to another meaning."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0019-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0004","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0004"},"text":"Indeed, if our minds were purified from carnal vices, if the intellect were exercised in the Scriptures through continual zeal for sobriety, if that belief and reverence were applied to the holy Scriptures which their dignity requires, every studious person would understand more clearly than light that there is nothing confused in the sacred readings, nothing discordant, nothing unsuitable, nothing absurd, or inserted without the most just reason. All passages of divine Scripture are indeed full of mysteries, and whenever anything in them seems to be set down obscurely, it has been done by divine providence, so that the studious mind may have the necessary exercise of piety, and the faith of the simple may not lose the place of due reverence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0019-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0005","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0005"},"text":"Therefore it was not by chance, but by eternal providence, that he willed the holy Scriptures to be obscure in many places, so that they might abound in so many mysteries, which, by the inspiration of the Spirit of God, are expounded in a catholic sense by teachers. For, as holy Augustine says, the obscurity of divine Scripture is useful and very profitable, because it gives birth to many meanings of truth and brings them forth into the light for human beings; since, when one person draws out this meaning and another a different one by expounding it in catholic fashion, it becomes known how high and deep it is. Therefore let no one swollen with secular learning think that he understands sacred Scripture unless he first lays aside the veil of pride and of every disordered desire. For secular"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0020-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0001","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0001"},"text":"Secular learning has more power to exercise the intellect than to enlighten it for true wisdom. Therefore, without doubt, divine Scripture is clear and bright to purified minds through continual practice of the fear of God and frequent devotion to reading, though to filthy minds, swollen with worldly wisdom, it seems confused and obscure. Hence he understands the holy Scriptures well and rightly who, with purified affection and constant in their study, explains them in the same sense as the one who wrote them. For if they are read in any spirit other than that by which he is believed to have inspired them to be written, the mind must be wholly shut out from true understanding."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0020-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0002","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0002"},"text":"But when we meet with any discordance in them, let us understand that it belongs only to the words, not to the meanings; and this arises in ordered fashion not by chance but by the providence of God, so that the mind, exercised longer in the Scriptures, may be strengthened and not grow altogether sluggish. For God’s counsel cannot be deceived; but the divine Scriptures are Scriptures by the counsel of his will. It follows necessarily that they are true and in no way false. They were men by whom the divine Scriptures were handed down to us, and certainly words customary in human usage. They wrote with words by which they might signify to posterity what that supreme excellence of divinity wished to be known to mortals."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0020-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0003","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0003"},"text":"Therefore you now, who are devoted to worldly wisdom and attack the divine Scriptures, say: the Scripture of the New and Old Testament, which the Church has received and venerates as the true, authentic, and holy Scripture of Christians, from where do you believe it was received? From God, or from men? If from God, why do you not believe it? For everyone who attacks Scripture which he believes to be inspired by God most plainly resists the divine ordinance. But if it is from men, why do you hope in it for the eternal salvation promised there, which man cannot give? Unless perhaps, madmen, you go on to say that all things are fabricated, and that nothing remains after death except ashes, and that the mind perishes together with the body; by such a profession you would show yourselves no less insane than foolish."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0020-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0004","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0004"},"text":"For if you truly believe in our Lord Jesus Christ, the only-begotten Son of God, you will necessarily say that the divine Scriptures were inspired by the Holy Spirit. But if, made one with apostates in a reprobate mind, you say they were fabricated by men, you impiously show how far you are from true wisdom, wandering in darkness. You openly reveal yourselves to be ignorant and rash judges, since you condemn a Scripture which you do not understand."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-16","html_id":"p-en-0020-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0005","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0005"},"text":"But because it is more familiar to you to despise wisdom than to learn it, it is not the purpose of this work to weary the mind any longer against the rashness of the ignorant. This one thing I wish you to know: no one understands unless he receives; but because you place the filth of your affections in the way, so that you may not receive, therefore you do not have the understanding of true wisdom."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0006:annotation-001"],"chapter_id":"ch-16","html_id":"p-en-0020-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0006","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0006"},"text":"For almighty God deigns to be present as illuminator through grace to those who, stripped of carnal desires, burn with the fire of inward love, who desire nothing in this world except God. To them the Spirit of God brings help by his presence; those whom he finds rooted in the love of truth and purified from every foreign thing, he brings into the knowledge of all things. For to those who truly love God all things are open, all things naked, all things manifest, since whoever through love beholds in faith Jesus Christ, creating and governing all things, knows all things that are necessary for his salvation. But, on the contrary, from the slothful, wicked feasters, the envious and greedy, [unclear], the filthy..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0021-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0001","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0001"},"text":"God’s illumination dwells very far from the filthy, the wanton, murderers, the impious, the proud, and those alien to piety, leaving them to the judgment of the avenging demon, who, striking in the sharp point of fierce fire, fastens upon their senses and mind, and arms and drives the impious all the more to commit crimes, so that, guilty of a more shameful fault, they may also become liable to a harsher punishment. Hence those entangled in vices and worldly desires not only cannot penetrate the divine Scriptures with understanding, but, neglecting themselves, do not even know themselves."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0021-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0002","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0002"},"text":"Since, therefore, sacred Scripture is the perfect work of God, we ought, O Caesar, so to strengthen our mind that we believe it to be true, right, whole, solid, divinely inspired, and most abundantly sufficient for all who understand it unto the confirmation of the Christian faith. For indeed, unless divine Scripture is believed to be true, holy, perfect, and whole in all things, the Christian faith would be deprived of its foundation. Therefore every Christian must take the greatest care that, by examining the divine Scriptures more than is fitting, he not pass beyond the bounds of piety, because man is not the author of the Scriptures, but the Holy Spirit; and whoever resists the integrity of God’s Scriptures is proved to resist his ordering."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0021-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0003","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0003"},"text":"Scripture, however, by God’s ordaining, is usefully woven with parables, riddles, likenesses, comparisons, and figures, so that readers may be exercised toward understanding, and, once its inward sweetness has been tasted, the mind may be strengthened unto piety. Therefore, if with purified minds we attend to the sense of the Scriptures, not the words, we shall understand how rightly and properly all things have been ordered. For it was not fitting that the sacred Scriptures, in which knowledge of the divine majesty is handed down, should be so plain and manifest as to be understood everywhere by all, since it is set forth to be understood only by the good and holy, not also by evil, filthy, and polluted minds."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0021-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0004","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0004"},"text":"Hence also it is written: “The beast that touches the mountain shall be overwhelmed with stones.” What is signified here by the beast, if not men who, in imitation of brute animals, live without the love of God in the pleasures of the flesh? And what is expressed by the mountain, if not the height of the divine Scriptures? When the beast approaches this holy mountain, it is overwhelmed with stones, because a man impure in mind and weak in faith, who attempts to search out the height of the divine Scriptures without a teacher handing it down, is wounded by various and destructive errors as though by blows of stones. For just as all things are clean to the clean, so all things seem profane to the profane. God therefore placed his hiding place in the height of the Scriptures, which is so inaccessible and closed to the reprobate that nevertheless it always lies open and manifest to the saints."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0021-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0005","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0005"},"text":"But why almighty God did not give holy Scripture as sufficient and manifest for all things that concern the Christian faith, we answer briefly. There are two things which the Most High provided for believers for the confirmation of the Christian faith: namely, the Church and Scripture, so that whatever is not expressed clearly enough in the one may be declared more fully by the other. Hence, if in the holy Scriptures we find anything concerning the rules of faith expressed less sufficiently, we at once have recourse to the Church; and where the Church has need of saving instruction for piety, it immediately turns to Scripture. From this it follows that neither would have it without Scripture, so that the judgment of the two may become one. For Augustine says: “I would not believe the Gospel unless the authority of the Church compelled me.” John Gerson says: “I would not believe the Church unless the Gospel compelled me.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0021-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0006","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0006"},"text":"The Church confirms holy Scripture, and in like manner she herself is confirmed by Scripture. The Church abounds whenever Scripture is lacking, and if at any time the Church is in doubt, she has recourse to the counsel of Scripture. For there is one Holy Spirit of God who founded the Church in the faith of Jesus Christ, the same almighty Spirit who alone inspired Scripture. And this is the threefold cord which is not easily broken, where divine Scripture is joined by the Holy Spirit to the authority of the Church, to such a degree that the Church commends Scripture, and Scripture in turn commends the Church."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0021-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0007","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0007"},"text":"Therefore, as it seems to me, O Caesar of unconquered majesty, we have assigned a sufficient cause for the proposed question: because if all things that concern the piety of faith were manifestly expressed in the holy Scriptures, holy mother Church would not seem to have such great authority, and the merit of saving obedience would in large part be emptied out. At the same time, I think enough has been answered to the principal question, where some suppose that sacred Scripture is confused and imperfect in very many places, which nevertheless, if they read it with due purity of mind,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0001","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0001"},"text":"they would indeed find it perfect and solid."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0002","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0002"},"text":"Great is the authority of the Catholic Church, which alone, in those matters that concern the faith, has the right in doubtful cases to interpret the Scriptures; to it the necks of all powers must be subjected, and if anyone departs from its definition with rash daring, he has denied the Gospel of Christ. There is one congregation of the faithful, the mother of Christians, the holy Church; outside its unity no one will be saved. Though in morals it may sometimes seem weak, nevertheless in faith it has always remained constant and has never erred, by Christ’s saving mercy."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0003","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0003"},"text":"On the reprobate and maleficent. The Fifth Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0004","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0004"},"text":"The fifth question of your most serene Highness was this: Why are impious, evil, and reprobate people in matters of faith, such as those women whom we commonly call witches, able to command malignant spirits, when good men and the most zealous observers of the Christian faith can command neither good spirits nor always malignant ones?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0005","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0005"},"text":"I remember that I once answered this question as follows. In all the works of the divine majesty there is a sequence and order of beauty, of inviolable equity, by which individual things, fittingly disposed, persevere in the degrees they have received. For the freedom of will which the Creator of all things gave to human beings is not driven by any violence of power outside its proper order, so as to fail always to remain in the order which the first man received at the beginning of his creation. Hence no mortal is good except by the counsel of his own will, aided by the grace of the merciful God; and no one is evil except of his own accord, deprived of grace because of the obstacle of sin."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0006","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0006"},"text":"By rectitude of will we are made like the good spirits, if we prove by holy and necessary works the piety of the faith which we have in Christ. And just as the consummation of a good will makes good men equal to the angelic spirits, so the perversity of the impious renders them like demons. Hence evil and perverse men, the more they have been depraved by the malice of their own will, become that much more like demons in disposition. By likeness, friendship and familiarity are introduced, and from this mutual confidence is gradually generated. From the confidence of the lesser toward the greater there arises command, whether it is true or simulated by cunning. Therefore, if wicked men seem to have any command over demons, it arises from the greatness of their depravity, namely when their disposition is depraved to such a degree that by their reprobate will they either surpass or equal the malice of the demons who consort with them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0007","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0007"},"text":"For demons are not all equal in malice or intelligence, but one is much more cunning than another in quickness of understanding and far worse in depraved affection. For those who, having fallen from the high seats, are more closely joined to the earth and inhabit caves and caverns are certainly duller than the rest, to such a degree that they even seem to fear swords, rods, and threats from terrifying men, as may be observed in those whom we call possessed. But the demons who dwell farther removed from the earth are of a subtler nature and more rarely associate with human beings. Men full of malice, however, the more they have advanced in perversity of will, become that much more like demons; and once admitted into familiarity with them, they thereafter become bold and receive command over the demons whose familiarity they enjoy, not by the violence of power but by feigned simulation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0008","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0008"},"text":"For demons, in order to keep as willing participants in their wickedness those men whom they have once received into surrender, gladly subject themselves to them under a simulated dominion, and what they do of their own accord they pretend to do as though compelled to obedience. For no one obtains true command over demons except one whom faith in our Lord Jesus Christ, through the merit of holiness, has made acceptable and a friend to God. For thus Scripture says of those who truly believe in the Lord Jesus: “And he gave them power over all demons.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0022-0009","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0009","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":9,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0009"},"text":"Therefore evil men command demons because malice has made them like them, likeness familiar with them, and familiarity their own and subject to them. It is as if some servant of low birth, joined by long familiarity to a great prince, as often happens, were said to command him, since he obtains from him without contradiction everything he has asked, so that he seems rather to rule his lord than to be ruled by him. According to this likeness..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0023-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0001","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0001"},"text":"By likeness, evil and reprobate men who are admitted by demons into familiarity with them, and through lengthened confidence become very bold, take on a counterfeit, not to say familiar, command over them, which they have deserved through the likeness of a most depraved will. Hence whatever they have demanded from demons, with the demons cooperating with them by an implicit or explicit pact, they receive, except when, being forbidden by divine ordinance, the demons cannot provide what is sought. Yet they do not thus come to the aid of all the reprobate and wicked indiscriminately, but only of those with whom they have entered into some covenant through the intervention of a pact, such as sorcerous women, who have rendered homage to the devil, and those invokers of demons whom the common people call by the customary name necromancers. There are two kinds of men who can lawfully command demons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0023-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0002","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0002"},"text":"The first is of those men who, beloved by God for the merit of holiness, have received from him the power of trampling the head of the ancient serpent, such as in the primitive Church were the apostles and their followers and disciples, of whom the Lord speaks in the holy Gospel: “In my name they shall cast out demons,” and “they shall take up serpents.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0023-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0003","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0003"},"text":"The second kind, however, is of those men to whom, by reason of their order in the Church of God, it is granted that, with the power of the ministry they have received, they drive demons out of men’s bodies. And this ministry is entrusted to exorcists in the Church of God, namely when they are ordained by the bishop."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0023-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0004","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0004"},"text":"Again, there are two kinds of men who desire to command demons; how unlawfully they presume to do this is shown by their most wicked conditions."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0023-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0005","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0005"},"text":"The first and most pernicious kind is that of witches, who enter into pacts with demons and, after first making a solemn profession, hand themselves over to some demon as his property and for perpetual service. How many evils this most destructive kind of people does in your empire, wisest Caesar, no one can express. For first they deny God, the faith of Christ, and holy baptism; they offer themselves, mind and body, to demons; they afflict, harm, and kill men and beasts by their sorceries. There is no disease which, God permitting, they cannot bring on, because, when they show themselves servants to demons in keeping the covenant they have made, through their cooperation they dare whatever they wish. Therefore they are nowhere to be tolerated, but rather are to be utterly exterminated in every place, as God the creator of all commands: “You shall not suffer witches to live.” Some witches call demons with charms; others entice them with prayers and sacrifices; the rest, provoking them with unspeakable things and ceremonies, draw them into the service of their impiety. It is therefore no wonder that witches seem to command demons, since through the impiety of their perverse will they have become like them, and by mutual association are in agreement for evil against the human race."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0006:annotation-001"],"chapter_id":"ch-21","html_id":"p-en-0023-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0006","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0006"},"text":"The second kind of wicked men who wish to command demons is that of those whom people commonly call necromancers, who profess arts full of execrations, by which they promise that they can summon demons into a circle, or show them openly visible, enclosed in crystal or in some other vessel. These most pernicious men, full of lies and superstitions, commit such great evils as no good man could devise. For, to entice demons into their service, they very often use foul sacrifices and enter into an explicit pact with them. They carry around many different little books, full of the filthiest impiety and lies, falsely ascribed to the names of old philosophers and sages; by displaying these they deceive many of the unwary and curious, and draw them with themselves into the demons’ pit. They promise great and utterly incredible things, at the hearing of which they falsely hold men in wonder. By rings, pentacles, images, exorcisms, and conjurations, they say that they can compel malignant demons to appear visibly in a circle, or in crystal, or in another receptacle, and to answer distinctly all questions put to them. All of them indeed promise this, but in our times very few are found whom the malignant spirits obey even in this way, since God, for a most just reason, does not permit it, lest the curiosity of men, prone to novelties, after despising the religion of Christ, should in necessity seek help from demons. But all those whom the malignant spirits obey when summoned by the conjurations of necromancers have without doubt passed into fellowship with them by an explicit or implicit pact. As for the rest, their number is greater: the malignant spirits disdain to obey them, although they do not at all times truly [unclear] in the profane arts of necromancers."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0001:annotation-001"],"chapter_id":"ch-21","html_id":"p-en-0024-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0001","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0001"},"text":"Men of this sort have grown far too strong, and although they are despised by demons, they nevertheless persevere in their pernicious doctrines and deceive many. Believe me, Caesar: this kind of men is very harmful to your sacred empire, and therefore must be utterly exterminated no less than a harmful source [unclear]. They promise great things, but they lie in everything. Indeed, all the things promised in their books are empty and false, and they provide those who believe them with nothing other than tricks, frauds, and most subtle deceptions. But if at any time they seem to produce what they have promised, it is known to all that this happens only through a demon’s cooperation, whose company must be fled no less than the most savage torments of hell. For demons generally come to these necromantic operations, and, to keep their invokers stubborn in the treachery they have begun, they grant them what is asked, if they can. Sometimes, however, when invoked by conjurations, they disdain to appear; and nevertheless they have led astray the minds of those who invoke them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0024-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0002","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0002"},"text":"There is another error, no less foolish than superstitious: that of those who wish to have no dealings at all with demons, and nevertheless in their operations use things vainly assigned to demons, and for that reason wholly unlawful. For they think that a great and hidden power resides in characters, and therefore they commit various errors against the faith of Christ. But since it is not for the present occasion to recount their madness, let us pursue our purpose."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0024-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0003","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0003"},"text":"Why good and just men do not obtain dominion over demons must be stated briefly. Just as likeness of will makes evil and impious men like demons, so unlikeness of will renders good and just men altogether opposed to them. Between those who are opposed and unlike there can be no familiarity; rather, continual repugnance and hatred prevail. But where no familiarity contracted through likeness of will is found, there can be neither confidence of one toward the other, nor mutual cooperation in the working of marvels. Nor do you, glorious Caesar, since you are a great ruler and prince of men, admit as familiar to yourself anyone wholly contrary and unlike you in morals, and continually resisting your will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-21","html_id":"p-en-0024-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0004","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0004"},"text":"But good and upright men, because they always resist the utterly depraved will of demons, can by no means pass into fellowship with those with whom they neither wish nor consent to be familiar; rather, with all their strength they flee and detest their approach. And therefore they do not obtain that feigned dominion over them of which I have spoken. For there is no safe familiarity where no likeness of wills has preceded it; nor can there be concord between opposites, nor established friendship between those unlike in will. Yet demons do not obey all evil and reprobate men indiscriminately, but only those with whom they are allied by pacts and services; and when invoked, they willingly come to those whom they cannot otherwise keep faithful, although they lie that they are compelled."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0005:annotation-001"],"chapter_id":"ch-21","html_id":"p-en-0024-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0005","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0005"},"text":"It is therefore no wonder, excellent Caesar, that malignant spirits sometimes seem to obey wicked and perverse men, whom, as we have said, both malevolence like their own and destructive hostility toward the human race have made concordant. But let it be far from every Christian to wish to rule demons by a wicked likeness of will, because if anyone in this life wishes to have [unclear] over malignant spirits."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0001","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0001"},"text":"when he has begun to enter their fellowship, he will burn with them endlessly in the future. But why can good and righteous men obtain nothing from God’s holy angels, into whose likeness they have passed by goodness of will? I think that, from what has been said above, the solution of this question would easily be given if the difference among intellects were recalled to mind. For although there are many men established in the Church of God whose righteousness profits many unto salvation, nevertheless in our times very few advance so far that, by the merit of holiness, they are either feared by demons or received by angels into familiar fellowship. Hence it comes about that the men of our age neither command malignant spirits by merit of holiness nor deserve to be familiar with the holy angels. But if any advance to that degree of holiness in which, by working miracles in the Church, certain saints once advanced, then they can both powerfully command demons and have familiar fellowship with the blessed spirits. For it is certain that holy men, beloved by God, in the primitive Church of Christians once bestowed greater benefits upon mortals through the working of good spirits than the impiety of wicked men could ever have inflicted as harms through the ministry of demons. For any true worshiper of God who has become like the holy angels can accomplish many miracles by prayers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0002","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0002"},"text":"On the Power of Witches. The Sixth Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0003","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0003"},"text":"The sixth question of your unconquered Majesty was this: whence comes this great power to witches, by which they can perpetrate so many, so various, and so astonishing things, even in a single hour, such and so great as no good man could do in his whole life?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0004","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0004"},"text":"If we wish to answer this question briefly, we must necessarily say that all power is from the Lord God, without whom no creature can do anything. For Christ says in the holy Gospel: “Without me you can do nothing.” Hence it is manifest that every power of doing anything is granted to human beings by the Lord God and from no other source, whether men do good or evil. Thus the most holy bishop Augustine says: “The will of God is the first and highest cause of all bodily forms and motions, and nothing happens visibly in this most vast and immeasurable commonwealth of all creation unless it is ordered or permitted from the inner, invisible, and intelligible court of the supreme Emperor, according to the ineffable justice of rewards and punishments.” Therefore, Caesar, it must not be doubted that that power of witches, by which they produce astonishing and horrible effects with the cooperation of demons, is granted by the Lord God, whose will no one can resist and without whose influence not even a man can move his hand."