Articulus 1 Article 1 Utrum aliquis possit praedicare propria auctoritate, ita ut liceat praedicare sine licentia praelati Whether someone can preach by his own authority, such that it would be licit to preach without the license of the prelate Primo, utrum aliquis possit praedicare propria auctoritate, ita ut liceat praedicare sine licentia praelati. Et videtur quod sic. First, whether someone can preach by his own authority, such that it would be licit to preach without the license of the prelate. And it seems that he can. Quia praedicare est bonum alii facere; sed debemus bonum operari ad omnes, Galatarum VI; ergo etc. Obj. 1: Because to preach is to do the good of another; but we ought to work good unto all (Gal 6:10). Praeterea. Dicitur Ecclesiastici <XVII>: unicuique mandavit Deus de proximo suo; ergo etc. Obj. 2: It is said in Sirach 17:12: God mandated to each one concerning his neighbor. Contra. Romanorum X: quomodo praedicabunt, nisi mittantur?; ergo etc. On the contrary: Romans 10:15: how shall they preach, unless they are sent? Responsio. Dicendum quod nullus, quantumcumque scientiae magnae vel quantumcumque sanctitatis, nisi missus a Deo vel a praelato, praedicare potest, quia nullum agens natum est agere nisi supra debitam materiam ministratam; praedicatio autem est exhortatio et doctrina, si sit publica, respiciens totam Ecclesiam; tota autem Ecclesia et cura publica Ecclesiae commissa est praelatis; et ideo nullus debet aliquid exercere quod requirat auctoritatem publicam nisi auctoritate praelati. I answer that no one, however great his knowledge or however great his holiness, can preach unless sent by God or by a prelate, because an agent is raised to act only over the due matter supplied. Yet preaching is exhortation and doctrine, and if it be public, this is to the whole Church. Yet the whole Church and the public care of the Church is committed to prelates. And for this reason, no one ought to exercise some function which requires public authority unless by the authority of a prelate. Ad primum dicendum quod cuilibet licet facere bonum sibi proportionatum, non autem quodcumque bonum. Reply Obj. 1: It must be said that for any man it is licit to do good proportionate to himself, yet not any good whatsoever. Ad secundum dicendum quod mandavit Deus monere proximum privata monitione et familiari. Reply Obj. 2: It must be said that God commanded a neighbor to be admonished by a private and familiar admonition. Articulus 2 Article 2 Utrum aliquis prohibitus a principe saeculari debeat dimittere praedicationem Whether someone prohibited by a secular prince should abandon preaching Secundo, utrum aliquis prohibitus a principe saeculari debeat dimittere praedicationem. Et videtur quod non. Second, whether someone prohibited by a secular prince should abandon preaching. And it seems that he should not. Matthaei X: nolite timere eos qui occidunt corpus, dicitur praedicatoribus; ergo timore principium non debent dimittere. Obj. 1: Matthew 10:28: do not fear those who kill the body, which is said to preachers. Therefore, they should not abandon preaching from fear of princes. Praeterea. Actuum IV: Deo oportet magis obedire quam hominibus; sed Deus praecipit praecipue praelatis quod praedicent, II Timothaei IV: praedica verbum; ergo etc. Obj. 2: Acts 5:29: it is necessary to obey God rather than men. But God commands prelates especially that they should preach: preach the word (2 Tim 4:2). Praeterea. Nullus debet obedire alicui in eo in quo peccat praecipiens; sed princeps peccat prohibendo hoc; ergo etc. Obj. 3: No one should obey another in that in which the one commanding sins. But a prince sins by prohibiting this. Contra. Actuum: quia repulistis regnum Dei etc. On the contrary (1): Because you have rejected the kingdom of God (Acts 13:46). Praeterea. Matthaei <X>: si vos persecuti fuerint in una civitate, fugite in aliam. Furthermore (2): If you should be persecuted in one city, flee into another (Matt 10:23). Responsio. Dicendum quod hic est opus duplici distinctione. I answer that here there is needed a twofold distinction. Quia, quando aliquis prohibetur praedicare, vel prohibetur solum a tyranno, aut simul a tyranno et populo. Si primo modo, sic, cum de multitudine sint aliqui qui audire volunt, non est dimittenda praedicatio, quamvis sit sic moderanda quo ad tempora et loca ut ex timore ad tyrannum non impediatur; et quandoque etiam tunc liceret praedicare occulte per domos, sicut ab Apostolos legitur factum. Si secundo modo, tunc debet cedere praedicator et fugere ad alia loca, secundum mandatum Domini. Et hoc etiam Gregorius dicit in Dialogo, quod, quando omnes sunt mali et indurati, debet eis dicere illud Apostoli: quia repulistis a vobis regnum Dei etc. Because, when someone is prohibited to preach, either he is prohibited only by a tyrant, or simultaneously by a tyrant and the people. If in the first way, since there are some of the multitude who wish to hear, preaching must not be abandoned. However, it must be moderated as to time and place such that a preacher is not impeded for fear of the tyrant. And at any time even then it would be licit to preach secretly through homes, just as is read to have been done by the Apostles. If in the second way, then the preacher ought to cede and flee unto other places, according to the mandate of the Lord. And this also Gregory says in the Dialogue: that, when all are evil and hardened, he ought to say to them that saying of the Apostle: because you have rejected from yourselves the kingdom of God (Acts 13:46). Alia distinctio est hic habenda, quia praedicator aut habet curam animarum aut non, id est aut praedicat ex necessitate officii aut propria sponte. Si primo modo, sic non debet dimittere gregem etiam propter periculum mortis, dummodo possit aliquod bonum facere remanendo cum grege. Si secundo modo, sic, etiam si posset ibi inter tales fructificare, non tenetur instare, nec ad ponendum animam suam, nisi in casu, puta si aliquis vellet corrumpere fidem; et tunc ubi fides periclitaretur, teneretur animam pro fratribus ponere, quia hoc est in praecepto in tali casu. Si autem non imminet talis casus, sic est in consilio, quia omnia consilia in casu sunt in praecepto. Another distinction must be had here, because a preacher either has the care of souls or not, that is, either he preaches out of necessity of office or by his own will. If in the first way, he should not abandon the flock even on account of danger of death, provided that he can do something good by remaining with the flock. If thus in the second way, even if he could bear fruit there among such men, he is not held to pursue this, nor to lay down his soul, unless in a certain case, for example if someone would wish to corrupt the faith. And then where the faith would be endangered, he is held to lay down his soul for his brothers, because this is in a precept in such a case. Yet if such a case is not imminent, thus it is in a counsel, because all counsels in a certain case are in a precept. Ad primum dicendum quod Deus praecipit praedicare, tamen ordinate et eo modo quo utile sit saluti animarum. Reply Obj. 1: It must be said that God commands preaching, nevertheless ordinately and in that way in which it is useful for the salvation of souls. Ad secundum dicendum quod non est aliquid dimittendum quod sit secundum Deum, timore mortis; sed si aliquis sine causa et sine necessitate se ingerat ad periculum, non fit sapienter. Reply Obj. 2: It must be said that what is according to God should not be abandoned from fear of death. Rather, it is not wise for someone to put himself in danger without cause and necessity. Ad tertium dicendum quod falsum est. Nam, secundum Augustinum, aliquando imperator peccat praecipiendo quod devotus miles non peccat obediendo, maxime si militi non constet illud esse peccatum. Reply Obj. 3: It must be said that it is false. For, according to Augustine, sometimes the general sins by commanding that which a devoted soldier does not sin by obeying, especially if it is not clear to the soldier that it is a sin. Articulus 3 Article 3 Utrum liceat praedicatoribus accipere eleemosynas ab usurariis Whether it is licit for preachers to receive alms from usurers Tertio, utrum liceat praedicatoribus recipere eleemosynas ab usurariis. Et videtur quod sic. Third, whether it is licit for preachers to receive alms from usurers. And it seems that it is. Corinthiorum IX: si nos vobis spiritualia seminamus etc. Obj. 1: 1 Corinthians 9:11: if we sow spiritual things in you. Praeterea. Ius naturale habet quod homo vivat de labore suo: dignus est enim operarius etc.; hoc enim concessum est homini a creatore: in sudore etc., Genesis III. Obj. 2: Natural law holds that man lives from his own labor: for worthy is the worker (Matt 10:10); for this is conceded to man by the Creator: in the sweat of your face (Gen 3:19). Contra. Usurarii nihil habent nisi quod est alienum. On the contrary: Usurers have nothing except what is another’s. Responsio. Dicendum quod de rapina, usura et huiusmodi, in generali loquendo, non potest fieri eleemosyna. Isaiae LXI: odio habens rapinam in holocaustum. Tamen, in speciali casu, praedicatoribus qui praedicant usurariis et monent eos restituere, licitum est accipere; et haec est una ratio. Alia est, quando non habent alias unde vivant, et in extrema necessitate omnia sunt communia, et ab omnibus licit accipere ad sustentationem et necessitatem. I answer that, speaking in general, alms cannot be made from robbery, usury, and things of this sort. Isaiah 61:8 says: I hate robbery as a holocaust. Nevertheless, it is licit in a special case for preachers who preach to receive from usurers and admonish them to make restitution; and this is one reason. Another is when they do not have other means whence they may live, and in extreme necessity all things are common, and it is licit to receive from all for sustenance and necessity. Quaestio 18 Question 18 De officio confessorum On the office of confessors Articulus unicus Article 1 Utrum aliquis possit confessiones audire de indulgentia domini papae sine voluntate proprii praelati Whether someone can hear confessions from an indulgence of the lord pope without the permission of his own prelate Deinde quaesitum fuit de officio confessorum, utrum aliquis possit confessionem audire de indulgentia domini papae sine voluntate proprii praelati. Et videtur quod non. Then there was a question concerning the office of confessors, whether someone can hear confession from an indulgence of the lord pope without the permission of his own prelate. And it seems that he cannot. Quia quilibet tenetur confiteri proprio sacerdoti; ergo etc. Obj. 1: Because everyone is held to confess to his proper priest; therefore, he cannot hear the confession.