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0005","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0005"},"text":"For the holy doctors conclude that neither demons nor witches can do anything, whether to harm a man or a beast, unless almighty God wills, consents, and grants them the power to do what they have already resolved in their perverse will. Unless God consents and wills, no creature can do anything; otherwise, if something could be done without his willing and consenting, it would necessarily follow that God is weak, since he could not prevent what he would be forced, unwilling, to permit to happen. But since every man, insofar as he is a creature, depends on God, he can do nothing without the will of him from whom he has both willing and power. Therefore whatever witches do is done by God’s permission, without whose will they can do nothing; for unless God granted that they could do what they wish, they would obtain it neither from themselves nor from demons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0006","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0006"},"text":"Thus all power is from the Lord God, in whom all things both exist and are moved, as in the first cause of all things, since from him from whom we have received freedom of will, from him also we have the ability to do what we will. But since the understanding of witches is very confused, they do not perpetrate the evils they do by human art, but by the cooperation of demons, whom both subtle nature and long experience have made swift in producing marvels. For the astonishing effects of witches are not caused by the sorts of means they use for witchcraft, such as heads of the dead, toads, serpents, characters, images, and things like these, but by the devil who instituted these signs; for since he is most proud, he desires in all things to seem comparable to God. For indeed, just as almighty God instituted certain sacraments in his Church, which, when worthily administered and with himself assisting, signify and produce a salutary effect, with him who instituted them working salvation, so also the devil, who desires nothing more than to be esteemed equal to God,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0001","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0001"},"text":"has instituted certain signs as sacraments. By these, when invoked by those with whom he is bound by covenanted pacts, the malignant worker assists; and whenever God permits, he effects the evil that is requested. If God does not permit it, he does absolutely nothing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0002","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0002"},"text":"For the devil is the worker of all necromantic effects and of the effects of witches; through the application to the subject matter of the means that he himself first instituted, he produces the desired work, sometimes really, sometimes only apparently. Witches, however, who, with their will now depraved and by consent, have passed through pacts into fellowship with the demon, receive from them certain marks and symbolic signs, by which, when summoned, the demons immediately come."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0003","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0003"},"text":"In these pernicious operations of demons, nothing is stronger than the foolish credulity of witches, which is increased by pacts and vows; for the firmer the faith they place either in demons or in their signs, the more swiftly, with the demons cooperating, they obtain the operation. For the exceedingly savage depravity of the witches’ will in a certain way turns them into frenzy; when this has seized their mind, the demons at once attach themselves to the frenzied women and, God permitting, furnish to those raging women the effect of their petition, strengthened by pacts and signs."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0004","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0004"},"text":"For Plato recounted something similar in his book on poetic frenzy, saying: “Just as Bacchic women, when their mind is unsound, draw honey and milk from rivers, but when their mind is sound they cannot draw them.” Their mind, carried outside itself into fellowship with an evil demon, brings this about. We have verified that witches have at times drawn butter from rushing rivers, which can in no way happen except by the ministry of a demon."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0005","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0005"},"text":"In like manner, when they have been brought into hatred of some man or beast and long for his destruction, they are driven by a most violent frenzy, thinking of nothing in their soul except vengeance. They take up things known and familiar to them for witchcraft, invoke demons, display the signs and characters instituted by them, and what they cannot accomplish by their own power they obtain through the ministry of those demons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0006","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0006"},"text":"But another person, who is not subject to demons by pact and surrender, even if he knows both the things suitable for witchcraft and the method of working, and although he displays the signs, nevertheless rarely obtains the effect, because he is not counted among the familiars of demons. For the devil, puffed up with pride, imitates the Church of Christ to such a degree that, just as one who is not ordained cannot consecrate the body of Christ, however much he utters the words of consecration, so also the demon, however much a man invokes him and displays his signs and characters, either never or only rarely joins himself to one whom he does not know to be subject to him by pact."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0007","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0007"},"text":"For if he came indiscriminately to all who invoked him without pacts having been made, he would not possess so many witches called his own by right of ownership. Hence it is that many people devoted to profane arts, laboring with dreadful conjurations to summon demons to a circle, to a mirror, or to any other receptacles, obtain no effect, because either God’s command stands in the way, or the devil despises the curious man not dedicated to him by homage."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0008:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0026-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0008","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0008"},"text":"For three things are required for witchcraft, without which it is agreed that none is perpetrated: a witch frenzied in mind and depraved in will, the cooperation of a familiar devil, and before all else divine permission. For if one of these does not concur, witchcraft cannot be perpetrated. If God did not permit it, neither the devil nor the witch could do anything. And if the devil did not come to meet the will of the depraved woman, she could perpetrate no witchcraft [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0001","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0001"},"text":"Again, if the witch is lacking, the devil will in no way accomplish the witchcraft. For the devil uses the will of the raging witch as an artisan uses an instrument for working; without it he could not inflict witchcraft."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0002","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0002"},"text":"And just as demons differ from one another in power and in keenness of subtlety, so the power of witches is not the same in all, but differs in individuals according as demons of a subtler or grosser nature join with them. For there are many kinds of demons, and they stand apart from one another by definite degrees, according to the places into which, when they fell, they were cast down at the beginning."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0003","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0003"},"text":"The first kind of demons is called fiery. It roams about the upper air and is never plunged down to the lower regions before the day of judgment; rather, remaining continually beneath the lunar regions, they have no commerce with men on earth. That they remain beneath the moon Saint Augustine bears witness in his work On the Christian Combat, saying thus: demons do not dwell in the heaven where the sun and stars are, but all move about beneath the lunar region. Hence, as I think, Apuleius called demons fiery animals, because Aristotle affirmed that in burning furnaces certain small animals have often been seen fluttering, furnished with little wings, which spend their whole life in fire, since they arise with the fire and are extinguished with it, and, vanishing, return to their own place from which they had come. They have no partnership in acts of witchcraft, because, since they dwell in fire, because of their subtlety they cannot put on a gross or aerial body."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0004","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0004"},"text":"The second kind is called aerial, which wanders in the air near us. These can descend to lower places and, taking bodies from the thicker air, sometimes appear visibly to men. When God permits, they often disturb the air, stir up thunder and storms, and all together conspire for the destruction of the human race. In the manner of men they are moved by the affections of the passions, especially by pride and envy, and they are touched by continual disturbances; they are neither enclosed in a solid body nor fixed in one place. Nor do they all have one form, but many, and they often change these according to the variety of the affections by which they either come forth when summoned by the spells of little witches, or are driven by disturbance to do harm. For they have an altogether violent and furious nature, full of disturbances; hence, when violently disturbed by evil deeds, they very suddenly devise many snares, and while they carry out their assaults, partly they wish to lie hidden, partly they inflict violence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0005","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0005"},"text":"Witches, sustained by the cooperation of these demons, are more powerful for working witchcraft in proportion as they have obtained the cooperation of a demon higher in their order. In the Life of Saint Anthony, Saint Athanasius said that the air is full of demons, which Mercury Trismegistus had said before him: namely, that no part of the world is without the presence of demons. The holy bishop Ambrose also says: the world is full of holy powers because it is full of wickedness. Hence the Platonists have handed down that demons flying in the air like very dense snow become visible to those who desire to see them, if for some time, while the sun is shining, they keep their gaze fixed toward heaven with steady, unblinking eyes. But I do not know whether the object is caused in the air from real consistency, or whether the restrained motion of the eyes presents false images; nevertheless, not without some slight harm to the sense, I have tested what was promised."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0006","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0006"},"text":"But the third kind we call terrestrial demons, whom we do not at all doubt to have fallen from heaven to earth according to their deserts. Concerning these, the most holy bishop and martyr of Christ, the God-bearer Ignatius, once wrote in a certain letter to the Ephesians as follows: nothing is better than to have peace, in which every weapon of the spirits of the air and of the earth alike is made void. Of these demons, some dwell in forests and groves and lay snares for hunters; others live in open fields and make travelers wander by night; some dwell in hidden places and caves; the rest, less furious and disturbed than the others, delight in dwelling obscurely with men. They are not led by one affection but by various ones, since some are less depraved than others, although all are full of evil disturbances. Of these, some rejoice in frightening men by illusions alone; others desire to draw those who hear them into admiration of themselves by predictions of future things. Some, however, strive with the greatest effort to terrify, injure, or kill men disturbed by irrational frenzy or raging with melancholy, which we have learned by experience has often happened. Hence Saint John"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028:p-0001","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-28","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0028-0001"},"text":"John Chrysostom, in the third book On Providence, addressed to the monk Stagirius, says: “Stronger for doing harm than every diabolical action is the greatness of grief, because whomever a demon overcomes, he overcomes through grief. If you take this away, no one will be able to be harmed by a demon.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028:p-0002","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-28","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0028-0002"},"text":"This kind of demons, however, is rarely familiar to witches, because of the inconstancy of its emotions and the fickleness by which they delight in terrifying many rather than being subject to the command of one little woman. Yet sometimes, as they promise to madwomen, they remain in glass, or in crystal, or in a mirror, and, stirred up by charms, give answers to women; and if anyone coming to them has spoken ill of them on the way, they announce it beforehand. And this kind of witches sometimes differs greatly from the rest, because what the others make sick by witchcraft, these promise to cure. But because they for the most part repel witchcraft by witchcraft, access to them is forbidden by the Church to every Christian."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028:p-0003","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-28","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0028-0003"},"text":"The fourth kind of demons is called aquatic, because, immersing itself in waters, it dwells around lakes and rivers: full of anger, disturbed, restless, and deceitful. It stirs up storms at sea, and by sinking ships into the deep takes away the lives of many in the waters. And whenever these demons assume a visible body, they appear more often in the female sex, and are more rarely seen in the male, because they live in moist places and follow a softer manner of life, nor can they easily assume a male shape according to the custom of the others. Hence antiquity long ago named the Naiads and Nereids, nymphs of the waters, not in the male sex but in the female. Among our people, however, they are commonly called aquatic women, that is, Wasserfrauen. But those who dwell in drier and somewhat arid places, whenever they appear visibly and bodily to human beings, transform themselves into men. They also assume the forms of various beasts, according as they are touched by various emotions. But the holy angels, because they are never varied by emotion, always appear uniformly in male form. For nowhere do we read it written that a good spirit was seen in the form of a woman or of any beast whatever, but always in the appearance of a man. Demons, however, have quite often been seen around rivers and springs in the appearance of women, sometimes dancing in choruses, sometimes letting down their hair in the manner of women, and sometimes speaking with humans and practicing various mockeries. And this kind of demons is not accustomed to have commerce with witches."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028:p-0004","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-28","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0028-0004"},"text":"The fifth kind is called subterranean, because it dwells in caves and caverns and in the remote hollows of mountains. And these demons are very wicked in disposition, and they especially attack those who dig wells and mines, and those who seek treasures hidden in the earth, being most ready for the destruction of the human race. They make openings in the earth, stir up flame-vomiting winds, and shake the foundations of buildings. Sometimes at night they go out from the mountains in troops and lead marvelous and astonishing dances in the fields; and, as though fearing the command of a single leader, they suddenly vanish at a signal and return to their hiding places. Sometimes the sound of bells is heard among them, and they sometimes lie that they are the spirits of people who have died. They seek nothing more than the fear and amazement of human beings. Hence we have found that they have sometimes led some of the simpler sort of people into their hiding places in the mountains, showing astonishing spectacles to those who marveled, and they lie that they are friends of the living, as though the dwellings of the blessed were there. Among these demons also some are guardians of treasures, which the greed of mortals has hidden in the earth; and, lest they again come into human use, they carry them off, steal them, guard them, and sometimes move them from place to place. And this kind of demons is joined in no commerce with witches."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028:p-0005:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0028-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028:p-0005","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-28","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0028-0005"},"text":"The sixth kind of demons is called light-fleeing, because they especially dread and detest light: for they never appear by day, nor can they assume a body in any other way than by night. This is the business that walks about in darkness, a kind of demons unsearchable and utterly dark, driven by cold passions, malicious, restless, and disturbed. It violently assaults people it meets in the hours of night, and often, God permitting, kills some either by its breath or by its touch. This kind of demons does not associate with witches, nor can it be summoned by charms, because it flees light, human voices, and likewise every disturbance. The aerial kind especially comes together for witchcraft and for intercourse with women, because it is subtler than all the rest and of the most reckless boldness. Of the terrestrial [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0001","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0001"},"text":"Some of the terrestrial spirits also, as has been said, serve sorceresses; yet, being ranked in a lower degree, they can by no means bring about those greater acts of sorcery. It is therefore manifestly clear that the whole power of sorceresses, by which they do such astonishing things, is granted to demons in limited measure by the Lord God, and when he does not permit it, they accomplish nothing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0002","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0002"},"text":"On divine permission. The seventh question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0003","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0003"},"text":"This was the seventh question of your most serene majesty: Why does God, since he is just and the avenger of evils, permit such great acts of sorcery to be done for the destruction of the human race, by which not only sinners but also many innocent people perish, grievously tormented?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0004","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0004"},"text":"I remember that, when I stood before your majesty, I answered this question in this way. The best God, just and upright, kind and merciful, whatever he permits, permits justly, because he is just, and there is no iniquity with him; rather, all things that happen he either does or permits in true judgment. Therefore, when it is asked why God permits evils to be done, we answer: he permits them because he is just. Nor, Caesar, should the answer we have given seem absurd to your majesty, since it in no way prejudices the divine goodness that he permits evils to be done for a most just reason; rather, it would prejudice it if he did not permit evils to be done in the present state."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0005","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0005"},"text":"For truly, if he did not permit evils to be done, man could no longer sin; he would certainly be impeccable, which does not befit his nature, since from the beginning the Creator of all things gave him free choice. For man, since he is a creature and not the Creator, is necessarily able to be turned both to good and to evil, since his being depends on the supreme maker of all creatures, just as every caused thing depends on the cause of its being. But to create has been left to God alone, who is incorruptible and everlasting; every corruptible thing necessarily fails, yet it is preserved by the goodness of the Creator so long as it does not lose the influence of its cause. Hence it neither could nor ought to have happened that man, by the condition of his nature, should be created impeccable, since God alone, the maker of all things, who is unchangeable and everlasting, naturally possesses this. But whenever it is granted to man that he seems unable to sin, the freedom of choice is not removed, nor is possibility simply taken away, but the will is confirmed in good. And whenever this gift is conferred on a creature, it is a gift of grace, not of nature."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0006","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0006"},"text":"For Scripture says: “God created man from the beginning and left him in the hand of his own counsel.” For, properly speaking, it cannot be that mortal man, conceived in original displeasure, should both have free choice and be unable to commit sin. For the most holy bishop Augustine says: “The first freedom of the will was to be able to sin; the last, in glory, will be much greater: to be unable to sin.” And so, if man could not sin, he would not have mastery over his own will. Therefore, although almighty God does not will sin, he nevertheless justly permits human beings to sin and to do evil, so that, while freedom of choice remains, both the virtue of a good work may receive its reward and voluntary wickedness may receive what evil it has done. For no one either does good or sins unwillingly. Therefore almighty God justly permits human beings to sin and to do evil, since from the beginning he granted them freedom of choice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0007","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0007"},"text":"Many reasons have long since been assigned by the holy doctors why the Almighty permits such great acts of sorcery to be done through the cooperation of demons; we shall necessarily mention them briefly in order."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0008:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0029-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0008","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0008"},"text":"The first is so that the excellence of divine power may be made manifest, for he alone is unchangeable and far above every position [unclear]. Every creature, however, is changeable and has no comparison with the unchangeable Creator. Hence it is read in Numbers: God is not like a man, that he should lie, nor like a son of man, that he should change. In Isaiah also it is said: God is faithful, without iniquity, just and upright. In the book of Tobit too it is written: You are just, Lord, and all your judgments are true, and all your ways are mercy, truth, and judgment. And in the book of holy Job we read: Far be impiety from God, and iniquity from the Almighty. For he will repay a man’s work to him, and according to the ways of each he will restore to them. Therefore every man who rightly understands his own ignorance and weakness plainly recognizes what a nothing he is compared with his Creator. For God justly permits man to sin, both so that freedom of choice may continue and so that the excellence of the great God may become known to human beings."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0030-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0001","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0001"},"text":"The second reason is that the inscrutable wisdom of God may become known to mortals, which knows how to draw good from our evils, when it makes the sin of one person become the merit of another for the increase of virtue. For if he did not permit evil to be done, which of us would understand the good? For God makes and orders good things; he does not make evils, but when they have been done by the impious, he himself disposes them so that they may not come about in a disorderly way. Nor does the malice of men hinder the will of God, nor can man do anything that God does not permit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0030-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0002","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0002"},"text":"The third cause is that the Almighty permits evil deeds to be done so that he may manifest his most merciful goodness toward those who have sinned and have done penance, which he could in no way show if he did not permit the creature to sin. For if there were no sinner, God could not be one who shows mercy. But since we all offend in many things, everywhere God finds something to forgive; everywhere a guilty person presents himself, in whom the kind Creator may show his mercy. Hence the holy bishop Augustine says: If the disease were slight, the physician would be despised; he would not be sought; if the physician were not sought, the disease would not be ended. Therefore, where sin abounded, grace also abounded, which alone distinguishes the redeemed from the lost, whom the mass of perdition, drawn from the origin of creation, heaps together into one. Therefore the mercy of the Lord is over all his works."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0030-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0003","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0003"},"text":"The fourth reason for divine permission is that the justice of the Creator may be declared against those who have sinned and have not done penance, because if all did good and no one sinned, the justice of God would have nothing to punish. Therefore, so that justice may have a place, the creature sins by divine permission. For the Lord is just, and he will render to each according to the works of his will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0030-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0004","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0004"},"text":"The fifth reason is the dignity of the human condition, because if God did not permit man to sin, man would seem worse than the beasts, which, with no violence driving them, freely use the motions of nature. For although brute beasts lack reason, nevertheless they have a free motion of nature which they follow; in comparison with them man would seem to be of a lower condition if he did not have the will of free choice. But God permitted man a free will, over which neither kings nor princes command."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0030-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0005","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0005"},"text":"The sixth reason is the praise of the merit of constancy in human virtue, when we praise a just man because, although he could have transgressed, he did not transgress, but, with the grace of God helping him, remained steadfast in a good will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0030-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0006","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0006"},"text":"The seventh reason why almighty God permits demons to do such great evil deeds through the agency of witches is that those who, having despised the truth, delight in falsehood may, seduced by the devil, the inventor of falsehood, be utterly deceived. For it is fitting that enchanters and evildoers who scorn to follow the saving teachings of Christ should all, deceived by demons, be plunged down to hell to be punished forever. They seek help from demons, the enemies of the whole human race, and they despise the Savior of the world, whom alone they ought to have adored. For it is just that one who, deserting the truth by his own voluntary will, clings to falsehood should be hurled by the devil into destruction."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0007:annotation-001"],"chapter_id":"ch-30","html_id":"p-en-0030-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0007","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0007"},"text":"The eighth cause is the manifestation of divine power, whose might and strength are over every creature. Indeed, when almighty God sometimes permits great things to the devil and denies him certain small things, he shows how weak the enemy of the human race is, and how subject in all things to the divine majesty. For the devil can do nothing of himself, but all that he does, he does with God permitting it. Therefore the first cause of all, on account of which almighty God permits evil deeds to be done, is justice, by which he preserves in an inviolable order the freedom which he once bestowed on the creature from the beginning. But because every power of the creature, dependent on its Creator, is restricted and limited, it is clear that the devil cannot do everything he wishes, nor can man, however depraved in will. The will is indeed free, but power is limited by fixed and necessary degrees. For if demons could do everything they wish, nothing among human affairs would remain safe, but they would shake all things to ruin. The history of holy Job shows by a clear example the bound power of demons, for Satan did not dare to tempt him beyond what had been permitted to him by divine dispensation. For no one in the present world, however just or strong, could resist the fury of demons if, at their own discretion, they could always use a free power of harming. Before the Lord’s Passion, however, they enjoyed greater freedom of power than afterward; but when Christ tasted death for us on the altar of the cross, it was already greatly [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0031-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0001","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0001"},"text":"Thereafter their power was diminished, as the Savior says in the Gospel: “Now the prince of this world will be cast out.” For the humility of Christ and the perseverance of the saints have greatly restrained the boldness of demons, so that they can now rightly be called inciters of evils, but by no means compellers. Nor would the devil grow strong against us unless he received strength from our sins. Hence Scripture admonishes us, saying: “Resist the devil, and he will flee from you.” And again: “Do not give place to the devil.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0031-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0002","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0002"},"text":"Therefore, in concluding the discussion for understanding the proposed question, why God permits so many acts of witchcraft to be done, I believe the reasons have been made sufficiently clear. For although the will of demons is always wicked, their power can never be unlimited, because what a demon wills wickedly he has from his own free choice, but what he is able to do wickedly he has only from God. And these things have been said as far as concerns those who do evil."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0031-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0003","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0003"},"text":"But why does almighty God permit demons, through the agency of works of witchcraft, to harm people who have been baptized in the name of the Holy Trinity and who faithfully believe in his only-begotten Son, our Lord Jesus Christ? For if they could harm only the wicked, the perverse, and unbelievers in body and possessions, but were restrained from access to and injury of the good and faithful, the judgment of the permission would rightly seem just. But now, since more often the good and innocent are weakened by demonic works of witchcraft, and sometimes are even deprived of life, to pass over in silence the loss of temporal goods which those bewitched often suffer, it comes as a scruple to many why the Almighty permits these things, he who permits nothing unjustly."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0031-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0004","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0004"},"text":"I shall set out in order, as briefly as I can, the necessary reasons for this proposed question, which I have received from none other than the ancient and Catholic doctors. The first reason is the testing of Christians’ faith and the proving of their integrity, so that, when scourged by the works of demons, they may learn in the sufferings of the flesh what faith and love toward God they possess in the hidden place of the mind. To be patient in prosperity is not difficult; but in adversity to await with humble patience help from the Savior of the faithful is not the mark of the soft, but of the strong and truly faithful Christians. In his tribulation most holy Job learned how great a constancy of faith toward God he had, he who previously in tranquillity had preserved piety without the dart of temptation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0031-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0005","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0005"},"text":"Hence it must also be noted that those whom works of witchcraft by demons or by men have in any way made ill, and who, in order to recover health, either approach or consult witches and any enchanters, whether by themselves or through others, act against the commandments of God and of the Church, and have neither true faith in God nor love. For they prefer the health of their mortal flesh to God, and seek salvation not from Christ but from the devil and his minister. For they prefer to be healthy in the name of the devil and live unhappily, rather than to suffer a little here for the love of Christ and afterward rejoice with him forever. But whoever does not approach witches because God has forbidden it, preferring to live in poverty and sickness while observing the commandments of God rather than against God in riches and bodily health, truly loves God and rightly preserves the integrity of the Christian faith."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0006:annotation-001"],"chapter_id":"ch-30","html_id":"p-en-0031-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0006","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0006"},"text":"Among Christians, most sacred Caesar, men corrupted in mind and reprobate concerning the faith must not be tolerated: those who cure the bewitched by works of witchcraft, who reveal thefts and adulteries by the ministry of demons, who by inspection of stones or mirrors [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0032-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0001","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0001"},"text":"who foretell future things. Do not listen, I beg you, to those men who, ignorant of the divine laws, think ministers of demons of this kind useful to your rule because they know how to undo sorceries by sorcery; for that pernicious healing of bodies brings death upon souls, and makes men withdraw from God, the creator of all, and cling to impious apostate demons, with whom after death they will be damned forever."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0032-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0002","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0002"},"text":"The second reason why Almighty God permits the innocent to be harmed by sorcery is the increase of merits, so that their patience, proved in tribulation, may deserve a worthier crown of glory in heaven. For, as holy Augustine says, a man is unknown to himself, what he can bear and what he cannot bear; sometimes he fears that he cannot do what nevertheless he can. When temptation comes, as a kind of questioner, a man is discovered by himself, who before, being hidden, did not know himself. The blessed arch-apostle Peter, before temptation came upon him, was hidden both from himself and from others as to how rash and weak he was; when it came, the weakness that had lain hidden appeared. Therefore temptation is the greatest testing of a man, as sacred Scripture bears witness: the furnace tests the potter’s vessels, and the temptation of tribulation tests righteous men. Patience is easy in prosperity, because no adversity strikes the mind. But many are the tribulations of the righteous, and from them all our Lord Jesus Christ will deliver them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0032-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0003","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0003"},"text":"The third reason for divine permission is the preservation of humility, so that the faithful and righteous man may always fear God and never presume upon his own strength or righteousness. Hence Scripture says of the reprobate: They are not in the toil of men, and they will not be scourged with men. Therefore pride has held them; they are covered with their own iniquity and impiety; their iniquity has come forth as if from fatness. It belongs to the mercy of God that he sometimes permits good and righteous men to be shaken by adversities, whom he knows cannot be humbled in prosperity. For tribulation has made many humble whom favorable circumstances would have rendered proud. Finally, the fearful thought of sorceries makes a good man fear his God and diligently invoke his help, fortified by which he can trust that he is safe against the assaults of demons. But let no proud man, presuming upon his own strength, think himself safe from the sorceries of the demon, because he whom, puffed up by pride, the protection of God abandons, without doubt lies open to the sorceries of demons."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0004:annotation-001"],"chapter_id":"ch-30","html_id":"p-en-0032-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0004","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0004"},"text":"The fourth reason is so that there may be a distinction between good and bad people. For Scripture says of good men beloved by God, in the Acts of the Apostles, that through many tribulations we must enter into the kingdom of God. And Saint Paul, lover of Christ, says in a certain epistle: All who wish to live piously in Christ will suffer persecution. The most wise King Solomon also says in Proverbs: The Lord corrects whom he loves, and, like a father, he takes pleasure in his son. It is a very glorious thing for a Christian to endure adversities patiently for the love of God, whether they are inflicted by evil men or by demons. For power is given to the devil and his ministers to harm good and righteous men, not for their destruction, as [unclear] think, but rather for the greatest and sure consolation of the soul. For indeed, when a righteous man lives well, harms no one, offends no one, does injury to no one, loves, fears, and venerates his God with his whole heart, keeping his commandments with all solicitude, and nevertheless is troubled by sorcerers, whether in body, or in possessions, or in both, that man is truly blessed, because when he has been proved he will receive the crown of life, which God has promised to those who love him. Everyone who lives rightly in the unity of the faith of the Catholic Church of Christians, and patiently endures the evils he receives in this world for the love of God, has a certain sign that he perseveres in the grace of God and will be saved. Therefore we read that it is written thus of the evil and reprobate: Why do the impious live, have they been raised up and strengthened with riches? Their houses are secure and peaceful, and the rod of God is not upon them; they spend their days in good things, and in a moment they go down to hell. For it is a manifest sign of damnation if here you live wickedly in sins and vices, opposed to God, and prosper in the goods of fortune and in bodily health."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0032-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0005","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0005"},"text":"The fifth reason why the Almighty permits good and righteous men to be troubled by the evil and reprobate is because of the complete purification of the mind. For, as Scripture says, there is no righteous man on earth who does good and does not sin. But since God lets no sin pass unpunished, he ordains for righteous men, through mercy"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0033-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0001","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0001"},"text":"...mercy, temporal punishments for their offenses, but to the impious and reprobate, by justice, eternal punishments. Therefore, out of mercy, he changes eternal punishment for the penitent into temporal punishment, which they must necessarily suffer either in this world or after death in purgatory. But because the torments of purgatory are dreadful and very grievous, merciful God is accustomed to purge in this life, in various ways, the penitents whom he loves, through the discomfort of diverse tribulations in body and in possessions. For the harmful works of the impious profit good and righteous people as a remedy, but for those who inflict them they lead to damnation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0033-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0002","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0002"},"text":"The sixth reason is so that a person harmed by the assaults of demons may be called back to repentance and may resolve in his heart upon the necessary amendment of life. For almighty God does not immediately send vengeance when we sin, but waits for our amendment until the appointed time. But if we have neglected to do penance, the avenger of evils comes to us when we do not expect it; we sinners, who in tranquility scorned to recognize ourselves by repenting, will at last, though late, recognize ourselves in tribulation. Hence the holy prophet speaks in the person of God, saying: “If his children forsake my law, and do not walk in my judgments, and do not keep my commandments, I will visit their iniquities with the rod, and their sins with stripes; but my mercy I will not scatter from them, nor will I harm them in my truth.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0033-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0003","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0003"},"text":"The seventh reason why almighty God permits the harmful works of demons to prevail against the good and innocent is so that an excessively unchecked opportunity for sinning may be cut away from them. For there are many poor and sick people who are pleasing to God, good, devout, and humble, whom poverty and bodily illness preserve in the love of God; if they were rich and raised to honors, they would quickly flow away from their purpose of holiness into the depth of vices. It is not expedient for the salvation of all to have honors and riches together with health, nor does a longer life always make a person better. Therefore almighty God, wishing to show his mercy toward those whom he has chosen, permits the good, righteous, and innocent to be subject to various calamities. And sometimes through demons, sometimes through evil people, sometimes through various other ways and means, he takes away from such people riches and honors, which he foresees they would use badly, so that they may preserve in poverty and abasement the humility which, if placed in wealth and exaltation, they would by no means have preserved. He also very often permits many great illnesses to befall them, when cheerful bodily health would have brought the greatest sickness upon the mind. Finally, he permits certain people to be driven to death by harmful magic, so that there may be cut away from them the freedom to sin which they would have abused if they had been allowed to live longer. Hence Scripture says of the righteous man: “He was taken away lest malice should change his understanding, and lest deceit should deceive his soul.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0033-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0004","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0004"},"text":"The eighth reason for divine permission is so that human beings may venerate the sacraments of the Church, which have great power against all the harmful works of malign spirits. For one who venerates with due honor the sacraments and rites of the Catholic Church is rarely harmed by the harmful works of demons. And by the confession of witches themselves we have often heard that hearing Masses and using things blessed by the Church greatly weaken the powers of demons. For they are not blessed in the Church of God in vain, but so that they may be, as it were, little signs of divine protection, showing demons defenses to be feared. Concerning children and infants, however, who, reborn in Christ, are sometimes killed by the harmful works of demons or of human beings, we do not doubt that divine providence permits this to happen for their salvation, since it knows how to order all things for the better for mortals. Yet it often happens that infants perish by harmful magic because of the sins of their parents."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0033-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0005","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0005"},"text":"On the Providence of God, Question Eight."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0033-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0006","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0006"},"text":"Your Serenity’s eighth question was this: whether it can be proved by natural reason, as well as by the holy Scriptures, that God has care for human affairs and actions, and a certain and infallible providence over all things, both collectively and individually, that are done in the world."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0033-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0007","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0007"},"text":"I remember that I replied to this question as follows: The whole world, heaven and earth and all things that are in them, are subject to divine providence, by whose will and command they were brought into being from the beginning. For there is nothing in the whole..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0034-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0001","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0001"},"text":"For there is nothing in the whole universe that is not governed by the providence of the Creator. Let us prove this opinion first by the Scriptures, and afterward confirm it by reasons, as briefly as we may."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0034-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0002","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0002"},"text":"In the Book of Judith we read: “All your ways are peaceful, and you have placed all judgments in your providence.” And in Ecclesiastes the wisest king, Solomon, speaks thus: “Do not give your mouth occasion to make your soul sin, nor say before the angel, ‘There is no providence,’ lest perhaps the Lord, angered by your words, destroy all the works of your hands.” The clearest testimonies of providence are confirmed in the holy Gospel, when our Savior says to his disciples: “Are not two sparrows sold for a penny? And not one of them falls upon the earth before God?” Great is this commendation of divine providence, which has care not only for men but also for tiny birds. Indeed, if the Almighty cares for such small things, who would not believe that he has care for great ones? “Look,” he says, “at the birds of the sky, which neither sow nor reap nor gather into barns, and your heavenly Father feeds them.” And a little later he adds, saying: “If God so clothes the grass of the field, which is today and tomorrow is cast into the oven, how much more you, O you of little faith?”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0034-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0003","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0003"},"text":"Because almighty God created all things and brought them into being when they did not exist, he rules and governs the universe, lest it slip and fall away; and this could by no means happen if he did not have providence and care for all things. For if providence is removed, it must necessarily follow that the ordered continuity of the whole universe is thrown into confusion. But the providence of the Creator cares for all things, since he who feeds the birds, gives beasts their food, fills every animal with blessing, and clothes the grass of the field, adorning violets and lilies with beautiful grace, cannot forget man, whom he created from the beginning in his own image. He who governs all things cares for all things, and he exercises providence not only over man but also over all beasts; for all things are placed under his rule, and there is no one who can resist his will in anything."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0034-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0004","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0004"},"text":"Let us now therefore consider this vast machine of the whole universe: how it always persists in its original disposition and motion in the most orderly fashion. Unless we shamefully depart from reason, we shall understand by the clearest reasoning that that divine and unchangeable providence preserves, directs, and governs these things. Next let us contemplate all earthly things, how each and every one is born and proceeds in its natural disposition in the most orderly way. This cannot happen by chance; rather, they must be moved by the will of him by whose power they were made and created. Consequently, let us also contemplate the earth, placed in the middle of the world like a point or center, around which the whole universe unfolds at an equal distance; nothing more beautiful, nothing more adorned, nothing finally more delightful could offer itself to the senses for contemplation. In this point, enclosed by the immense mass itself, we see all things wonderfully ordered; and we see that nothing can be left unordered, so that all things which at times seem to us somehow to drift about we may know for certain not to lack, within the order of the universe, their own particular order. For by the simple and wholly unchangeable command of God, the whole machine of the entire universe, assembled out of so many different and movable things, works together and is ruled in the most orderly fashion."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0005:annotation-001"],"chapter_id":"ch-30","html_id":"p-en-0034-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0005","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0005"},"text":"We certainly see, in those things that often present themselves to our senses, that the greater the intelligence and power that arises over time in any governor, the less there [unclear] can anything disordered occur by random chance. Therefore, since that highest intellect, the creator, preserver, and ruler of all things, almighty God, rules and governs the world by his unchangeable providence, holding all things under his command, surely no place anywhere is left for rash chance, which would obstruct the will of so great a majesty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-30","html_id":"p-en-0034-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0006","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0006"},"text":"Therefore the whole universe, whatever exists anywhere or can exist, is contained under the command of the one divine mind, whose infallible judgment nothing can escape. Unexpected accidents happen to us because we are changeable and are changed almost daily, having no determinate knowledge of future things. But that best maker of all things, God, since he is altogether unchangeable, knows all things, beholds all things, and understands all things together and at once. His providence is not deceived; his will is never changed; his power is not broken; his ordering is not violated; his counsel is never intercepted, even if his sentence sometimes seems to be changed. Hence, if we pay careful attention, we shall plainly understand that the ends of things and of motions..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0035-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0001","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0001"},"text":"The lower things will declare that all these things are done, preserved, disposed, and moved by divine providence, to whose command absolutely nothing is alien. For God himself, the ruler of all things, understands both all things and each thing, not stretched out, after our manner, among many things, but abiding in himself as an indivisible one; and by beholding himself as the exemplar of the whole universe and the cause of causes, and through causes as the cause of all things, he contemplates all things, and in contemplating all things he cares and provides for them, directing each thing to its end and good in everlasting order."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0035-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0002","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0002"},"text":"Come now, most wise Caesar: in order that we may understand divine providence governing all things, let us use arguments as brief as we can for our purpose. And so, if God’s action is his own intelligence, which no wise man fails to admit, as being at once most eminent and most inward, then as much as he acts, so much surely he understands, and conversely. But he acts in each thing, not only in great things but also in the smallest; therefore he understands each thing. For the most abundant influx of the first being passes through each thing that in any way exists, following in fixed orders; and the things that act after him are everywhere moved by his power and act."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0035-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0003","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0003"},"text":"Therefore either God understands or acts nothing outside himself, which is false, or, by acting upon all things and each thing, he also understands those same things, which is true. For they would nowhere come to be unless first, to speak in our manner, they were understood by God himself, who makes them, just as those things are not made by the sun which are not looked upon by it. But since the Almighty understands all things and each thing that he makes, there is no doubt that he disposes, rules, and orders all things that he has made; from him things have not only that they exist, but also that they are certain causes of other things. And so, if things have from God that they are causes, from him too they have received the office proper to a cause, that is, to preserve according to their powers and to care for what they have made. Therefore, if all causes have this property from the first cause, insofar as they are certain causes, deservedly that cause itself naturally has this goodness and providence, so that it cares for all things and each thing that it has made, insofar as it is in the highest degree the cause of all those things, both collectively and singly. And unless these are guarded individually by him who makes them, the common things that are preserved in individuals will never be guarded. For neither will the whole that consists of parts be preserved if the parts themselves are neglected."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0035-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0004","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0004"},"text":"From the intention of the first and greatest intelligence, therefore, comes the common universal distinction of things. It itself is distinguished from others through itself; the rest it distinguishes among themselves by the standard of its own conception. Hence, just as God knows all things and each thing most distinctly, so too he most distinctly rules, moderates, and cares for them. I think it is therefore clear, most clement Caesar Maximilian, and sufficiently shown, that the providence of God, the supreme ruler, embraces, disposes, rules, and governs all lower things and each thing; otherwise, without the provident disposition of one who observes them, they would in no way continue this most beautiful order that we discern."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0035-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0005","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0005"},"text":"Nor am I unaware how variously the wise men of this world once thought about providence. Some of them judged that this world was made not by providence but by chance; if their opinion were true, no place would be left for providence, but all things would necessarily drift, and the world, since it was made by chance, could perish by chance. Against their false opinion others taught that the world could not have been made without reason, nor certainly could it stand unless it were ruled by the highest providence of its maker. Hence Boethius, a most Christian man, said: “O you who govern the world by everlasting reason, maker of earth and heaven, who command time to go forth from eternity, and, remaining stable, grant that all things be moved.” And again he said: “The generation of all things, and all the developments of changeable natures, and whatever is moved in any way, receive their causes, order, and forms from the stability of the divine mind.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0035-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0006","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0006"},"text":"Others, however, thought that God cared only for incorruptible things, such as the heavenly things and separate substances, and likewise the species of things, but that he was wholly ignorant of all the rest and utterly neglected them. But these men erred shamefully, because the Almighty has providence and care not only for universal and incorruptible things, but also for particular and corruptible things. Hence Saint Boethius again says: “The lofty founder of things sits upon the earth and, ruling, bends the reins, king and lord, fountain and origin, law, and wise judge of what is just. He is the continuous love for all things, and they seek to be held by the end of the good, because they cannot endure otherwise, unless, turned back again by love, they flow back to the causes that he himself gave.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0007:annotation-001"],"chapter_id":"ch-35","html_id":"p-en-0035-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0007","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0007"},"text":"Others, however, unable to bear that they should be neglected, [claimed] that man, because of the preeminence of his intellect, [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0001","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0001"},"text":"They exempted [man] from corruptible things, saying that God has care and providence for man, but despises all other earthly things. Against their false opinion I think enough has been said, and to bring forward many arguments would be wholly superfluous. For Scripture says: “You will save men and beasts, O Lord.” And in another place a certain wise man said: “The Lord made the small and the great, and he has equal care for all.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0002","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0002"},"text":"Therefore the providence of the divine majesty orders, rules, disposes, and cares for all and each of the lower things, great and small, corruptible and incorruptible; his most powerful will produced all things from nothing, as sacred Scripture again bears witness: “But your providence, Father, governs all things from the beginning.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0003","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0003"},"text":"Let men corrupt in mind, impious and reprobate concerning the Christian faith, therefore be ashamed: those who, puffed up with mere talk, have dared to deny the providence of the all-knowing one, and do not consider how great an injury they do to God. For what, to use the judgment of Firmianus, is so worthy and so proper to almighty God as providence? But if he provides for nothing, if he neglects lower things, if he does not care for mortal things, he has now lost all dignity. But it is impossible, as holy Anselm bears witness, for God to lose his honor, since, as the Peripatetic says, in eternal things there is no evil, no corruption, and no sin. Therefore whoever removes providence removes the whole substance of God; and what does he say, except that God does not exist?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0004","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0004"},"text":"But let those who deny that God’s providence cares for lower things now tell me this. If God neglects lower things, let them consider what necessarily follows. If God knowingly neglects and despises us, there is henceforth no reason why we should honor him with worship or venerate him with religion, since we obtain no benefit from him; rather, being neglected and despised, let us ourselves neglect him too."},{"alignment_precision":"segment","annotations":["trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0005:annotation-001"],"chapter_id":"ch-35","html_id":"p-en-0036-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0005","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0005"},"text":"But if he unknowingly despises and neglects us, there is now utterly no reason why we should worship one who does not know us, and for that reason cannot confer any good, or invoke him with prayers. For if God does not care for human affairs, whether knowingly or unknowingly, every reason for piety ceases, since there is no hope [unclear] of salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0006","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0006"},"text":"What regard for piety can there be among mortals, what hope for the salvation of souls, if God does not care for human affairs? Indeed, if providence is removed, whom do we worship, whom do we adore? If there is no providence for mortals with God, certainly he neither bestows benefits on men, nor imposes punishments on apostates, nor can help mortals, nor wishes to, nor cares at all, nor notices what we do, and he hears neither the prayers nor the petitions of anyone. Why then do we offer him any worship, why honor, why prayers, or why do we so greatly fear or dread a God who does not know us, who, having neglected and despised us, can do us neither good nor harm?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0007","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0007"},"text":"For when providence has been removed, neither holiness nor religion will remain; and when these have been extinguished, the greatest disturbance of life and dreadful confusion will follow. With piety toward God removed, what will the commonwealth now be except everlasting confusion? Public trust among men will necessarily perish, and the society of the human race and all justice together with it will vanish and perish. What is to be thought of the Christian faith if God does not care for human affairs? Finally, what is to be thought of the Savior of all the living, our Lord Jesus Christ, unless the whole thing will be regarded as an empty tale and a fiction, if there is no providence of God caring for mortal things? Therefore whatever good we do in this life, whatever evil we endure for the love of God, is wholly vain and useless to us if he has no care for us at all."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0008","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0008"},"text":"Let those who deny the providence of God now see and tremble, when they behold the end of their opinion: the worst despair of all. Therefore let no one, led on by the empty talk of worldly philosophers, instruct himself in contempt of God; let no one remove the providence of the highest and unchangeable good; let no one corrupt the dignity of the creator of all things. For all who deny divine providence show themselves both unworthy of and ungrateful for the benefits of the most merciful Savior."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0036-0009","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0009","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":9,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0009"},"text":"For it must be firmly believed, and in no way doubted, that this whole universe, both visible and invisible, and all and each of the things that are either in heaven..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0001","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0001"},"text":"Whether on earth or in the sea, they are ruled and governed by divine providence, and nothing at all in the whole universe is outside his care. For divine providence provides for the human race the crops and all the other things the earth brings forth, and also storms, the varieties of the seasons, and the changes of the sky, by which all things that the earth produces ripen and mature. It takes care of all things and each thing, not only the great but also the very smallest, to such a degree that not even the thinnest leaf of a tree falls to the earth without the will of almighty God the Father, who created it and rules and cares for it. But if anyone thinks that this whole vastness of the universe cannot be ruled and governed by one God, who alone is God, he is greatly mistaken, and is shown not to know how great the power of divine might is. Indeed, he who was able to bring the whole world from nothing into being can also most wisely govern forever what he made. For he knows all things, understands all things, can do all things, who alone, being omnipotent, created all things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0002","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0002","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":2,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0002"},"text":"Therefore we, believing the holy Gospel, let us above all venerate divine providence, and let us also raise our minds upward, with what strength we can, away from these things that are perishable; and, brought back to ourselves, let us be united, so that we may faithfully understand the majesty of God present everywhere. Since it is wholly uncircumscribable, it holds all things, fills all things, embraces all things, surpasses all things, and sustains all things. It does not sustain from one part and surpass from another, nor fill from one part and encompass from another; but by encompassing it fills, and by filling it encompasses; by sustaining it surpasses, and by surpassing it sustains all things. By bodily mass he is nowhere, and by his uncircumscribable substance he is nowhere absent; he is not perceived by the eyes of flesh, but is seen through faith in purity of heart."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0003","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0003","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":3,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0003"},"text":"O inexplicable power. O incomprehensible loving-kindness. O ineffable wisdom. O uncircumscribable divinity, which is not composed of parts, as a body is; is not enriched by affections, as a soul is; does not underlie forms, as do all the other things that have been made through you; which is in all things and above all things, most wisely ruling and governing the universe."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0004","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0004","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":4,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0004"},"text":"By these most sacred testimonies, therefore, most sacred Caesar Maximilian, I think it has been sufficiently proved that this whole world is governed by God’s providence. Since he is pure understanding, simple, uncreated, and eternal, he knows all things, understands all things, and fully comprehends all things; and since he is omnipotent by nature, being able to do all things, he can do all things. For him nothing is difficult, nothing impossible. He created such wondrous things by his power, established them in truth, perfected them by reason, sustains them by might, and illuminates them by goodness. To him be praise, to him honor, to him glory, who lives and reigns, God glorious and exalted, forever and ever. Amen."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0005","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0005","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":5,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0005"},"text":"The author’s protestation to Caesar."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0006","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0006","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":6,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0006"},"text":"These, most invincible Caesar Maximilian, are the things that seemed to me should be said in reply to the eight questions proposed by your majesty. For you wished to have my judgment also on the same matters in writing, making an estimate of me beyond the truth. I am not to be compared in talent with those whose opinion I heard before my own. Let pardon make me worthy if I have said anything less suitable, since at the command of your highness, being a traveler set upon the road, I dictated as I could, at intervals, whatever occurred to me as needing answer."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0007","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0007","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":7,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0007"},"text":"I say, however, from my heart and openly protest that I am a sincere confessor of the Christian faith, and that I wish to remain until death in the union of the most holy Roman Church. Therefore if anything, either in this little work of mine or in others, should be found said or written otherwise than that Church holds, thinks, believes, and teaches, I, as a true son of obedience, by the attestation of these presents declare and wish it simply to be, and to be held forever, revoked."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0008","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0008","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":8,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0008"},"text":"For this reason, most wise Caesar, I humbly beg and earnestly admonish your majesty that, before you cause my responses to come to the knowledge of those for whom they are being kept, you have them approved by the judgment of many. For the greatest care must be taken that nothing be proposed to those over whose salvation your serenity keeps watch unless it is solid, approved, manifest, and lawfully confirmed in the Catholic faith by the opinion of very many wise men."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0009","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0009","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":9,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0009"},"text":"May almighty God direct and preserve you always by his providence, to the praise of his name, Maximilian, greatest of emperors. From the city of Neometum, on the tenth day of the month of July, in the year of Christians one thousand five hundred and eight."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0010","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0010","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":10,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0010"},"text":"Johannes Trithemius, abbot."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0011","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0011","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":11,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0011"},"text":"Printed at Frankfurt by Cyriacus Jacobus, in the year 1550."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0037-0012","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0012","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":12,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0012"},"text":"Printed in the hand of the Lord who corrects."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-35","html_id":"p-en-0038-0001","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0038:p-0001","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0038","sequence":1,"targets":{"parallel":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-38","reading":"works/prdl-24381_octo-quaestionum-maximilianum-caesarem.html#p-en-0038-0001"},"text":"[Pages 143–145 are illegible in the source: the OCR yielded only damage, and no text can be faithfully transcribed. The source page images are the authoritative witness.]"}],"schema_version":"1.0","segments":[{"duplicate_of":null,"english_available":true,"html_id":"seg-1","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0001","latin":"Ioannis Tritemii Abbatis Sancti Iacobi apud Herbipolim, quondam vero\nSpanheimensis Liber octo quaestionum ad Maximilianum Caesarem 1 De fide et\nintellectu, 2 De fide necessaria ad salutem, 3 De Miraculis Infidelium, 4\nDe scriptura sacra, 5 De reprobis atq[ue] maleficis, 6 De potestate\n\nFrancoforti 1550\n\nP.lat. 1951\n\nP. lat.\n1951","segment":1,"source":{"mapping_precision":"exact","pages":[{"label":"1","number":1},{"label":"2","number":2}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-2","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0002","latin":"[unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] 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et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear] et [unclear]","segment":2,"source":{"mapping_precision":"approximate","pages":[{"label":"2","number":2}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-3","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0003","latin":"[unclear]\n\n[unclear]\n\n[unclear]\n\n[unclear]\n\n8 la 1951\nJnlo\n\nSum et huii Sarnardi Schultenscri in Patris\ndie 2 Septembris\n7597.\nIOANNIS\nTRITEMII AB\nBATIS SANCTI\nIacobi apud Herbipolim, quon-\ndam uero Spanheimenlis,\nLiber octo quaestio-\nnum ad Maximis-\nlianum Cae-\nsarem.\nBIBLIOTHECA\nREGIA\nMONACENSIS.\nDe fide et intellectu.\nDe fide necessaria ad salutem.\nDe Miraculis Infidelium.\nDe scriptura sacra.\nDe reprobis atque maleficiis.\nDe potestate maleficularum.\nDe permissione divina.\nDe providentia dei.\n1550.\n\nAD SERENISSIMUM INVI\nEtissimumque orbis dominum\nMaximilianum Caesarem, Io\nannis Trithemij Abbatis Pe\napolitani Liber octo Que\nstionũ. In nomine Chri\nsti incipit.\nP\nArui mandatis tuis Maximiliane Caesar\ninuicissime, et eas questiones octo quas\nmihi dudum ad celsitudinem tuam uo\ncato in Castello Bopardiano proposuisti, qua\npotui breuitate absolvens, in hanc formã libel\nli consignau. Voluisti autem (si recte memini)\nut quantum fieri potuit in earum solutione ui\nam sequerer naturae, propter eos qui credulitati\nminus concedunt. Qvod mihi tamen non in\nomnibus possibile uidebatur, pro eo quod ma\nteria quaestionum in plarisque locis theologi\ncis potius quam naturalibus subiacebat prin\ncipijs\n\nNam et si Christiana religio inter omnium mortalium sectas naturae legibus vicinior et magis coformis habeatur et proxima, articuli tamen fidei nostrae principales, non omnes secundum uidam naturae commumem sunt probabiles. Quod ideo factum necessario credimus, ut et fides locu habeat, & firma credulitas merito suo non careret. Medium itaque pro uiribus iter disputationis de mandato ingressus, partim naturae, partim quoque diuinarum sum usus testimonio scripturarum. Enimuero que nos crede= re conuenit, humanis non sunt argumentationibus temere discutienda, quoniam ut Sacer in= quit Gregorius. Fides non habet meritum, cui humana ratio praebet experimentum. Cum timo re igitur dei et reuerentia intemeratae religio= nis nostra Christianae ita respondere ad propo= sitas quaestiones institui, ut à diffinitionibus ec= clesie Romanae, nec ioco nec serio discedam. Unde quicquid uel scripsi unquam, uel scripturus sum, eius determina= tioni et iudicio totum uolo esse subie= ctum.\n\nDE FIDE ET INTEL\nlectu, Questio\nprima.\n\nP Rima Questio sereniffimae maiestatis\ntuae ista fuit. Quare omnipotens deus cre\ndi a mortalibus uoluit potius, quam sciri\net intelligi: eo uidelicet modo cognitionis et in-\ntelligentiae quo a sanctis angelis cognoscitur et intelligitur.\n\nAd hanc quastionem sacratiffimae maiestati\ntue ita coram positum respondiffe me memini:\nOmnipotens deus qui est sine principio in-\ntellectus purus, sempiternus, et incommutabilis,\nsupra omnem existens nobis cognoscibilem po-\nsitionem, infinitis perfectionibus longe perfecti-\nor, sua sapientiffima uoluntate duos a principe\nintellectus ex nihilu creauit, angelicum ua-\ndelicet et humanum. Angelicus in principio\nconditionis sui in omnium scibilium actu factus\nest, & omnia nouit. Humanus uero primo qui-\ndem in omnium potentia consistit, sed omnia ig-\nnorat. In fine autem permultas et cotinuas sur-\nsum actiones, similis euadet angelico, sciens et deum\n\ndeu et omnia que ad cognitione promissae cognitionis et intelligentiae pertinet. Differunt duo intellectus angelicus et humanus, sicut duo quae libet opposita, ut actus scilicet et potentia, lux et tenebrae, scientia et ignorantia, habitus et priuatio, principium et finis, immobile et mobile, substantia et accidens, ueritas et similitudo, natura et ars, sanitas et insirmitas, totu et pars. Est enim intellectus angelicus ut actus, lux, sciëtia, habitus, principiũ, immobile, immediatũ, simp lex substantia, ueritas, natura et totum. Humanus uero sicut potentia, tenebrae, ignorantia priuatio, finis, mobile, mediatũ, compositum, ac cidens, similitudo, ars et pars. Vnde quaecunque angelico intellectui conveniunt à principio, haec eadem insunt humano à fine, posteaquã carnis sarcinam deposuerit, quoniam sicuti principiũ et natura persificat angelicũ, ita finis et ars post multas tandem exercitationes sursum erigit hu manum. Quo circa inter duos istos intellectus magna est à principio inegalitas, qui tamẽ in fine tandem aequâtur, ubi tantus erit ab arte hu manus, quantus à natura praecessit angelicus. Vnde constat intellectum angelicũ mox ut cre=","segment":3,"source":{"mapping_precision":"exact","pages":[{"label":"3","number":3},{"label":"4","number":4},{"label":"5","number":5},{"label":"6","number":6},{"label":"7","number":7},{"label":"8","number":8},{"label":"9","number":9},{"label":"10","number":10},{"label":"11","number":11},{"label":"12","number":12},{"label":"13","number":13}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-4","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0004","latin":"atus fuit a principio, sine ulla sui actione vel mo\ntu immobiliter substantialiterque et a natura no\nuisse omnia quae intelligere potest, ac euasiffe\ncreatum in instanti omnium scientia plenũ atque\nperfectum. Humanum uero quoniam in omnium\nignorantia et priuatione creatus est, et pro sui\nexercitatione temporāliter destinatus in corpus,\noportet continua actione, motu et arte, in dei re\nrumque omnium noticiam peruenire, quem tandē\nequabit angelico finis potentiam eius cōmutans\nin actũ, ipsumque de solo potente atque possibili ex\ncuntem in essentiam, de uacuo efficiet plenum,\nde imperfecto perfectum, de priuato habentem,\nde tenebroso lucidum, de nocturno diurnum, de\nlunari solarem, & de terreno caelestem, quod fie\nri mente in corpore colligata non potest, sancto\ndicente Christophilo Paulo. Quandiu sumus in\ncarne, peregrinamur a domino. Deum cognos=\ncere, intellectus est puri, simplicis, atque perfecti\nsed humanus intellectus quandiu moratur in cor\npore impurus est, mixtus, instabilis et imperfectus,\n& ob hoc cognitionis dei et rerũ coelestiũ\nsine fide omnium ignarus. Vtriusque autem intel\nlectus tam humani uidelicet, quam angelici est\nidem\n\n4\nidem obiectum, summum illud uidelicet incom-\nmutabile bonum, unicum rerum omnium principi-\npium deus, in quod naturali cognitionis affectu\nrecurrunt. Angelicus uero si comparetur humano\nest sicut natura ad artem, & ut simpliciter\nintellectus ad ratione, qui est disciplinaru prin-\ncipijs attiguus, ratio uero per principia ad con-\nclusiones discurrit. Unde manifestum est, quod\nangelicus immobiliter proprium apprehendie\nobiectum, ad quod humanus per medium angeli\ncum post multas sui exercitationes sicut est dic-\ntum, tandem aliquando discurrens sibi parat as\ncensu. Separantur autẽ intellectus humanus me-\ndio angelici cognitiois perfectione sui naturalis\nobieci, fitque propterea necessario mobilis, per\nmedium illius ad suum recurrens principium.\nOmnis enim motus de extremo per medium, fit\nad extremum, ubi uero nullum est medium, imme-\ndiata iam sunt extrema et proxima, ac propter\nhoc immobilia. Intellectus autem humanus qua\nsi tenebroso in carcere positus quamdiu retine-\ntur in corpore, sensu et ratione mouetur ad in-\ntelligendum, quamuis confuse et imperfecte ni-\nmis, atque propterea medium inter se patitur,\nA 4\n\nOr deum quem diximus angelicum, maximum, portans corpus destinatae perfectionis impedimentum, sicut quidam sapientie amator dixit. Corpus quod corrupitur aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem. Deum igitur nobis credere potius quae scire vel intelligere omnino necessarium fuit, propterea quod penitus impossibile sit illam super divinam et incircumscripribilem maiestatem comprehendendi nobis qui nihil intelligimus sine ministerio sensuum et discursu rationis. Deus autem longe supra omnem positionem existens, nec sensibus mortalium, nec rationi manet subiectus, quemadmodum ad Mosen dixisse legitur. Non uidebit me homo et uiet. Hinc quoque et diuus inquit euangelista Ioannes: De umnemo uidit unquam. Nec mirum. Deus enim cum sit primus et sempiternus intellectus purissimus, simplicissimus, perfectissimus immobili, creator incomprehensibilis, summus et supra omnem positionem procul immensus et incircumscripribilis, comprehendendi ab humano intellectu non potuit qui est impurus, compositio ni subiectus, imperfectus, mobilis, creatus com=\n\n5\npraehensibilis, infimus, & sub mensura positio-\nnis constitutus.\nAd eam vero questionem, quae ex prima via\ndebatur oriri: Vtrum deus cum sit omnipotens\nhumano se intellectui quemadmodum angelico\npotuerit dare cognoscibilem, dico Deum omnia\nposse, nemo sane mentis unquam negauit. Ea\nvero quae contradictionem implicant deum non\nposse, dicimus, propterea q ordini sapientie\ncotrariantur incomutabilis disponentis univer-\nsa, quemadmodu destructio constructioni totius\nnon dubitatur esse contraria simul, & si dixero\npenitus aduersa. Neque enim decuit, neque fieri\nullatenus potuit, ut deus ab intellectu humano\ncomprehenderetur, quoniam si mortalis homo\nnaturae ductu deum comprehenderet immorta-\nlem, certe iam non homo neque mortalis, sed an-\ngelus uideretur esse dicendus, fieretque uel homo\ndeo, uel deus homini comparandus. Quamdiu\nenim intermediat angelicus intellectus, non po-\ntest humanus intelligere deum. Intermediat au-\ntem usque ad mortem carnis, qua mens liberta-\ntem affecuta naturalem, euadet prorsus angelo\naequalis. Cernis iam credo imperator manife-\nA 5","segment":4,"source":{"mapping_precision":"exact","pages":[{"label":"14","number":14},{"label":"15","number":15},{"label":"16","number":16}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-5","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0005","latin":"cum, quod neque decuit, neque possibile fuit, ut in-\ntellectus humanus cōpraehenderet diuini, crea-\ntus creantē, tēporalis aeternū, mutabilis inçomu-\ntabilem, infirmus omnipotentem, cum finiti, ut\nquidam philosophus ait, nulla sit ad infinitum\nproportio. Est ergo necessarium mortalibus deu-\ncredere immortalem, quem nulla comprehende-\nre manifesta possumus ratione. Quamuis ordo\ntotius universi providentem omnia declaret au-\netorem, & nihil praeter ipsum sine principio in-\ntelligamus in esse productum: tamen quid et quo\nmodo sit deus, mens capere non potest humana,\nquoniam cum longe sit supra omnia, que nos de\nipso possumus intelligere, aut quisquam mor-\ntalis, procul extra et supra omnem est positio-\nnem, ut sacer Dionysius inquit. Quippe qui\nneque anima est, neque sensus, neque imaginationem\naut opinionem, aut rationem, aut intelligentiā\nhabet, neque ratio est, neque intelligentia, neque di-\ncitur, neque intelligitur. Neque numerus est, neque\nmultitudo, neque ordo, neque magnitudo, neque\npar-\nuitas, neque aequalitas, neque similitudo, neque\ndisimilitudo, neque que sit, neque mouetur, ne-\nque agit quietem, neque virtutem habet, neque\nvirtus\n\nvirtus est, neque lux est, neque uuit, neque uita est, neque substantia est, neque seculum, neque tempus, neque tactus est ipsius spiritalis, neque forma, neque ueritas est, neque regnum, neque sapientia, neque unum, neque unitas, neque deitas, aut bonitas, neque spiritus est, quantum scire ipsi possumus. Neque filij, neque patris est denominatio, neque aliud aliquid ex his, que nobis aut alteri cuiquam in mundo est cognitum. Neque aliquid eorum est, que non sunt, neque eorumque sunt. Neque ea que sunt, illum sciunt sicuti ipse est. Neque sermo ipsius est, neque nomen, neque scientia, neque tenebra, neque lux est, neque error, neque ueritas, neque est ipsius ulla omnino po= sitio, neque ablatio. Nam et super omnem positionem est perfecta et singularis omni= um causa. Et super omnem ablationem ex cellentia ipsius est, illius uidelicet, qui sim= pliciter absolutus ab omnibus et super omnia est. Dicimus itaque Dionysius inquit, ut omnium causa super cuncta cum sit, neque sine substantia, neque sine uita est, neque ratione, neque mente caret, neque corpus est, neque figura,\n\nvieque species, neque qualitatem aut quantitatem,\naut molē habet. Neque in loco est, neque cernitur,\nneque tactum sensibilem habet, neque sentit,\nneque sensibilis est, neque temeritati aut per-\nturbationi est obnoxia, carnalibus agitata pas-\nsionibus. Neque inualida est sensibilibus subiecta\ncasibus, neque indigua luminis est, neque immutatio\nne aut corruptione seu divisionem, sine fluxu ad-\nmittit, neque aliud quicquā sensibiliī, aut est, aut\nhabet. Vnde cum sit longe super omnem positio-\nnem excellens, a supposita non potuit comprehen-\ndendi creatura, qua sensibus utitur necessario\nad intelligendum, sicut verū peripateticus dixit:\nnihil nostro esse in intellectu, nisi prius fuerit in\nsensu. Deus ergo qui mortalium sensibus non est\nsubiectus, intellectum procul excedit humanum.\nqui secundũ positionem affirmantẽ ueraciter est\nomnino in omnibus, & secundũ ablationem ne-\ngantem, quo propius acceditur, nihil est omniu-\nque cognitioni mortaliũ subiçiũtur. Enimuero\ncu sit super omnia, nihil corũ esse potest quae illi\nsunt subiecta. Propterea pulchre similitudinem\ndedit Empedocles dicens. Deus est sphaera cuius\ncentrum ubiq, circumfrentianusquã. Erigatse\nnunc","segment":5,"source":{"mapping_precision":"exact","pages":[{"label":"17","number":17},{"label":"18","number":18},{"label":"19","number":19},{"label":"20","number":20}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-6","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0006","latin":"7\nnunc quantum potest intellectus humanus, et qui deum comprehendere nititur, huius imaginatae centrum sphaerae simul ac nusquam terminantē circumferentiam recte intelligens comprehendat. Quod si hanc intelligere propositione similitudinis propriae non sufficit, super omnē positione existentē dei essentiā quare inuēstigare contendit? Cusani quōdā presbyteri ecclesiae Romanae Cardinalis cōmosellani mei, uiri temporibus illis doctissimi, alia de deo similitudinem te Caesar in uicifissime nō taedeat audire qui dicit: Deus est in sinitae sogitudinis linea recta, que circulũ facit. Videamus nunc igitur. Si linea est recta? quo modo circulũ facit? Quod si facit circulũ, quo modo recta? Sunt enim circulus et linea recta naturaliter opposita. Veruntamẽ infinitae longitudinis linea, cu neque principiũ habeat, neque finẽ, circulũ necessario facit, quāuis nō curua, sed re sta proponatur imaginanda. Cu ergo deus sit in sinitus, maximus sine quantitate, optimus sine qualitate, omnia in omnibus sine circuscriptio= ne, supra omnia sine excludente positione, non suit possibile quod ab intellectu circuscriptiũ li humano, qui sensuum ministerio utitur ad in= telligendũ comprehendenderetur, & quod ei pro\n\nmittitur purificato tande in patria, confuso et impuro concederetur in uia. Postea vero quam mens nostra carne tandem relictâ ad centrum suum quod deus est, muda, simplex pura, perfecta et consumata cuas erit, angelis pares effecti deum perfecte cognoscemus, & omnia quemadmodum et sanctus Christophylus ad corinthios dicit. Videntius nunc per speculum et in enigmate tunc autê facie ad faciem. Idcirco diximus angelicum intellectum naturae ductu suo principio immobiliter adhaerentem, quia actus et habitus est purus, qui cum sit conditione naturaliter simplex, compositiois nullo potest impediri conmeratio. Humanus vero intellectus quod iam sufficienter costat esse declaratum, cum sit potetia et privatio, propter corporis sui comertium impurus, eo quidem perfecto retardatur ab actus quo usque tandem carne solutus, in consortium similitudinis transierit angelorum, tunc primum ad ueram dei agnitionem admittendus. Quod si interea fidei Christianae praeseti, ac divinae cognitioni futurae, necessarius ad salutem coparetur affectus amoris, eadem cum sanctis angelis beatitudo sempiterna dei cultoribus preparata dona.\n\nS\ndonabitur. Sin autem depravata mens nimio\ncarnis suae comertio dei amorem contemperit,\neuadet quidem intellectus ergastulo resolutus,\nad mensuram sibi ex natura competentem cog-\nnitione sublimis, sed crit tanto miserior, quanto\nex mala voluntate daemonibus inuenitur esse\nmilior. Solutionem itaque propositae quaestionis\nut licuit conclusurus, dico non esse possibile\nomnipotens deus perfectè intelligitur a nobis,\nquamdiu mortales in carne uersamur.\nDe fide necessaria ad salutem.\nQuaestio Secunda.\nS\nEcunda inuictae maiestatis tuae questio ista\nfuit. Cum pars orbis parua legibus bodie\nfidei sit subiecta Christianae. Vtrum pluri-\nmorum opinio illa, sine iniuria ueritatis uidea-\ntur admittend.1, qui existimant unumquemque in\nsua religione quam credit esse ueram atque salu-\ntarem, unius dei cultorem extra fidem Christi-\nanam, & sine baptisme posse saluari,modo\nnihil constet de religione Christi.\nAd hanc quaestionem respondere simpli-\nciter","segment":6,"source":{"mapping_precision":"exact","pages":[{"label":"21","number":21},{"label":"22","number":22},{"label":"23","number":23}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-7","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0007","latin":"citer iuxta intentione vulgarem iudicauisuper fluum, cu sciam hodie multos inter Christianos, quos impia pietas pro salute hominu perditori indēu facit esse crudeles. Sed quia iustae conside rationis causa serenissimā celsitudinē tuam, ut ista quaereres excitauit, nó quia nescias quid sit in hac positione catholicē tenendu, sed ut habe res, q ueritatem obijcias impugnantibus, quantu potero breuiter ad interrogata respōdebo. Si ex tra fidē Christianā quisquā saluari posset, Chri stus omnipotētis dei filius superfuio, & sine cau sa uideretur homo factus. Nā si extra Christum est salus, nó est saluator omnīu Christus. Verū quia dei unigenitū filiū pro salute humani gene ris, nasci hominē in mundo, pati, mori, & resur gere tertia die, secundū scripturas oportuit, nó frustra neque superfuio, neque sine causa in hunc mundū uenit. Quod cum ita sit, quisquis extra fidem Christi saluari quempā posse asserit, nó Christianu, sed aduersarium se fidei ac Christi desertore ostendit. Quicunque enim nó credit in Christum filium dei, frustra salutem sibi polli cetur aeternam. Nam ipse qui ueritas est Iesus Christus in sancto Euangelio dicit: Qui non crediderit, condemnabitur.\n\n9\nEt iterum: Qui non credit, iam iudicatus est,\nqui non credit in nomine unigeniti filij dei.\nEt rursus post pauca subiungit dicens. Qui\ncredit in filium habet uitam aeternam, qui autem\nincredulus est filio non uidebit uitam, sed ira\nDei manet super eum. Sanctus quoque Christophylus\nait: Sine fide impossibile est placere Deo. Aperta\nest nunc omnibus in Christum vera citer credentibus\npropositae questionis solutio, quia per ipsum\nsaluatorem mundi est salus, et quicunque non\ncredit in eum, saluus esse non potest. Nec licet\nChristiano terminos religionis sue quouis modo\nexcedere, ut hanc questionem aliter quam Christus\ndocuit praefumat enucleare. Quisquis vero hanc\nfidei normam contrarium asserendo egreditur,\nquod non recte sentiat de Christo saluatore fideliun,\nmanifeste demonstratur. Vult enim Christum\ndeclarare mendacem, quicunque ali= cui extra\nChristum policetur salutem. Nos autem sacratissimis\nEvangelis confirmati san= ctionibus firmiter credimus et\nindubitanter pronunciamis, neminem extra fidem Chri-\nsti posse saluari, quantumlibet religioni sue\n\npaternae vel alteri confidat. CHRISTVS\nest salus, & extra fidem Christianam nemo\nsaluabitur. Ad quid enim Christus Dei fi-\nlius mori pro mundi peccatis uoluit, si unusquis-\nque extra fidem eius in sua traditione paterna\nsaluari potuisset? Impossibile fuit ab origine\nmundi post lapsum generis humani quempiam\naliter quam in sanguine domini nostri Iesu Chri-\nsti ad uitam saluari aeternam. Quid enim\nquod maior pars hominum extra fidem Iesu ho\ndie manet? Nonne ipse saluator mundi dudum\nin sancto Euangelio praedixit, quoniam multi\nsunt uocati pauci uero electi? Et iterum dicit:\nIntrate per angustam portam, quoniam lata est\nporta et speciosa est uia quae ducit ad perditio\nnem, & multi sunt qui intrant per eam. Quid\ndicamus Deo salus nostra conducere potest, qui\nbonorũ nostroruũ nō indiget. Siue enim multis\nsaluentur, siue damnentur, Deus ipse omniũ incom\nmutabilis est Dominus nihil ei accedit si omnes\nsaluentur, nihil deficit si totus pereat mundus.\nEst infallibilis ordo divine prouidentiae, maiae-\nstatis, qui damnados non minus complectitur,\nquae saluandos singulos uidelicet et universos.\nNemo\n\nNemo certe damnandorum patitur iniuriam,\nquoniam sicut in primo homine cecidimus o̅nes, ita nemo salvatur nisi in sanguine Iesio\nChristi per misericordiam, et nemo damnatur\nnisi in perfidia sua et de merito per iustitiam.\n\nEx praemissis alia suboritur non parue difficultatis questio, quam curiositas hominum de\nfide Christi recte sentientibus consueuit obijcere. Quare omnipotens Deus cum sit iustus et\nmisericors tet milia hominum creare non de-\nsinit, quos damnandos certissime praecognosuit? Quare non parcit miseris et quos declinaturcs praenouit ad malum, in tanta multitudine non produceret in interitum? Melius enim uideretur non esse quammale esse.\n\nAd hanc questionem ille respondeat, si\nquis Dei se consiliarium putat. Quis ego sum ut causam divinae voluntatis edisseram. Om-\nnia enim quaecunque uoluit dominus fecit in coe\nlo et in terra, et non est qui uoluntati eius\npossit resistere. Hinc dicit quidam uir sapiens\nad Deum: Quis tibi imputabit, si perierint na-\ntiones quas tu fecisti? Constituit omnipotens ut\ncissitudinis ordinem rebus, quem nulla unquae\nB ij","segment":7,"source":{"mapping_precision":"exact","pages":[{"label":"24","number":24},{"label":"25","number":25},{"label":"26","number":26},{"label":"27","number":27}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-8","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0008","latin":"plenitudine mutationis reuocabit. Quaedammodi\nenim per mittit solé suũ oriri super bonos et ma\nlos, ita usque in finẽ seculi homines concipi, nas-\nci et crescere finit pios et impios. Non sunt in\nDeo cogitationes hominum, neque mutat consi-\nl un ex tempore, sed incommutabilis cum sit ac\nsempiternus, omnia simul et semel uolens ac sem\nper, ab aeterno inuariabiliter preordinauit.\nSemel loquitur Deus testante sacra scriptu-\nra et non addit, quoniam quicquid uult im-\nmobiliter uult, & nullam recipit commuta-\ntionem. Vt ergo nascantur homines boni et mali, pi et impi, fideles et perfidi, pec-\ncatores et sancti, saluandi et damnandi, iu-\nstissima ratione Deus permittit, qui hunc or-\ndinem rebus omnibus tribuit. Nihil Deo perit,\nqui omnium est dominus, & non minus malo-\nrum quam bonorum hominum atque spirituum,\ncorroboratum ubiç; tenet imperium. Christus\nIesus ex Deo patre Deus sine tempore, & ex\nuirgine homo in tempore, mediator constitutus\nDei et hominum, ipse est per quem accese-\nsum habemus ad Deum. ipse est salvator om-\nnium fidelium, de quo male sentit, qui sine fide\nchri=\n\nchristiana, quempiam posse saluari temere con\ncedit. Omnipotentia Dei respicit ordinem re=\nrum quem constituit, secundum cuius inuio=\nlabilem seriem rectitudinis nemo sine fide Chri=\nsti saluabitur, nemo qui non credit in Dei fi=\nlium iustificatur. Vana igitur atque stultiffima\npietate mouentur qui aliquem extra fidem Chri\nsti in toto mundo et qualibet secta putant esse\nsaluandum, cum sit eius sententia manifeste con\ntrarium. Audiant ipsum saluatorem iterum in\nEuangelio dicentem: Nemo uenit ad patrem ni\nsi per me, Ego enim sum uia ueritas et uita. Si\nnemo uenit ad patrem nisi per filium, nemo cer\nte saluabitur nisi per ipsum. Quis Iudaeum sal=\nuabit atque paganum, cum nemo saluari possit ni\nsi per Christum? Christus autem illos duntaxat\nindubitanter saluabit, qui corde, sermone, &\nopere credunt in eum. Non saluabit Iudaeum,\nnon farracenum, non paganum, non al:um quem\nlibet infidelem, quia non credunt in ipsum, fcd\neius doctrinam despiciunt, fidem contemnunt,\n& sanctum nomen eius blasphemantes tota die\nuilipendunt. Ipse nang: in Euangelio dixit: Qui\n\nme erubuerit et meos sermones, et ego erubesca\ncum coram patre meo, & sanctis angelis eius,\nDicite mihi nunc qui Christum colitis et ali-\nquem in sua secta quam ueram putat extra fi-\ndem Christianam posse saluari contëditis. Evan-\ngelium Christi uerum creditis an falsum? Si uer-\nrum quare uos sentitis illi contrarium? Christus\nenim dicit, qui non crediderit in filium Dei, ira\nDei manet super eum, & iam iudicatus est et con-\ndemnabitur, & quia nemo uenit ad patrem\nnisi per me. Vos autem nescio qua temeritate se\nducti contrarium ingeritis, dicentes hominem\nextra fidem Christi, in religione sua paterna\nquam credit esse ueram et Deo placere con-\nfidentem, uel secundum legem naturae innocen-\nter uiventem, & praesertim cum de fide Chri-\nsti forsitan nihil audierit unquam, in sua confi-\ndentia esse saluandum. Hoc Christus non dixit,\nsed qui crediderit in unigenitum filium Dei sal\nuabitur, qui uero non crediderit condemnab-\nitur. Neminem exceptit, nullam conditione ad-\nmisit, quoniam qui pro omnibus uenerat pati,\nper solam fidem omnium prouiderat saluti. Si fi\ndes\n\n12\ndes in salvatorẽ defuerit, iam nulla confidentia\nincredulum saluabit. Dixit enim sanctus praesul\nAugust. de fide ad Petrum: Firmissime tene, & nullatenus dubites, non solum omnes paganos,\nsed etiam omnes iudeos haereticos, atque scismaticos, qui extra Ecclesiam Catholicam praesentem finiunt uitam, in ignem aeternum ituros, qui paratus est diabolo, & angelis eius. Cernitis nunc quo vos stulta commiseratio trahat qui Deum humanis legibus metientes ut in cunctis faciatis misericordem eius unigenitum filium dominum et salvatorem nostrum Iesum Christus non timetis iudicare mendacē. Sed Christus verax est qui non credentes in eum dicit esse damnados, vos autē temerarij atque mendaces, qui extra fidem eius quempiā posse saluari confiditis. Qui ueraciter credit in Christu, neminem prorsus extra unitatem Ecclesie Christianorum catholica patitur dici saluandu. Contrariu quisquis dixerit, q uerus et bonus Christianus non sit ostendit. Hac est enim catholicae traditionis inuiolabilis sentetia, qua ipse dominus Iesus Dei filius in sancto Euangelio diffiniuit, neminem uidelicet extra fidē eius saluandu, qua ipse instituit, docuit.","segment":8,"source":{"mapping_precision":"exact","pages":[{"label":"28","number":28},{"label":"29","number":29},{"label":"30","number":30},{"label":"31","number":31}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-9","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0009","latin":"& proprio sanguine confirmavit. Quisquis ergo saluandum hominem in qualibet secta extra fidem Iesu Christi affirmauerit, vel in cor de suo crediderit, non est bonus Christianus, sed potius apostata et antichristi discipulus, cum quo nisi resipiscat, se novetur apud inferos per petuo cruciandum. Antichrisus enim est non Christianus, qui non credentem in dominum Iesum sine salvatore dicit esse saluandum. Ne mo igitur sapientiffime Caesar in conspectu Ma iestatis tuae compareat, nemo te sibi adhaeren tem fentiat, qui homines extra fidem Iesu Chri stisaluandos putat. Omnis enim qui aliquē sal uandum extra christifidem crediderit, & Chri stum et Euangelium eius abnegavit. Quia uero damnandos omnes qui non sunt Christiani dici mus, no crudelitatis fcd vera pietatis indicium est. Praestat enim ueritati firmiter credere, quam homini mendaciter consentire. Quia omnes Iudaei, pagani, gentiles, farraceni, fci f matici, heretici et infideles absque dubio in ater num sint damnandi cum daemonibus, fancorum testatur Ecclesia, quae no aliunde quam ex Chri sti sermonibus hanc fumpsit et confirmauit fen ten.\n\n13\ntentiam. Sic enim dixit: Qui credit in filium,\nhabet uitā aeternam, per quod fide et opere bo\nni designantur Christiani, Qui autem incredu-\nlus est filio, non uidebit uitam, sed ira Deima\nnet super eum. Hic omnes denotantur Iudei, pa\ngani, sarraceni, gentiles et quicunque non cre=\ndunt in dominum nostrum Iesum Christum. De\nscismaticis uero et haereticis manifesta est Chri\nsti sententia in Evangelio dicentis. Qui Eccle-\nsiam audire noluerit, sit tibi sicut ethnicus et\npublicanus. Ethnici sunt gentiles, et publicani\nmanifesti et publici peccatores, de quorum\ndamnatione certissima, sanctorum non dubitat\nEcclesia. Quis enim christianorum gentiles et\nenormes peccatores manifestosque dubitauerit\nesse damnandos? Cum ergo scismatici et\nhaeretici omnes sanctorum contemnant Eccle-\nsiam gentilibus et publicanis damnandis pro\nsuis delictis et demeritis rectissime dicuntur si\nmiles, et penas sempiterna damnationis cum eis\niuste subibunt aequales. Ecce quos Christi salua\nteris iusta damnavit sententia, hominum stulta\ncommiseratio, ne dicam crudelitas impia saluans\ndos esse praesumit. Cupiunt in homines perditos\n\nesse misericordes, & non uerentur in Deum se\nexhibere crudelès. Quos ille per iusticiam de-\nputauit ad morte, isti praesumptioe peßima reu-\ncandos asserunt ad uitā. Non est bonũ nec utile\nchristiano, siue serio siue ioco cõtradicere Chri-\nsto. Impius est non christianus, quisquis infideles\ndicit esse saluandos. Adam primo homine per-\neunte peccauimus omnes et ira Dei super totum\ngenus manebat humanum, ab origine mundi us-\nque ad Christum. Venit Christus de virgine na-\ntus, qui Deus et homo innocens à peccato, mor-\ntem crucis uoluntarie subiuit, & inter Deum et hominem mediator factus, iram culpae origi-\nnalis ab his qui credunt in eum removit. Sic enim\ndicit: Qui credit in unigenitum Dei filium, ha-\nbet uitam aeternam. Qui autem incredulus est\nfilio no uidebit uitam, sed ira Dei manet super\ncum. Enimuero sine fide Iesu Christi nemo\nsaluabitur, quantumlibet iuste et sancte uive-\nre in sua religione uideatur. Omnipotens ete-\nnim Deus sine baptisme materiali potest sal-\nuare credentem, sed non potest sine fide saluum\nfacere negantem. Nemo saluatur inuitus, quia\nnemo credit nisi voluntarius. Nuit enim do-\nminus","segment":9,"source":{"mapping_precision":"exact","pages":[{"label":"32","number":32},{"label":"33","number":33},{"label":"34","number":34}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-10","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0010","latin":"14\nminus qui sunt eius, quoniam credentes in filium\nsaluat per poenitentiam, incredulos vero con-\ndemnat per iustitiae aequitatem.\nHinc interclusa pulsavit animum quaestio\nnoua. Quid de infantibus et fatuis non cre-\ndentium Paganorum et Iudaeorum sit sentien-\ndum. Ad quam breuiter respondendum. Sicut in\nfantes Christianorum in fide parentum baptiza-\nti saluantur, ita pueri omnium infidelium non\nbaptizati in parentum perfidia damnabuntur.\nSimilis est de fatuis utriusque religionis senten-\ncia, ut quemadmodum Christianorum baptizatos\nfatuos indubitanter saluados credimus, ita non\ncredenti dānandos sine dubio dicamus. Rursum\nhic quaeritur quid de illis sit hominib. catholice\nsentiendu, qui nouiter repertas in mari magno\ninsulae de quibus apud cosmographos ueteres\nnulla fit mentio inhabitant, & nihil unquam si-\ncut informati sumus de Christiana religione pe\nnitus audiuerunt. Breuis et praescriptis ad\nomnia conformis datur responso, quoniam veritas\nneminem a damnatione non credentem penitus\nexceptit, non insulanum, non orbi nostro conti-\nguum, non aliu quenqua, sine prope sine remote\n\nmorantem sed indifferenter et sine diffinitione\npersonarum conclusit dicens: Qui crediderit et baptizatus fuerit saluus erit, qui uero non credi\nderit condemnabitur, & ira dei manet super\neum. Quis remonet iram Dei ab homine, nisi do\nminus noster Iesus Christus qui mediator est Dei et hominum? Quo medio, nisi per fidem forma\ntam in ipsum qui mortem gustavit innocens?\nCum ergo sine fide nemo saluetur, non possu-\nmus ignorantibus Christum polliceri salutem,\nquos constat in eum non habere fidei pietatem.\nNecessario itaque dicemus omnes esse damnan-\ndos qui non credunt in filium Dei, siue auditum\nhabeant de illo, siue illum penitus ignorent.\nVnum uero concedimus quoniam si qui in-\nter eos qui Christum ignorant secundum le-\ngem naturae bene uixerunt, unum Deum inuoc-\ncantes, etiam si aliquando peccauerint, modo\npoenitentiam ante mortem egissent minus graui\nter damnatos aut dammandos, quam illi qui uel\nChristum audientes contemnunt, uel inter u=\ntrosque male ac sordide uixerunt. Iustus enim est\nDeus qui nulli facit iniuriam: sed reddit unicui-\nque secundum opera sua. Manet autem ira Dei\nsuper\n\n15\nsuper omnem qui non credit in unigenitum filium eius propter primi hominis peccatum originale, a quo nemo iustificatur nisi per fidem et baptismam domini et salvatoris nostri Iesu Christi. Originale vero peccatum si fuerit in homine solum sicut in paruulis, nisi removetur per Christum damnat habentem, ad poenam damni duntaxat, qua uidelicet arcetur a visione Dei, et fruitione foelicitatis sanctorum in aeternum. Adultus vero qui mortaliter peccat duplici poena post mortem punietur, damnui uidelicet et sensus, ut Deum non uideat, et poenas ignis gehennae sine fine sentiens numquam evadat. Iudei autem et Sarraceni ac reliqui omnes qui fidem Christi audientes contemnunt, ad poenam damnui et sensus utramque sine dubio damnantur, siue ad legem naturae uiant aliquin innocenter siue contrarium. Inter illos vero qui auditum nunquam habuerunt de Christo, si qui ad legem naturae usque ad mortemuiue rent innocetes, non puto causam prebuisse qua dicantur uel credantur ad poenam sensus damnandi, quamuis Dei uisione, qua damnui poenam appellantuere Theologi pruinentur in aeternum.\n\nNemo enim Dei patris omnipotentis intuebitur faciem, nisi fuerit per fidem in Christo renatus. Iam nunc in eos concludamus sententiam, qui nobis ista secundum Christi doctrinam catholice asserentibus, fatua consideratio obiicit. Ad quid omnipotens Deus cum sum me sit bonus tot milia hominum creare uoluit, quos ab aeterno praesciuit esse damnandos. Nam si comparatio Christianorum fiat ad infideles, uicesima pars hominum totius mundi uix hodie credit in dominum nostrum Icsum Christum.\n\nHuius quaestionis immensa curiositas multos soepe pulsauit, quorum si fides in Christum esset firma et feruens in eis amore deuotio, tam inconsueta et ardua non quaererent. Quis enim tantae vel doctrine vel sanctitatis homo reperitur inter mortales, ut praeter ipsum de um causam nobis aperiat divinae uoluntatis? Caufa enim uoluntatis Dei est incomprehensibilis, quoniam ipse causa est sua rectissima uoluntas. Ordo sempiternus inuiolabilis: et sicut in superioribus dixi, Deus nulli facit iniuriam. Non ne cum induceret deus uniuersale diluuiu super terram, octo homines in archa duntaxat saluati sunt.","segment":10,"source":{"mapping_precision":"exact","pages":[{"label":"35","number":35},{"label":"36","number":36},{"label":"37","number":37},{"label":"38","number":38}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-11","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0011","latin":"16\nSunt, caeteri omnes aquarum inundatione pèrie\nrunt. Causa pereundi fuit peccatum, ut uero\ncrearentur non fuit alia causa quam incircum-\nscriptibilis bonitas Dei. Quia pauci saluantur\npereuntibus multis. Praecessit figura mysterium\narcha Noe Christianae fidei sacramentum.\nQuoniamquidē sic ut extra Noe archam omnes\nin diluvio perierunt, ita nunc omnes qui\nsunt extra unitatem catholicae Ecclesiae Chris-\ntianorum sine dubio in aeternum peribunt in\npeccatis suis, tam Iudei quam Pagani, haeretici\nsimul atque scismatici. Iusticia Dei damnat, quos\nbonitas creavit. Misericordia uero saluat, quos\ngratia confirmauit, quia ut dicit S. Apostolus,\nnon est uolentis nec currentis, sed miserentis\nDei, quoniam cuius uult miseretur, et quem uult\nindurat. Recte pensiculemus humani libertatem\narbitrii, & iustam sciemus voluntatem Dei.\nDe miraculis infidelium. Quae-\nstio Tertia.\nTERTIA serenissima maiestatis tuae qua-\nstio fuit. Si nemo extra fidem saluat-\ntur, unde miracula infidelibus, quo-\nniam fieri stupenda etiam apud incredulos\n\nmultorum relatione cognouimus. Huius que sionis ut mihi uidetur nõ erit difficultis solutio, si scripturis fide, & naturalibus animae ui tibus necessarium adhibeamus consyderatio nem. Est autem miraculum accidens nouum et insolitum, quod praeter consuetudinem euenit, & homines in admirationem trahit. Vnde ali ter boni Christiani, aliter mali, atque aliter infideles miracula faciunt. Boni quidem Christiani miracula faciunt per publicam iusticiam, mali vero per publicae iusticiae signa, sed infideles per priuatos cum doemonibus contractus, impli citos uidelicet siue explicitos. De bonis quidem dixit in sancto Euangelio dominus: Signa autem eos qui crediderint haec sequentur. In nomine meo doemonia eijciant, linguis loquentur nouis serpentes tollent, & si mortiferum quid bibereint non eis nocebit. Super aegros minuus impo nent et bene habebunt. De malis uero Christianis miracula in nomine Iefu Christi facientibus ita scriptum in Euangelio legimus. Multi dicent mihi in illa die: Domine domine nonne in nomi ne tuo prophetauimus et in nomine tuo doemo nia eiecimus? et in nomine tuo uirtutes multas fe ci=\n\n17\ntimus. Et tunc confitebor illis, quia nunquà noui vos, discedite à me vēs qui operamini iniquitatem. Extra uero Ecclesiam Dei ubi nomen domini nostri Iesu Christi non inuocatur, si qua fiunt praeter naturae vel artis humanae consuetudinem miranda, daemonum cooperatione fiēri bonus nemo dubitat Christianus. Et huiuscemo di opera serenitas tua Cesarea miranda potius dicenda uirtutis discretione censet quam miracula. Et non discedit à ratione haec sententia ueritatis, quatenus inter prodigia lucis et tenebrarũ, necessaria discretio haberetur. Quatuor miradorũ effectores inuenio, sed unicũ quiuera facit miracula Deũ principaliter ut causam omnium honorũ recognosco. Quo circa primus et maximus omnium effector mirabilium Deus est, qui totũ signis, miraculis atque uirtutibus mundi implens illustrauit, cui reliquorum nullus est comparandus, qui creauit coelum et terram, ma re et omnia quae in eis sunt, qui solus est omnipotens iustus sanctus et rectus, bonus, incomprehensibilis maximus, gloriosus, immensus et sempiternus. Eius inferiora caetera sunt omnia, quoniam quicquid in hoc mundo mirabiliter po\n\ntest contingere, minus est certe quam ipse totus mundus, que ipse potuit ex nihilō creare. Omne quod miraculā quod fieri per hominē potest minus est homine ipso, quem Deus creator omnium ad imaginem et similitudinem suam ab initia formāuit. Et quanuis miracula Dei uisibilium naturarū inter mortales aßiduitate uidēdi iam pene uilescant, tamen si ca sapienter intuear mur, maiora et rariora inusitationis cuncis ap parebunt. Modus autem in Deo faciendi mira cula, est uoluntas incommutabilis Dei, que cum sit omnipotens facit omnia quaecunque uoluerit in caelo et in terra. Ipse enim dixit et facta sunt, ip se mandauit et creatā sunt. Voluntas d i ordina ta est et sempiterna, propterea miracula eius caeteris incomparabiliter sunt maiora. Cunctus enim huius mundi miraculis maius est quod cer nimus totum universum, & quicquid contine tur in eo Dei uoluntate creatum. Operatur om nia diuina uolūtas incommutabilis perseuerās, quoniam principio caret et fine, sed quicquid uult Deus semper uult, quia cum idem sit apud eum et uelle et posse, non est penes incomuta bilē laborare. Vnde cūtamiracula universalia que","segment":11,"source":{"mapping_precision":"exact","pages":[{"label":"39","number":39},{"label":"40","number":40},{"label":"41","number":41},{"label":"42","number":42}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-12","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0012","latin":"18\nquae conditor facit universorũ et bonis et ma-\nlis spectanda exhibuit, atque post generalia que\niam usu uiluerunt apud mortales, in singulis pe\nne creaturis infinita quoque specialiter miranda\ndemonstrauit. Secundus miraculorũ effector\nbonus est angelus, qui miranda plerumque morta-\nlibus tam uirtute naturali quam divina potesta\nte operatur. Mittuntur enim beatissimi illi spi\nritus ordinatione diuina in ministerium fidelibus\nqui et bonis et malis ea que sunt naturae bene\nficia praestât, solis autẽ credentibus in deum et dominum nostrum Iesum Christum dona gratia\nsalutaris administrant. Vnde non est dubiũ ea\nmiracula que fiunt inuocatione diuini nominis\nin ecclesia sanctoru, ministerio et cooperatione\nipsoru exhiberi. Sed mirada infidelii si qua uel\nhodie fiũ uel olim facta leguntur, aut conficta\naut emẽtita sunt, aut doemonũ ludificatiõe pa-\ntrantur. Non enim fieri potest ut ministerio bo\nnorum angelorum infideles quique miracula fa-\nciant, quoniam ubi Christus Iesus Dei filius\nnon creditur, nulla gratiae signa per bonos spi-\nritus impiis et reprobis hominibus exhiben-\ntur. Eni:uero cum sint in errore falsae religiõis\n\nabstinati, si quid miraculi fuerint in sua aestimatione assecuti, per ministerium fieri daemonum nullatenus est dubitandum. Nam cum sint bonis angelis omnino dissimiles, nullam eorum assequuntur familiaritatem. Nullus aut cotemptor fidei Christianae Deo placere potest, sed quis quid omnipotenti Deo disiplere convincitur, familiaritate sanctorum angelorum proculdubio priuatitur. Per hoc tamen non retractamus omnem hominem boni alicui spiritui esse commissum, cuius ministerio etiam si sit incredulus dei filio, beneficia naturae suscipiat, quamuis ad dona gratiae non pertingat. His uero qui credunt in dominum nostrum Iesum Christum non solum naturae beneficia conferunt, etiam gratiae munera ministrant. Manifestũ est ergo quod si qua fiunt apud infideles miracula, non Dei munere, neque sanctorum ministerio angelorum fieri poterũt, cum extra unitatem Ecclesie omnes sint positi, signa per iusticiam publicam ab impiis neque ant operari. Deus enim sicut dictum est iram suam originalem ab homine no remouet nisi per fidem Iefu Christi, sed omnis qui incredulus est Dei filio, non uidebit uitam aeternam, sed ira dei manet\n\n19\nmdnet super eum. Omnis ergo super quem ma-\nnet ira Dei Deo placere non poterit, & ideò si\nqua ad eius preces fiunt miranda, non Dei uirtu-\nte nec angelorum ministerio, sed doemonum po-\ntius suppositione credantur acclitata.\nTertius mirandorum effector est diabolus,\nqui quasi simia imitari gliscit quodcunque vide-\nrit, & mentes hominum maximè infidelium ua-\nrijs illusionibus decipit et sibi credentes quadam\nmiraculorum similitudine seducit. Neque enim\ndifficile iudico doemonibus sensus ludificare pos-\nse hominum, quos constat natura cunctis morta-\nlibus conditos subtiliores. Scire autem cogitaz-\ntiones mortalium nisi coniectura quadam non\npossunt: cum uidelicet interiora nostra quibus-\ndam signis facimus manifesta. Doemones futura\npraenunciant, et aliquando vera dicunt, aliquando\ndecipiuntur coniecturantes, & fallunt. Ab ini-\ntio mundi rem antecedentia quaedam signa no-\nuerunt, quorum experientia et usu, uerum quod\nfuturum est nonnunquam praenunciât, quoniam\ncum nota sibi rem praecedentia signa uiderint,\nstatim quid in cogitatione sit hominis coiiciunt.\nC. 3\n\nSapius tamen fallunt, quoniam falluntur ipsi. Cum enim de aliquo interrogantur nego cio quod nesciunt: quemadmodum si nuncius pro cul emissus cito, vel quo die sit reversurus, statim in ielu oculi perueniunt in eum locum ubi illum esse nouerunt, quem cum uiderint iam inchoasse iter ad reuertendum dietas studiose numerant, et subito reversi ad interrogantem, certo absentem die confirmant esse uenturum. Quia si ille aut moram in via traxerit, aut aliorum declinauerit, certe daemones, iudicio suo deceptos iam necesse est falli. Libenter se uaticinjs immiscent, et satvs promptuli sunt ad praedicendum futura hominibus honoris et aestimationis gratia, quoniam haberi admiratioe digni maxime cupiunt, honores divinos appetunt, et timeri a mortalibus ualde concupiscunt. Quemadmodum pueri in abdito latitantes aut discurretes laruati subito erumpentes de latibulis suis coe uos nil tale suspicatex ex inopinato terrore concutiunt, et rursus ne cognoscantur se iterum ab scondunt, qui cum nescientes territos consyderant quasi magnum ex hoc uideantur assecuti hono","segment":12,"source":{"mapping_precision":"exact","pages":[{"label":"43","number":43},{"label":"44","number":44},{"label":"45","number":45},{"label":"46","number":46}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-13","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0013","latin":"bonorem gloriantur. Horum daemones quidam\nexempla terrae magis affixi, & qui circa homines\nversantur nimis inquieti, quos ueteres ap-\npellauere bacuccos homines, noctibus territant,\net nihil magis quà aestimatione divinitatis à mor-\ntalibus quaerunt. Vnde et coram his cum quibus\nratione similitudinis esse permittuntur uarias lu-\ndificationes nonnunquã faciunt, & se terribiles\nin mentibus pro ut casus dederit offerunt. Quo-\ntiens possunt humani similitudinem corporis li-\nbenter induunt, scd non semper conuenientem\naëris materiam unde uestiantur inueniunt. Pro-\npterea soepius apparet mōstruos et horribiles,\nquoniam congruos uel humores uel uapores ad\nperfectionem optatae apparetae non habuerūt.\nQuanto autem magis terrenis affixi sunt manfi\nonibus, tanto ex casu ad materiae facti sunt obtu\nfiores. Vnde propter ignorantiam, qua inobedi-\nentia contraxerunt, praedictiones daemoni fre-\nquenter sunt falsae, licet diuina permissione ali\nquando etiam uerificentur. Nam ut sanctissimus\nille Ioannes Chrysostomus inquit: Concessum est\ndiabolo interdum ueritatem dicere, ut mendac-\ncium suũ rara ueritate commédet, quia si nunq\n\ndicet verum, neminem posset decipere, & ne quaquam ad tentandum sufficeret eius sedu-\nctio. Mirandum igitur non est si daemones homi-\nnibus infidelibus aliquando vera videantur pra-\ndicere, qui uaticinia in idolis quondam gentili-\nbus poterant exhibere. Neque mirandum si curam\nquandoque praetet infirmantibus, cum naturas no-\nuerint omnium herbarum, seque facilime applica-\nre possint aegrotis, & uel auferre morbos quos\nprius intulerunt, uel sensibus ad tempus subtra-\nhere quos casus inflixit. Vititur enim omnip-\ntens Deus iure imperatoriae maiestatis univer-\nsorum, etiam daemonum ministerio tam ad pro-\nbationem fidelium quam ad vindictam impio-\nrum. Qui cum sint affectione peruersi et in sua\nrebellione obstinati atque superbi, divinas aesti-\nmationes et honores maxime cupiunt, & pro-\npterea invocationibus infidelium quas ad deos\nsuos effundere solent, quasi ipsi sint dii libenter\noccurrunt. Mortuos quandoque apud infideles re-\nfuscitare uidentur ad uitam, & curiosis homini-\nbus miranda ostendunt, ut eos in errore pristi-\nno quasi miraculis consumatos reddant omnino\npertinaces. Mortuos tamen vere non refuscitant,\nsed\n\n21\nSed hominum sensus varie decipiunt, quoniam\nquidem aut ipsi cadavera mortuorum ingressi\nad tempus illa circumferunt tanquam uiva, aut\nillis in locum remotiorem subductis, aliquod in\nspecie uita defuncti simulachrum intuentibus ex-\nhibent uidendum, sicut nos quorundam experien-\ntia hominum informauit. Manifestum credimus\ndaemones omnia posse ostendere in falsa\nquaedam similitudine, quaecuj; sancti faciunt mira-\ncula in ueritate. Omnia daemoni miracula aut\nsunt fantasmata, aut naturali quaeda industria\nfacta. Nam si homines in occultioribus naturae\nmysterijs experti, quaedam obstrusa caeteris ap-\nplicatione materia ad formam imconsuetos et\nmirandos producunt effectus, sicuti ex rore coeli\nnaturales formare anguillas, ex uitulinis carni-\nbus apes, ex quibusdam radicibus herbarum ser-\npentes, et his multa similia ne dicam maiorda.\nSicut nos in plaerisque probatio fecit expertos,\nquis neget daemones subtilioris naturae et ma-\nioris experientiae plura posse operari naturali-\nter miranda, quae nulli hominu sunt manifesta.\nQuartus uero miraculorum operator est ho-\nmo, qui quatuor modis operatur miranda, que\n\nnescientibus uel causam uel modum non uidentur humana. Et primo quidem invocatione divini nominis, quando in fide domini nostri Iesu Christi concurrit meritum accepte sanctitatis. Quo quidem modo sancti apostoli et imitatores eorum, virtute Dei simul et merito sanctitatis in unitate fidei miracula fecerunt. Sed isto modo facere miracula infideles nequeunt, qui ne cessarium iter fidei ad salutem non incedunt. Nam si unum plerique credunt in deum quia tamem credere in mediatori deo hominu renuunt, a dei misericordia procul malde exces ferunt. Omnia uero promittente sancto Evangelio credentibus in deum dominum nostrum Iesum Christum sunt possibilia, his uidelicet qui fidem rectam sanctis quod decorant operibus. Enimuero quemadmodum sine fide impossibile est placere deo, ita etiam fides sine operibus mortua est. Omnia namque concederet nobis omnipotens Deus que in fide Christi petimus, si faceremus omnia secundum fidem quae debemus. Crede firmiter et operare fideliter, et impretrabis omnia semper. Secundo facit miracula homo similitudine angelicae","segment":13,"source":{"mapping_precision":"exact","pages":[{"label":"47","number":47},{"label":"48","number":48},{"label":"49","number":49}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-14","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0014","latin":"licae puritatis. Quando enim mens nostra in fide\nIesu Christi confirmata per dilectionem purior\neuaserit, tanto sanctis angelis effecta similior,\neorum familiaritate maiorem assequitur. Quis\nquis autem sanctorum angelorum omnimodum\nfamiliaritatem assecutus fuerit, cum uoluerit\nin miraculis Deo largiente choruscabit. Reue-\nlant enim sancti angeli hominib. puris et in dei\namore feruentibus archana caeteris abscondita,\n& multa faciunt eis mandato creatoris manife-\nsta. Nam prope est dominus inuocantibus eum in\nueritate. Voluntate timentiũ se faciet dominus,\net deprecationes eorũ exaudiet, et saluos faciet\neos. Quisquis enim per gratiã cu Christo uni-\ncusest, angelorum crebra uisitatione reficitur,\n& sepius cum necessitas expostulat eorum mis-\nnisterio signis et virtutibus illustratur. Hinc\nest quod etiam uarijs depressi languoribus ad\nsuffragia sanctorum se conferunt, & promissa\ndomini reuoluentes animo quod suis meritis ne\nqueũt alienis consequũtur. Quoru in fide Chri\nsti sancta deuotio salutẽ domini pcipit, quonia\net puritate adiuta cõsciẽtiae propriae et suffulta\nmerito sanctitatis alienae in spẽ certã no temere\n\nconsurgit. Fiunt autem in Ecclesia dei miracula\nvirtute divina triplici respectu vel medio. Ali-\nquando nang Deus omnipotens miraculum ope\nratur ministerio angelorum, meritis duntaxat\nipsius operantis, quemadmodum Sanctus Marti-\nnus coecum et claudum sanavit inuitos. Ali-\nquando solius merito patientis fiunt miracula, si\ncuti plures curatos legimus per malos Christia-\nnos, quos infirmi optimos in fide crediderunt.\nTertio huiusmodi sanitatos fieri utriusque me-\nrito pacientis uidelicet simul et operantis non\nest dubitandum, Christo dicente ad quandam in\nSancto Evangelio: Si potes credere, omnia possi\nbilia sunt credenti. Vsque enim fides requiritur\nad miraculum, ut dominus noster Iesus Christus\nveniens in patriam suam miraretur quod non\npoterat ibi facere uirtutem ullam propter incre-\ndulitatem illorum. Sed nihil horum apud infide-\nles agitur, ubi nec in operatione sanctitas, nec\nin patiente fides orthodoxa inuenitur.\nTertio igitur miracula facit homo median-\nte cooperatione diabolica prauitatis, & hoc fie-\nri potest tripliciter manifesta uidelicet in inuoc-\natione daemonum, implicatione et suppositio-\nne.\n\n23\nNe Invocatione manifesta necromantici et mulierculae quas vulgo maleficas nuncupamus miranda faciunt, qui similitudine voluntatis depravati in consortium daemonum transierunt. Nam sic ut in Ecclesia Dei sacramenta signa sunt gratie invisibilis spiritus sancti, ita in schola daemoniorum characteres quidam et invocationis modi notae sunt pacti hominis et spiritus maligni. Unde malefici daemonum signa preferentibus maligni spiritus inuocati libenter consueuerunt occurrere, & horreda maleficia simul et miranda quaedam exhibere. Sed aliter malefica atque aliter necromantici daemonum invocatione mirandos producunt effectus. Malefica quodam professionis genere subiiciuntur daemonibus, quorum ministerio aerem turbant, tempestates iuscitant, fruges deuastant, homines et iumenta infirmant, agunt cum daemonibus spurcisime uoluptatis foeda commertia, & eos pernitiosis carminibus quos uoluerint ab inferis reuocant in aspectum. Harum facta non miracula sed pauius maleficia dicenda sunt, & extremo suplicio merito punienda. Necromantici uero non professione manifesta, sed implicita conditione de\n\nmonibus se subjiciunt, dum eos non solum coniurationibus et ostensione characterum, sed etiam sacrificis fumigis et votis ad circulum uisibiles compellere pollicentur. Horum infinitas sunt sceleras, quoniam in consortium daemonum uel implicite uel explicite omnes conspirare manifestum est. Quamuis autem necromantici non omnes uel arte uel opere sint pares, in perniciem tamen propriam damnabili curiositate omnes sunt concordes, qua daemoni suffragio cupiunt ussequi, quod naturaliter nequeunt inuenire. Omnia eorum et opera et uolumina superstitionibus et impietate sunt plena, & ob id procul à finibus credentiũ exterminanda. Magna incantatorum et necromanticorum in oriente multitudo est, qui suis praestigiis humanum genus miserabiliter decipiunt, & pene totam Asyam maiorem et minorem à fide Christi auerterunt. Tribus modis fieri praestigia possunt ministerio daemonum, operatione naturae et deceptione artis humane. Miracula infidelium uno istorum fieri modo nullus duabit uerus christianorum, ubi radix ponitur determinata operantis. Sunt autem hodie com=","segment":14,"source":{"mapping_precision":"exact","pages":[{"label":"50","number":50},{"label":"51","number":51},{"label":"52","number":52},{"label":"53","number":53}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-15","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0015","latin":"24\ncomplures inter Christianos daemonum operibus\ndediti, incantatores, malefici, & reprobi circa\nfidem, qui multos nimia curiositate decipiunt,\n& suis artibus impossibilia promittunt.\nImplicatione vero demonum quandoque\nfiunt miranda, quotiens uidelicet homo non\nsatis recte in fide firmatus aliquid operatur vel\noptat aliter quam decet Christianum, etiamse\nnullum credit esse peccatum, quod cum fieri non\ndebeat, nihilominus diabolus se intromiscens\noptatum plerumque praetat effectum. Tale\nnamque est illud quo spasmatici plerumque utuntur.\nIn die sacro parasceues annulum cuiuscunque\nmetalli sub officio fabricant, quem semper\npostea in digito cordiali portat. Vanissima sunt\nhec nullam penitus radicem veritatis habentia.\nAttamen uidisse me quosdam eadem vanitate cu\nratos et spasmo negare non possum.\nItem uerbis et herbis fortissimas quos-\ndam aperuisse seras mihi constat, quod neg-\ndei uirtute neque uioletia rerũ appositarũ existi\nmo factum. Innumera que uidi et audiui possem\nintroducere similia, quorum effectus manifesti\nquid sunt aliud quam quaeda daemonũ miraculas\n\nSunt denique nonnulli homines nimium curiosi,\nqui characterib. schedulis, annulis, figuris, mo\nnilibusque et uocabulis ignotis fidem et confi\ndentiam pertinaciter adhibentes, mirandos sa\npe consequuntur effectus, quos neque sanctitatis\nmerito, neque Dei concessos miseratione, sed per\nfida potius credulitate subministrasse diabolum\nminimè dubitamus. Doemones enim maximam hu\nmani generis inuidiam habentes ut animas per\ndant mortalium, libenter occurrunt uanis ope\nrationibus impiorum. Quid nam sunt aliud cha\nracteres, & occultorum interpretationes nomi\nnum, quam esculenta quaedam et potagia doemo\nniorum? Quicunque characteribus mirabiles esse\netus promittentibus fidem adhibet, & fidem\nChristi et Ecclesiam sanctorum implicitè nega\nuit. Heu quot hodie Christiani, quot clerici,\nquot sacerdotes (ut maioribus parcam) supersti\ntionibus et multis et uarijs utuntur in actioni\nbus quotidianis, quibus implicatas doemonum se\nquuntur pactiones, in contumeliam Christianae\nfidei et propriam condemnationem. Et quia\nhec mala iam nimium sunt inter Christianos\nmultiplicata, retraxit omnipotens manum, &\n\ntradidit eos in ditionem perfidorum, ut exactores poenarum illos sentiant, quorum imitatione non Deo viuo et uero, sed vanis superstitionibus pertinaciter militabant.\nSuppositione autem demonum miranda fieri manifeste cognoscimus si diligentius veritatem inquirimus. Iudaei nanque Farraceni, pagani, siue gentiles, qui non credunt in Deum nostrum Iesum Christum si qua faciunt miracula, non Dei uirtute non angelorum ministerio, non sanctitatis merito, sed doemonum credimus suppositione facta. Nam quotiens, omnipotentem deum in cuius unigenitum filium non credunt pro ali cuius mirandi effectus miseratione inuocant, sciens diabolus quoniam no est peccatoribus salus, & quia non exaudit altissimus peccatores inu deles, ut eos in erroribus conseruet pertinaces, se occulte pro Deo inuocato applicat, & si po test permittente domino quod postulatur oranti bus praefat. Hac diabolus suppositione tanto liberius utitur, quanto minus a fide Christi et Ecclesie sacramentis impeditur. Manet enim ira dei super omnes infideles qui non credunt in eius unigenitum filium, & sunt in potestate\n\ndiaboli, ac ideo se inuocantibus ingentit loco dei\nVnde in suis erroribus obcoecati deum inuocant\nin cuius filium non credunt, quos in ira manent\ntes audire cum despicit, falsus miraculorum ope\nrator diabolus accedit. Credunt ergo ludificationibus diaboli, qui credere contemnunt veris\nmiraculis Dei. A daemonibus falsa miracula suis\nconuenientia erroribus accipiunt, qui ueritatem\nid est Christum sequi credendo noluerunt.\nMultisunt enim apud infideles qui unum Deum\ncreatorem omnium colentes, idola non adorant, & firmiter credunt in sua se fide salvandos.\nVerum quia mysterium dominicae incarnationis credere despicit, manet super eos ira\nDei et in suis fatuitatibus evanescunt. Existimantes sibi Deum esse proximum in quem non\nrecte credunt, subiiciuntur daemonibus, quorum\nfalsis miraculis fidem adhibentes in suis erro-\nribus mendacio confirmantur. Cuius rei similitudinem introduxisse o Caesar non pigrat.\nErat homo quidam custos porcorum, qui\nscedulam porcorum bacillo incluserat nomen divi\nmartyris Blasij continentem, cui tantum fidei de\ntulit ut baculo in medio gregis terra affixo lu=","segment":15,"source":{"mapping_precision":"exact","pages":[{"label":"54","number":54},{"label":"55","number":55},{"label":"56","number":56},{"label":"57","number":57},{"label":"58","number":58}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-16","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0016","latin":"pum ab accessu prohibiti crederet omnem. Hac\nstulta confidentia per longam experientiam tam\ndem roborata, ibat homo securus quocunque\nlebat dimittens sine periculo in nemore porcos,\ncum luporum iam nullus haberet accessum. Con\ntigit pertransire uidentem absente pastore qui\ncernens daemonem custodiam habere gregis, di\nxit ad eum. Quid miser hic agis? Qui respondit\nistos custodio porcos. At ille. Quis tibi curam\nporcorum commisit? Iterum respondit. Stulta\nconfidentia pastoris. Nam scedulam quandam\nbacillo inclusam magnae pietat esse uirtutis, qua\nBlasij cuiusdam meritis lupi arceantur a porcis,\nsuam peccauit in legem, & nostras sequitur uan-\nitates. Verum quia inuocatus non comparet,\nego ne homo confidentia suam amitteret porcos\neius custodio, & me pro Blasio libens suppono.\nIta inquit mortales uanis coniurationibus nos\nmolestant, ut nisi uelimus aestimationem nostri et honorem apud eos perdere omnem, necesse\nsit eorum inuocationibus stultis plerumque occur-\nramus. Huius similitudine facti daemones miseri\ncordes infideles decipiunt, et miracula que oran-\ntes a deo postulant malignorum spirituum sup-\nD 2\n\npositione soepius sessequuntur. In his enim que\nDei vel cultum respiciunt vel honorẽ libenter se\ndaemones ingerunt, & qui manifestos honores\nassequi nequunt, occultis nimirum delesantur.\nSimul notandum quod ab initio mundi, nulli un\nquam religioni vel secte principaliter excellen\nti defuere miracula, quamuis non omnia ex uno\nprincipio sint facta. Nam quicquid miraculo\nrum in vera religione factum est, non aliunde\nquam à Deo factum est. Habuit enim lex naturae\nmiracula sua, habuit lex scripta, habet iam si\nmul et gratia. Qui religionẽ dedit omnipotens\nDeus, ipse etiam miracula facit. In falsis autem\nreligionibus ubi ueritas non colitur, si qua fiunt\nmiracula non Deus sed diabolus operatur.\nDeus enim cum sit ueritas religiones falsas non\ninstituit, & ideo suis miraculis nunquam men\ndacium illustrauit. Mahumet qui malo daemon\nplenus falsam religionem instituit, non ex Deo\nsed cooperatione daemonum falsis eam miracu\nlis exornauit. Daemon etenim qui causam dedit\nerroris, etiam miraculum (occasione tamem ac\ncepta) falsum potuit exhibere deceptis. Vnde si\nMahumeto nouam religionem rudi populo per\nsuadenti\n\nSuadenti penitus defuissent miracula, nemo ei\nforsitan adhibuisset fidem. Ostendit enim et\nipse tam subtilitate ingenii quam cooperatione\ndiaboli quaedam miranda populis, ut nouam do-\nstinam novis quoque miraculis confirmasse uide\nretur. Paganis idolatris etiam non defuerunt mi-\nracula, si fidem historijs non negamus. Iudaei\nvero ante incarnationem filij Dei legem eius\nfuscipientes per Mosen divinis frequentem mir-\naculis fuerunt illustrati. At vero post dominica\nresurrectionem euacuata lege Mosaica qui non\ncredunt in unigenitum filium Dei manet sub ira\nindignationis eius, et cessauerunt ab eis omnia\nmiracula ueritatis. Unde si qua hodie mirada fa-\nciunt daemonum sunt opera, et manifesta iudic-\ncia erroris. Maximo enim daemones studio inui-\ngilant ut eos homines quos via ueritatis que\nChristus est semel fecerunt errantes, continua-\ntione fraudis usque ad mortem faciant in errore\npertinaces. Enim uero Deus gratiam suam in\nfidelibus iustaratione subtrahit, eorum decep-\ntor malignus spiritus incognitus accedit, et qui\nlonge salutem abesse confpicit, falsis miraculis\nquasi propè sit dominus mentes ignorantium se-\nD 3\n\nducit. Daemnum igitur sunt opera quaecunque in fidelium miracula, quoniam sicut extra unitatem Christianae fidei non est salus mortalibus, ita sine Christo non conceditur mirabilium sanctissima virtus. Nunc etenim daemones et insidijs latitantes trophaeo Christi dudum uicti atque confusi, in aperto comparere ut ante incarnationem dominii metuunt, et ideo se apud infideles pro bonis spiritibus mendaciter ostendunt.","segment":16,"source":{"mapping_precision":"exact","pages":[{"label":"59","number":59},{"label":"60","number":60},{"label":"61","number":61}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-17","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0017","latin":"Sunt etiam qui praescriptis tribus aduciit modis quartum, dicentes mentem siue spiritum ipsius hominis posse naturaliter miranda facere, modo sciat se ab omni aduentitio in seipsam supra sensum in unitatem revocare. Pollicentur enim qui talia astruunt naturae miranda facere, futura praedicere, secretas hominum pandere, morbos auferre, et hominum subito censilia imputare. Sed iste miraculorum modus non potest esse simpliciter naturalis, certus, communis et infallibilis, quoniam si uerus est quod ego non sum expertus, necesse est iam aliquid externae potestatis ocurrere, et uel angelum bonum uel spiritum malignum cogitantem in parte occupare. Si autem nihil exterarum virtutum se intermixet,\n\n28\ncet necesse est uaticinantem uel ex coniecturis\nuel ex audaci praesumptione loquendi formare\nprincipium, & aliquando uerum aliquando fal-\nsum pronunciare iudicium. Enimuero quam diu\nuersatur in corpore spiritus, nihil naturaliter\nintelligit sine ministerio sensus. Vnde non obni-\nterer penitus si confusum et rudem intellectum\nnostrum pari concedant ministerio adiuvari.\nCernimus enim in his qui plerumque amoris inter\nni ad Iesum desiderio carnis modum contem-\nplantes excedunt, à terra sursum leuatos in\naera, quos non sua duntaxat acie mentis, sed di\nuina nihilominus uirtute pondus excedere cor-\nporale putamus. Tria igitur memoratae opinio-\nnis principia incognita multis, satis faciunt mea\nsententia paucis, ut mens in corpore posita mi-\nrandos extra se propria uirtute operetur esse.\nQuid enim? Dicat mihi naturae quisquis igna-\nrurus, utrum corporale pondus operatione men-\ntis alleuiari possit. Ego contestantibus me-\ncum duobus, rem dico expertam. Cum proseque-\nrer adolescens studia literarum, in uno lecto\nquatuor eramus nocte quadam dormientes. Sur-\nyexit è latere meo coauis et dormiēs ut solebat\nD 4\n\nIn somnis domum oculis clausis et luna intro lu\ncete, quinta decima quasi uigil circuambulabat.\nAscendit muros, & elucrum agilitate sua uince\nbat. Lectum quoque secundo et tertio sopitus tran\nscendit, calcauit nos pedibus omnes, nec maius\nsensimus pondus, quam simus nos contigisset exi\nguus. Quocunque dormiens corpus mouebatur,\nsubito ianuarum omnes ultro aperiebantur clau\nsurae. Altiora domus aedificia uel ocissimè pene=\ntrauit, & more passeris haercbat in tectis. Visa\nloquor, non uaga relatione audita. Haec animae\nnon corporis uidentur officia, quae sua naturali\npotestate ut ita dixerim, quasi liberè utitur,\nquando ligatis sensibus carnis extra domicilium\ncorporis euagatur. Sed cum non sit propositae\nquaestioni materia ex omni parte conueniens,\nde causis horum mirabilium in aliud tempus re\nmittamus tractatum. Haud enim credimus ista\nmiranda sapientibus qui mentis humanae uirtu=\ntem et nobilitatem optime intellexerunt, utpote\nquae solo corporis interieictu remorata, de relia\nquo par angelis aestimatur. Fascinationum deni\nque et uarios modos pertransimus et genera,\nquibus ad externa furiosus ualde mirandos ope\n\n29\nratur effectus. Multa etiam potest ad producendos mirabiles effectus fortissime confidetis imaginatio, siue in verum, siue in aestimatum feratur obiectum. Unde cum tot sint operandi miranda genera et modi, non est mirandum, si Iudaei, Sarraconi, pagani, gentiles, ac reliqui extra fidem Christi constituti, quicunque infideles qui facere miracula per publicam iusticiamnequeunt, miranda uel doemenum suffragio uel artificiosa industria committunt. Nec me fugit pariet quidem ratione miracula sanctorum impugnari ab impiis quasi non uirtute creatoris sint sed potius implicatione uel suppositione diaboli. Quisquis Christianam fidem solam ueraciter credit esse ueram, omnium infidelium miracula cooperatione doemonum non dubitat esse patra ta. Si quis uero contrarium temere et pertinaciter senserit, infidelem se non Christianum ostendit.\nDe scriptura Sacra Quaestio Quarta.\nQ varia uero serenissimae maiestatis tuae quaestio fuit ista. Quare omnipotens Deus scripturam sanctam tam noui","segment":17,"source":{"mapping_precision":"exact","pages":[{"label":"62","number":62},{"label":"63","number":63},{"label":"64","number":64},{"label":"65","number":65}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-18","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0018","latin":"Qua ueteris testamenti mysteria fidei nostrae continentem, non dederit apertam, manifestam in omnibus uniformem et palā ad omnia sufficientem, sed inuoluta potius, et in multis locis aenyg matibus plenā. Multa enim ad perfectione fidei sunt necessaria, que in divinis scripturis non repereuntur sufficienter expressa. Ad hanc ma testatis tuae sacratissimae questione uidetur respondendum. Omnis scriptura divinitus inspirata perfectum divinitatis est opus ante tempus omne preordinatum, in tempore scriptum, nó se tus q̄ deus uoluit, qui ut scriberetur hominibus inspirauit Dei autem omnia perfecta sunt opera, ideoque cum scriptura de qua loqui mur dei sit opus, necessarium est eam in omnibus consiteri perfecta. Summus etenim arbiter deus cuius omnia perfecta sunt opera, sicvt uoluit et quem uoluit scripturis suis ordinem contulit, et excipientibus illas quemadmodu scriberent pro culdubio infudit. Sacra nanque scripturae tam omnipotens Deus auctoritatem et maiesta tem contulit, ut in eius comparatione omnia hu tus mundi uocabula deficiant, cum divina humanis propriè nequeant comprehendendi sermonibus\n\n30\nmonibus. Divina igitur scriptura qua superficie verborum nescientibus appareat confusa, scientibus eam uidetur manifesta, quoniam nisi legatur illo spirito quo infusa hominibus creditur, ad eius intellectum minimè peruenitur.\nAliter eam legit doctus qui carnis umbraculo de uanis desiderijs aestuat, & aliter intelligens quem exutum voluptatibus amor Dei ueraciter inflammat. Vnde mirum non est si homines carnaliter sapientes diuinas scripturas non intel=ligant, qui carnis voluptatib. obcoecati, dei spiri= tus dulcedinem nunquam perceperũt. Quemad modum si puerò prima literarũ elementa dif=centi uolumen exhibeas quodcunque scriptum, c̄ius character suo sit libello dissimilis cum lege=re nequiuerit scripturam ilico malam et non re=ele formatam exclamabit. Pari modo ad lectio=nem diuinarum scripturarum accedentes homi=nes carnaliter duntaxat sapientes, qui ea qua diuini spiritus sunt non capiunt, uicijs et temerite=se grauati cum suam ignorantiam et indignita=tem culpare debuissent scripturas quas no intel=ligũt sanctas reprehẽdũt. No enim passim oib=divinas licet interpretari scripturas, ne bestie\n\ncontingens montem, lapidibus obruatur. Sursgunt nunc ordine praepostero plures qui omne uita suae tempus in litteris humanitatis consumpserunt, & seniores facti diuinas scripturas quas nunquam didicerunt perperam interpretantes non enucleant sed confundunt, & in proprio sensu discutiunt. Unde quicunque sacras scripturas non eo spiritu intelligunt quo scribentibus sunt infusae, uelamen ignorantiae et temeritatis super cordibus suis habent more iudaeorum expansum, & inde soepius uenenum perniciosi erroris hauriunt, unde in spiritu accedentes Dei humiles salutis poculum acceperunt. Non enim habetur doctrina coelestis in uerbis scripturarum sed in sensu, non in superficie sermonum, sed in intellectu, non in folis ornatae orationis, sed in occulto mysticae inspirationis. Hinc diuus papa Gregorius. Sacra inquit scriptura omnes huius mundi scientias, more locutionis suae longè transcendit, quoniam in uno eodemque sermone dum narrat textum, occultum prodit mysterium, & quemadmodum simplices superficie reuouet, ita sapientes mysterio exercet. Habet enim in publico unde paruulos nutriat.","segment":18,"source":{"mapping_precision":"exact","pages":[{"label":"66","number":66},{"label":"67","number":67},{"label":"68","number":68}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-19","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0019","latin":"31\ntriat, & servat in occulto unde mentes sublimi-\num in admirationem dulcedinis suspendat, quasi\nfluuius quidam mirabilis in quo et agnus sim-\nplex et paruulus ambulet, & elephas magnus\nnatet. Et sanctus Augustinus super Genesim di-\ncit: Sic divina loquitur scriptura ut altitudine\nsua superbos irrideat, attêtos profunditate sua\nterreat, magnos uirtute pascat, et sua paruulos\naffabilitate nutriat. Maior enim est sacrae scri-\npturae auctoritas, quam sit omnis ingenij huma-\nni perspicacitas. Propterea quatenus ad carum\nuerum intellectum perueniatur, in primis pur-\ngandus est ab omni affectione carnali animus,\nimplorandum sedulò cum humilitate diuina bo-\nnitatis auxilium, ut suo illuminet spiritu discen-\ntis intellectum. Auctoritati nang; diuinarũ scri-\npturarum omnium colla subdenda sunt potesta-\ntum, & sicut inquit Diuus Hierony. nunquã sic\nadulandum est homini, ut sanctarum scriptura-\nrum ueritas negligatur, quaae tota in utroque testa-\nmento et in narratione gestorum est uera, in\nmonitionibus recta, in promissionibus certa, &\nin comminationibus terribiliter metuenda. Quo\ncirca non omribus datum est posse diuinarum\n\nscripturarum penetrare mysteria, sed illis dun taxat utcung; permittitur, quibus et amor continuat studium, & dei spiritus purgatis mentibus uerum confert intellectum. Quisquis autem caligine uiciorum est sordidus, quisquis mente tumida incedit superbus, quisquis de ueritate scripturarum Dei uel in parte uel in toto dubitat, nunquam ad earum intelligentiam se posse pertingere confidat. Dicit enim ipsius autoritas scripturae: quoniam nisi credideritis non intelligetis. Nostri est tarditas ingenij, nostri quoque impuritas desiderij, quotiens divinas scripturas non recte intelligimus, quando uidelicet uelamen perniciose occupationis super cordibus nostris manet expansum, quod non finit nos ad uerum peruenire intellectum. Hinc fit quod sensum quem spiritus sanctus divinis scripturis infudit non intelligimus, sed nuda scribentium uerba capientes in alium sensum retorquemus. Enimuero si mentes nostra a uicijs essent purgatae carnalibus, si per continuum sobrietatis studium ingenium exercitaretur in scripturis, si ea sanctis scripturis adhiberetur credulitas et reueretia qua dignitas\n\nrequirit, luce clarius intelligeret omnis studi-\nsus, nihil sacris lectionibus inesse confusum,\nnihil dissonum, nihil inconueniens, nihil abs-\nurdum, aut sine iustissima ratione insertum.\nOmnia quidem divina loca scripturae sunt\nplena mysterijs, & quotiens aliquid in eis uide-\ntur obscurè positum, divina est prouidentia fa-\netum, quatenus et studiosa mens necessarium\nhabeat pietatis exercitium, & fides simplicium\ndebitae reuerentia non amitteret locũ. Non igi\ntur à casu sed prouidentia sempiterna scriptu-\nras sanctas in multis locis uoluit esse obscuras,\nquotenus tot abundaret mysterijs, quod sensibius\ninspirante dei spiritu catholicè à doctoribus\nexplanatur. Nam ut sacer inquit Augustinus di\nuine scripturae obscuritas utilis est et multum\nproficia, propterea quod plures sentêtias ueri\ntatis parit et in lucẽ producit hominib. quia cũ\nalius hunc alius uero alium sensum catholice ea\nexponendo cruit, quam sit alta et profunda in-\nnotescit. Vnde non existimet homo seculari lit-\nteratura tumidus quod sacram scripturam intel\nligat, nisi prius uelamen superbie, & ois inordi\nnate concupiscentiae deponat. Secularis enim","segment":19,"source":{"mapping_precision":"exact","pages":[{"label":"69","number":69},{"label":"70","number":70},{"label":"71","number":71}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-20","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0020","latin":"litteratura maiusualet ad exercitandum ingenium, quam ad illuminandu ad ueram sapientiam intellectum. Est ergo sine dubio scriptura divina purgatis mentibus qui continuum exercitium divini timoris, et frequens studium lectio et manifesta et lucida, que sordidis et seculari sapientia inflatis confusa uidetur et obscura. Unde scripturas sanctas ille bene et recte intelligit, qui affectione purgata, in eorum studio frequens, sic eas exponit sicut ille qui scripsit. Nam si alio spiritu legantur, quam illo qui eas ut scriberentur inspirasse creditur, necesse est quod mens a vero intellectu penitus arceatur: Cum uero dissonantia in eis aliqua offendimus, non sensuum sed uerborum esse duntaxat intelligamus, qua non a cafu, sed prouidentia Dei ordinate nascitur, ut mens in scripturis (ne torpescat omnino) exercitata diutius roboretur. Dei nang; consilium falli non potest, sed divinae scripturae consilio voluntatis eius sunt scripturae, sequitur necessario, quod sint uera et nullatenus false. Homines fuerunt a qui bus divinae nobis scripturae traditae sunt, uerba certe humana consuetudine usitata. Scripserunt,\n\n33\nrunt, quibus hoc significarent posteritati quod\nsumma illa diuinitatis excellentia notum uoluit\nesse mortalibus. Vos igitur nunc qui seculari\nsapientiae dediti scripturas impugnatis diuinas\ndicite. Noui ac ueteris testamenti quam ut ueram\nauctenticam et sanctam christianorum su\nfcepit et ueneratur scripturam ecclesia, Vnde\nsusceptam creditis? Ex deo, an ex hominibus?\nSi ex deo: quare uos ei non creditis? Omnis\nenim qui scripturam impugnat quam ex deo in\nspiratam credit, diuinae ordmationi manifestis\nsimè resistit. Si autem ex hominibus est: quare\nvos promissam in ea salutem speratis aeternam,\nquam homo dare nō potest: Nisi forsitan per\ngatis dicere infani conficta omnia, & nihil re\nstare post fata quam cinerem, mentemque simul\ncum corpore subire interitū, qua professione non\nminus uos infanos demonstraret quã fatuos. Nā\nsi in dominũ nostrum Iesum Christũ unigenitum\nfilium dei ueraciter creditis, inspiratas à spiritu\nsanto diuinas scripturas necessario dicetis.\nQuod si facti cum apostatis in reprobum sen\nsum confictas ab hominibus dixeritus, quam lon\ngè sitis à uera sapientia in tenebris errantes\n\nimpiè demonstratis, Imperitos et temerarios\njudices vos esse palam ostenditis, qui scriptu-\nram quam non intelligitis condemnatis. Verum\nquia familiarius est uobis sapientiam contem-\nnere quam discere, non est huius operis contra\ntemeritatem imperitorum diutius mentem fati-\ngare. Hoc unum uos scire uolo, quoniam nemo\nintelligit nisi qui accipit, sed quia uos ne acci-\npiatis fordes affectionum interponitis, propte-\nrea intellectum uerae sapientiae non habetis.\nOmnipotens etenim deus illis per gratiam illu-\nminator adesse dignatur, qui carnalibus exuti\ndesiderijs, interni amoris flagrant incendio, qui\npraeter deum nihil cupiunt in hoc mundo. Illis\ndei spiritus praesentia sua fert opem, quos in\namore ueritatis radicatos inuenerit, & purga-\ntos ab omni aduentitio incognoscentiam omni-\num introducit. Vere nang; diligentibus deum\nomnia sunt aperta, omnia nuda, omnia manife-\nsta, quoniam quisquis per amorem in fide Iesu\nChristi omnia creantem et gubernantem con-\nspicit, uniuersa quae sunt ei ad salutem necessa-\nria cognoscit. At uero contra ab ignauis, im-\nprobis epulon: b us, inu:dis, & iaris, incubonibus,\nfordidis","segment":20,"source":{"mapping_precision":"exact","pages":[{"label":"72","number":72},{"label":"73","number":73},{"label":"74","number":74}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-21","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0021","latin":"34\nSordidis, luxuriosis, homicidis, impys super-\nbis, & a pietate alienis, procul admodum ha-\nbitat illustratio dei, permittens eos daemonis\nultoris arbitrio, qui foeui ignis acumen incu-\ntiens sensus affigit et mentem, magisque ad pa-\ntranda scelera impios armat et impellit, ut\nturpioris culpae rei, acriori quoque supplicio\nfiat obnoxij. Vnde uicijs et desiderijs impli-\ncati mundanis, non solum scripturas diuinas\nintellectu penitrire nequeunt, uerumetiam se-\nmetipsos negligentes non agnoscunt. Cum er-\ngo scriptura sacra perfectum sit dei opus, sic\nmentem confirmemus Caesar oportet, quatenus\neam credamus ueram, rectam, integram, soli-\ndam diuinitus inspiratam, & omnibus ad chri-\nstiane fidei confirmationem intelligentibus\nabundatissimè sufficientem. Enim uero nisi scri-\nptura diuina uera, sancta, perfecta, in omnibus\ncredatur et integra, fundamento suo fides pri-\nuaretur christiana. Cauëdum est ergo maximè\nomni christiano, ne plusquam expedit diuinas\ndiscutiëdo scripturas, terminos egrediatur pie-\ntatis, quia non homo auctor est scripturarũ sed\nspiritus sanctus, cuius ordinationi resistere con-\nE 2\n\nvincitur, quisquis integritati scripturarum dei\nreluctatur. Est autē scriptura (ordinante deo)\nparabolis, enigmatibus, similitudinibusq̄, et\ncomparisonibusutiliter intexta figurarũ, qua\ntenus legentes exercitentur ad intelligentiam,\net interna dulcedine gustata mens confirmetur\nad pietatem. Itaque si purificatis mentibus sen=\nsum attendamus scripturarum non uerba, intel=\nligemus quam recte et propriē omnia sint or=\ndinata. Non enim decebat sacras scripturas in\nquibus cognitio diuina traditur maiestatis usq̄\nadeo planas esse et manifestas ut paßim intelli=\ngerentur ab omnibus, qua bonis intelligenda\nduntaxat proponitur et sanctis, non etiam ma\nlis sordidisq̄ mentibus atque pollutis. Hinc ete=\nnim scriptum est: Bestia qua tetigērit montem\nlapidibus obruatur. Quid hic designatur per\nbestiam, nisi homines imitatione brutorum sine\ndei amore uiuentes in uoluptatibus carnis, et\nquid per montem exprimitur, nisi diuinarum\naltitudo scripturarum? Accedens ad montem\nhunc sanctum, bestia lapidibus obruitur, quo=\nniam homo mente impurus, et circa fidem infir\nmus, qui altitudinem diuinarum scripturarum\n\n35\nrimari sine tradente magistro nititur, varijs et perniciosis erroribus quasi lapidum ictibus uul= neratur. Nam sicut omnia mundia sunt mundis, ita prophanae uidentur cuncta prophanis. Po= suit ergo deus latibulum suum altitudinem scri= pturarum, quae sic inaccesibilis et clausa est reprobis, ut tamen semper manifesta pateat sanctis.\nQuare autem omnipotens deus scripturam sanctam ad omnia quae fidei respiciunt Christianam non dederit sufficientem et manifesta, breuiter respondemus. Duo sunt quae ad con= firmationem fidei Christianae altissimus proui= dit credentibus, ecclesiam uidelicet et scriptu= ram, ut quid in altera non satis manifestè exprimetur, latius ab altera declaretur. Vnde si quid in scripturis sanctis circa regulas fidei minus sufficienter inuenimus expressum, mox recur= sum habemus ad ecclesiam, & ubi ecclesia infor= matione salutari opus habet ad pietatem, illico se confert ad scripturam. Hinc fit quod neque sine scriptura haberet, ut duoru fiat sententia una Augustinus enim dicit. Euangelio non crederè, nisi auctoritas ecclesie me compelleret. Ioannes\n\nAut gersonensis dicit: Ecclesia nó crederem, nisi euangelium me compelleret. Confirmat autem scripturam sanctam ecclesia, & ipsa confirmatur pariformiter à scriptura. Ecclesia abundat quoties scriptura deficit, & si quando ecclesia dubitat ad scripturae consilium recurrit. Vnus enim est dei spiritus sanctus qui in fide Iesu Chriettī fundauit ecclesiam, ipse idem omnipotens, qui solus insfirirauit scripturam. Et hic est funiculus triplex, qui non facile rumpitur, ubi scriptura divina per spiritum sanctum auctoritati ecclesie copulatur, usque adeo ut ecclesia scripturam, & scriptura rursus commendet ecclesiam. Causam itaque ut mihi uidetur ad propositionem quaestionem inuictae maiestatis ô Caesar sufficientem assignauimus, quoniam si omnia in scripturis sanctis essent maniṣtè expressa qua pietatem fidei respiciunt, nó uidetur tantae auctoritatis sancta mater ecclesia, & evacuaretur magna ex parte meritum obedientiae salutaris: Simul ad principalem quaestionem satis pu= to responsum, ubi quidam existimant scripturam sacram in plerisque locis esse confusam et imperfectam, quam tamè si debita mentis puritate le= gerent.","segment":21,"source":{"mapping_precision":"exact","pages":[{"label":"75","number":75},{"label":"76","number":76},{"label":"77","number":77}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-22","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0022","latin":"gerent, inuenirent utique perfectam et solidam-\nAuctoritas ecclesie catholicae magna est, qua\nsola in his qua fidem respiciunt in dubijs habet\ninterpretari scripturas cui omnium subijcienda\nsunt colla potestatum, & cuius diffinitione si quis\nausu temerario discesserit, euangelium Christi\nnegavit. Una est fidelium congregatio mater\nChristianorum sancta ecclesia, extra cuius uni-\ntatem nemo saluabitur, que si in moribus\nquandoque uideatur infirma, tamen fide semper\nconstans nuncuam errauit, Christi pietate sal-\nua.\nDe reprobis atque ma\nleficis. Quaestio\nQuinta.\nQ\nVinta serenissime celsitudinis tua\nquestio fuit ista. Quare homines im-\npij mali et reprobi circa fidem, ue\nsunt illae mulieres quas uulgo maleficas nuncu-\npamus spiritibus queant imperare malignis,\ncum uiri boni et fidei Christianae studiosifisimi\nobservatores, neque bonis spiritibus imperare\npossint nec semper malignis.\n\nAdhanc questionem ita me pridem memini respondisse. In omnibus divinae maiestatis operibus series et ordo pulchritudinis est, imiula bilis aequitatis, quo singula conuenienter disposita, in eo quae accepterunt gradus perseverant. Nam sine ordine proprio libertas arbitrii quam creator omnium dedit hominibus, nulla impellitur uio ientia potestatis: quo minus semper maneat in ordine quae a principio creationis sua homo primus acceptit. Unde nemo bonus inter mortales nisi propriae consilio voluntatis adiutus per gratiam miserentis dei, & nemo malus nisi sua sponte gratia destitutus propter obstaculum peccati. Voluntatis autem rectitudine bonis spiritibus efficimur similes, si pietatem fidei quam habemus in Christum sanctis et necessariis operibus comprobemus. Et sicuti bonae voluntatis consummatio bonos homines spiritibus pares facit angelicis, ita peruersitas impiorum eos similes reddit daemonibus. Unde mali homines atque peruersi quanto amplius malicia propriae voluntatis depravati fuerint: tanto fiunt daemonibus affectu similliores. Similitudine vero amicitie et familiaritas introducitur\n\n37\ntur, ex qua paulatim confidentia mutuage-\nneratur. Ex confidentia minoris inmaicrem\nnascitur imperium siue sit uerum siue astutia\nsimulatum. Prauorum itaque hominum si quod\nimperium esse uidetur in doemones ex magni-\ntudine prauitatis oritur, quando uidelicet affe-\nctus eorum usque adeò deprauatur, quod con-\ncurrentium sibi doemonum maliciam uoluntate\nreproba uel superant uel aequant. Non enim\nsunt doemones omnes malicia uel intelligentia\npares, sed est alius alio multum et astutior\nagilitate intelligendi et deprauada affectione\nlongè deterior. Nam qui labentes e sedibus al-\ntis terra magis coniuncti cauernas speluncasque\ninhabitant: caeteris profecto sunt obtusiores,\nusque adeò quod et gladios metuant et uirgas\nminisque moneri uidentur territantium homi-\nnum, quemadmodum in his contueri licet quos\nenergumenos appellamus. Doemones autem\nqui magis remoti commorantur à terra, et sub-\ntilioris sunt nature, & rarius conueniunt ho-\nminibus. Homines uero malicia pleni quanto\nmagis in uoluntatis peruersitate profecerint,\ntan. o f unt similiores doemonibus, à quibusim\n\nfamiliaritatem admissi, iam deinceps efficiuntur audaces, accipiuntque super daemones quorum familiaritate utuntur imperium non uiolete potestatis sed fictae simulationis. Daemones enim ut eos homines quos semel in deditione acceperunt, voluntarios in eorum prauitate continant, simulata se dominatione motos libenter se illis subiiciunt, & quod sponte faciunt, quasi compellantur ad obedientiam fingunt. Nemo quippe uerum super daemones imperium consequitur, nisi quem fides in dominum nostrum Iesum Christum per sanctitatis meritum fecerit deo acceptabilem et amicum. Sic enim de uere ercidentibus in dominum Iesum scriptura dicit: Et eis dedit potestatem super omnia daemonia. Imperant ergo daemonibus homines mali, quos illis maliuolentia similes, similitudo familiares, & familiaritas proprios fecit atque subiectos. Quemadmodum si magno principi (quod fieri saepe contingit) seruorum quispiam humilis natus loco diuturna familiaritate coniunctus impearve dicatur, à quo totum quod postulauerit sine contradictione assequitur, ut magis ipse domi num regere qua ab eo regi uideatur. Iuxta haec simi","segment":22,"source":{"mapping_precision":"exact","pages":[{"label":"78","number":78},{"label":"79","number":79},{"label":"80","number":80},{"label":"81","number":81},{"label":"82","number":82}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-23","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0023","latin":"38\nSimilitudinē hominēs mali et reprobī qui à doemonibus in eoru admittuntur familiaritatē, et fiunt protractiōre cōfidētia multū audaces, ac cipiuntque simulatum in illos ne dicam familiare imperium, quod prauissimē uoluntatis similitudine meruerũt. Vnde quicquid à doemonibus si bi ex compacto implicito uel explicito concurrēntibus expostulauerint accipiunt, nisi quōties ordinatione divina prohibiti, praestare ne queunt q petitur. Nec tamē passim reprobis et malis ita eocurrunt omnibus, sed illis duntaxat cum quibus interueniente compacto aliquo foe derainierunt, ut sunt malefica mulieres, quae homagii praestitere diabolo, et invocatores illi doemonũ quos usitato uocabulo necromanticos uulgus nuncupat. Duo sunt genera hominum qui doemonibus imperare licite possunt.\nPrimũ quidẽ illorũ est hominũ qui merito san ētitatis deo dilecti potestatẽ ab ipso coeculandi caput antiqui serpẽtis acceperũt qualis in eccle sia primitiua fuerunt apostoli eoruque sequaces atque discipuli, de quibus in sācto euāgelio domi nus loquitur. In nomine meo doemonia eijcent, et quia serpentes tollent.\nSecunt\n\nSecundum vero genus eorum est hominum\nquibus ratione ordinis in ecclesia dei conceditur, ut daemones de hominum corporibus accepti potestate ministerij depellant. Et hoc ministerium exorcistis in ecclesia dei committitur, quando uidelicet à pontifice ordinantur.\nRursus sunt duo genera hominum qui daemonibus imperare cupiunt, quod quam illicite presumat iniquissimis conditionibus ostendut.\nPrimum genus perniciosissimum est malefictarum, quae pacta ineunt cum daemonibus, et professione solenni praemissa in ius proprietatis perpetuumque obsequium daemonum alicui se metipsis tradunt. Quanta mala hoc perniciosissimum genus hominum faciat in imperio tuo, nemo est sapientissime Cesar qui poscit exprimere. Nam deu in primis fidèque Christi et sacri baptisma negantes: se mente et corpore daemonibus offerunt, homines et iumenta suis maleficiis infirmant laedunt et occidunt. Non est morbus quem (permittente deo) non poscit inducere, quia cum se daemonibus in observatione compactati foederis famulatrices exhibent,illo rum comparatione quicquid uoluerint audent, Vnde\n\n39\nVnde non sunt uspiam tolerandae sed potius in\nloco omni funditus exterminandae, omniu creā-\ntore deo sic praecipiente. Maleficos no patieris\nuiuere. Maleficularũ aliae carminibus daemones\naduocāt, aliae praecationibus et sacrificijs eos al\nliciunt, reliqua nefandis rebus et cerimonijs eos\nprouocantes in adiutorium impietatis suae tra-\nhunt. Mirandum igitur non est quod maleficae\ndaemonibus imperare uidētur, quibus impietate\nperuersae uolūtatis factae sunt similes, et mutua\ncōuersatione in malũ humani generis cōcordes\nSecundum genus prauorum hominum daemo-\nnibus imperare uolentium, illorum est quos uul-\ngo necromanticos appellantus, qui artes profi-\ntentur execrationibus plenas, quibus pollicētur\nse daemones in circulum posse conuocare, uel in\ncrystallũ fiue uas aliud inclusos palam uisibi-\nles ostendere. Hi perniciosiũ homines pleni\nmendacio et superstitiōnibus tanta committunt\nmala, quāta bonus nemo posset excogitare. Nā\nut in obsequiũ sibi daemones alliciant sacrificijs\nturpiũm plerumque utuntur et expressum cum\neis ineunt pactum, Multos uariosque libellos cir-\ncumferũt spurciujs impietate, ac mendacio ple\nnos\n\nNos veterũque philosophorum et sapientum nominibus fallaciter inscriptos, quorum exhibitio ne incautos et curiosos plures decipiunt, et in foueam doemonũ secũ trahunt. Promittunt magna et penitus incredibilia, quorum auditione homines in admirationẽ mendaciter suspendũt. Annulis, pentaculis, imaginibus, exorcismis, & coniurationibus, dicunt se doemones posse coartare malignos: ut in circulo vel in crystallo seu alio receptaculo uisibiles appareant, & ad omnia interrogata distincte respondeant. Hoc omnes quidem promittunt, sed paucissimi nostris temporibus inueniũtur, quibus maligni spiritus etiam malis per hunc modum obediât, deo id iustissima ratione non permittente, ne curiositas hominum ad nouitates prona, coetempta religio ne Christi suffragia in necessitate postularet à doemonibus. Omnes autẽ quibus maligni spiritus aduocati coniurationibus necromanticorum obediunt, in eorum coesortium per pactum explicatum vel implicitum sine dubio traesierunt. Reliquorum uero maior est numerus, quibus obediere maligni spiritus despiciunt, quãuis in profanis se necromanticorum artibus omni tempore non uere.","segment":23,"source":{"mapping_precision":"exact","pages":[{"label":"83","number":83},{"label":"84","number":84},{"label":"85","number":85},{"label":"86","number":86}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-24","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0024","latin":"40\nueredantur occupare. Et quia nostris maxime temporibus abundare coepit iniquitas, et refri-\nguit charitas multorum, isti maledicti ac mendacissimi homines nimium inualuerunt, et quāuis\ncontemnantur a daemonibus, nihilominus in suis perniciosis dogmatibus perseuerātes multos de-\ncipiunt. Crede mihi Caesar quoniam hoc mendacissimũ genus hominum sacro imperio tuo ualde\nest perniciosum, et ideo no minus quā malefica russcaturigo penitus exterminādum. Pollicētur\nmagna, et mentiuntur omnia. Enimuero cuncla que in libris eoru promittuntur, uana sunt et\nmētita, et nihil praestant credentibus aliud, qua dolos, fraudes et subtilissimas deceptiones.\nQuod si quādo uidentur exhibere promissa no aliter quā daemonũ id fieri cooperatione mani-\nfestũ sit omnibus, a quoru cōsortio no minus est fugiendum quā a seuissimis inferni cruciatibus.\nOccurrunt enim plerumque his necromanticis operationibus daemones, et ut inuocatores suos\nincepta persidia pertinaces cōtineāt eis si pos-\nsunt rogata praestant. Aliquando uero coniura-\ntionibus inuocati comparere despiciant, et ni-\nhilominus inuocantium fe mentes abduxerunt.\nEst et alijud genus hominum non minus\nfata\n\nfatuum qua supersticiosum illorum uidelicet qui nullum uolunt cui daemonibus habere commer-\ntium, & nihilominus rebus utuntur in operatio-\nnibus uanis daemonibus appropriatis, & ob id\npenitus illicitis. Pictat enim characteribus ma-\ngnam et occultam inesse uirtutem, & ideo ua-\nrios contra fidem Christi committunt errores.\nVeru quia non est huius temporis eorum recensere\nuesaniam, propositum nostrum prosequamur.\nQuare autem boni et iusti homines super doe-\nmones non consequantur imperium breuiter est\ndicendum. Quaeadmodum similitudo uoluntatũ\nhomines malos et impios pares facit esse doemo-\nnibus, ita bonos et iustos dissimilitudo uoluntatũ\neis reddit omnino coetrarios. Inter coetrarios ue-\nro atque dissimiles nulla potest esse familiaritas,\nsed repugnãtia potius continua uersatur et odi\nũ. Vbi autẽ nulla reperitur similitudine uoluntatũ\ncoetracta familiaritas, neque coefidentia potest\nesse unius ad alium, neque mutuus in operatione\nmirabilium concursus. Nec tu Caesar gloriose\nhomo cum sis hominum moderator magnus,\n& princeps, quempiam tibi familiarem ad-\nmittis moribus tibi omnino contrarium atque\ndissimi\n\n41\ndissimilem, et tuae voluntati iugiter reluctantem. Viri autem boni et recti quia pruissi\nmae voluntati daemonum semper obnuntuntur:\nnequaquam in eorum possunt transire consor-\ntium, quibus nec volunt nec consentiunt esse fa-\nmiliares, sed eorum totis viribus refugiunt et\ndetestantur occursum, et ideo fictum illud de quo\ndictum est in eos non assequuntur imperium.\nNusq enim tuta familiaritas quia voluntatum si\nmilitudo nulla praecedit, nec potest inter contra-\nrios esse concordia, nec inter dispare volunta-\nte constat amicitia. Nec tamen omnibus malis et\nreprobis pasim daemones obediunt, sed illis duo\ntaxat quibus confederantur pactis et obsequijs\net quos aliter nequeunt habere fideles inuoca-\nti libenter occurrunt, licet se compelli mentian-\ntur. Mirandum itaque non est optime Caesar quod\nmaligni spiritus pruvis atque peruersis nonnun-\nquam uidentur obtemperare hominibus, quos\nsicut diximus et maleuolentia similes et perni-\ncies in genus humanum fecit esse concordes. Sed\nprocul sit ab omni christiano pruva similitudine\nvoluntatis uelle imperare daemonibus, quoniam\nsi quis in hac uita malignorum spirituum habere","segment":24,"source":{"mapping_precision":"exact","pages":[{"label":"87","number":87},{"label":"88","number":88},{"label":"89","number":89}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-25","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0025","latin":"confortiũ coeperit, in futuro cum eis sine fine ar\ndebit. Sed quare boni et iusti homines impec\nrare sanctis dei angelus nequeunt in quorum\nsimilitudinem bonae voluntatis transierunt?\nPuto, ex praedictis facile questionis huius da\nretur solutio, si differentia intellectuum ad me\nmoriām reuocetur. Quamuis enim plures in\necclesia dei sint homines constituti, quorum iu\nsticia multis proficit ad salutem, paucissimi ta\nmen usque adeò nostris temporibus proficiunt,\nut propter sanctitatis meritum uel metuendi\nsint daemonibus, uel in consortium familiaritatis\nrecipientur ab angelis. Hinc fit quod homines\nnostrae tempestatis, neque malignis spiritibus me\nrito sanctitatis imperant, neque sanctis angelis fa\nmiliares esse merentur, si qui uero in illum san\ncitatis gradum proscerint, quo miracula faci\nentes in ecclesia quemadmodum sancti quodam\nproscerunt, iam potenter et imperare daemon\nibus possunt, & familiare beatorum spirituum\nhabere consortium. Certum est enim quod san\ncti et deo dilecti homines in primitiua Christia\nnorum ecclesia maiora quondam bonorum ope\nratione spirituum beneficia praeslitere mor\ntali\n\n42\nCalibus, quam prauorum hominum impietas ma-\nleficia daemonii ministerio unquã insfrre potu-\nisset. Multa enim potest mirada praecatibus quis\nquis dei cultor uerus, similis euaserit angelis\nsanctis.\nDe potestate Maleficarum.\nQuaestio Sexta.\nS\nExtra inuictissime maiestatis tuae questio\nfuit. Vnde potestas haec tanta maleficis,\nqua patrare tam multa uaria et miranda\npossunt etiã in una hora, qualia uel quanta nul-\nlus bonorum facere posset in omni uita sua.\nAd hanc questionem si breuiter voluerimus\nrespondere, necessario dicemus quod omnis po-\ntestas à domino deo est, sine quo nihil potest\nomnis creatura. Dicit enim in sancto Euangelio\nChristus: Sine me nihil potestis facere. Vnde\nmanifestum est quod omnis potestas faciend:\naliquid hominibus à domino deo et non aliun-\nde conceditur, siue bonum homines, siue ma-\nlum operentur: Hinc sanctissimus praeful Au-\ngustinus dicit: Voluntas dei est prima et sum-\nma causa omnium corporalium specierum ac\nmotionum, nihilque fit in ista totius creature.\n\namplissima et immensa republica visibiliter, & non de interiori invisibili atque intelligibili aula summi Imperatoris aut iubeatur, aut permittatur, secundum ineffabilem iusticiam praemiorum atque paenarum. Vnde non est dubitandum Caesar quod potestas illa maleficarum, in qua mirandos (cooperatione daemonum) horrendos q; producunt effectus a domino Deo concedatur, cujus voluntati nemo potest resistere, & sine cuius influxu nec manum homo potest mouere. Concludunt enim sancti doctores, quod neque daemones neque malefica quicquam facere possunt siue hominem laedere siue iumentum, nisi omnipotens Deus uelit, consentiat potestatemque concedat, ut faciant quod iã peruersa uolūtate decreuerũt. Nisi Deus consentiat et uelit, nihil potest omnis creatura, alioquin si fieri aliquid eo non uolente et consentiente posset, sequeretur necessario deum esse infirmum, qui prohibere non posset quod fieri inuitus permittere cogeretur. Sed quoniam omnis homo in quantum creatura est a Deo dependet, nihil potest agere sine illius uoluntate a quo et nelle habet et posse. Quicquid igitur malefica faciunt Deo fit permitten te,\n\n43\nte, sine cuius voluntate nihil possunt, quia ut possint quod volunt nisi Deus concederit, neque et se neque à daemonibus consequerentur. Omnis ita que potestas à domino Deo est in quo et sunt omnia et mouetur sicut in prima rerum omnium causa, quoniam à quo libertatem arbitrij accepimus, ab ipso etiã posse quod volumus habemus. Sed cum maleficarum sit multum confusus intellectus non arte humana perpetrant mala quae faciunt, sed cooperatione daemonum: quos et natura subtiles ita et experientia longa fecit ad producendum miranda ueloces. Non enim causantur mirandi effectus maleficarum ab huiusmodi medijs quibus utuntur ad maleficandum ut sunt capita mortuorum, bufones, serpentes, characteres, imagines et his similia, sed ab insti tuente haec signa diabolo, qui cum sit superbis simus, deo cupit in omnibus uideri comparandus. Enim uero quemadmodum omnipotens deus qua dam in Ecclesia sua sacramenta inslituit quae di gne ministrantibus ipso assistente salutarem de signant et producunt effectum ipso qui insti tuit operante salutem, ita et diabolus qui nihil plus appetit quam aestimari deo aequalis, qua= F iij","segment":25,"source":{"mapping_precision":"exact","pages":[{"label":"90","number":90},{"label":"91","number":91},{"label":"92","number":92},{"label":"93","number":93}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-26","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0026","latin":"dam signa tanquam sacramenta instituit, quibus\ninvocatus ab his quibus coaederatus pactis ope\nrator malignus assistit, & quoties deus permi-\nserit quod rogatur malum efficit, si non permi-\nserit ille, nihil omnino facit, Omnium siquidem\neffectuum necromanticorum et maleficarum\noperator diabolus est, qui per applicationem\nmediorum que prius ipse instituit in materiam\nsubiectam opus producit optatum, aliquando\nrealiter, aliquando solu apparenter. Mulieres\nautem maleficae que iam uolūtate depravata et\nconsensu in consortium doemoni per pacta tran-\nsierunt, notas quasda et signas symbolica ab ipsis\nreceptiunt, quibus aduocati mox doemones oc-\ncurrunt. Nihil in his perniciosis operationibus\ndoemonum fortius, stulta credulitate malefica-\nrum quae pactis augetur et uotis, quoniam quan-\nto uel doemonibus uel eoru signis firmiorem ad-\nhibuerint fidem, tanto uelociorem assequuntur\nipsis cooperantibus operationem. Voluntatis\nenim maleficularu nimis truculēta depravatio eas\nquodammodo conviertit in furorem, quo mentem\npraeoccupāte mox doemones se furentibus appli-\ncāt, et effectu petitionis pactis muitati et signis,\ndeo permittente insanientibus praestant, simile\n\nnamque Plato recitauit in libro de furore poetico dicens: Quemadmodum bachantes foemine mente non sana, mel et lac ex fluminibus hauriunt, mente autem sana haurire nequeunt. Id autem efficit eorum animus in consortium doemonis mali extra se raptus. Exploratum habemus maleficas in fluminibus concitatis hausisse butyrum temporibus, quod aliter fieri quam doemonis ministerio nullatenus potest. Simili modo inodium traductae alicuius uel hominis uel iumenti suspirantes interitum grauissimo agitantur furore, nihil aliud quam uindicatam in anima cogitantes: Res capiunt ad maleficium sibi notas et familiares, inuocant doemones, ostendunt signa ab illis instituta simul et characteres, et quod propria uirtute persicere nequeunt, illo rum ministerio consequuntur. Alius uero qui non est doemonibus pacto et deditio subiectus, etiam si res conuenientes ad maleficium nouerit simul et modum operandi, quamuis exhibeat signa, raro tamen effectum consequitur, propterea quod inter familiares doemonum non habetur. Vsque adeò quippe diabolus elatus superbia Ecclesiam Christi aemulatur, ut quem=\n\nadmodum non ordinatus Christi corpus non potest conficere quantumlibet verba consecrationis proferat: sic etiam daemon quantumuis in uocanti et signa suae characteres ostendenti quem pacto sibi non novit subiectum aut numquam aut raro concurrit. Nam si omnibus se in uocantibus sine pactis passim interpositis occurreret, non tot maleficas sibi proprietatis iure dictas possideret. Hinc est quod multi profanis artibus dediti daemones ad circulum ad speculum suae ad quaelibet alia receptacula horrendis coniurationibus conuocare laborantes nullum consequuntur effectum, quoniam aut Dei obstat imperium, aut diabolus contemnit curiosum hominem sibi homagio non dicatum. Tria etenim requiritur ad maleficium, sine quibus nullum constat esse perpetratum: Animo furens ac depravata uoluntate malefica, cooperatio quoque familiaris diabolica, et ante omnia permisso divina. Quia si unum istorum non concurrerit, maleficium perpetra non poterit. Nam si deus non permetteret, nec diabolus quicquã nec malefica posset. Et si diabolus pruae mulieris uoluntati non occurreret, nullum illa maleficium per pe=","segment":26,"source":{"mapping_precision":"exact","pages":[{"label":"94","number":94},{"label":"95","number":95},{"label":"96","number":96}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-27","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0027","latin":"45\npetraret. Rursum si malefica defuerit, diabolus maleficiũ nullatenus consummabit. Utitur enim uoluntate furentis maleficae diabolus tanquam artifex instrumento ad operādum, sine quo non pōset inferre maleficium. Et sicuti doemones in potestate acumineque subtilitatis ab inuicem diffe runt, ita maleficiarum potestas non est in omni= bus una, sed in singulis pro ut doemonibus concur runt natura subtilioribus uel grossioribus diuer fa. Multa enim sunt genera doemonum, & cer= tis inter se gradibus distant, ratione locorum in quae cadentes à principio sunt detrusi. Primum quidem genus doemonum appellatur igneum, quod circa superiorem peruagatur aërem, nec unquam ante iudicij diem ad inferiora demergi= tur, sed continue sub regionibus permanentes lu naribus, nullum habent cum hominibus in terra commertium. Quod uero sub luna permaneant sanctus testatur Augustinus in opere de agone christiano sic dicens: Doemones non habitant in coelo ubi sol et stellaesunt, sed omnes sub regione lunari uersantur. Hinc motus ut reor Apuleus doemonia dixit animalia esse ignita propterea quod Aristoteles confirmauit in fornacibus ar=\n\ndetibus quaedam animalia parua sapius uisa uolitasse pennulis apta, que totum auum suum deuersantur in igne, quoniam cum igne oriuntur et cum eo extinguuntur, et ad suum unde uenerant locum evanescentes redeunt. Nulla sunt eis cum maleficijs consortia, quoniam cum demorentur in igne propter subtilitatem suam non possunt corpus induere grossum siue aereum. Secundum genus aereum dicitur quod in aere oberras nobis propinquo commoratur. Hi quidem possunt ad inferiora descendere, et asumptis de crassiore aere corporibus, quandoque uisibles hominibus apparere. Aera permitten te deo sapius turbant, tonitrua et tempestates concitant, et omnes simul in perniciem humani generis conspirant, More hominu affectionibus mouentur passionum, superbia maxime et inuidia, tangunturque perturbationibus continuis, et nec solido uetiuntur corpore, nec uno con sistunt loco. Neque un.am omnes formam ha bent, sed plurimas, easque sapius mutant, secun dum uarietatem affectionum quibus uel occur runt maleficularum carminibus euocati, uel im pulsi perturbatione ad nocendum. Habent enim\n\n46\nenim omnino violentum et furiosum morem tur\nbationibus plenum, unde vehementer malefacti\nperturbati repentinas plurimũ machinantur\ninsidias, & dum suas agunt incursiones partim\nlaterẽ volũt, partim inferunt violentiam. Male\nficae horũ doemonum cooperatione sussulte tanet\nto sunt ad maleficandum potentiores quanto su\nperiorẽ ex eorum ordine concurrentem fuerint\nasscutae. In uita sancti Anthonij diuus Atha=\nnasius aërem plenũ dixit esse doemonibus, quod\nMercurius ante a dixerat ter maximus: nullam\nuidelicet mũdi partem doemonum praesentia de\nstitutã. Sanctus quoque praesul Ambrosius dicit:\nPlenus est mundus sanctarum uirtutum, quia ple\nnus est nequiciarũ. Unde platonici doemones in\naëre uolũtes in modum densissimae niuis ignitẽ\ncupientibus tradidere uisibiles, si aliquadiu uer\nsus coelũm sole splendente irreuerberatis oculis\ncontinuauerint obtutus. Sed nescio an in aëre\ncausetur obiectũ ex consistentia reali, uel ceret\nte oculorum motus interclusus representet ima=\ngines falsas, non sine detrimento sensus taet\nmen leui, promissorum cepi experimenet\ntum.\n\nTertium vero genus daemonum terrestrium dicimus, quos prolapsos e coelo in terra pro suis demeritis minime dubitamus. De his sanctissimus praeful et martyr Christi theophorus quondam Ignacius in epistola quadam ita scripsit ad Ephefios: nihil melius est quam pacem habere, in qua omne telum evacuatur aerorum simul et terre strium spirituum. Ex his autem daemonibus alij versantur in siluis atque nemoribus qui uenatoribus ponunt insidias, alij vero patulis degunt in campis, qui nocte oberrare faciunt itinerantes, nonnulli commorantur in locis abditis atque cauernis, reliqui ceteris minus furiosi et perturbati demorari cum hominibus in obscuru delectantur. Non uno ducuntur affectu sed uario, quoriam alij sunt alys minus depravati, quanquam omnes sint malis turbationibus pleni. Ex his qui dam solis gaudent illusionibus territare homines, alij praedictionibus futurorum in admiratio nem sui trahere cupiunt audientes. Nonnulli vero ad hoc summo conatu laborant, ut homines irrationabili furore turbatos aut melancolia furientes terreant ledant uel occidant, quod experientia saepius factum agnouimus. Hinc sanctus Ioan","segment":27,"source":{"mapping_precision":"exact","pages":[{"label":"97","number":97},{"label":"98","number":98},{"label":"99","number":99},{"label":"100","number":100}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-28","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0028","latin":"47\nIoannes Chrysostomus in tertio libro de pruidentia ad Stagyrium monachum dicit. Omnia\netione diabolica potentior est ad nocendum moeroris magnitudo, quia daemon quoscunque\nsuperat per moerorem superat. Eum si auferas, nihil ad\ndaemonem quisquam laedi poterit. Hoc autem daemonum genus raro est maleficis familiare, pro\npter inconstantiam affectionum, & leuitatem\nqua territare multos gaudent potius quam unius\nmulierculae subesse imperio. Commorantur ta\nmen interdum ut pollicentur uesanis in uitro uel\nin Chrystallo sive in speculo et carminibus conci\ntati responfa dant mulieribus, & si quis uentu\nrus eis male dixisset in uia praenunciant. Et hoc\nmaleficarum genus multum aliquotiens differt à\nreliquis quoniam quod ille maleficio reddunt in\nfirmum, istae curare pollicentur: Verum quia ma\nleficium ut plurimum repellunt maleficio, earum\naccessus interdictitur ab Ecclesia omni Chris\ntiano. Quartum genus daemonum nuncupat\ntur aquaticum, quoniam se humoribus immer\ngens circa lacus et fluvios habitat, ira plenum,\nturbatum, inquietum et fraudulentum, quod in\nmari tempestates concitat, nauigiaque demer\n\ngens in profundum, multis uitam auffert in aquis.\nEt isti doemones quoties assumunt corpus uisibile\nin sexu frequetius apparent faemineo, & in masculino rarius uidentur, propterea quod in locis\nuersantur humidis et molliorem uitae ductum se\nquuntur, nec uile schema facile caeterorum con\nfuetudine possunt assumere. Vnde naiadas nerei\ndasque aquarum nimphas non masculino sexu sed\nfaeminino dudum nominauit antiquitas. A no-\nstris autem aquaticae mulieres, id est, wasser\nfrauwen/communi uocabulo dicuntur. Qui\nuero habitant in locis ficcioribus et subaridis,\nquoties hominibus corporaliter apparent uisibi-\nbles in uiros se transformat. Diuersarum quoque\nspecies assumunt bestiarum, pro ut uarijs tan-\nguntur affectionibus. Sancti autem angeli quo-\nniam affectione nunquam uariantur, uniformi-\nter semper apparent in forma uirili. Nusquam\nenim legimus scriptu quod bonus spiritus in for-\nma sit uisus muliebri aut bestia cuiuscunque sed\nsemper in specie uirili. At uero saepius uisi sunt\ndoemones circa flumina et fontes in specie m=\nlierũ, aliquando chorifantes, aliquando capillos\nmore faeminarũ explicatẽs, nonnuquã uero cum\nhominibus\n\n43\nhominibus loquêtes, et uarias ludificationes ex\nercentes. Et hoc genus doemonũ non consueuit\ncum malefiscis habere cõmertium. Quintum ge-\nnus subterraneum dicitur, quod in speluncis et\ncavernis, montiumque remotis concavitatibus de\nmoratur. Et isti doemones affectione sunt pebi-\nmi, eosque inuadũt maximè qui puteos et metalla\nfodiunt, et qui thesauros in terra latêtes que\nrunt, in perniciecm humani generis paratißimi.\nHiatus efficiũt terra, uentosque flãmiuomos sus\ncitant, et fundamenta aedificiorum concutiunt.\nNoctibus aliquando de môtibus turmatim egres\nsi mirãdas stupendasque in cãpis ducũt choreas,\net quasi unius ducis metuentes imperium, subi\nto euanescunt ad signum, et ad sua diuerticula\nreuertũtur. Interdum nolarũ inter eos auditur\nscnitus, et se nonunquã spiritus eße hominũ,\nuita defunctorum mentiuntur. Nihil magis quae\nrunt quam metũ hominum et admirationem.\nUnde habemus compertum quod simpliciores\nhominum quosdam nonunquam in sua latibula\nmontium duxerunt stupenda mirantibus osten-\ndentes spectacula, et quasi beatorum ibi sint\nmãsiones amicos se uiorum metiuntur. Ex his\nquod\n\nquoque daemonibus quidam incubones sunt thesaurorum, quos avaritia mortalium abscondit in terra, et ne rursus in usus perueniant hominum, eos subducunt furantur et custodiunt, et quandog; de loco in locum transponunt. Et hoc genus daemonum cum malefiscis mulieribus nullum coniuguit habere commertium.\n\nSextum vero daemonum genus appellatur lucifugum, propterea quod lucem maximè horrent et detestantur: quia nec diebus unquam apparent, nec aliò modo corpus quam de nocte posunt assumere. Hoc est negotium quod in tenebris perambulat, genus daemonum inperscrutabile ac penitus tenebrosum, passionibusque frigidis agitatum, maliciosum, inquietum et perturbatum, quod occurrentes homines nocturnis violenter comprimit horis, sapieque (deo permittente) aut flatu quosdam interficit, aut contactu. Malefiscis non conuenit hoc genus daemonum, neque carminibus arclari potest, quia et lucem fugit, uoces hominum simulque omnem tumultum. Aëreum maximè ad maleficia et foeminarũ coniuguit occurrere, quonia caeteris est omnibus magis subtile, et audacissime temeritatis. Terrestrium","segment":28,"source":{"mapping_precision":"exact","pages":[{"label":"101","number":101},{"label":"102","number":102},{"label":"103","number":103}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-29","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0029","latin":"49\natrium quoque nonnulli maleficis ut est dictum,\nsubseruiunt, qui tamen inferiori gradu habiti,\nmaiora illa maleficia inducere minime possunt.\nConstat igitur manifestè q tota potestas male-\nficarum in qua tam miranda faciunt daemonibus\nà domino deo limitata cceditur, & quando\nille non permittit, nihil operantur.\nDE PERMISSIONE DI-\nuina. Quaestio septima.\nS Eptima Quaestio serenissima maiestatis\ntue, ista fuit. Quare deus cum sit iu-\nstus et uindex malorum, tanta maleficia\nin perniciem humani generis fieri permittit,\nquibus non solum peccatores, sed etiam inmo-\ncentes multi pereunt grauiter cruciati.\nAd hanc quaestionem taliter me dudum coram\nmaiestate tua constitutum memini respondisse.\nOptimus deus iustus et rectus, pius et miseri-\ncors, quicquid permittit, iuste permittit, quaeni\nam iustus est, & non est apud illum iniquitas,\nsed omnia in uero iudicio quae fiunt aut facit,\naut permittit. Cum ergo quaeritur quare deus\n\nmala fieri permittat, respondemus. Ideo permittet, quia iustus est. Nū uideatur maiestati tuae et Caesar quam dedimus absurda responso, quoniam divina bonitati non praejudicat ulla tenus, quod mala fieri iustissima ratione permittit, potius autem praejudicaret si mala in praesenti modo fieri non permetteret. Enimvero si nō permetteret fieri mala, iam homo peccare non posset, esset certe inpeccabilis quod eius natura non conuenit, cui ab initio liberũ arbitrium conditor omnium dedit. Homo etenim creatura cui sit et non creator, est necessario tam ad bonum convertibilis quam ad malum, cuius esse dependet à summo creaturarum opifice omnium, quemadmodum à causa sui esse omne causatum. Creare vero solideo relictũ est qui est incorruptibilis et sempiternus, corruptibile aut omne necessario deficit, conse uatur autem bonitate creatoris quae diu cause influentiā non amittit. Vnde fieri nee potuit, nec decuit quod homo ex conditione sua naturae crearetur inpeccabilis, quo solus gau det naturaliter opifex omnium deus, qui est incommutabilis et sempiternus. Quoties uero confertur homini ut peccare non posse uideatur.\n\ntur, nec libertas arbitrii tollitur, nec possibilis simpliciter auffertur, sed voluntas in bono confirmatur. Et quotienscumque hunc donum confertur creaturae, munus est gratiae non naturae. Dicit enim scriptura. Deus ab initio creavit hominem et reliquit eum in manu consilij sui. Nam proprie loquendo esse non potest, ut homo moralis in originali disiplcentia conceptus et librum habeat arbitrium, et non possit committere peccatum. Dicit enim sanctissimus praeful Augustinus. Prima libertas voluntatis erat posse peccare, nouissima erit in gloria multo magis, non posse peccare. Itaque si homo peccare non posset, proprie voluntatis sua dominum non haberet. Unde quamuis omnipotens Deus peccatum non uelit, peccare tamen homines et malum facere iustè permittit, quatenus libertate arbitrii permanente et virtus boni operis meritum, et pravitas voluntaria recipiat, quod fecerit malum. Nemo enim aut bene facit aut peccat inuitus. Iustè igitur omnipotens Deus peccare et malum facere homines permittebit, quibus a principio libertatem arbitrii concessit. Sunt autem multae rationes a sanctis doctis\n\nAoribus dudum assignate, quare omnipotens maleficia tanta fieri per daemonum cooperatorem permittat, quarum ordine necessario breuiter faciemus mentionem.\nPrima est ut divinae manifestetur excellentia potestatis qui solus est incommutabilis, & supra omne longe positionem. Omnis autem creatura mutabilis, ad incommutabilem creatorē nullā habet comparationem. Vnde in numeris legitur: Non est deus quasi homo ut mentiatur, nec ut filius hominis ut mutetur. In Esaia quoque diicitur: Deus fidelis absque iniquitate iustus et reetus. In libro etiam Thobiae scribitur: Iustus es domine, & omnia iudicia tua uera sunt, et omnes uiae tuae misericordia veritas et iuditium. Et in libro sancti Iob legimus: Absit a deo impietas, & ab omnipotente iniquitas. Opus enim hominis reddet ei, et iuxta uias singularum restituet eiis. Omnis igitur homo qui suam ignorationem et infirmitatem recte intelligit, quam sit nihil comparatus ad creatorem suum patēter agnoscit. Iuste namque deus permittit peccare hominē, quo et libertas continuetur arbitrii, & excellētia hominibus innotescat magni dei.","segment":29,"source":{"mapping_precision":"exact","pages":[{"label":"104","number":104},{"label":"105","number":105},{"label":"106","number":106},{"label":"107","number":107},{"label":"108","number":108}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-30","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0030","latin":"Secunda ratio est, ut imperscrutabilis dei sapientia innotescat mortalibus, quae novit ex nostris malis elicere bonum, cum unius peccatum alterius facit esse meritum ad virtutis incrementum. Nam si malu fieri nō permitteret, quis no strū intelligeret bonum? Facit enim deus bonum ordinat, mala vero non facit, sed ab impiis facta ne inordinate ueniant ipfe disponit. Neque malicia hominum Dei uoluntatem impedit, neque potest homo quicquam quod Deus non permittit.\n\nTertia uero causa est quod omnipotens fiesri maleficia permittit ut manifestet suam clemẽ tissimā bonitatem in eos qui peccaue:ũt et ege runtpoenitêtiam, quam nullatenus posset osten dere, si creaturam non permitteret peccare. Nam si nullus esset peccator, nec deus posset ef se miserator. Sed quoniam in multis offendimus omnes, ubique deus inuenit quod remittat, ubique reus occurrit, in quo suam misericordiam pius cōditor ostendat. Vnde saectus praeful Augusti. Si leuis morbus esset cōtemneretur medicus, non quaereretur, si medicus non quaereretur, morbus non finiretur, ideo ubi abundauit pec=\n\ncatum abudauit et gratia, que sola discernitre\ndemptos et perditis, quos in unum coaceruat\nmassa perditionis, ab origine ducta creationis.\nEst ergo misericordia domini super omnia opera\neijs.\n\nQuarta vero ratio divinae permissionis est,\nut iusticia creatoris in eos declaretur, qui peccaverunt,\n& non egerunt paenitentiam, quoniam se\nomnes benefacere et nemo peccaret, nihil habet\ndei iustitia quod puniret. Ut ergo iusticia\nlocum habeat, divina permissione creatura peccat.\nIustus enim est dominus, qui reddet unicuique\nsecundum opera voluntatis sue.\n\nQuinta ratio est dignitas conditionis humanae,\nquia si deus non permetteret peccare hominem,\nbrutis uideretur deterior, quae nulla impellente\nviolentia naturae motibus libere utitur. Nam\nsi ratione bruta careant, liberum tamen naturae\nmotum habent, quem sequuntur, in quorum\ncomparatione homo uideretur inferioris conditionis,\nsi liberi non haberet arbitrii voluntatis.\nPermisit autem homini deus voluntatem liberam,\nqui nec reges imperant, nec principes.\n\nSexta ratio est laus meriti constatiae humanae\n\n52\nvirtutis, quādo iustū virū propterea laudamus,\nquia cu potuisset transgressi nō est trāsgressus,\nsed gratia dei adiuuante in bonē voluntatis con\nstantia permansit.\nSeptima ratio quare omnipotens deus permit\ntat dēmones tanta maleficia intercursu malefī\ncarum facere, est ut illi qui contempta ueritate\ndelectantur mendacio, per muentcrem menda\ncij diabolū seducti penitus decipiātur. Dignū es\nenim ut incātatores atque maleficā qui salutaria\nChristi documenta sequi despiciunt, à dēmoni\nbus decepti omnes ad inferos demergātur in āter\nnū puniēdi. Suffragiū à dēmonibus totius huma\nni generis hostibus expetūt, & saluatorē mundi\nquē solū adorare debuerāt contēnunt. Iustū est\nenim ut is qui ueritate spontanea voluntate dese\nrens adhaeret mendacio, in interitum à diabolo\npraecipitetur. Octaua causa est manifestatio di\nuīnae potestatis cuius potentia et uirtus est super\nomnem creaturā. Enimuero cu deus omnipotens\naliuando magna permittit diabolo, & parua\nquaeda denegat, quā sit infirmus humani generis\nhostis, & diuina maiestati subiectus in omnibus\nmanifestat. Nihil enim à se ipso potest dia\nG 4.\n\nbolus, sed omnia que facit, deo permittente facit. Causa igitur omnium prima, propter quod omnipotens deus fieri maleficia permittit injusticia est, qua libertatem quam creatura semel a principio contulit, ordine inviolabili custodit. Verum quia potestas creaturae omnis a suo creatoris dependentis restricta est et limitata, nec diabolum omne quod uult posse manifestum est, nec hominem uoluntate quantumlibet depraudent. Voluntas quidem est libera, sed potestas certis et necessarijs gradibus limitata. Quoniam quidem si daemones possent omne quod uolunt, nihil tutum in humanis permaneret, sed la befactarent omnia. Ligatam uero potestatem daemonum hystoria sancti lob manifesto demoni strat exemplo, quem non amplius tentare Satan audebat, quam ei fuerat dispensatione divina permissum. Nemo enim in praesenti mundo quantumlibet iustus aut fortis daemonum furori posset resistere, si pro eorum arbitrio libera semper nocendi possent uti potestate. Ante uero dominicam passionem maiore quam postea libertate utebantur potestatis, sed Christo mortem pro nobis in ara crucis gustante, ualde iam deire=","segment":30,"source":{"mapping_precision":"exact","pages":[{"label":"109","number":109},{"label":"110","number":110},{"label":"111","number":111},{"label":"112","number":112}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-31","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0031","latin":"53\ndeinceps eorum est imminuta potestas. Salvatore in evangelio dicente. Nunc princeps mundi eijcietur foras. Etenim Christi humilitas et perseverantia sanctorum audaciam daemonum ualde restringerunt, ita quod incitores malorum recte nuncupari possunt, impulsores vero minimè. Nec imualesceret contra nos diabolus, nisi uires ex nostris peccatis acciperet. Hinc nos scriptura admonet, dicens. Resistite diabo lo et fugiet a uobis. Et iterum: Nolite locu dare diabolo. Concludendo igitur sermonem ad intelligentiam propositae questionis, quare deus fieri tot maleficia permittat, rationes credo sufficienter manifestas. Nam si uoluntas daemonum semper sit iniqua, potestas tamen nun= quam potest esse inuista, quoniam quod male uult ex proprio habet arbitrio, quod autem male facere potest solum habet a deo. Et haec quantum ad eos pertinet qui mala faciunt dicit a sunt. Sed quare omnipotens deus permittit daemones laedere homines medio maleficiarum qui in nomine sanctae trinitatis baptisati sunt, et fideliter cre dunt in unigenitum filium eius dominum nostrum Iesum Christum? Nam si malos peruerfus, et\n\ninfideles in corpore et in rebus tantum ledere possent, coercerentur vero ab accessu et lesione bonorum atque fidelium, permissionis iustum recte uideretur esse iudicium. Nunc autem frequentius boni et innocentes daemonii maleficijs infirmatur, & quandoque etiam uita priuantur, ut silentio iactura rerum temporalium quam sē pe maleficiati patiuntur transeamus, multis uenit in scrupulum cur ista permittat omnipotens qui nihil permittit inuuste.\n\nHuius propositae questionis non alias quam à priscis atque catholicis accepi doctoribus quanto potero breuiter necessarias per ordinem assignabo rationes. Et prima quidem ratio est probatio fidei Christianorum et experientia integritatis, ut maleficijs daemonum flagellati discant in passionibus carnis, quam fidē et dilectionem ad deum habeant in abscondito mentis. In prosperis esse longanimem non est difficile, sed in adversis cum humili patientia à saluatore fidelium praestolari auxilium, non mollium est sed fortiũ et uere fidelũ Christianorũ. Didi cit in sua tribulatione sanctissimus Iob, quātam in deũ fidei haberet constantiā, qui antea in trāe quili=\n\n54\nquillitate custodierat sine tentationis iaculo\npietatem. Hinc simul notandu q. illi quos doemonum\nuel hominum maleficia quom docunque fecerunt infirmos,\nqui pro sanitate recuperanda ma\nlesicos et incantatores quoscunque uel accedũt,\nuel consulunt, sive per se, sive per alios, contra\ndei et ecclesiae praecepta faciunt, & neque fidem\nin deum habent ueram, neque dilectionem. Sanita\ntem quippe moriturae carnis deo praeferunt, &\nsalutem nō à Christo sed à diabolo et eius mini-\nstro quaerunt. Malunt enim in nomine diaboli fa\nni sed infoeliciter uiuere, qua hic p Christi amo\nre modicũ pati, & postea cum eo in perpetuum\ngaudere. Qui uero maleficos nō accedit, ppte-\nrea quoniam deus prohibuit, malens uiuere cum\nobseruatiae mandatorũ dei in egestate et aegritu\ndine qua contra deũ in divitijs et corporis sane\ntate, ille deũ ueraciter diligit, & integritatem\nChristianae fidei recte custodit. Non sunt inter\nChristianos tollerandi ô sacratissime Caesar ho-\nmines mente corrupti et reprobì circa fidem,\nqui per maleficia curant maleficiatos, qui furta\nministerio doemonum revelant et adulter-\nria, qui lapidum aut speculorum inspectione\nproae","segment":31,"source":{"mapping_precision":"exact","pages":[{"label":"113","number":113},{"label":"114","number":114},{"label":"115","number":115}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-32","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0032","latin":"pranunciant futura. Non exaudi viiillos precor\nqui diuinarum legum ignari, huiusmodi minif-\ntros daemonum imperio tuo existimant utiles,\npropterea quod maleficio nouerunt maleficia\ndissoluere, quoniam ista pernicios a curatio cor\nporum, mortem inducit animarum, & facit ho-\nmines à deo creature omnium recedere, & im-\npijs a apostatis daemonibus adhaerere, cum qui-\nbus post mortem damnabuntur in aeternum.\nSecunda ratio quare omnipotens deus male\nficio laedi permittat innocentes, est augmentum\nmeritorum, ut uidelicet probata eorum in tribu\nlatione patientia, coronam gloriae in coelo dig-\nniorem mereat. Nam ut sacer inquit Augus.\nHomo sibi ignotus est quid ferre poscit quid non\nposcit, aliquando metuit se non posse quod tamē\npotest, cum accedit tentatio quasi interroga-\nter quidam, homo inuenitur à se ipso, qui pri-\nus latens nesciebat seipsum. Diuus Archiapos-\ntolus Petrus, antequam superuenisset ei ten-\ntatio, & latebat et alics quam esset inconsi-\nderatus et infirmus, accessit illa et apparuit,\ninfirmitas qua latebat. Maxima igitur hominis\nprobatio tentatio est, sacra testante scriptu-\nra\n\n55\nra. Vasa figuli probat fornax, & homines iustos tentatio tribulationis. Facilis est in prosperitate patientia, quoniam mentem nulla pulsat adversa. Multae autem tribulationes iustorum, sed de omnibus liberabit eos Dominus nostror Iesus Christus.\nTertia diuina permissionis ratio est humilitatis custodia, quatenus homo fidelis et iustus deum semper timeat, & nunquam de sua fortitudine vel iustitia praesumat. Hinc de reprobis dicit scriptura. In labore hominum non sunt, & cum hominibus non flagellabuntur. Ideonuit eos superbia, operti sunt iniquitate et impietate sua, prodyt quasi ex adipe iniquitas eorum. Miserentis dei est quod homines bonos et iustos interdum permittit aduerstatibus concuti, quos nouit in prosperis non posse humiliari. Multos enim tribulatio fecit humiles, quos secunda reddidissent elatos. Deniq maleficiarum timidia imaginatio facit bonum hominem timere deum suum, & eius sedulo inuocare auxilium, quo munitus contra daemonum incursus, se pos sit confidere tutum. Nemo autem superbus et presumens de viribus suis a maleficijs daemoni se\n\nSe tutum existimet, quoniam quem inflatum suis\nperbia dei protectio deservit, doemonum malefici\ncys procul dubio patescit.\nQuarta ratio est, ut honorũ malorumque discre\ntio habeatur. Dicit enim de bonis ac deo dilectis\nhominibus scriptura in actibus apostolorum,\nquoniam per multas tribulationes oportet nos\nintrare in regnum dei. Et sanctus Christi ama\ntor Paulus in quadam epistola dicit. Omnes qui\nuolunt in Christo pie uivere, persecutionem\npatientur. Sapientissimus quoque rex Salomon\nin prouerbijs dicit. Quem diligit dominus cor\nripit, & quasi pater in filio complacet sibi. Res\nChristiano nimis gloriosa, pro dei amore pa\ntienter tolerare aduersa, siue à malis hominibus\ninferantur siue à doemonibus. Datur enim po\ntestas diabolo eiusque ministris ledendi homines\nbonos et iustos, non in eorum confusionem\nsicut petrones existimant, sed in maximam po\ntius et certam animae consolationem. Enimue\nro cum bene uivit homo iustus neminem laedit,\nneminem offendit, nulli facit iniuriam, deum\nsuum toto corde diligit, timet et veneratur,\nomni sollicitudine mandata eius custodiens, &\n\n56\nnihilominus tribulatur a malefiscis, siue in cora\npore, siue in rebus, siue in utroq, uere beatus\nest homo ille, quoniam cum probatus fuerit ac\ncipiet coronam uita, quam promisit deus his qui\ndiligunt eum. Omnis qui recte utuit in unitate\nfidei catholicae ecclesie Christianorum, & ma\nla in hoc mundo recipiens pro dei amore pa\ntienter tolerat, certum est signum quod in dei\ngratia saluandus perseverat. Quo circa de\nmalis et reprobis ita scriptum legimus. Quare\nimpii uiuunt, subleuati sunt, confortatiq duitijs\nDomus eorum securae sunt et pacate, et non est\nvirga dei super illos, ducunt in bonis dies suos,\n& in puncto ad inferna descendunt. Manife\nstum enim damnationis est signum si hic male\nuinas in peccatis et uicijs deo contrarius et in\nbonis fortune corporis et sanitate prosperatus.\nQuinta ratio quod omnipotens permittit ho\nmines bonos et iustos tribulari a malis et re\nprobis, est propter mentis omnimodam pur\ngationem. Nam sicut scriptura dicit: non est\nhomo iustus in terra qui faciat bonum et non\npeccet. Sed cum deus nullum peccatum transeat\nimpunitum, ordinat iustis hominibus per misericora","segment":32,"source":{"mapping_precision":"exact","pages":[{"label":"116","number":116},{"label":"117","number":117},{"label":"118","number":118},{"label":"119","number":119}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-33","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0033","latin":"ricordiam pro eorum delictis poenas temporales, impijs uerò et reprobis per iustitiam aeternas. Commutat ergò ex misericordia poenitentibus poenam aeternam in temporalem, quam uel in hoc mundo patiantur necessarium est, uel post morte in purgatorio. Verũ quia purgatory tormenta sunt horrenda atque grauissima misericors deus poenitentes quos diligit in hac uita purgare uarijs modis consueuit, per incomo da diversarum in corpore et in rebus tribulationum. Profunt enim maleficia impiorum bonis et iustis hominibus ad medelam, ipsis autem inferentibus ad damnationem.\n\nSexta ratio est ut homo per incursus doemonum maleficatus revocetur ad poenitentiam, et proponat in corde suo necessaria uite emendationem. Omnipotens etenim deus non subito, cu peccamus immittit uindicatam, sed usque ad praefinitum tempus nostram expectat emedationem. Si uero poenitentiam agere neglexerimus uenit ad nos uindex malorum, quando non putamus, qui nos peccatores in tranquilitate poenitendo recognoscere contempsimus, in tribulatione serò tandem recognoscemus. Hinc sanctus Prophe=\n\n57\nPropheta in persona dei loquitur dicens. Si de= reliquerint filij eius legem meam, et in iudicijs meis non ambulauerint, et mandata mea non custodierint, uisitabo in uirga iniquitates eo= rum, et in uerberibus peccata eorum, miseri= cordiam autem meam non dispergam ab eis, neque nocebo in ueritate mea.\nSeptima ratio quare omnipotens deus per= mittit maleficia daemonum praualere bonis et innocentibus, est ut amputetur eis nimium li= centiosa peccandi occasio. Sunt enim multi paue peres et infirmi Deo placentes, boni et deuoti et humiles, quos inopia et aegritudo corporis in dei amore conseruant, qui si diuites honori= busque sublimati essent, cito in profundum uicio= rum a sanctitatis proposito defluerent. Non expedit omnibus ad salutem habere cum sanita= te honores atque diuitias, nec diuturnior uita ho= minem semper efficit meliorem. Propterea om= nipotens deus uolens in eos quos elegit miseri= cordiam suam ostendere permittit bonos, iustos et innocentes uarijs calamitatibus subiacere. Et aliquando per daemones, aliquando per ma= los homines, aliquando perdiversis alijs modis\n\nac medijs auserit ab huiusmodi hominibus diuis\ntias et honores, quibus male praeficiunt usuros,\nquatenus humilitatem in paupertate et abie-\nctione custodiant, quam in opulentia et sublimi\ntate positi minime conservuassent. Permittit\netiam saepius multas eos et magnas aegritudines\nincidere, quibus leta sanitas carnis maximam in\ntulisset aegritudinem mentis. Denique permittit\nmaleficio quosdam ad mortem impelli ut ampu-\ntetur eis peccandi licentia, qua fuerant abusu-\nri diutius in uita permissti. Hinc de uiro iusto di\ncit scriptura. Raptus est ne malicia mutaret in-\ntellectum eius, & ne filio deciperet animam\neius. Octuaratio divinae permissionis est, ut\nhomines sacramenta venerentur ecclesiae, qua\nmagnam habent uirtutem contra omnia male-\nficia malignorum spirituum. Raro enim male-\nficijs daemonum leditur, qui sacramenta et ri-\ntus ecclesiae cathelicae debito cum honore uene-\nratur. Et propria maleficularum confessione sa-\npius audiuimus, quod missarum auditio et usus\nrerum benedictarum ab ecclesia multum insir-\nment daemonum potestates. Neque enim frustra\nbenedicuntur in ecclesia dei, sed ut sint qua\ndiui\n\ndivina protectionis munimen daemonibus osten\ndant metuenda signacula. De pueris uero et\ninfantibus, qui in Christo renati maleficijs da-\nmonum uel hominum quandoque necantur, non\ndubitamus quin divina providentia hoc fieri\npermittat eis in salutem, qua omnia nouit in\nmelius ordinare mortalibus. Saepe tamen con-\ntingit infantes maleficijs perire propter deli-\nga parentum.\nDe Providentia Dei, Quae-\nstio Octaua.\nO\nCtua serenitatis tuae questio ista fuit:\nAn ratione probari queat naturali,\nquemadmodum et sanctis scripturis,\ndeum habere curam humanarum rerum et actionum, eorumque omnium et singulorum\nqua geruntur in mundo certam et infallibilem\nprovidentiam.\nAd hanc questionem ita me memini re-\npondisse: Mundus totus, coelum et terra et om\nnia que in eis sunt, divina sunt providentia\nsubiecta, cuius uoluntate et imperio ab initio\nin esse producta fuerunt. Nihil est enim in to=","segment":33,"source":{"mapping_precision":"exact","pages":[{"label":"120","number":120},{"label":"121","number":121},{"label":"122","number":122},{"label":"123","number":123}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-34","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0034","latin":"to uniuerso quod providentia creatoris non gubernetur. Hanc sententiam primo quidem scripturis, et postea rationibus quantum licet breuiter comprobemus. In libro Iudith legimus. Omnes viae tuae pacata sunt, & cuncta iudicia in tua providentia posuiti. Et in ecclesiaste sapientissimus rex Salomon sic loquitur. Ne dederis os tuũ ut peccare facias animam tuam, neque dicas coram angelo non est providentia, ne forte iratus dominus contra sermones tuos, dissipet cuncta opera manuum tuarum. Manifestissima providentiae testimonia confirmantur in sancto Evangelio dicente saluatore nostro ad discipulos. Nonne duo passeres asse ueneunt, & unus ex illis non cadit super terram coram deo? Magna divinae providentiae commendatior, quae non solum hominum curam habet sed auium quoque minutarum. Enimuero si tam parua curat omnipotens, quis cum curam habere magnorum non crederet. Respicite inquit uola tilia coeli, quae non ferunt neque metunt neque cogregant in horrea, et pater uester coelestis pascit illa. Et post pauca subiungit dicens. Si foenius agri quod hodie est et cras in cilibanum mitti\n\ntur deus sic uestit, quāto magis uos modicae fi-\ndei. Omnipotens deus quia omnia creauit et cum non essent in esse produxit, ne labantur et defluant uniuersa regit et gubernat, quod fieri nullatenus posset, si prouidentiā et curam om-\nniu non haberet. Nam si prouidentia tollitur ne-\ncessitāt, ut cōtinuationis ordo totius uniuersi\ncōfundatur. Curat autē omnia prouidētia crea-\ntoris, quonā qui uolatilia pascit et dat iumen-\ntis escam ipsorum, & implet omne animal bene\ndictione, uestitque foenum agri, ornans pulchro\ndecore uiolas et lilia, hominis non potest obli-\nuisci, quē ad imaginē suā ab initio creauit. Om-\nnia curat qui omnia gubernat, & non solum ho-\nminis prouidētiā gerit, sed etiam omniu iumen-\ntorū, in cuius ditione cuncta sunt posita, et non\nest qui uoluntati eius in aliquo poṣit resistere.\nConsideremus nunc ergo ingentem hanc\nmachinam totius uniuersi, quemadmodu in sua\noriginali dispositione ac motu semper ordina-\ntiissima perseuerat, et diuinam illam incōmuta-\nbilem prouidentiam ( nisi mente turpiter exce-\ndamus) ea conseruare, dirigere et gubernare\nmanifestissima ratione intelligemus. Deinde\nH 3\n\ncontemplemur terrena omnia, quam ordinatissime singula quaeque in sua naturali dispositione nascuntur et procedunt, quod fieri non potest a casu, sed illius voluntate moueantur oportet, cuius facta et creatas sunt potestate. Consequenter vero terram in medio locatam mundi ueluti punctum uel centrum quod circumdum explicat aequo distanter totius universi, quo nihil pulchrius, nihil ornatius, nihil denique magis delectabile sensui se potuit offerre contuendum. In hoc puncto molis immensa, ab ipso conclusa mole mirabiliter omnia cernimus ordinata, et nihil non ordinatum posse relinqui, ut omnia que interdum fluitare nobis aliquomodo uidentur, certo sciamus penes ordinem universi suo quodam ordine non carere. Dei etenim nutu simplici ac penitus incommutabili omnis machina totius universi ex tot diversis mobilibusq, congejta ordinatissime conspirat et regitur. Videmus certe in his quae nostro sepe ingerunt sensui, quoniam quanto in gubernatore quolibet maior cum tempore consurgit intelligentia et potestas, tanto illic [unclear]\n\n60\nminus aliquid fortuito casu inordinatum po= test contingere. Cum ergo summus ille in= tellectus omnium creator, conservator et re= ctor omnipotens deus mundum sua incommuta= bili providentia regat et gubernet, omnia sua continens sub imperio, nullus certe usquam temeritati relinquitur locus, que tantae maie= statis impeditat uoluntatem.\nVniuersum igitur quod uspiam est uel esse potest, sub unius divinae mentis imperia comprehenditur, cuius infallibile iudicium nihil subterfugere potest. Nobis autem inopi= nati casus accidentunt, quoniam mutabiles sumus et quotidiie fere mutamur, nullam futurorum habentes determinatam scientiam, optimus uero ille factor omnium deus cum sit omnino incommutabilis, omnia nouit, omnia conspicit, omnia simul et semel intelligit, cuius proui= dentia non fallitur, cuius uoluntas nunquam ua= riatur, cuius potentia non frangitur, cuius or= dinatio non uiolatur, cuius consiliu nunquã in tercipitur, etiamsi mutari sententia quandoq= uideatur. Vnde si diligentem aduertamus plane intelligemus, quoniam fines rerum et motionum H 4","segment":34,"source":{"mapping_precision":"exact","pages":[{"label":"124","number":124},{"label":"125","number":125},{"label":"126","number":126},{"label":"127","number":127}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-35","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0035","latin":"declarabunt inferiora haec omnia, diuina prouidentia fieri, conservari, diffonri, atque moueri, cuius imperio nihil penitus est alienum. Ipse namque dominator uniuersorum deus et omnia intelligit et singula, non distentus more nostro in plurima, sed in se ipso consistens indivisibile unum, quem intuendo ueluti exemplar totius uniuersi, es causam causarum, perque causas om nium causam cotuetur, & omnia contuendo cu rat et prouidet, singula dirigen ad finem et bonum ordine sempiterno. Age nunc sapientif sime Caesar quo prouidentiam intelligamus di uinam omnia gubernantem rationibus quantum poterimus breuibus ad intentione utamur. Itaque si dei actio ipsius intelligentia est propria, q nullus sapiens non admittit tanquam eminentis sima simul et intima, quantũ agit tantum utique intelligit et econuerso. Agit autem in singulis non solum magnis uerumetiam minutiũsimis, intelligit igitur singula: Entis siquidem primi per singula quomodolibet entia, certis ordini= bus cõsequëtia ampliũsimus est influxus, et que post ipsum agunt ipsius ubique uirtute mouen= tur et agunt.\n\nAut ergo deus nihil extra se intelligit vel agit, quod est falsum, aut agendo omnia et singula etiam eadem intelligit, quod est verum. Nusquam enim fierent nisi prius (ut more nostro loquamur) intelligerentur ab ipso deo, qui facit ea, sicuti non fiunt a sole, quae non prospiciuntur ab eo. Verum quia omnia et singula quae facit omnipotens intelligit, haud dubium, quin disponit regit et ordina omnia quae fecit, a quo res non solum habent ut sint, sed etiam ut causae quaedam aliarum rerum. Itaque si habent a deo res ut sint causae, inde quoque acciperunt officium causae proprium, hoc est conservare pro viribus, et curare quod fecerunt. Quo circa si a prima causa omnes causae hanc habent proprietatem, in quantum sunt quaedam causae, merito ipsa hanc bonitatem naturaliter habet ac providentiam ut omnia curet et singula quae fecit, in quantu maxime est causa coorum omnium et singulorum. Quae quidem nisi singillatim custodiantur ab eo qui facit ea, non custodientur unquam communia quae conservantur in singulis. Nec enim conservabitur totum quod ex partibus constat, si partes ipsae negliguntur.\n\nEx intentione igitur intelligentiae priam maxima communis prouenit universales distinctio rerum. Ipsa vero per se distinguitur ab alijs, cetera; inter se suae notionis norma distinguunt. Unde sicut distinctissime deus omnia et singula novit, ita et distinctissime regit modus ratur et curat. Manifestum igitur puto clementissime Caesar Maximiliane et satis ostensum, quod providentia summi rectoris dei inferiora omnia et singula amplectitur, disponit, regit et moderatur, quae alioquin sine observantis provida dispositione hunc ordinem quem cernimus pulcherrimum nullatenus continuarent. Nec me fugit quam uarie quondam huius mundi sapientes de providentia fuerint opinati. Ex his quidam non providentia, sed casu factum hunc mundum arbitrati sunt, quorum si esset opinio uera, nullus relinqueret providentiae locus, sed necessario fluitarent omnia cum eo mundus quo factus est casu posset interire. Contra quorum falsam opinionem alij docuerunt, nec fieri mundum sine ratione potuisset, nec constare certe, nisi summa providentia factoris regeretur. Hinc Boëcius vir Christiani\n\n62\nnīssimus dixit. O qui perpetua mundum ratione gubernas. Terrarũ coelique sator, qui tempus ab eo ire iubes, stabilisque manens das cuncta mo- ueri. Iterumque dixit. Omnium generatio rerum, cunctosque mutabilium naturarum progressus, et quiequid mouetur aliquo modo, causas, ordinẽ, formas, ex diuine mentis stabilitate sortitur.\nAlij uero deum incorruptibila duntaxat cura= re putabant, ut sunt coelestia et substantia se= parate, simul et species rerum, caetera uero cuncta nescire penitusque negligere. Sed hi tur= piter errauerunt, quoniam omnipotens non so= lum uniuersalium et incorruptibilium, sed etid particularium et corruptibilium providen= ciam habet et curam. Unde sanctus iterum= Boëcius dicit. Sedet in terra conditor altus re= rumque regens flecit habenas, rex et dominus, fons et origo, lex, & sapiens arbiter aequi. Hic est cunctis continuus amor, repetuntque boni sine teneri, quia non aliter durare queunt, nis̄ conuerto rursus amore refluant cause quas de= dit ipse.\nAlijuero neglectum se iri nō ferentes, hominem propter intellectus praeminentiam de numero cor=","segment":35,"source":{"mapping_precision":"exact","pages":[{"label":"128","number":128},{"label":"129","number":129},{"label":"130","number":130},{"label":"131","number":131}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-36","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0036","latin":"corruptibiliũ exemerunt, dicentes deum hominis curam et providentiam habere, reliqua vero terrestria cuncta despicere. Contra quorum falsam opinionem et satis reor dictum, et multa producere omnino superfluum. Ait enim scriptura: Homines et iumenta saluabitis domine. Et in alio loco quidam sapiens dixit: Pusillum et magnum fecit dominus, et aequaliter est illi cura de omnibus. Omnia igitur et singula inferiora, magna et parua, corruptibilia et incorruptibilia divinae maiestatis prouidentia ordinat, regit, disponit et curat, cuius voluntas potentissima ex nihilom omnia produxit, sacra iterum protestante scriptura. Tua vero pater providentia ab initio cuncta gubernat. Erubescant igitur homines mente corrupti et impii ac reprobii circa fidem Christianam, qui una loquacitate inflati prouidentiam omnia scientis auserunt, et quantam deo iniuriam faciant non attendunt. Quid enim ut Firmiani utamur sententia, tam dignum tamque proprium omnipotenti deo, quam prouidentia? Sed si nihil prouidet, si inferiora negligit, si mortalia non curat, amisit iam omne\n\n63\nnem dignitatem. Sed impossibile est sancto\nattestante Anhelmo, deum honorem suum\nperdere, quoniam sicut Peripatheticus ait -in\neternis non est malum, nec corruptio, nec peccatum.\nQui ergo providentiam tollit, totam\ndei substantiam tollit, & quid dicit, nisi deum\nnon esse?\n\nSed dicant mihi nunc qui dei providentiam\nnegant inferiora curare. Si deus inferiora\nnegligt, attendant quid necessario sequatur.\nSi deus scienter nos negligit et contemnit,\nnon est iam deinceps causa, qua ipsum uel\ncultu prosequamur uel religione ueneremur,\na quo nullum assequimur beneficium, quin po-\ntius neglecti et contempti, negligamus et il-\nlum ipsi.\n\nSi uero nesciens nos contemnit ac neg-\nligit, penitus iam causa non est ut nescientem\nnos et ob id nihil boni conferre potentem co-\nlamus aut precibus inuocemus. Nam si non cu-\nrat humana deus, sive sciens, sive nesciens,\ncessat omnis causa pietatis, cum sit spes nulla\n[unclear]\n\nSalutis. Qua nam potest inter mortales pietatis esse consideratio, qua spes animarum salutis, si deus humana non curat. Enimuero si prouidentia tollitur, quem colimus, quem adoramus? Si non est apud deum prouidentia mortalium, certe neque beneficia praestat hominibus, neque poenas desertoribus imponit, neque mortales iuare potest, nec uult nec omnino curat, nec quid agamus aduertit, & neque preces, neque orationes cuiusquam exaudit. Cur autem illi cultum exhibemus ullum, cur honorem, cur preces, aut quare nescientem nos deum tantopere metuimus uel timemus, qui nobis neglectis atque contemptis, neque benefacere potest, neque male? Prouidentia enim sublata neque sanctitas, neque religio subsiftet, quibus extinctis perturbatio uita sequetur maxima, & confusio horrenda. Pietate in deum sublata, quid iam erit respublica, nisi confusio semper terna? Peribit necessario fides hominum publica, societasque humani generis, iusticiaque omnis una simul euanescent et peribunt. Quid erit de Christiana fide sentiendum, si deus non curat humana, quid denique de saluatorc omniuna\n\n64\nvium domino nostro Iesu Christo, nisi fabula\ninanis, & fictitium totum reputabitur, si non\nest providentia dei mortalia curans. Proinde\nquicquid in hac uita boni agimus, quicquid pro\ndei amore mali sustinemus, uanum est totum ac\nnobis inutile, si ille de nobis curam non habet\nullam.\n\nVideant nunc et horreant qui prouidentiam dei negant, cum finem opinionis suae\ndesperationem omnium peßimam intuentur.\nNemo igitur se uaniloquentia philosophorum\nseculariũ inductus ad contemptum dei erudiat,\nnemo prouidentiam summi et incommutabili\nboni tollat, nemo dignitatem creatoris omnium corrumpat. Omnes enim qui prouidentiam negant divinam, beneficis clementissimi saluatoris et indignos se praestant et ingratos.\n\nFirmiter enim credendũ est et nullatenus du\nbitandũ hũc mundũ uniuersum ta uisibilem qua\ninuisibilem, omniaque et singula, quae uel in caelo\nsunt","segment":36,"source":{"mapping_precision":"exact","pages":[{"label":"132","number":132},{"label":"133","number":133},{"label":"134","number":134},{"label":"135","number":135}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-37","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0037","latin":"Sunt vel in terra, & in mari divina providentia regi et gubernari, & nihil penitus in toto universo ab eius cura alienum. Nam et fruges et reliqua omnia quae terra parit, tempestates quoque ac varietates temporum coeli et mutationes, quibus omnia quae terra gignit maturata pubescunt, divina providentia generi humano praestat, procurat et omnia et singula, nec solum magnas et minima quae, usque adeo, ut nec tenuissimum quidem arboris folium in terram decidat sine uoluntate omnipotentis dei patris, qui creavit illud et regit et curat. Si quis autem putat hanc totam universi magnitudinem ab uno deo qui solus est non posse regi et gubernari, nimium fallitur, & quanta sit virtus divinae potestatis nescire comprobatur. Enimvero qui universum mundum ex nihilo potuit in esse producere, etiam quod fecit prudentissime in sempiternum potest gubernare. Omnia enim novit, omnia inteligit, omnia potest, qui solus omnipotens omnia creavit.\n\nNos igitur Sancto Evangelio credentes divi\n\n65\nSiuinam inprimis providentiam veneremur,\nmentes quoque nostras qua possumus virtute sur\nsum erigamus ab his qua sunt caduca, & nobis\nipsis redacti uniamur, quatenus dei maiestatem\nubique praesentem fideliter intelligamus, que\ncum sit omnino incircumscribibilis tenet om-\nnia, implet omnia, complectitur omnia, su-\nperexcedit omnia, & sustinet omnia.\nNon\nautè ex una parte sustinet, atque ex alia superex\ncedit, neque ex una parte implet, atque ex alia cir\ncumplectitur, sed circumplectendo implet, &\nimplendo circumplectitur, sustinendo super ex\ncedit, et super excedendo sustinet omnia, qui per\nmolem corporis nusquam est, & per incircum\nscriptibilem substantiam suam nusquam deest,\nqui oculis carnis non cernitur, qui per fidem in\ncordis puritate uidetur. O virtus inexplicabili-\nlis. O pietas incomprehensibilis. O sapi-\nentia ineffabilis. O diuinitas incircumscrip-\ntibilis, que non partibus constas, ut corpus,\nnon affectibus ditas, ut anima, non formis sub\nstas, ut caetera omnia que per te facta sunt,\nque es in omnibus et super omnia, regens et gubernans sapientisime uniuersa. His itaque\n\ntestimonijs sacratisime Caesar Maximilianesa\ntis ut reor probatum est mundum hunc univers\nsum dei prouidentia gubernari, qui cum fit in\ntellectus purus, simplex, increatus, & sempit\nernus, omnia nouit, omnia intelligit, omnia\npercognoscit, atque omnipotens natura cum fit\nomnia potens potest, cui nihil est difficile, ni\nhil impossibile, qui tam miranda creauit poten\ntia sua in ueritate constituit, ratione perfecit,\nuirtute sustinet, bonitate illustrat, ipsi laus,\nipsi honor, ipsi gloria qui uiuit et regnat de\nus gloriosus et excelfus in fecula feculorum\nAmen.\nAVTHORIS PRO\ntestatio ad Caela\nrem.\nH Aec sunt Maximiliane Caesar inuictif\nsime, quae mihi ad Octo quaestiones et tua maiestate propositas uidebantur di\ncenda. Voluisti etenime arundem etiam et me\nhabere iudicium in scriptis, supra ueritatem\nde\n\n66\nde me faciens estimationem, qui illis comparandus non sum ingenio, quorum ante me sententiam audiui, faciat me uenia dignum si quid minus proprium dixi, quod imperio celsitudinis tuae viator in itinere constitutus ut potui per intervalla quod respondendum occurrebat dictau. Dico autem ex mente et mani festè protestor me Christianae fidei sincerum confesscrem, et in unionc sacro sancta Romana ecclesie usque ad mortem uelle permanere. Unde si quid uel in hac lucubratione mea uel in alijs haberetur dictum uel scriptum, aliter quam illa tenet, sentit, credit et docet, ut uerus obedientiae filius, praesentium attestatione denuncio, et uolo simpliciter esse et haberi perpetuo reuocatum. Quocirca maiestatem tuam sapientissime Caesar, et humiliter rogo et instanter commonefacio, ut priusquam responsiones meas ad notitiam facias peruenire illorum quibus destinata seruantur, multorum facias iudicio comprobari. Summopere namque curandum est, ut nihil proponatur illis qui bus tua serenitas ad salutem inuigilat, nisi solidum, probatum, manifestum, et sententia\n\nplurimorum sapientum in fide catholica legi time confirmatum. Omnipotens deus te sua prouidentia dirigat et custodiat semper, ad laudem nominis sui Maximiliane imperato rum maxime. Ex ciuitate Neometans, decima die mensis Iulij. Anno Christianoru Mil lesimo quingentesi mo Octauo.\nIoannes Tritemius Abbas.\n\nIMPRES-\nSVM FR ANCO\nFORTI PER CY-\nRIACVM IA\nCOBVM.\nAnno.\n1550.\n\nIMPRESE\nIN MANV\nCORREGIS\nDOMINI.","segment":37,"source":{"mapping_precision":"exact","pages":[{"label":"136","number":136},{"label":"137","number":137},{"label":"138","number":138},{"label":"139","number":139},{"label":"140","number":140},{"label":"141","number":141},{"label":"142","number":142}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-38","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0038","latin":"[unclear]\n\n[unclear]\n\n[unclear]","segment":38,"source":{"mapping_precision":"exact","pages":[{"label":"143","number":143},{"label":"144","number":144},{"label":"145","number":145}]}},{"duplicate_of":null,"english_available":false,"html_id":"seg-39","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0039","latin":"[unclear]\nDominus et dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net 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dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net dominicae\net domin\n\n[OCR damage: the scan stuttered here, repeating the preceding line many times. The page image is the authoritative witness.]BIBLIOT\n\n[unclear]\nDominus et dominicae [unclear]","segment":39,"source":{"mapping_precision":"exact","pages":[{"label":"146","number":146},{"label":"147","number":147}]}},{"duplicate_of":null,"english_available":false,"html_id":"seg-40","id":"trc:prdl-24381_octo-quaestionum-maximilianum-caesarem:seg-0040","latin":"","segment":40,"source":{"mapping_precision":"approximate","pages":[{"label":"147","number":147}]}}],"transform_version":"passage-index-v1","work":{"id":"prdl-24381_octo-quaestionum-maximilianum-caesarem","source":{"provider":"BSB","url":"http://daten.digitale-sammlungen.de/bsb00036372/image_1"},"title":"Liber Octo Quaestionum ad Maximilianum Caesarem","title_en":"A Book of Eight Questions to Emperor Maximilian","witness_id":"prdl-24381"}}